I'm NĂłe, a gaelic/irish reconstructionist (animism + ancestor veneration + light god work) I mix tradition and UPG when needed. This is an e-shrine and resource/info gathering blog! And just general polytheist/kitchen witchy posts. I also am involved in hedgework. I work with Lugh, Flidais, and An Dagda mainly, though The Morrigan calls from time to time.
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I love the casual substitution of "gods" instead of "god" in colloquial sayings. "oh my gods" "gods, my feet hurt" etc etc. like yeah deconstruct the societal standard of monotheism with me. let's party
The Gods are obviously the more talked about part of polytheist circles, but there are some other things that you can include in your practice. This is by no means a comprehensive list of everything you can do, or even the only definition of these things. Just some ideas for expanding your practice.
âââ ââ ââ â ââ
Ancestor Veneration
-Leave offerings for those who came before you! Pay your respects and ask for their wisdom. For my practice, I sometimes make a cup of coffee for my late grandmother! Something simple but meaningful to her.
Hero Worship
-This is more akin to veneration than worship for many people. It's similar to ancestor veneration but for individuals in history and mythology that are considered important to one's religious beliefs. (Kind of a fast and loose definition since there's a lot of variety in this type of worship).
Hospitality
-More up to interpretation, but some pagan religions put emphasis on being hospitable and also involved in your community. For me, this means volunteer work, helping my neighbors, and being welcoming in my home.
Local Flora and Fauna
-Research your home! Learn the animals, the weather, when the flowers bloom. Involve yourself with your natural world. This is especially useful if you want to base your calendar or offerings/Rituals around the seasons and such.
Local Spirits
-Deities get a lot of attention, but don't leave out the spirits of the land and your home. Leave out a bite of your snack or a glass of water. (If leaving stuff outside, make sure it won't hurt any animals that get into it).
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Hey, don't be afraid of things that challenge your faith. Seriously, don't.
Either they'll give you a new perspective on things, or you'll become more secure and confident in your current beliefs. But avoiding the hard questions leaves you in an echo chamber with half-baked ideas and an insecurity in yourself. Step out of your comfort zone so you have room to grow.
Hot take but you canât learn about paganism without also learning about white supremacy and how it uses pagan religions to push hate group agendas all over the world today. If you donât learn about the connections between the two and how it operates, your ignorance enables white supremacists to keep on doing it and using it to recruit others. People in our community who do nothing and stay silent are literally a part of the problem, there is no opting out whatsoever. Divorcing the two makes the issue repeat itself over and over and over again.
Itâs not hard to include this in your research and stay aware. Itâs the bare minimum.
Do ye have any advice for worshipping Ogma, in a similar situation to the person asking abt Brigid
hi anon! apologies for taking so long to respond to this. i hope it can help nonetheless. here are some links and study sources for your reading pleasure. to the best of my own knowledge, these sources are accurate and a good gathering of knowledge about Ogma and about ogham.
art link
Ogma and Ogmios - Gods of Language and Strength by Kianuka's Celtic Tales
Irish God, Oghma - Irish Pagan School
Ogham - Unraveling the Old Irish Script
Ogham Cheat Sheet
Ogma - The Druid Network
This âŹ40 introductory class on Oghma from Irish Pagan School (have to enroll, but this site has majority helpful sources and knowledge)
The Great Big Ogham Resource Post - @/lebornaciar
there are far fewer sources i can give you on Ogma, as He's less widely beloved than Brighid. i love Him, though, and i imagine you do too, Anon. i can provide some of my own experience with worship and communication with Him. UPG abound, as this is a personal testimony of experience.
Ogma, Cermait, always approached me silently at first. a large, strong presence in my dreams that seems to be surrounded by golden aura. i started having dreams about Him teaching me, though i barely remember the things i learned. they reoccurred for quite some time, and He seemed on the edge of my vision, never quite there but still observing. large frame and intelligent eyes, worthy of both fear and curiosity. i really started giving offerings and asking for His help when i was studying linguistics, as well as in my writing class at the same uni. the inspiration and energy from Him were incredibly helpful. He liked wheat beer a lot, as well as nuts, red meats, bread that i made myself (He wanted nearly half of that loaf i swear it), small poems that i would write for Him off of a prompt list, really any devotion of language and the study of it.
