So early vampire books basically just used Thaumaturgy as a placeholder because they didn't develop fully the nature of blood magic before Tremere, and clearely Baba Yaga and Menele didn't use the same magics as the Tremere. And I'm not a fan at all of the dumbing down of all magic in Rites of the Blood so I'll ignore most of that.
Thinking for my ancient greece setting the High religious magic Theikoturgos I'm thinking is the regional name for Dur-an-Ki and is similar to how the Shango Translated Dur-An-ki to African mysticism. I'm thinking Dur-an-Ki spread throught most places as the oldest kindred brought religious covenant with spirits style magic with them into new lands. And I'm gonna bight the bullet and just have Kraina as the Witchcraft style magic witches have and not limited to the equivalent of Tzimisce. The idea maybe being it was spread with Scythian witches who were using it since the time of Baba Yaga (who is arguably the greatest shown Koldun, since we don't really know if the Eldest god Kraina/Koldunism to 10) and it became known to Etruscan Witches and cults in the Ancient greece era. Might just call it Kraina to represent its foreign cultish roots while Theikoturgos is assimilated into the culture and accepted as a sacred art. The Hekau magic for the Ancient Egypt setting is kinda a mix of Dur-an-ki and Akhu, main difference being its not gathering powers from defiled mummies. And 魔力 Mólì sorcery is Chinese Sorcerery that was developed by a conspiracy where a powerful Sadhu (Sadhana) worked with some Ashipu (Dur-an-ki) to uplift early ancient chinese witchcraft for secret catspaws against the Ten Thousand Demons. 魔力 Mólì spread with Buddhist and Toaist sorceries in nearby region, so Japan would have it as well but call it Senjutsu. Then for miscellanous magics sorcerer's/witches will have in areas with rare amounts of magic will have things like the Noiada shamans using a Sami variant of Kraina, and Dur-an-ki variant for Horse nomads, perhaps with Kraina and Necromancy being more rival magics but their favor to the sky gods made Dur-an-ki more common.
Spaecraft mentioned for Norse Witches, American Shamanism and various animistic magics in asian tribes probably are closer to Dur-an-ki then any other magic, but more due to their function as spirit magics rather then having roots as offshoots, they are underdeveloped sorcerers because of small amount of vampires developing them and then usually developing them by reverse engineering their mortal magics into blood sorcery. American Shamanism probably in modern times would benefit from using Wanga as a baseline of what it would look like, just not using the same trappings.
It's interesting a lot of Necromancers were given Thaumaturgy, like Augustus Giovanni and Japheth, I take this to represent the idea they were mages/sorcerers in life and developed magic besides necromancy when embraced. But Japheth's magic is probably Dur-An-ki and Giovanni's magic was probably mostly developed in house with some notes cribbed/stolen from Tremere and Japeth so treate it similar to Early Thaumaturgy with Grecoroman trappings. Probably a few early giovanni learned some of this but they ultimately favored necromancy quickly since it was the favored art. Menele was probably one of the early ones bridging Dur-an-ki into the form of Theikoturgos when Troile embraced him and he turned to esoteric pursuits. We know Ogham was retconned into being a variant of Kraina (pre-sabbat Koldunic Sorcery). We know from the Talmahera book ancient Bahari sorcery used Dur-an-ki which is appropriate, and we know its evolved into adapting to local cultures through Assamite Sorcerer Castes, Shango, and even Muslim Holy magic of Sihr.

