Cohen the Destroyer


First I would like you to listen to the interview of the Stark Truth on VOR with Professor Kevin MacDonald. In this interview he claims that Christians don’t believe in Christianity anymore including himself because it’s just been too Zionist infiltrated, then I would like you to listen to his most recent discussions with David Duke on the Rense site (around April 22nd 2012). In this interview MacDonald and Duke discuss the “Cohanim” and claim that the Jew priestly class, the Kohns, Cohens, etc. have a common gene or DNA dating all the way back to Aaron of the Old Testament. Of course no proof of this was given and no links providing proof. You see, that is the method of these usurpers, to give links to many other subjects and then slide in the bombs with no proof whatsoever.

Let’s take a look at some Cohen’s shall we? Let’s start with movies since it is on topic. One of the Cohen brothers of movie fame is married to Frances MacDormand (not even a Jew, let alone a Levite), Secretary of State William Cohen married to African American Janet Langhart, born Janet Leola Floyd, John Kerry Kohn married to Theresa Heinz, born Maria Teresa Thierstein Simões Ferreira, Rodney Dangerfield born Jacob Cohen. Keep in mind that the racial lineage of the Jew is supposed to go through the mother not the father to begin with (total hypocrisy and confusion). God is not the author of confusion (babel), Jews are (and their father). Are these the priestly class that Dr. Duke and Dr MacDonald want to pass as the direct descendants of the Levites that mixed in with ALL the Israelite tribes? Its blatant trash folks. None of the Israelites married their daughters (only Judeans, Canaanites, etc. do that). The Israelites married White people (not their own sisters). When are you going to call these liars what they are? Doesnt it bother you how this is never discussed in an open forum? They will get you every time if you think with your heart. Think with your brain and tell the truth. Let “them” prove YOU wrong!

These are the same nitwits that don’t know that there was no word “Jew” during Biblical times. There was no J in Aramaic, Greek, Latin or Hebrew. They are the same people who won’t admit that there were people who called themselves (of Judah) who were not and won’t ever touch who those people were and are today.

These are the same people who won’t ever admit that the word “Gentile” was never used in the Greek or Hebrew writings. All one has to do is understand how this word “Gentile” corrupted the original texts, but they are never around to have that debate. In fact Dukes phones are cut off entirely and MacDonald is happy going on shows where he can’t be confronted.

How do people discuss words they have no clue of? You have to be a blatant liar to pretend this is not an issue. And to claim the Jews of today have a lineage straight back to Aaron uncorrupted is complete heresy. It means that Christianity is bogus altogether.

In David Duke’s book he claimed that Jacob was the Jew and that “Europeans” of today were from Edom. He has never had a debate on this. This indicates that Herod and the Edomite Pharisee’s are the ones that killed Christ and that was none other than us.

Disinformation agents are all over the internet today. Jews can’t stop what they do. Their lies are like an engine that has to be gassed up continually or it will cease altogether. Look at all the crime this group of creatures have been responsible for throughout time. We can’t even call them what they are and they are behind all the crime in the world without any exaggeration. Only blatantly harsh truth will stop them and there is only one truth. The truth has to be head on with these impostors without fear. If you sense something is wrong with these people who are unafraid to get behind a microphone and lie you are most definitely correct about them. Jews get in place to keep that engine full steam and they bind together with lies. It’s easy for them to bind together with lies across the board because they are not of the truth-period. They will point you to Mars, to vaccines, global warming (both sides), things happening in Palestine, but they will never get to the heart of what Jews really are, impostors and destroyers.

That is the truth!  He doesn’t look or act like a Jew in any way because he wasnt. Learn where the word Jew came from and you will understand why this isn’t being discussed. The people out there who love Benjamin Friedman even disregard how the word Jew was formed. The sad fact of the matter is Friedman thought he could turn himself into a Christian showing he had no intentions of telling the whole truth. A Jew can never be a Judahite, an Israelite, a Greek or a Christian-period. Until you understand that nothing will make any sense to you in any part of the Bible. He wasn’t a Palestinian either, a Palestinian is not a racial lineage.

David Duke took 10 years to admit Jews had something to do with the 9/11 attack and took 2 weeks to say Zimmerman was a Hispanic. I heard Glenn Beck (turned it on for 2 minutes) saying Zimmerman was half white and half Hispanic. The word Hispanic was never meant to be non white to begin with, but to say someone is half white is like saying someone is half pregnant. The truth is Zimmerman is a crypto Jew 100%. A crypto Jew will never expose other crypto Jews.

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16 Responses to Cohen the Destroyer

  1. Chris says:

    Excellent thank you.
    The truth doesn’t just set you free. It sets us all free.

  2. melgibstein says:

    Cohen: First name origin & meaning:

    French: Modest

    First name variations: Coyan, Coye, Coy

    Last name origins & meanings:

    Irish: Anglicized form of Gaelic Ó Cuáin ‘descendant of Cuán’, a byname from a diminutive of cú ‘hound’, ‘dog’.
    Irish: Anglicized form of Gaelic Ó Cadhain ‘descendant of Cadhan’, a byname from cadhan ‘barnacle goose’.
    Irish: Anglicized form of Ó Comhgháin ‘descendant of Comghán’, a Connacht name usually Anglicized as Coen.
    Irish: variant of Quinn.
    English: metonymic occupational name for a minter of money, or a derogatory nickname for a miser, from Middle English coin ‘piece of money’ (earlier the die used to stamp money, from Latin cuneus ‘wedge’).