Ogma isn't one of the closest to me, but He's always struck me as a man eager to help you learn and to lend you strength and light. if you're in school, i'd think He would take just about any devotion of your studying. i did have an altar for him while in school, and it was draped in gold and green with some jewelry for Him and scraps of paper with my poetry and sigils. worshipping Ogma will fill you with the want to speak, express, and learn, to hold the light of the sun in your face and the strength of a champion in your soul.
Protecting home and fortune: Irish folk customs for Bealtaine
Bealtaine, also known as May Day, marked a pivotal point in the Irish calendar. It signified the arrival of summer, a time of light, warmth, and the promise of a bountiful season ahead. However, Bealtaine also held a sense of unease. This was a time when the boundary between our world and the Otherworld thinned, inviting the potential for both blessings and misfortune from the unpredictable Good Neighbors. To navigate this delicate balance, people turned to time-honored traditions and a heightened awareness of the risks of everyday life.
Appeasing the Good Neighbors
On Bealtaine, it was widely believed that the Good Neighbors became particularly active. To ensure their goodwill and prevent them from causing mischief, people would leave out food and drink as offerings. The belief was that the the Good Neighbors were attracted to these offerings and would be less likely to cause trouble if they were satisfied.
You all know May is the month of the fairies. Great people or men that lived long ago rises from their graves on every night in the month of May to fight the old battles that they fought long ago these men are called fairies. The bad fairies do great harm and trouble in the month of May they kill cattle take away milk and butter from the cows and alot of other mischief. Source
"The fairies come around our houses too to do mischief as well as they come to the cattle; you should sweep the hearth very clean and leave food aside for them. If you don't the fairies will come when you are asleep and will torment you by tricking you or pinching you." Source
Primrose
Primrose was believed to ward off the Good Neighbors, and scattering them in the doorways and window sills of the home created a barrier no troublesome spirit could cross.
"During the first three days [of May] fairies entered the house. They came disguised as old men or women in order to steal coals and in order to prevent them primroses were scattered on the doorway no fairy could pass this flower." Source
"The best preventive of fairy power was to scatter primroses on the threshold, for no one could pass the flowers and and the house and house-hold were left in peace." Source
"Guard the house by a string of primroses across the door on the first three days of May. The fairies can pass neither over nor under the string." Source
Rowan
This tree was seen as potent protection against otherworldly forces. A branch hung above a cow's stable door could ward off those who might steal the milk, ensuring the cow's blessing for the year. Branches decorated with spring flowers were also placed around the house for a bit of extra good luck.
On May Day before sunrise the eldest member of the family gets up, he goes out, pulls a branch of the rowan tree and hangs it over the cow's stable door. This is done to prevent the fairies from taking any of the milk from the cows. Source
Another custom is to get a branch of Rowan tree and decorate it with may flowers and primroses and leave it in the middin standing. Then strew may-flowers into each outhouse door and on the doorstep and in the windowsills. This is to welcome the good fairies so that there will be good luck round the year. Source
If you put a rowan tree up the Chimney nothing can bring the butter out of the house. Source
The May bush: blessing and protection
The May bush was a common custom in Ireland, particularly in Leinster, South and West Ulster, and some areas of Munster and Connaught. The May bush often featured hawthorn branches brought home and decorated with flowers, ribbons, and colorful eggshells saved from Easter.
The May bush was believed to protect the home from evil spirits, particularly fairies and witches. It was also thought to bring good luck and prosperity, especially in relation to milk and butter production.
It is a great custom also to make a May bush on May day. This consists of a bush, which is put standing in the dungpit. The bush is decorated with flowers and eggshells. The eggshells are kept after Easter Sunday. Source
On May morning a Maybush was placed outside each house. It usually was a yellow furze bush with a number of eggshells stuck on the thorns. Source
The people around this place make May-bushes on the first of May. They pull a bush and gather flowers and tie them on to the bush with strings and stick it on the ground and after that they say their prayers around it to honour our Blessed Mother and they make a little Altar and put flowers every day on it during May. The people long ago used to make May-bushes and they also used to make a little Altar. Source
The evening before the first of May the people go out and get a piece of a certain tree which they call May Pole. They put this bush outside the door and they put all the egg shells they had on Easter Sunday on it. They also put a lot of flowers out side too. If the people do not put up the May Pole the fairies will come. They also tie May Pole to the cow's tail and if they do not, the fairies come and take the milk from the cow. Source
Guarding your luck
Bealtaine is a time that came with a heightened fear that any careless act could invite bad luck for the whole year. During Bealtaine, even seemingly simple acts held risk.