So early vampire books basically just used Thaumaturgy as a placeholder because they didn't develop fully the nature of blood magic before Tremere, and clearely Baba Yaga and Menele didn't use the same magics as the Tremere. And I'm not a fan at all of the dumbing down of all magic in Rites of the Blood so I'll ignore most of that.
Thinking for my ancient greece setting the High religious magic Theikoturgos I'm thinking is the regional name for Dur-an-Ki and is similar to how the Shango Translated Dur-An-ki to African mysticism. I'm thinking Dur-an-Ki spread throught most places as the oldest kindred brought religious covenant with spirits style magic with them into new lands. And I'm gonna bight the bullet and just have Kraina as the Witchcraft style magic witches have and not limited to the equivalent of Tzimisce. The idea maybe being it was spread with Scythian witches who were using it since the time of Baba Yaga (who is arguably the greatest shown Koldun, since we don't really know if the Eldest god Kraina/Koldunism to 10) and it became known to Etruscan Witches and cults in the Ancient greece era. Might just call it Kraina to represent its foreign cultish roots while Theikoturgos is assimilated into the culture and accepted as a sacred art. The Hekau magic for the Ancient Egypt setting is kinda a mix of Dur-an-ki and Akhu, main difference being its not gathering powers from defiled mummies. And 魔力 Mólì sorcery is Chinese Sorcerery that was developed by a conspiracy where a powerful Sadhu (Sadhana) worked with some Ashipu (Dur-an-ki) to uplift early ancient chinese witchcraft for secret catspaws against the Ten Thousand Demons. 魔力 Mólì spread with Buddhist and Toaist sorceries in nearby region, so Japan would have it as well but call it Senjutsu. Then for miscellanous magics sorcerer's/witches will have in areas with rare amounts of magic will have things like the Noiada shamans using a Sami variant of Kraina, and Dur-an-ki variant for Horse nomads, perhaps with Kraina and Necromancy being more rival magics but their favor to the sky gods made Dur-an-ki more common.
Spaecraft mentioned for Norse Witches, American Shamanism and various animistic magics in asian tribes probably are closer to Dur-an-ki then any other magic, but more due to their function as spirit magics rather then having roots as offshoots, they are underdeveloped sorcerers because of small amount of vampires developing them and then usually developing them by reverse engineering their mortal magics into blood sorcery. American Shamanism probably in modern times would benefit from using Wanga as a baseline of what it would look like, just not using the same trappings.
It's interesting a lot of Necromancers were given Thaumaturgy, like Augustus Giovanni and Japheth, I take this to represent the idea they were mages/sorcerers in life and developed magic besides necromancy when embraced. But Japheth's magic is probably Dur-An-ki and Giovanni's magic was probably mostly developed in house with some notes cribbed/stolen from Tremere and Japeth so treate it similar to Early Thaumaturgy with Grecoroman trappings. Probably a few early giovanni learned some of this but they ultimately favored necromancy quickly since it was the favored art. Menele was probably one of the early ones bridging Dur-an-ki into the form of Theikoturgos when Troile embraced him and he turned to esoteric pursuits. We know Ogham was retconned into being a variant of Kraina (pre-sabbat Koldunic Sorcery). We know from the Talmahera book ancient Bahari sorcery used Dur-an-ki which is appropriate, and we know its evolved into adapting to local cultures through Assamite Sorcerer Castes, Shango, and even Muslim Holy magic of Sihr.

Looking to take a non-Irish last name (DAVEY), translate it to Irish, so I can then convert it to Ogham. Anyone? Looking for Irish speaker input, I don't trust google for a true representation.