    Read more on FamilyEducation:


    The Irish surname Coyne is a anglicised form of the gaelic O Cadhain, meaning “descendant of Cadhan”; the name Cadhan itself comes from the Irish meaning “wild goose”. Bearers of the name Coyne find their home in counties Mayo and Galway. The sept is believed to have originated at Partry in Mayo and number among the septs of the Ui Fiachrah Muaidhe. The surname is also anglicised Kyne, and is often confused with the name Coen which is properly derived from the Gaelic O’ Comhdhain, and only rarely from the name O’ Cadhain. The sept of the O’ Comhdhain is also a branch of the Ui Fiachrach, hence the confusion, but generally hails in this instance from counties Galway and Roscommon. Another curious synonym of the surname Coyne is the Castlebar surname Barnacle; this arose through the semi-translation of the surname, the barnacle goose being a species of wildfowl commonly known in Irish as “cadhan”. The surname Coyne is most common today in Mayo and in Dublin; the arms above were awarded to a Dublin famliy of Coyne in 1663. Having said this, it must be noted that number of bearers of the surname Coyne are actually of English descent, having settled in Ireland in the sixteenth and seventeenth centuries. The English surname is derived from Middle English word “coyn”, meaning a “coin” or piece of money, and was adopted metonymically by one who was a “coiner” by trade, one whose profession was minting of money. The surname has been recorded in England since the thirteenth century when one John Coyne appears in thed Feet of Fines for Staffordshire in the Year 1242.
    Name: Cohen

    Most Irish Coens (Koens) are of Gaelic e
    Posted by: Brian Coyle Date: August 01, 2000 at 17:37:46
    of 393

    Hi, came across your group when researching Irish diaspora – hope this information is of use to someone.

    The vast majority of Coens from Ireland are of Gaelic extraction and not Jewish as might be thought – as the Jewish community
    in Ireland was always relatively compact the exceptions to the above should be reasonably easy to establish

    The Irish surname Coyne is an Anglicized form of the Gaelic O’Cadhain, meaning “descendant of Cadhan”; the name Cadhan
    itself comes from the Irish meaning “wild goose”. Bearers of the name Coyne find their home in counties Mayo and Galway in
    Ireland. The sept is believed to have originated at Partry in Mayo and number among the septs of the Ui Fiachrach Muaidhe.
    The surname is also Anglicized Kyne, and is often confused with the name Coen which is properly derived from the Gaelic O
    Comhdhain, and only rarely from the name O Cadhain. The sept of the O Comhdhain is also a branch of the Ui Fiachrach,
    hence the confusion, but generally hails in this instance from counties Galway and Roscommon. Another curious synonym of the
    surname Coyne is the Castlebar surname Barnacle; this arose from the semi-translation of the surname, the barnacle goose
    being a species of wildfowl commonly known in Irish as “cadhan”.
    O Cadain is prounced O Koyin and O Comhdhain is prounced O Koewin, the precceding O was largely dropped in the 18th.
    and 19th. centuries

  3. melgibstein says:

    Its kind of odd that Goidel Glas, the originator of the Goidelic languages was said to have been cured by a snake bite than none other than Moses himself. The fact that this language alone originates in the Middle East at the time of Moses ought to be of some further investigation. Dont expect the Irish I mean eh eh ehhhhh Scottish Kevin MacDonald to research it. He goes by wikipedia and Jew text books.

    The origin of the name Cohen is Hebrew or Gaelic. Cohen means priest, in Hebrew. Cohen means descendant of Cadhan, in Gaelic.

    But Cohen in Gaelic, that came from the days of Moses means ehh ehhh “wild goose”. Yes, we Irish always name ourselves after geese, in fact I am named after Daffy Duck and Mr McGoose.

    Where were the kings of Israel? Where were the Jew (Judean) kings? They arent and werent there, folks. Those of you that know what Im saying know what I mean.

    If you look up the name Cohen in wikipedia it will say it was a Jewish name and also say it is Hebrew. Abraham wasnt a Jew, Moses wasnt a Jew, Jacob not a Jew, Issaac not a Jew, Aaron (the Cohen or Levite) wasnt a Jew.

    Are you going to trust Jews with words (names) like you trust them with everything else thats been stolen from you?

  4. melgibstein says:

    Wild Geese

    Irish soldiers of fortune went into Europe in organized units as far back as the thirteenth century, but the first Flight of the Wild Geese took place in 1607, when Hugh O’Neill and Rory O’Donnell, the respective Earls of Tyrone and Tyrconnell set sail from Loch Swilly on Co. Donegal. They never returned to their native land.

    The Wild Geese certainly made their presence felt in the world. They fought in every major conflict from the days of Louis XIV to the last world war. They founded four navies and were particularly active in the foundation of the United States, Chile, Peru, and Mexico. They were to a great extent responsible for opening up the western states of America, and were particularly active in the Boer War in South Africa. They fought on both sides in the American Civil War. They fought for the French Revolution. Four were among Washington’s principal aides, just as four others were signatories of the American Declaration of Independence. Over sixty fell at the Batttle of the Little Big Horn, whilst Chief Sitting Bull wore the medal of one of the Wild Geese around his neck until he died.

    Red Hugh O’Donnell and his brother Rory both made their way to Spain during the early years of the seventeenth century, and their descendants have been prominent in Spanish society ever since. Leopoldo O’Donnell became Prime Minister of Spain in the nineteenth century. Irish family names are prominent in Spain, including O’Reilly, O’Callaghan, O’Shea, and McMahon. The principal street in Madrid is called Calle O’Donnell.

    ~I dont see any Coyne’s, Cohens or Codhain’s in there do you? It is interesting though. Kind of odd that they were “sea people” as the tribe of Dan was called. There were no vowels used in Hebrew so Daniel could easily have been Donnell. DunLevy or DunLeavy goes back to the times of Heremon Heremon goes back to the Milesians……..

    He and his eldest brother Heber were, jointly, the first.Milesian Monarchs of Ireland; they began to reign, A.M. 3,500, or, Before Christ, 1699. After Heber was slain, B.C. 1698, Heremon reigned singly for fourteen years; during which time a certain colony called by the Irish Cruithneaigh, in English “Cruthneans” or Picts, arrived in Ireland and requested Heremon to assign them a part of the country to settle in, which he refused; but, giving them as wives the widows of the Tuatha de-Danans, slain in battle, he sent them with a strong party of his own forces to conquer the country then called “Alba,” but now Scotland; conditionally, that they and their posterity should be tributary, to the Monarchs of Ireland. Heremon died, B.C. 1683, and was succeeded by three of his four sons, named Muimne,”The House of Hereman,” Luigne, and Laighean, who reigned jointly for three years, and were slain by their Heberian successors.