Giving away even staples like milk, butter, or coins risked also surrendering your good fortune. Lending a tool or sharing even a hot coal from your hearth could lead to unexpected misfortune.
On May eve no one cares to give away any milk or butter fearing their luck would be taken. Source
Long ago the people used to have a large number of pisreogs on May day...They would not give away anything to anybody on May day, only to a beggar man. When he would come in they would give him great welcome. They would say he was bringing in the good luck. The old people would not allow anybody to bring fire outside the door. Everybody would have matches on May day. The old people would not allow any fire outside the door. Source
On May Eve or May Day nothing is given out of the house. Source
They considered it unlucky to give butter or milk way to any person on May Day as they would be giving away their luck. No stables were to be cleaned out on that day. The first person to go to the well in the morning was supposed to have luck for the rest of the year. It is not right to give money to anyone on that day. But if you get money on that day you will be getting it for the year. Source
The people of the house do not put out the ashes on that day or if a person asked for a coal they would be refused. Source
Another custom of the Irish, they would not lend any article or give either milk or food even to beggars. They would not light a fire on May Day until it was late in the day for fear that the people would see the smoke and would bring the butter. Source
The customs surrounding Bealtaine offer a fascinating glimpse into the rich tapestry of Irish folklore and the enduring human desire to shape our luck through ritual and tradition. Whether leaving offerings to appease unseen spirits, scattering flowers as wards against misfortune, or cautiously guarding their possessions, people sought to influence the unseen forces that shaped their lives. These traditions, born in a different time, speak to a fundamental human desire for control, for a sense of agency in the face of an uncertain world. While the specific fears and beliefs may have shifted, the impulse to use ritual and superstition as a means of navigating life's unpredictability remains surprisingly relatable.
Important Facts about Samhain from an Irish Celtic Reconstructionist
Pronunciation
SOW-in or SOW-een ~NOT~ Sam-han, Sam-win etc.
Dates
Most reconstructionists celebrate Samhain on Oct 31-Nov 1, however some may choose to celebrate on Gregorian Nov 13-14 as this would match the Julian dates of Oct 31-Nov 1. Some also believe that it was a three day festival spanning Oct 31- Nov 2 on which Nov 2 is specifically devoted to ancestral veneration, but there is no specific evidence of this, only possible extrapolation from more modern practices.
Following the Celtic method of days beginning at sunset, regardless of the specific dates you choose to celebrate on your festivities should begin at sunset and end at sunset.
She and her sisters (Badb and Macha) then use various forms of magic to rain destruction on their enemies (in the form of fire and blood). After the day is won Morrighan speaks a prophecy that describes what is taken by some to be the end of days and others to be the events which will later lead to the Ulster Cycle.
Beneath the peaceful heavens lies the land.
It rests beneath the bowl of the bright sky.
The land lies, itself a dish, a cup of honeyed strength, there, for the taking, offering strength to each
There it lies, the splendour of the land.
The land is like a mead worth the brewing, worth the drinking.
It stores for us the gifts of summer even in winter.
It protects and armours us, a spear upon a shield
Here we can make for ourselves strong places, the fist holding the shield
Here we can build safe places, our spear-bristling enclosures.
This is where we will turn the earth. This is where we will stay.
And here will our children live to the third of three generations
Here there will be a forest point of field fences
The horn counting of many cows
And the encircling of many fields
There will be sheltering trees
So fodderful of beech mast that the trees themselves will be weary with the weight.
In this land will come abundance bringing:
Wealth for our children
Every boy a warrior,
Every watch dog, warrior-fierce
The wood of every tree, spear-worthy
The fire from every stone a molten spear-stream
Every stone a firm foundation
Every field full of cows
Every cow calf-fertile
Our land shall be rich with banks in birdsong
Grey deer before Spring
And fruitful Autumns
The plain shall be thronged from the hills to the shore.
Full and fertile.