So for the past few years, I’ve been having a series of dreams in a sort of “bizzaro” version of my home town. I live in a small town, in the “sunny” south east of Ireland. I never came up with a proper name for the dream version of it so I‘ll just call it Nightworld. It’s always night time, and it’s completely empty; I’m literally the only one there.
The atmosphere is strange – the best way I can describe it is you go for a walk on Christmas Eve in the late hours of the night. It’s that odd cocktail of cosiness and loneliness, all those warm lights with a muted undercurrent of mirth, but with only your own company to enjoy it all with. It’s cold, but not unpleasantly so. I never felt creeped out despite all the dark windows around me – at least, I didn’t feel creeped out for the first few times I had these dreams.
The layout of the town is fairly accurate to the real life version, but the further I move away from the town centre, the weirder things get.
For example, we have this canal that goes down by the river, beside our town’s castle. It goes quite a bit past the castle and alongside the adjacent park. In Nightworld however, it loops into the where the park would be, cutting through where the walls and trees stand in real life and leads into a weird “old town” district, filled with moulding red brick buildings and narrow, grimy alleyways. No such place exists in the waking world - that location is just an open field and a monument in the castle’s park.
At first I thought I was seeing some weird alternate universe version of my home town, but as I took advantage of the lack of people (and thus lack of law enforcement), I began to explore sections of the town that would normally be off-limits. You know the kinds of places – little alleyways used by shops for shipments, roofs of tall buildings not accessible to the public, mostly places to sate my innocent curiosity. Those days were quite exciting; I felt like a kid exploring parts of a video game map that I didn’t even know were there to explore.
So imagine my excitement when my friend used his drone to help me see if the places in real life matched up with their dream counterparts. To see them match up with with eerie accuracy sent a dizzying rush of excitement and possibility straight to my head. I decided to see how far I could take this. I recalled an urban legend that circulated a few years back, something about a tunnel network being hidden beneath the castle as an escape route for the owners in case of a siege during the middle ages.
It’s common knowledge that there are a small series of tunnels gated off on the castle grounds, once use by servants to flit about their work unseen by visitors who would deem their visibility distasteful. But the legend pertained to tunnels that went much deeper than that, and much further out. Some of the more fantastic variations of the myth even had them connect into a cave network that extended well beyond the city limits, and even intermingled with catacombs beneath the streets, filled with the casualties of the black plague from the 1300s.
I can now confirm that it is all true.
I visited the castle and went down to the lowest levels. After a while hunting around, I found a gate leading down an old stone tunnel that was definitely not a part of the more office-like rooms I had been searching around in. I managed to find the key to unlock it; it was a hefty rusted bar of a thing, standing out from the other keys like a sore thumb. I can never seem to enter the dream with any objects on my person, but then again I haven’t actually tried, so I had to find a flashlight to light my way.
I must have been down there for hours. I would probably never do that in real life for fear of getting lost or caught in some flood or cave in, but even though it felt super realistic, the fact I was in a dream took the true fear out of it. After a while I even began to enjoy myself. It’s not often you can brag about solving an urban legend by yourself, and in your dreams of all places at that.
The tunnels connecting to the cave network: true.The shaped stone tunnels gave way at parts to more natural caverns. I could actually see small streams from the river above leaking through small pockets of eroded rock.
The catacombs: also true. Thousands of bodies compacted and stored away, lining the walls and passages in a web of tunnels extending all around where the town centre was, as far as I could tell.
All of this was no doubt well-known to the local authorities, but I’d imagine they kept it all under wraps to prevent vandalism or accidental deaths or disappearances. The forbidden sections of the Paris catacombs came to mind, where the difference between a spooky subterranean stroll and a tourist dying lost and alone in the dark were a series of well-staffed old rusty gates. My town’s council take their heritage very seriously, so it would be just like them to be better safe than sorry. They also love the money tourism brings, so the idea of some safe sections being opened as a sort of Irish equivalent of the Paris catacombs might have been on the cards further down the line. That is, if I had never went where I did next.
I was prepared for lots of rock, for more of the same tunnels and old remains.
The one thing I wasn’t prepared for were the doors.
They stood within a large open cave connected to the catacombs, a vast portal of solid rock. Surrounding them were a series of stations, desks littered in papers and files scattered around. A series of floodlights illuminated the doors, and several very high-end cameras mounted on sturdy tripods were trained on the doors in an eternal vigil. The doors didn’t appear to have any locking mechanism, just two huge slabs of rock, twenty feet high each and half as wide. But it was what lay across them that caught my eye.
A wooden staff, lying flat across the crack between the doors. It was as if it was a barricade holding them closed, even though it seemed like a tiny twig compared to them. It looked to be made of wood, coated in gold. It’s head was like a branch, curved around into a graceful circle containing what looked like a Celtic cross.
I lifted it from it’s resting place, trying to see if I could make out any inscriptions or details that could tell me a bit more about it. I only had the chance to make out some Ogham inscription along the top, which I couldn’t translate.
Before I could read further, the massive doors swung open as if kicked by the foot of a giant. A gust of the foulest smelling air I have ever smelled blasted me in the face, and my ears were pounded by a deafening hiss. Just as suddenly as the doors opened I snapped awake, ears ringing and heart pounding in the silent dark.
Ever since that night, I’ve been afraid to go to sleep again. My days are spent struggling through my usual routines, and my nights are spent struggling to stay awake. When I do drift off to sleep, I inevitably go back to Nightworld. It used to be that I would have to consciously try to go there; it was always my choice. Now I end up there no matter how much I wish to dream of something else.
And the thing is, I am no longer alone.
I was so used to the only sound being my own breath and footsteps. Now, I can hear sounds in the distance. Muffled at first, so subtle or far away that I thought I imagined them. Then I heard them getting closer. They get closer each time I sleep. Just last night I saw foggy breath waft from around an alleyway corner, and heard a hissing sound as something moved away. There were no footsteps; it sounded like it was sliding along the ground. It’s like it’s taunting me, whatever it is. And I am afraid it has something to do with the door and the staff. I’ve had some close calls with the thing, relying on hiding within the nooks and crannies that I’ve explored so far.
I’ve tried losing it in the wilderness outside of town, but the further away from the town I move, the denser the foliage becomes - far more than real life. On top of that, my way is blocked by nonsensical structures, things like buildings and sign posts in places they shouldn’t be, tied up in a wall of thorns and weeds.
In the days following my foray into the tunnels, there has been a spate of killings in the town. Fatal stabbings, often involving drugs and the debts that come with them. Thing is, among the pattern of deaths, some stick out. Our local newspaper, ever desperate for ad revenue, have been less than subtle about the details surrounding the deaths. For one, several of them have had nothing to do with drugs, or any form of criminal activity for that matter. The ones that were found were found dead at various locations along the river, with large circular stab wounds along their bodies. Local whispers say they exhibit signs of having been poisoned, but it’s up in the air as to which poison.
Most were never found at all.
The Gardaí are baffled, as these are well known, salt of the earth type locals who’d never be involved in any sort of crime in a million years, and looked to be just enjoying evening strolls at the time they were killed.
There are theories abound on whether it was crazy addicts, poisoned weapons, or that maybe the victims weren’t as innocent as everyone thought them to be, and had their fair share of debts - and enemies to owe them to.
Only a few days later, a local busybody posted a photo to local groups, complaining of a horrid case of dumping in the old mill ruins down by the river. The photo showed a multitude of plastic bags dumped over the thorns and bracken that grew within the ruins, crowning large piles of what appeared to be faecal matter.
At first I thought it to be some prank or case of genuine dumping, but the plastic bags had a weird colour to them. As I zoomed in on the picture, I realised why they seemed so familiar. A friend of mine used to have a pet snake. When it shed it’s skin, it would leave behind a bone-coloured husk of it’s former skin. Those plastic bags looked exactly like that. Only this skin would have to belong to something truly massive for their to be so much of it.
I’ve visited the castle in my waking hours, and it’s no surprise that they’ve ramped up security after my little night time visit. I’ve watched them, seeing who comes to and from the castle. A team of archaeologists is busy digging at a small site in front of the castle. Their Facebook page claims it’s for unearthing recently found remains, but I know better. If anyone stuck around to watch them like I have, they’d see the archaeologists taking shifts inside the castle, while the ones who are supposedly digging out front seem to arse around on their phones more than anything else. The desks and equipment I saw in Nightworld must be theirs.
As well as the archaeologists, I’ve seen these official-looking men come and go from the castle all day. They honestly look like stereotypical secret agents or something, all sunglasses and suits. I’ve seen them speak with castle staff, the archaeologists, and even some local politicians, and all seemed equally nervous when talking to them. I’ve checked local news, but nothing has come up about them. Absolutely nothing. All that comes up is the archaeologist's page updates and other mundane news about the castle.
I plan to approach one of them tomorrow. I don’t know what sort of rabbit hole I’m about to go down here, but I need answers.
Whether I’m asleep or awake, something is out there, and it’s going to keep feeding. At least while I’m awake, it’s spoiled for choice, and there is safety in numbers.
When I’m asleep, it’s just me and it.