    Part III, Chapter IV of Irish Pedigrees, by John O’Hart, published 1892, pages 351-9, 664-8 and 708-9.

    Events in the life of Éremón mac Míled

    ·among the Sons of Miled who were the first Celts to come to Ireland, driving the Old Gods into the Otherworld, and founding the Milesian dynasty of Irish Kings
    † death 1 .
    1684 B.C. , in Rath Beothaigh over the Eoir, Argat Ross, Ireland.
    ·Died in his fifteenth year of rule.
    birth 1 .
    ·The seventh, and youngest, son.
    event 1 .
    ·conquered and settled in the northern half of the island and there his descendants are mainly to be found to this day, including the northern and southern Ui Neill, King of Meath and Ulster, the Ulaid, the Dal Riada (who later founded the kingdom of Scotland) and the Kings of Leinster
    event 1 .
    ·may be the one called Djer Amon (Beloved of Amon), or Eirhe Amon by the Irish, whose son Eochaid, High King of Ireland, married Tamar Tephi, daughter of Zedekiah of Judah. The Egyptian reference came from his mother, a Princess of Egypt, sister to Psamtic II, who was titled Princess of Scythia, or the second “Scota” known to the Irish

    Who are the liars? The Celts or the Jews? Every bit of white history I see goes back to Asia, Africa and the Middle East. Whites named Asia, named Ethiopia, Africa, Turkey was Asia Minor, Greece, Rome…….what are the chances they named Judea, Palestine, Israel and Egypt? I’d say the chances are better odds than you might get in Oy Vegas.

  5. melgibstein says:

    Coen surname family history.

    Irish and German? You mean we are the same people? English too? It goes waaay back folks. A lot further back than those Judeans can claim.

    If the name goes back to the descendants of Niall, the high King of Ireland, it goes all the way back folks.

  6. melgibstein says:

    Taken from wikipedia under the spelling Kohen
    The twenty-four kohanic divisions
    Main article: Priestly divisions

    King David assigned each of the 24 priestly clans to a weekly watch (Hebrew mishmeret משמרת) during which its members were responsible for maintaining the schedule of offerings at the Temple in Jerusalem (1Chronicles 24:3-5). This instated a cycle of ‘priestly courses’ or ‘priestly divisions’ which repeated itself roughly twice each year.

    I thought clans were Irish or Scottish. A clan is a group of people united by actual or perceived kinship and descent. How can people so mixed as Jews are be related to “clans”? I think its a good question, but most lemmings wont.

    Torah verses and Rabbinical commentary to the Tanach imply that the Kohen has a unique leadership role amongst the nation of Israel

    Why then do Jews call Israel the Jewish state? If they are supposed to be looking out for all the nations of Israel (the person), why arent they doing it? Oh if you only caught on.

  7. melgibstein says:

    goose in Gaelic is “geadh”

    Does that sound anything like Cohen to you?

    Wild Geese in Gaelic “Geadh glas” Sounds a lot like Goiedel Glas, does it not?

    Better read it again for good luck of course!

    • melgibstein says:

      A flocking bird would have spoken to the sense of community that was at the heart of Celtic Christianity. Research done in 1972 by Dr. Robert McNeish circulates widely on the net, rarely with the credit he deserves. Here is an example lifted from “Free On-line”

      POINT: As each bird flaps its wings, it creates ‘uplift’ for the bird following. By flying in a V formation the whole flock adds 71% greater flying range than if the bird flew alone.

      LESSON: When people share a common direction and sense of community they can reach their goals more easily because they are traveling on the thrust of one another.

      POINT: Whenever a goose falls out of formation, it suddenly feels the drag and resistance of trying to fly alone, and quickly gets back into formation to take advantage of the ‘lifting power’ of the bird immediately in front.

      LESSON: If we have as much sense as a goose, we will stay in formation with those who are headed where we want to go and be willing to accept their help as well as give ours to others.

      POINT: When the lead goose gets tired, it rotates back into the formation and another goose flies at the point position.

      LESSON: It pays to take turns doing the hard tasks, and sharing leadership. With other people, as with geese, we are interdependent on each other.

      POINT: The geese in formation honk from behind to encourage those up front to keep up their speed.

      LESSON: We need to make sure our honking from behind is encouraging and not something else.

      MG~”Im honkin hea, Im honkin hea!”

      Since this is based on relatively recent research, it is doubtful any of those four points were on the minds of the Celts. They certainly didn’t write about it.

      Still, though Celts would not have known the science behind why geese fly in “V” formations, they knew the reality of the advantage of working together. Based on the mission and ministry of Jesus, the Celtic Churches launched new missions with a leader and a dozen disciples. Yet they avoided developing mega-churches, tending to establish smaller community churches and buildings rather than the huge minsters of the Norman era.

      It’s worth adding that the loyalty of Greylags to their mates also would have appealed to the Celts.

      Celtic Christians are renowned for their sense of spiritual rhythm, especially the monks on Lindisfarne. That holy island is cut off from the mainland twice a day by the ebb and flow of the tides. Migrating birds would have also underlined to them that God has written seasonal rhythms into the creation. Thus monks would be reminded by the tides and the geese to keep daily and seasonal spiritual disciplines, such as observance of the church year. It was, in fact, a harsh debate over the timing of the celebration of Easter that led to the assembly at the Synod of Whitby (644 AD) of both Celtic Christians and Christians influenced by Rome. For the sake of the unity of the church, the Celtic Christians gave in to Rome’s preferred dates. Some blame the eventual decline of Celtic Christianity to that momentous decision.

      The Greylag in the 19th century (and presumably also the past) could be quite the nuisance rather than an inspiration. See the end of this blog for an 1885-1886 article on the Greylag in “Transactions of the Gaelic Society of Inverness Volume 12” from Google books.