And as time runs its sharp and shadowy journey, this shall be true.
This shall be the story of the land and its people
We shall have peace beneath the heavens.
Forever
(based on the translation by Isolde Carmody)
It is also mentioned in Echtra Cormaic that on this festival every seven years the high king would host a feast, it was at this time new laws could be enacted. (but it seems that individual Tuathas or possibly kings of the individual providence may have done this for their territories at Lughnasadh).
It seems to be a time considered especially susceptible to (or of) great change as it is the time which the Tuatha de Danann win victory over the Formorians and take control of Ireland, the invasion of Ulster takes place at this time in TĂĄin bo CĂșailnge, in Aislinge Ăengusa Ăengus and his bride-to-be are changed from bird to human and eventually he claims kingship of BrĂș na BĂłinne at this time of year.
Celebration Traditions
Samhain is the beginning of the âdark halfâ of the year and is widely regarded as the Insular Celtic equivalent of the New Year. The âdark halfâ of the year was a time for story telling, in fact in this half of the year after dark is considered the only acceptable time to tell stories from the mythological and Ulster cycle (the Fenian cycle being assumed to be no older than the 12th century based on linguistic dating). Traditionally anything that had not been harvested or gathered by the time of this festival was to be left, as it now belonged to the Fae (in some areas specifically the PĂșca).
This was also an important time for warding off ill luck in the coming year. Large bonfires would be built and as the cattle were driven back into the community from the pastures they would be walked between these bonfires as a method of purification (the reverse custom of Bealtaine where the livestock were walked between the fires on their way out to the summer pastures). Assumed ritualistic slaughter of some of the herd would follow (though this perhaps had the more practical purpose of thinning the herd before the winter and creating enough food for the feasting). In some areas the ashes from these fires would be worn, thrown or spread as a further way to ward off evil.
Homes would be ritualistically protected from the Aos SĂ (Fae or âSpiritsâ) through methods such as offerings of food (generally leaving some of the feasting outside for them), carving turnips with scary faces to warn them off (we now tend to do this with gourds), and smoke cleansing the home (in Scottish saining) traditionally with juniper, but perhaps rowan or birch might be an acceptable alternative. It is likely these would be part of the components used in Samhain bonfires as well, for the same reason.
Lastly based on later traditions as well as links in the mythology this is a time where divination practices or those with the âsecond sightâ were regarded to be especially potent.
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The Otherworld is a realm not quite separate from our own, all around us and yet not always accessible or visible to us. It has been interpreted as one expansive world and as having numerous realms and kingdoms within the one Otherworld, and is home to many beings â gods, fairies, and spirits of all sorts, along with some of the most honored and beloved dead.
It is described in âthe Fairy-Faith in Celtic Countriesâ by W.Y. Evans-Wentz:
âBut this western Otherworld, if it is what we believe it to be â a poetical picture of the great subjective world â cannot be the realm of any one race of invisible beings to the exclusion of another. In it all alike â gods, Tuatha De Danann, fairies, demons, shades, and every sort of disembodied spirits â find their appropriate abode; for though it seems to surround and interpenetrate this planet even as the X-rays interpenetrate matter, it can have no other limits than those of the Universe itself.â
This cosmological concept descends from the ancient Celtic religions, and the Otherworld (by its many names) is found throughout the lands in which the Celtic tribes resided and lives on within the traditions preserved by reconstructionist and traditional Celtic pagans and Celtic folk magic practitioners. The Otherworld, along with other Celtic pagan beliefs, can also be found within many neo-pagan and neo-druidic practices and movements.
NAMES OF THE OTHERWORLD
The Otherworld bears many names across the Gaelic and Brythonic mythologies and cosmologies.
Irish
In Irish tales, the names of the Otherworld or realms within the Otherworld include:
TĂr na nĂg â âthe Land of the Youngâ or âthe Land of Youthâ
TĂr Tarngire â âthe Land of Promise or âthe Promised Landâ
In the Irish tale âImmram Brain maic Febailâ (âthe Voyage of Bran mac Febalâ), Bran embarks upon a quest to the Otherworld via a sea voyage. Some days into their journey, Bran and his company encounter ManannĂĄn mac Lir upon his chariot. ManannĂĄn informs them that though their surroundings appear as the sea to them, to the god it appears as a great field of flowers. In this tale, the realms of the Otherworld are depicted as individual islands somewhere in the Western Sea.