Hello Celtic lovers. I don't know how close this is to the topic of this subreddit, but I am researching the Pictish language with the goal of creating a Modern Pictish language. Many people think this is impossible, but not me. I have already collected 130+ Pictish words, and now working on a more detailed translation of the Oghams.
Pictish "Dictonary"
So, do you like this topic? If you don't mind, I'll ask you a couple of questions:

1. Do we need a Modern Pictish language?
2. Which hypothesis of the origin of the Picts do you support? Basque? Brythonic? Or maybe even Scythianic?
3. Maybe you know some potential Pictish words, names, etc?

Also, if you'd like to work or just interesting in Pictish language you can see our group in Facebook (https://www.facebook.com/groups/1158514018445249).

Hello dear Celtic lovers. So, I am researching the Pictish language with the goal of creating a Modern Pictish language. Many people think this is impossible, but not me. I think Pictish is not completely, but restorable language. I have already collected 130+ Pictish words, and now working on a more detailed translation of the Oghams.
Pictish "Dictonary"
So, do you like this topic? If you don't mind, I'll ask you a couple of questions:

1. Do we need a Modern Pictish language?
2. Which hypothesis of the origin of the Picts do you support? Basque? Brythonic? Or maybe even Scythianic?
3. Maybe you know some potential Pictish words, names, etc?