      “Greylag” either means “grey-legged” or “grey-laggard”, that is, late, last or slow to migrate; in other words, a loiterer (see above “”).

      Some of these traits are surprisingly human but are they what “wild goose” brings to mind? Naming a specific type of bird invites such speculation. It seems more poetically evocative to me not to mention the species.


      Having searched high and low, documentary evidence is lacking that catches an ancient Celt calling the Holy Spirit “the wild goose”. Such knowledge would be so wonderful for me – but certainly isn’t easy to find. So far it has been a wild goose chase in the worst sense. Please leave a comment if you find something ancient on this.
      Because, there is no firm supporting evidence to suggest this idea surfacing much further back than around 1940.

      Knowing who first sang a song and the impulse which gave it birth helps us hear it with its own original natural-cultural rhythms and accompaniment to preserve it even while we add our own ad libs. With no Wild Goose tune being heard sung by ancient Christian Celts, we find we are humming a more modern melody.

      There is a lot of romanticism in our contemporary Celtic revival. Where it helps us fly in formation behind our leader, we may yet arrive at our divine destination. Where it has us off on our own flights of fancy… well, we can get dangerously lost, especially in regards to truth.

      I am greatly encouraged that the ancient Christian Celts were actually, in their own time, leading scholars, dedicated recorders of history, detail-oriented scribes faithful to the text of Scripture. The ancient Celtic monks, fastidiously copying every detail of Scripture (or whatever text they had been handed), whisper from within their beehive huts and across the centuries,

      “Record it as truly as the triune God guides your flight.”

      The Venerable Bede set the standard high. Wedded to the Roman way of church, he nonetheless commended the life and manor of many of the Celts he write about. Bede researched carefully the most reliable of resources for his Ecclesiastical History of England. From his work is derivedmuch of our knowledge of the early Christian Celtics in England.


      Don’t get me wrong, I love this image of the Spirit as a Wild Goose. I embrace the longings the thought releases, even if it is a relatively recent innovation. Rather than the docile, gentle, nearly domesticated dove with which we can become overly comfortable, a more adventurous – unpredictable – wild model of spiritual life fits an age where Christiandom has come to a close – and new more challenging frontiers beckon. A Wild Goose of a Spirit better fits my experience – and my hopes – and if the truth be known my fears – of taking the gospel into an increasingly unwelcoming world.

      The image is proffered by the most reliable of sources. Ian Bradley first affirmed (1993) then renounced (2000) this view. Ray Simpson, in his must-read and much read 1995 primer “Exploring Celtic Spirituality”, includes the chapter, “The Wild Goose”. I refer to this book regularly for personal insight and reflection on Celtic Christianity. I highly recommend it. In his book we find, “The Celts use of the wild goose as a symbol of God’s Spirit captured this biblical sense of wildness” (p. 163) [He said nothing of “an geadh-glas”]. This obviously was conveyed as fact to the good Guardian of the Community of Aidan and Hilda. I am sure he also would appreciate documentation supporting the theory.

      Yet until more evidence is forthcoming, we can only trace the emergence of the idea to about 70 years ago.

      Would that an earlier source could be found. Oh, to hear from that first original clear voice!

      2) WHAT OF THE DOVE?

      The part about Christian Celts not seeing the spirit as a dove is just NOT TRUE.
      Well, not some of them, anyway.

      Christian Celtic monks were notoriously scrupulous in their fidelity to the text of Scripture and knew well various God-given dove images written by the tender hand of the apostles, especially as we will see, the spirit’s descent on Jesus at his Baptism.

      There is wildness and unpredictability in doves, too. “The dove was not, as we often imagine it so domesticated that it never flies outside the comfort of its dovecot. The rock doves of the Bible flew in from the wild” (Ray Simpson, “Exploring Celtic Spirituality”, p 163).

      For example, in the Carmina Gadelica (that definitive compilation of oral Gaelic sayings by Alexander Carmicheal published in 1900), in “The Gift of Power” (p. 143) we read…

      “I see the hills, I see the strand,
      I see angels heralding on high.
      I see the dove shapely, benign,
      Coming with kindness and friendship to us.”

      Perhaps this is an allusion to the dove returning to Noah coming with an olive branch in its beak a sign that the wrath of God has been abated and a renewed nature will receive again God’s human flock (Genesis 6-9). Ever since that day, a dove has been a sign of peace, rest, kindness, friendship – and a new beginning.

      The most ancient Celtic Holy-Spirit-as-dove image I have found is in the Welsh Vita Sancti Samsonis, composed between 600-615 AD (or as late as 800 but clearly based on earlier sources). The dove here and in the two stories to follow is meant to help us see that the humble people in the story are receiving from God an approval and power similar to what Jesus received at his baptism (Matthew 3:13-17, Mark 1:9-13, Luke 3:21:38) and thus marking a new beginning in ministry.

      Three brothers were ordained at the same place, two to the office of priest and he, the third, to that of deacon; but when the brothers were required, according to custom, to bend for pardon, the holy father, at the same time with St Eltut, saw a dove, sent from heaven through the open window, take its stand fixedly on high over St Samson, not as is the way of a bird flying or flitting about, but remaining all the time without the least flutter of its wings while the ministers went to and fro everywhere throughout the church.

      in “the Life of Brenainn” (10th century)…

      3876. Now thus was the holy old man: without any human raiment, but all his body was full of bright white feathers like a dove or a sea-mew. and it was almost the speech of an angel that he had.

      in the Life of St Dubricius (13th Century)…

      Among those that lived there was brother Samson, the son of Amon, who obtained from the said father, that at the episcopal seat, on the day of his ordination, first, a deacon, secondly, a priest, and thirdly, a bishop, a white dove should descend on his head, which was seen by the holy Archbishop, and by the Abbot Illtyd, during the whole time of his ordina­tion.