In the story âEchtrai Cormaic I Tir Tairngiriâ (âthe Adventures of Cormac in the Land of Promiseâ), Cormac enters the Otherworld and encounters great bronze palaces, houses of white silver that are thatched with the wings of birds, and a courtyard, in the center of which is a great fountain or well with five streams flowing from it. There is said to be a fairy palace beyond the fountain, and there Cormac encounters âthe loveliest of the worldâs womenâ.
In many tales and poems, the Otherworld is depicted as being incredibly beautiful and as having very many apple trees, hazelnut trees, and great oak trees. Itâs said to have plains filled with colorful flowers and dew of honey. And of the food available in the Otherworld, there is nothing that is not irresistibly delicious. Those who dwell within the Otherworld do not age, nor do they feel pain or take ill. Some believe that it is the fruits that grow within the Otherworld that provide its inhabitants with their everlasting youth and good health. Others believe that itâs the Otherworld itself that keeps one young and well.
Time moves differently within these realms. Many tales state that one could spend what felt like a few days in the Otherworld, only to return to this world and find that their friends and family had all died, and many years had passed whilst they were away.
In Welsh Cosmology & Mythology
In Welsh tales, the Otherworld (called Annwn) is not ruled over by ManannĂĄn mac Lir but by Arawn and, later, Gwyn ap Nudd. In many of the Welsh legends, Annwn is described as a world of eternal youth, free of illness and disease, where no one could ever go hungry for there were endless supplies of food and drink. It was a realm of incomparable beauty where the gods, fairy folk, great ancestors, elves, and spirits reside. Like in Irish myth, Annwn is believed to be either a subterranean realm, under the sea, or on an island to the west. It is also a magical realm hidden from humankind.
Some tales depict a paradise-like world that is like all the best and most beautiful things within our own world with sprawling gardens, plainlands, and orchards, while others describe a âhellishâ place (most likely an outcome of the Christianization of the Welsh culture and beliefs). Both interpretations, though, speak of Annwn as the land of the dead.
The Welsh epic âCad Goddeuâ (âthe Battle of the Treesâ) tells of a battle between Arawnâs army and the forces of Gwynedd. The army come forth from Annwn is described as being made up of unearthly creatures, such as enormous beasts bearing one hundred heads, great serpents, and giant toads with claws.
The well-known âPreiddeu Annwfnâ (âthe Spoils of Annwnâ) is another tale mentioning the Otherworld. It is the story of a journey into the Otherworld led by King Arthur. The tale depicts various realms or kingdoms within the Otherworld, including the Fortress of the Mound, the Fortress of Hardness, the Fortress of Mead-Drunkenness, and the Glass Fortress; though some interpret these names to be alternate names for the Otherworld in its entirety and not of individual lands traversed by Arthur within the Otherworld.
The legendary island of Avalon is also seen as a later interpretation of Annwn. Avalon famously features in Arthurian legends as the paradisical Isle of Apples.
ENTERING the OTHERWORLD:
Many of the old tales speak of humans gaining access to the Otherworld. Sometimes they were invited or summoned there by some god or spirit (as ManannĂĄn mac Lir was known to do), sometimes they were stolen away or kidnapped by one of the Otherworldâs inhabitants, and some folk entered the Otherworld of their own design during those times of year when the walls between their world and the Otherworld were lowered, such as during Samhain and Beltane. There are also many tales of folk (some quite famous, such as Cuchulainn, Lanval, and Ossian) being lured or enticed away by a fairy to the Otherworld to live as the fairyâs lover. It is also believed that musicians would be stolen away to the Otherworld to entertain its inhabitants.
As mentioned already, many believe openings at the base of hills and mountains to be entrances to the Otherworld. So, too, are ancient burial mounds, bogs, and caves seen as Otherworld gateways. It is also believed that patches of mist or fog could have within them some opening to the Otherworld, as in the Irish tale âEchtra Cormaic I Tir Tairngiriâ. In this story, King Cormac sets out from Tara with many soldiers to find his way into the Otherworld to take back his wife, daughter, and son (whom he lost in a trade-off for a magic silver bough). On his way, a thick fog befalls the party. When the fog is lifted, Cormac is alone in the plains of a foreign land, having been taken into the Otherworld.