Also, if you'd like to work or just interesting in Pictish language and its you could see our group in Facebook.

In 2021, the YouTube channel, History Time, released a more than 3-hour long documentary about the history of post-Roman Britain called After Rome - The War For Britain. Since then, it has gained more than 24 million views, making it one of the most viewed YouTube videos about the history of post-Roman Britain. History Time claims that about 100 sources were used for the video, although unfortunately there is no sources given in either the video description or the comment section.
Coel Hen, Colchester, and Old King Cole Upon watching it, I was very disappointed with the sheer number of historical errors and other questionable claims in this documentary. For example, this claim from about one and a third hours into the video:

(1:21:51-1:22:32) “We have confused mentions of historical events too surviving in much later Welsh Poetry. Coel Hen, for example, the Old King Cole from nursery rhymes has been suggested as the last Dux Britanniarum of York. Living in the early 400s, Coel sits firmly at the top of a multitude of royal pedigrees of Old North Kingdoms. Though the evidence is flimsy, it’s at least possible least possible that he declared himself king of Britannia Secunda, sometime after 410, establishing some sort of hereditary monarchy.”

There are several massive problems with this. Firstly, this entire claim just consists of grasping at non-existent straws and is a good example of the Texas sharpshooter fallacy. Coel Hen is a legendary and genealogical figure that supposedly lived in Northern Britain around 360. The ‘Old King Cole’ of nursery rhymes was probably inspired by a Southern English clothier, Cole-brook, also nicknamed ‘Old Cole’ who was documented in a book from about 1598, The History of Thomas of Reading. The only reason why a supposed connection between Coel Hen and ‘Old King Cole’ arose in the first place is that Coel Hen was conflated with a fictitious Duke of Colchester, also named Coel in the fifteenth century.[1]
I don’t know where to even begin about the non-existent links between this abomination of conflation and late Roman provinces and administrative positions.
This claim originally comes from page 54 of The Age of Arthur by John Morris, a very problematic and outdated book from the 1970s. In it, Morris tried to construct a very detailed history of post-Roman Britain, a period with very little contemporary sources, by using a lot of sources written centuries after that period such as the Historia Brittonum from the 9th century, various hagiographies, and Welsh romances from the 12th and 13th centuries. In general, at best, the book overmines the evidence in these sources it uses to support often wild speculation. As a result, the book has been heavily criticised by other historians such as David Dumville.[2]
Butchering a primary source: Gildas’ De Excidio Britonum
As one of the main topics that I studied for my MA, I was especially interested in what the documentary had to say about the De Excidio Britonum, a polemic by the 5th-6th century British clergyman, Gildas. Some parts of the section of the documentary that were focused on Gildas were ok such as the first few minutes going over the fact that the De Excidio Britonum was a moralistic piece of polemic, not a work of history and describing when it was written. However, other parts were quite bad.

(51:24-51:34) “...yet as fate would have it, it[Gildas’ De Excidio Britonum] remains the only source we have, everything else being lost to time.”

Eh, not really. Although, the De Excidio Britonum is a major contemporary source from post-Roman Britain, it is not the only one that survives today. There is St. Patrick’s Confessio and his letter to the British warlord Coroticus from the 5th century, Patrick was from Britain.[3]
There are also numerous surviving stone inscriptions in Latin and Ogham which provide interesting glimpses of post-Roman Britain. For example, at Penbryn, Wales, there is a Latin inscription memorialising a person with the Irish name, Corbalengus who was from the Ordovices, a British tribal identity that somehow survived over three centuries of Roman rule, despite no Roman civitates ever being established in Ordovican territory.[4]

(52:47-52:52) “…Saxons and Anglian pirates ravaging the shorelines of the North Sea.”