      These last two quotes, of course, are not from the “golden age” of Celtic Christianity but rather by medieval hagiographers who embellished the lives of the saints. Nevertheless they are consistent in their use of “dove” with the Vita Sancti Samsonis which is of the ancient Celts. Sometimes these writers did just pass on previous tradition. For example, in The Lives of the Saints in the Book of Lismore (15th century) we find repeated what was said of the saint in Vita Brigitae by Cogitous written no later than 650 AD, regarding Brigit (note the capital “D” on Dove)…

      was compassionate towards the wretched : she was splendid in miracles and marvels: wherefore her name among created things is Dove among birds…

      Most of these documents are searchable at the Celtic Christianity E-Library (



      In none of those volumes – or any other ancient Celtic source I have access to- is there any hint of the wild goose replacing the dove as a representation of the Holy Spirit – and there are actually somewhat fewer geese of any sort in those writings than doves! Of course doves have a distinct advantage over geese in this regard in that the later are not mentioned in the Bible at all.

      What Celtic Christians held in abundance was an intimate yearning for, combined with an intense familiarity with, the Holy Spirit. The third person of the Godhead was not a distant theological concept – not at all like a distant uncle or aunt you’ve heard about but never seen.

      Rather, the Spirit was one of their three best friends, with power to comfort, heal and help in the most practical and mundane aspects of life’s journey.

      To illustrate, if the Gaelic sources from which the Carmina Gadelica was compiled are consistent with Celtic Christian spirituality, we can hear their dependence for God in A Prayer for Grace (p. 35)

      I AM bending my knee
      In the eye of the Father who created me,
      In the eye of the Son who died for me,
      In the eye of the Spirit who cleansed me,
      In love and desire.

      or from The Bathing prayer, p 61, the Spirit is as close as one’s bath water… This may seem playful but it is in imitation of an Irish Celtic practice of immersing a baptismal candidate three times since Jesus had been in the grave three days (Ray Simpson).

      The three palmfuls
      Of the Secret Three,
      To preserve thee
      From every envy,
      Evil eye and death;
      The palmful of the God of Life,
      The palmful of the Christ of Love,
      The palmful of the Spirit of Peace,
      Of Grace.

      And one of my favs, the Bed Blessing (p. 83)

      I am lying down to-night with the Holy Spirit,
      And the Holy Spirit this night will lie down with me,
      I will lie down this night with the Three of my love,
      And the Three of my love will lie down with me.

      This 19th century Gaelic intimacy is only possible if the Holy Spirit is docile and gentle: settled. Yet the settling on the loved by the beloved three is never static or doctrinaire but alive and invigorating as the most passionate of friends can be.

      Yet the yearning for more – and for guidance and protection are never absent either.

      Celts of all descriptions delighted in an imaginative, nature-oriented use of the tongue. Such a playfulness as we are investigating is indeed consistent with them, but not to the extent of rejecting scripture.


      The Lindisfarne Gospels are replete with drawings of stylized birds, many with long necks, woven into the carpet-cross pages and elsewhere. Surely some of these are geese. Even so it is not at all certain they are there to bring to mind the Holy Spirit. Notice that many of the birds in the patterns have hooked beaks, which tend to be more closely associated with eagles. Even so there are other animals gracing those same pages, many with no clear biblical warrant. On one page the scribe has included a cat chasing a mouse. God’s love touches all of creation.

      Since geese frequented the Lindisfarne environs, and it was goose quills with which the text was written, geese in the drawings may have just been acknowledging life around that Holy Island – and thanks for the quills!

      This graphic embrace of God’s natural world all around is also quintessentially Celtic. There is no secular apart from the sacred. All of life, all animals included can be near sacramental signs of the presence of the affectionate God. To paraphrase Freud, sometimes a goose in the margins is just a goose.


      Birds are carved in a central position on the ‘Bishop’s Cross’ fragment at Abercorn, West Lothian, probably erected (c. 670-680 AD) by Bishop Trumwin, friend of St Cuthbert (pictures and comments above courtesy of Celtic Christianity lecturer the Rev’d Colin Symes).

      If these are geese, why does the lower one appear to have a hooked beak? Is it instead a stylized “bird of heaven” frequently found in Celtic Christian art?

      Pillars of stone were understood everywhere in the ancient world to be a claim to link earth and heaven. Note the intriguing circles around each bird. The circle around the cross-beams of a Celtic cross was a symbol of Jesus’ Resurrection. Is this bird a symbol of the Holy Spirit? If so, why are two birds circled?

      One looks left, the other right. Neither are contained by the circle. The wings are outstretched but the legs are perched, grounded, much as a bird ready to take flight.

      To the left is a full sized view of what the restored cross would look like. In those days, where people were buried was said to be the place of resurrection. “It is possible that underlying this idea was the intuition that the Christian’s work of prayer continued after death and was particularly focussed upon the place that had been God’s home for them” (Simpson. p. 246) (

      Considering the relatively low position of these birds of heaven on the restored cross, it would be within the Celtic world-view to take these birds as signifying this:

      “Blessings from the Three, all you who have come to pay homage to the departed at this Holy Cross shrine. Be assured that till the day of his resurrection, the prayers of Bishop Trumwin continue to go from here to heaven on your behalf and of his people, whether they be left or right.”

      Or it could be simply Celtic interlaced zoomorphic designs typical of the era indicating an embrace of both earth and heaven but not much more.

      It’s hard to know what was intended.

      It is certainly less than convincing proof of the Holy Spirit as Wild Goose theory.


      We have yet to find the Christian Celt who first spoke this way. There are only ambiguous hints that that connection may have been made in Celtic art.


      “Following a wild goose” (in the best sense of the phrase) has some affinities with the well known Celtic view of the Christian spiritual life as pilgrimage. Consider this hymn, attributed to Columba (521-597 AD):

      Alone with none but thee, my God,
      I journey on my way.
      What need I fear when thou art near,
      O King of night and day?
      More safe am I within thy hand
      than if a host should round me stand.