In some tales, one could enter the Otherworld after they were gifted an apple or a branch bearing apples (such as the magic silver bough mentioned in the story above) from a sacred apple tree. The apple or branch was magical and acted as a key, allowing one to pass into the realm of the SĂdhe-folk so long as the apple or branch was in their possession.
SĂdhe, though now commonly used in reference to those inhabitants of the Otherworld, are the mounds, hills, or places believed to provide access to the Otherworld. Previously, the term sĂdhe was used specifically to mean the palaces, courts, or halls in which the spirits of the Otherworld resided.
TECH DUINN:
In Irish lore, there is a separate Otherworld where one goes after death. This realm of the dead is Tech Duinn, the domain of Donn â an ancient god of the dead and ancestor of the Gaels. Tech Duinn means âthe House of the Dark Oneâ (âDonnâ means âthe dark oneâ).
There is a 9th-century poem which states that Donnâs dying wish was to have his descendants gathered to him when they died â âTo me, to my house, you shall all come after your deaths.â While the Otherworld is often described as being a paradise of great beauty, that is not how Tech Duinn is usually depicted. Rather, it is most commonly portrayed as a frightful place of darkness and dread. Why, I do not know. Perhaps this is simply due to it being the home of Donn, the Dark One.
Tech Duinn is said to lie at or beyond Irelandâs western coast. It is believed that the entrance to Tech Duinn lies on, within, or beneath Bull Rock, an islet bearing a natural tunnel and resembling a portal tomb. Bull Rock lies off the western point of the Beara Peninsula.
A line from Yeats comes to mind in regard to the Otherworld in general, but specifically when speaking of Tech Duinn and Donnâs dying wish -
âIn Ireland, this world and the world we go to after death are not far apart.â
Suffice it to say, the Otherworld has inspired numerous poems and exciting and moving tales, pieces of a time long gone by preserved (hopefully) forever through art. And today it is the source of much scholarly exploration and debate. How much of the Otherworld as we understand it now has been altered by Christianization? How many of the old tales were twisted and reinterpreted to suit the narratives of the Church? We do know that a great deal of this occurred within the preservation of Celtic lore and history, and what tales we have of the Otherworld were not left untouched by this. I hope that this piece, as brief as it is, might inspire others to explore the old Celtic tales in their many interpretations, for there is much to be enjoyed there, as well as much to be learned.
SOURCES & FURTHER READING:
'Cad Goddeu'
'Celtic Culture: A Historical Encyclopedia' - Koch, John T.
'Celtic Myths and Legends' - Rolleston, T.A.
'Dictionary of Celtic Mythology' - MacKillop, James
'Encyclopedia of Celtic Mythology and Folklore' - Monoghan, Patricia
'the Fairy Faith in Celtic Countries' - Evans-Wentz, W.Y.
'Hy Brasil: the Metamorphosis of an Island' - Freitag, Barbara
'Immram Brain mac Febail'
'Irish Fairy Tales' - Stephens, James
'the Lord of Ireland' - Ă hĂgĂĄin, DĂĄithĂ; Prof.
'the Mabinogi and Other Medieval Welsh Tales' - trans. Ford, Patrick K.
'the Mabinogian - A New Translation' -Davies, Sioned
'Myth, Legend, & Romance: An Encyclopedia of Irish Folk Tradition' - Ă hĂgĂĄin, DĂĄithĂ
'the Mythology of Ancient Britain and Ireland' - Squire, Charles
'Otherworlds: Fantasy and History in Medieval Literature' - Byrne, Aisling
'Preiddeu Annwn'
'the Religion of the Ancient Celts' - MacCulloch, J.A.
âthe Sacred Isle: Belief and Religion in pre-Christian Irelandâ - Ă hĂgain, DĂĄithĂ; Prof.
âTales of the Celtic Otherworldâ -Matthews, John
brigid â celtic goddess of healing, smithing, poetry, fertility, divination, fire and water.
brigid bless this hearth and home, keep us safe from harm. no matter how far we might roam, guide us safe and sound. heal me with your sacred water, shield me with your flame. your love is my sword and shield and so it shall remain.
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