To be a bit pedantic, Gildas never mentions the Angles, he only refers to the German peoples coming over to Britain in his narrative as Saxons. Also, the only peoples he describes as explicitly piratical were the Picts and the Scots. The Saxons first appear in Gildas’ narrative after the wars against the Picts and the Scots as mercenaries hired by the Britons only to soon rebel and ravage Britain.[5]

(53:13-53:22) “So dire was the situation, that several appeals for aid were sent to the Imperial Roman court at Ravenna to the Emperor Honorius…”

Ok, several things are being conflated here in this sentence.
In Gildas’ pseudohistorical narrative, the Britons send appeals to the Romans for aid in their first and second wars against the Picts and the Scots. The Romans intervene both times. After the second intervention, the Romans tell the Britons that they are fed up with the Britons’ inability to fight against the Picts and the Scots, and after they help the Britons’ build Hadrian’s Wall and leave Britain permanently for the final time. Gildas never mentions any Roman Emperors after the usurpation of Magnus Maximus.[6]
That is not the famous account from Zosimus where he describes that in 410, the emperor Honorius sent letters to cities supposedly in Britain to defend themselves. Also, it has been suggested by scholars such as John Matthews and Philip Bartholomew that Zosimus is not referring to Britain here but Bruttium in Southern Italy, or the province of Raetia as suggested by David Woods.[7]

(53:23-53:33) “…later the magister militum, Aetius Flavius. These appeals are now known as the ‘Groans of the Britons’…”

Only the appeal to Aetius is referred to as ‘the groans of the British’. Gildas never gives any names to the two previous successful appeals from the Britons to the Romans asking for aid in his pseudohistorical narrative.[7]

(55:01-55:08) “The 9th century writer, Nennius names this British ruler as lord Vortigern.”

The earliest mention of the name “Vortigern” were made by Bede during the 8th century. It is possible that Gildas may have originally recorded Vortigern as the personal name of the ‘proud tyrant’ who hired the Saxons as mercenaries in his narrative, but the evidence is not definite.[8]

(55:30-55:40) “…a successful British resistance organised, according to Gildas, by one Ambrosius Aurelianus, descended from Romans.”

Again, to be extremely pedantic, Gildas does not call Ambrosius Aurelianus merely a descendant of Romans, he literally calls Ambrosius a Roman.[9]

(55:54-55:59) “By Gildas’ day, we’re told we're told that there has largely been peace for a generation…”

...between the Britons and the Saxons in his narrative. Meanwhile, according to Gildas, in his own day, the various British kings were still fighting each other in civil wars, assassinations, coup d'etats, and wars of conquest. Gildas was constantly lamenting about this political instability needed to stop, perceiving it in his mind, as one of the many egregious sins committed by the Britons of his current generation.[10]

(55:54-56:55) “By that time, five great kings ruled the southern lands from the River Dee to Land’s End…Next we have Aurelius Canonus who we know next to nothing about.”

While this is somewhat true, a few candidates have been proposed for where Aurelius Caninus’ realm might have been geographically. One theory suggests that he might have been a dynast from the Welsh region of Powys on the basis of identifying ‘Caninus’ with the Welsh name Cynin. Another theory proposed by N. J. Higham suggests that Caninus might be identified with a Cunignos commemorated on a memorial stone in Carmarthenshire, Southern Wales.[11]
Also, despite the Wikipedia articles you're reading bits off for this section of the video might tell you, no, Aurelius’ second name is not usually spelt Conanus. In the scholarly literature I’ve read, Caninus is the variant that is overwhelmingly used.

(57:10-57:14) “…and finally we have Maelgwyn, ruler of Gwynedd, the so-called ‘dragon of the island’, perhaps referring to his stronghold on Anglesey.”

Or more accurately to be pedantic, Maglocunus, the name given to the fifth British king by Gildas and is frequently identified with Maelgwyn. The ‘dragon of the island’ title that Gildas gives to Maglocunus could simply be referring to his portrayal by Gildas as the most powerful British king on the island of Britain.[12]
Again, can you please stop reading off bits from Wikipedia articles. This documentary is supposed to be based on 100 sources. Every single bit of information that is given in this section of the documentary can be found in the Wikipedia articles for these five kings. Their names given in this section such as Vortiporius and Aurelius Canonus are the same as the titles of their Wikipedia articles. Looking at the part of the video that focuses on Maglocunus/Maelgwyn for example…