      My destined time is known to thee,
      and death will keep his hour;
      did warriors strong around me throng,
      they could not stay his power:
      no walls of stone can man defend
      when thou thy messenger dost send.

      My life I yield to thy decree,
      and bow to thy control
      in peaceful calm, for from thine arm
      no power can wrest my soul.
      Could earthly omens e’er appal
      a man that heeds the heavenly call?

      The child of God can fear no ill,
      his chosen dread no foe;
      we leave our fate with thee, and wait
      thy bidding when to go.
      ‘Tis not from chance our comfort springs.
      thou art our trust, O King of kings.
      Pilgrimage was the Christian Celts’ chosen metaphor to speak of the dynamics of the Christian journey, a risky venture in which one becomes totally dependent on God. (Ian Bradley, Colonies of Heaven). To that extent, pursing the wild goose is Celtish, if not actually derived from the Celts themselves.

      Is it consistent with what Celtic Christians might have said?

      Certainly an increasing number of good people think so. This belief (true or not) is widely (wildly?) held, and indeed is currently much in vogue. The story of the emerging Iona community is loving punctuated with allusions to the Wild Goose leading the founders of the community: “Chasing the Wild Goose”: The story of the Iona Community, Ron Fergusson, Wild Goose Publishing, 1998.

      A decade later and another has been published by an innovative American church planter and Christian leader in Washington DC. It adds little to our understanding of Celtic Christians yet still is an enjoyable read: “The Wild Goose Chase”: Rediscover The Adventure Of Pursuing God by Mark Batterson, Random House, 2008.

      With the U.S Fish and Wildlife Service estimating that there are more Canadian Geese in North America than any other time in history, the time is ripe (perhaps over-ripe) to teach some good godly lessons from these noble birds.

      If this theory is true – which is far from certain – how might the Celts have come to this radically unsettling turbulent image for the comforter of John’s gospel?

      Of course, this is just speculation but…

      In ancient pagan circles, geese were considered messengers of the gods – presumably because of their long flights heavenward beyond the horizon and their faithful return in due season.

      Further says

      The animal most associated with Mars, the Roman god of war, is “the goose, which for Celts evokes the protectiveness of an alert sentry as well as a certain measure of aggression.”

      Notice it is not adventuressness, per se, but militaristic qualities of watchfulness and aggression. Geese are also like an army in that they operate in graceful cooperative formations, fly in stealth (until somebody honks) and when they land, suddenly occupy a wide swath of territory. At a “Celtic Animals” site is the claim that the goose was a common symbol displayed in the homes of Celtic warriors off on a combat mission so as to encourage their return (though no source is given

      “Wild Geese” has been a designation for Irish mercenary soldiers for centuries, specifically those serving foreign armies in continental Europe. A 1978 movie of the same name was based on mercenaries in WWII.

      How might geese, associated with war as they were even in Celtic times, have become a symbol for the power of God revealed in the gospel? Here’s one suggestion following the logic developed in Thomas Cahill’s “How the Irish Saved Civilization:”

      Could it be that after their conversion to Christianity and setting aside their bellicose nature for a more irenic one, the Celts transformed the image of the goose from an icon of militaristic war to another kind of campaign: one that would inspire monks such as Columcille, Aidan, and Columbanus to such risky evangelistic adventure by God’s grace they would convert or reconvert much of Europe?

      Well, credit should be given where credit is due of course. But the “wild goose = holy spirit” image improperly attributed to the early Christian Celts risks concealing and distorting what their actual motivation was for their legendary travels.

      Irish Christian Celts were not just trying to follow the Spirit’s lead. They were also acting out of penance. Leaving Ireland, abandoning the places they loved for the sake of Christ and the gospel was for them a form of martyrdom. Columba in particular may have actually been in a self-regulated exile. Many of these monks had given up aristocratic priviledges to follow Christ – that was part of what made them so attractive to others. Traveling to parts unknown was a way of mortifying the flesh: Celts of all varieties could be ruthless that way.

      Today, we are unlikely to be impressed with those motivations. Indeed, they would cause us some concern. Candidates who confess they want to be in ministry to work out previous sins are quickly weeded out of ordination processes.

      The “wild goose” metaphor, as compelling as it is, bears none of that. Rather, it implies something more appropriate for our own age: a free response of the will to a free call of the spirit to go to parts unknown – without any penitential overlays. At least, I have yet to catch any of the people who claim this connection speaking that


      If the truth be known, we need the Spirit of both birds:

      the dove to anoint and comfort in the silence of our cells:

      the wild goose to send us out

      transcending the powers of the empires that only crush the human spirit

      we landing in power to bring good news to the poor in the empty abandoned places of the world,
      then flying home again to our cells to praise the God who has brought us home rejoicing at the wonders he has shown us.

      Until other evidence is presented…

      1) The Celtic Christian Church. said..

      There is no textual evidence in ancient Celtic Christian sources for the claim. At the very best there may be hints in some ancient Celtic art but even this is by no means certain.

      It should be enough that modern poets and spiritual people on the journey find this image compelling.
      But, citing the Celts as the source implies that this Holy Spirit / Wild Goose image is more ancient than the 20th century. Celtic Christianity was by no means a uniform much-of-a-muchness over time and place. Tradition traces seven Celtic Nations: in addition to Ireland, Scotland and Wales, are also parts of Cornwall, the Isle of Man, Spain and Brittany. Though there is much cultural overlapping, there are regional differences.

      2) Did Celts say the Holy Spirit is not like a Dove…?

      Celts as a Biblical people said no such thing. The Dove is often used in reference to the Holy Spirit because it is in the scripture which they scrupulously copied and emulated. Ray Simpson states that firmly (see above).

      3) Did Celts say the Holy Spirit is like a Wild Goose…?

      It’s an inspiring image but how old is it really? “No historical evidence can been adduced to support this” says the Rev’d Dr. Ian Bradley, who teaches at the University of St Andrew, Fife, Scotland and publishes in the areas of contemporary British Christianity, Celtic Christianity and more (see also below). He and other scholars dismissed the central thesis of our quest after an extensive disciplined search of potential sources. No verifiable record has since weighed in to the contrary.