What this documentary says about Maglocunus: “…and finally we have Maelgwyn (6th century British ruler), ruler of Gwynedd, the so-called ‘dragon of the island’, perhaps referring to his stronghold on Anglesey. He receives the most hate of all from Gildas, almost described as a High King over the others, and though, the later genealogies of Gwynedd and heroic poetry place Maelgwyn, perhaps ruling from his stronghold at Castle Deganwy. A generous patron of the church. The descendant of Cunedda, an Old North prince of Manaw Goddodin, who came to fight off the Irish.”
Wikipedia article about Maelgwyn “Maelgwn Gwynedd (Latin: Maglocunus; died c. 547) was king of Gwynedd during the early 6th century…Maelgwn was a generous supporter of Christianity, funding the foundation of churches throughout Wales and even far beyond the bounds of his own kingdom…By tradition, his llys (English: royal court, literally hall) was located at Deganwy…After the collapse of Roman authority in Britain, north Wales was invaded and colonized by Gaelic tribes from Ireland. The kingdom of Gwynedd began with the reconquest of the coast by northern Britons under the command of Maelgwn's great-grandfather Cunedda Wledig… in the process describing him almost as a regional high king over the other kings…describing him as the "dragon of the island", where the Isle of Anglesey is the ancient stronghold of the kings of Gwynedd.

​

(57:47-57:55) “The descendant[Maelgwyn] of Cunedda, (5th century King of Gwynedd) an Old North prince of Manaw Goddodin, who came to fight off the Irish.”

About that, it is possible that Gwynedd, the kingdom where Maglocunus possibly ruled was founded by the Irish around 500 AD, replacing the Ordovices whose identity does not seem to have survived past the fifth century.[13]

(58:31-58:37) “...and that's it, only one written work during a nearly 200-year period.”

As mentioned previously, Gildas’ writings are not the only written work from post-Roman Britain between the 5-6th centuries. There are also the writings of St. Patrick and numerous Latin and Ogham inscriptions.

(59:12-59:16) “likewise found on inscribed memorial stones from Western Britain.”

So contrary to the documentary’s previous statements, the surviving written record of 5th-6th century Britain was just not limited to the works of Gildas.

(59:25-59:47) “But was he aware of how far imperial splendour had fallen, or did he and his countrymen assume everything was normal? Well, it seems clear that Gildas was not happy with the events of his time and aware of a vague decline in the fortunes of society.”

I don’t think Gildas’ constant and vivid lamentation in his narrative about the ruin of Britain’s cities because of the Britons’ sinfulness can be described as “vague”. Take for example, his pseudohistorical account of how Britain’s cities were supposedly sacked during the Saxon rebellion.
“All the major towns were laid low by the repeated battering of enemy rams; laid low, too, all the inhabitants - church leaders, priests and people alike, as the swords glinted all around and the flames crackled. It was a sad sight. In the middle of the squares the foundation-stones of high walls and towers that had been torn from their lofty base, holy altars, fragments of corpses, covered(as it were) with a purple crust of congealed blood, looked as though they had been mixed up in some dreadful wine-press.” (De Excidio Britonum 24:3)

(1:05:40-1:06:30) “…and Gildas wasn't strictly right in his thinking that tyrants were a new thing. Though those of his own time undoubtedly seemed to have operated on a much smaller scale, tyrants had been a common feature of British society for centuries. Even before the emperor Constantine had himself crowned Caesar at the city of York in 306, held aloft on the shields of his men, third century emperors of Britannia had all been the same. Underneath the propaganda and pomp, military strongmen seizing political and societal control.”