      4) Specificity was the goose “an Geadh-Glas”.

      The Greylag is “an geadh-glas” but being “tame and uninspiring” seems not the most ideal species to illustrate wild unpredictability. Saying the generic “Wild Goose” without further designating the breed of bird seems more evocative to me.

      George MacLeod, founder of the Iona Community, should be credited with bringing this wild goose / Holy Spirit connection to attention sometime around 1940 (Ian Bradley, author, academic and of the Iona Community writes of this in “Celtic Christianity: Making Myths and Chasing Dreams”. MacMillan: 2003.” This is repeated in Bradley’s “Colonies of Heaven”, 2000, reprinted 2007). MacLeod either received with enthusiasm the oral tradition he had been told in the Western Scottish highlands; or, visionary that he was, it is strongly suspected that it arose from his “fertile imagination” (Bradley). Out of that fertile imagination also seems to have come the phrase “thin spaces”, oft attributed to Celts.

      Therefore, George MacLeod should receive proper credit for introducing this notion to us. The Iona community and others are also to be commended for developing and proffering for our consideration this moving and challenging image. I have yet to see George MacLeod in his own words associating this with the Celtic Church, per se, or “an geadh-glas” specifically, though I am still searching for his first article on the subject.

      Yet surely MacLeod would have credited the faithful highlanders who presumably, he said, preserved such imaginative theological speech for who knows how long.

      The breathtakingly haunting “Here I Stand” lovingly sung by “Iona” makes the best case for continued use of the image. This version has been placed as a sampler on YouTube

      Queue it up and listen in.

      But the poem stands on its own merits:

      Here I stand, looking out to sea
      Where a thousand souls have prayed
      And a thousand lives were laid on the sand
      Were laid on the sand

      Years have passed, since they have died
      And The Word shall last
      And the Wild Goose shall fly
      Shall fly

      Here I stand, looking out to sea
      And I say a prayer
      That the Wild Goose will come to me
      The Wild Goose shall come to me

      Order the whole Iona DVD at

      Or go to their official web site:

      What does the song mean? In spite of the passing of so many of the faithful, to natural causes or the Vikings’ murderous raids and the martyrdom on the sandy beaches of the monks of Iona (and Lindisfarne) who prayed on those Holy Isles, (and anyone else around the world who have followed in their steps)…

      God’s word which they faithfully transcribed and for which they gave their lives, will endure forever,

      and the Spirit will continue the work of Jesus and come to comfort those still in mourning and to empower them to carry on.

      Maybe that’s what it’s saying…

      Yet this poem is so riveting because it is not straight-forwardly clear who or what this wild goose is:

      Is it enough just to make it a wooden reference for the Holy Spirit?

      Or is the goose more a symbol of a living one who flies free above the tragedy
      searching for a heart to make a home in?

      Or is it Jesus who will return?

      Or is the wild goose someone who has gone across the waves, perhaps to evangelize the hinterlands, and for whom the singer longs?

      Or is it my own hopes that are coming, someday flying home to me on the wind?

      Or some combination of the above…

      Or something else…

      The power of this dramatic poem is that it is so open-ended – and that fascinates and moves me more than if it had just been explained away by the droll “the Holy Spirit will come to me.”

      So I love the image. It moves me toward my goal and gives me vision…

      …so the chase continues.



      This is my pseudo-scholarly chase for the “wild goose” as Holy Spirit, even though I am told that the phrase “wild goose chase” is either about horse racing (!) or vain hopes and dates only back to Shakespeare (see below).


      “This phrase [wild goose chase] is old and appears to be one of the many phrases introduced to the language by Shakespeare. The first recorded citation is from Romeo and Juliet, 1592:

      Romeo: Switch and spurs, switch and spurs; or I’ll cry a match.

      Mercutio: Nay, if thy wits run the wild-goose chase, I have done, for thou hast more of the wild-goose in one of thy wits than, I am sure, I have in my whole five.

      Our current use of the phrase alludes to an undertaking which will probably prove to be fruitless – clearly wild geese are difficult to catch. Our understanding of the term differs from that in use in Shakespeare’s day. The earlier meaning related not to hunting but to horse racing. A ‘wild goose chase’ was a chase in which horses followed a lead horse at a set distance, mimicking wild geese flying in formation. The equine connection was referred to in another early citation, just ten years after Shakespeare – Nicholas Breton’s The Mother’s Blessing, 1602:

      “Esteeme a horse, according to his pace, But loose no wagers on a wilde goose chase.”

      That meaning had been lost by the 19th century. In Grose’s Dictionary of the Vulgar Tongue, 1811, he defines the term much the way we do today:

      “A tedious uncertain pursuit, like the following a flock of wild geese, who are remarkably shy.”


      A 1885-1886 article on the Greylag in “Transactions of the Gaelic Society of Inverness Volume 12″ p. 26.

      Copyright Google Books.

      Latin — Anser ferus. Gs&lic—Geadh-glas. Welsh — Gwydd.

      In the old song, already quoted in the article on the
      Capercaillie, we have — ”
      An lachag riabhach, geadh-glas nan lar-innis’,
      Is eala ‘s ciatfaiche snamh.”

      The brown-striped duck, grey goose of the Western Isles,
      And the proudly-swimming swan.

      The grey-lag may well be called the “grey goose of the Western
      Isles,” as it is a permanent resident there, and is everything but
      a friend to the crofters. This will be seen from the following
      quotation from Grey : — ” The grey-lag is now almost wholly
      confined during the breeding season to some of the bleakest bird-
      nurseries of the Outer Hebrides. There it leads a comparatively
      quiet life, being but seldom molested, save at the season when the
      slender crops are being gathered ; and even then the native
      farmers prefer the practice of driving it off by lighting fires to the
      extreme measure of powder and shot. For the last hundred years,
      indeed, the flocks of wild geeso that collect about that season — and
      a very important one it is to these isolated husbandmen — have
      been kept at bay by fires alone. As soon as the breeding season
      is over the geese gather into large flocks, and are then very
      destructive to farm produce of all kinds ; indeed, it requires the
      utmost watchfulness on the part of the crofters to keep them in
      check. Several fires are made in the fields, and kept burning
      night said day, and by this means the crops are to a great extent
      saved. But the moment any of the fires are allowed to fail, the
      geese, which are continually shifting about on the wing, suddenly
      pitch on the unprotected spot, and often do much mischief before
      they are discovered.”


      Muriel Helen Dawson’s sketch – Greylag geese and Invernessshire landscape

      The Latin name for the greylag (grey-legged) goose is Anser anser, in Gaelic geadh-glas. This comment accompanies a 23, Jan. 1956 sketch “Greylag geese and Invernessshire landscape” by Muriel Helen Dawson. Interestingly, the second sheet of the sketch pad “bears a small reversed triangular icon of the Dove of Peace with ‘Veni Sancte Spiritus’ across the top, in gouache.” Obviously no replacement of the Holy Spirit as dove there.

      There is an inspiring article written in 1972 by Dr Robert McNeish of Baltimore on “Lessons From Geese.” The link below is to a printable article with particularly pleasing graphics.

      Here is a record of the long heroic search to find that author and re-confirm the claims made. Sue Widemark’s success gives me hope for my own quest – though her work did not include anything on Celts.

      Posted by Duke Vipperman at 12:25 AM

      NaveenAli said…

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      March 20, 2010 7:23 AM

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      • melgibstein says:

        Mr Vipperman may never know why geese dont have hooked noses.

      • 卍巴 says:

        Legenda Sancti Goeznovii ~ The Legend of St. Goeznovius [Excerpt]

        By William, Chaplain to Bishop Eudo of Leon

        “In the year of the Lord’s incarnation, 1019


        “In the course of time, the usurping king Vortigern, to buttress the defence of the kingdom of Great Britain which he unrighteously held, summoned warlike men from the land of Saxony and made them his allies in the kingdom. Since they were pagans and of devilish character, lusting by their nature to shed human blood, they drew many evils upon the Britons.

        “Presently their pride was checked for a while through the great Arthur, king of the Britons. They were largely cleared from the island and reduced to subjection. But when this same Arthur, after many victories which he won gloriously in Britain and in Gaul, was summoned at last from human activity, the way was open for the Saxons to go again into the island, and there was great oppression of the Britons, destruction of churches and persecution of saints. This persecution went on through the times of many kings, Saxons and Britons striving back and forth.”


        “In those days, many holy men gave themselves up to martyrdom; others, in conformity to the Gospel, left the greater Britain which is now the Saxon’s homeland, and sailed across to the lesser Britain (Brittany).”

        + + +

        So much for the Kike meme that “Christians are responsible for Political Correctness and Open Borders, oy vey!”

        [Text from: Geoffrey Ashe, “The Landscape of King Arthur,” London, 1985, p.103.]

  8. 卍巴 says:

    “Kevin MacDonald…claims that Christians don’t believe in Christianity anymore including himself because it’s just been too Zionist infiltrated.”

    That’s rich coming from a Zionist kikesucker like MacDonald.

  9. 卍巴 says:

    Kevin MacDonald:

    “Implicitly at least, White people who are strong Christians understand that they have far more in common with atheists, agnostics and liberal Protestants who are White than they do with non-White Christians.”

    [Kevin MacDonald, “Nietzsche on Religion”, The Occidental Observer, 2010.01.31.]

    I doubt that.

    And anyway it’s a pointless distinction.

    “Atheists, agnostics and liberal Protestants who are White” are in a suicidal freefall, and are the people mostly responsible for making MacDonald’s homeland increasingly non-White.

    Since this is the case, and there is no indication of any reversal of this situation; then I’m sure that “White people who are strong Christians” would actually have more in common, and would understand they have more in common, and find it at least as interesting and rewarding to socialize with socially dynamic, demographically healthy and culturally cohesive non-White Christians (even if they wished they were not resident in the USA) than they would with the pathetic, stupid, barren and self-destructive “atheists, agnostics and liberal Protestants who are White” that helped destroy White, Christian America in the first place.

    • 卍巴 says:

      Furthermore, not all non-White Christians are socially or culturally equal, and are not all equally Christian.

      In my experience, most nominally-Christian Africans (except for Copts, including Habesha and other Ethiopians/Eritreans, who are culturally more Middle Eastern than what is commonly thought of as African) are only a small step away from the lowest form of paganism, and their Christianity seems to have no effect on their traditional customs, such as polygamy and non-marital mating.

      So one’s affinity or lack of affinity with non-White “Christians” depends a lot on whether we are speaking about Asians, Arabs, Syrians, etc.; with further distinctions between Orthodox, Papists, loony Evangelicals, etc. non-Whites; and also taking into account the sincerity and depth of their Christianity.

      Either way, the main point remains: Non-White Christians are generally alive and dynamic, and have a future; unlike White “atheists, agnostics and liberal Protestants”, who are The Walking Dead.

  10. 卍巴 says:

    “Most Holy Father and Lord, we know and from the chronicles and books of the ancients we find that among other famous nations our own, the Scots [Scotti, from the North of Ireland], has been graced with widespread renown. They journeyed from Greater Scythia by way of the Tyrrhenian Sea and the Pillars of Hercules, and dwelt for a long course of time in Spain among the most savage tribes, but nowhere could they be subdued by any race, however barbarous. Thence they came, twelve hundred years after the people of Israel crossed the Red Sea, to their home in the west [Ireland] where they still live today.”

    From “The Declaration of Arbroath”, 1290

  11. An outstanding share! I’ve just forwarded this onto a coworker who has been doing a little homework on this. And he actually ordered me breakfast simply because I found it for him… lol. So let me reword this…. Thank YOU for the meal!! But yeah, thanx for spending the time to discuss this subject here on your internet site.

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