This is complete bullshit. Gildas never claimed that tyrants were a new phenomenon to Britain, he was constantly lamenting that Britain has had a problem with tyrants throughout its history. He even claimed that Britain was so infamous for its tyrants throughout the world, that even Porphry, a 3rd century Pagan critic of Christianity or the ‘the ‘mad dog’ of the east’ as called by Gildas, had said that ‘Britain is a province fertile of tyrants’.[14]
For Gildas, a tyrant simply meant a bad and immoral ruler, not necessarily a military strongman. He applies the label to the 3rd century Roman emperor Diocletian (for his persecution of Christianity) and the 4th century Roman emperor, Magnus Maximus (for being a usurper, leading to the murder of emperor Gratian, and emperor Valentinian II being driven from Italy).[15]
​
Bibliography
Primary Sources
Gildas, De Excidio Britonum, translated by Winterbottom, Michael (ed), Gildas: The Ruin of Britain and other works, Phillimore and Co. Ltd, London and Chichester, 1978.
St. Patrick, Confessio, translated by Padraig McCarthy, 2003.
———, Letter to the soldiers of Corocticus, translated by ———, 2003.
​
Secondary Sources
Bartholomew, Philip, ‘Fifth-Century Facts’, Britannia, Vol. 13, (1982), pp. 261—270.
Bartrum, Peter C., A Welsh Classical Dictionary: People in History and Legend up to about A. D. 1000, The National Library of Wales, Aberystwyth, 1993, pp. 152—154. (pdf of pages cited can be found here. The entire dictionary can be accessed on the National Library of Wales website as a series of pdfs.)
Charles Edwards, T. M., Wales and the Britons 350—1064, Oxford University Press, Oxford, 2013
Dumville, David N. ‘Gildas and Maelgwyn: Problems of Dating’, in ——— and Michael Lapidge and (eds.), Gildas: New Approaches, (The Boydell Press, Woodbridge and Dover, 1984), pp. 55—56.
———, ‘Sub-Roman Britain: History and Legend’, History, Vol. 62, No. 205, (1997), pp. 173—192.
Higham, N. J., King Arthur: The Making of the Legend, Yale University Press, New Haven and London, 2018, p. 157.
———, The English Conquest: Gildas and Britain in the Fifth Century, Manchester University Press, Manchester, 1994, p. 110.
Matthews, John, Western Aristocracies and the Imperial Court, A.D. 364—425, Clarendon Press, Oxford, 1975, p. 320, n. 7.
Morris, John, Age of Arthur: A History of the British Isles from 350 to 650, Weidenfeld and Nicolson, London, 1973, p. 54.
Thompson, E. A., ‘Fifth-Century Facts?’, Britannia, Vol. 14, (1983), pp. 272—274.
Woods, David, ‘On the Alleged Letters of Honorius to the Cities of Britain in 410’, Latomus, T. 71, Fasc. 3 (September 2012), pp. 818—826.
Footnotes
[1] Peter C. Bartrum, A Welsh Classical Dictionary: People in History and Legend up to about A. D. 1000, (The National Library of Wales, Aberystwyth, 1993), pp. 152—154.
[2] John Morris, Age of Arthur: A History of the British Isles from 350 to 650, (Weidenfeld and Nicolson, London, 1973), p. 54; David N. Dumville, ‘Sub-Roman Britain: History and Legend’, History, Vol. 62, No. 205, (1997), pp. 173—192.
[3] St. Patrick, Confessio, Letter to the Soldiers of Corocticus, translated by Padraig McCarthy, 2003.
[4] T. M. Charles Edwards, Wales and the Britons 350—1064, (Oxford University Press, Oxford, 2013), pp. 17—18, 20—21, 176—180.
[5] Gildas, De Excidio Britonum 22—26, translated by Michael Winterbottom (ed), Gildas: The Ruin of Britain and other works, (Phillimore and Co. Ltd, London and Chichester, 1978).
[6] De Excidio Britonum 4—20.
[7] John Matthews, Western Aristocracies and the Imperial Court, A.D. 364—425, (Clarendon Press, Oxford, 1975), p. 320, n. 7; Philip Bartholomew, ‘Fifth-Century Facts’, Britannia, Vol. 13, (1982), pp. 261—270; David Woods, ‘On the Alleged Letters of Honorius to the Cities of Britain in 410’, Latomus, T. 71, Fasc. 3 (September 2012), pp. 818—826; for an example of a paper that argues that Zosimus is referring to Britain, see E. A. Thompson, ‘Fifth-Century Facts?’, Britannia, Vol. 14, (1983), pp. 272—274.
[8] N. J. Higham, King Arthur: The Making of the Legend, (Yale University Press, New Haven and London, 2018), p. 157.
[9] De Excidio Britonum 25:3
[10] De Excidio Britonum 26—35.
[11] David N. Dumville, ‘Gildas and Maelgwyn: Problems of Dating’, in ——— and Michael Lapidge and (eds.), Gildas: New Approaches, (The Boydell Press, Woodbridge and Dover, 1984), pp. 55—56; N. J. Higham, The English Conquest: Gildas and Britain in the Fifth Century, (Manchester University Press, Manchester, 1994), p. 110.
[12] De Excidio Britonum 33:1; Charles-Edwards, Wales and the Britons, p. 210.
[13] Charles-Edwards, Wales and the Britons, pp. 17—18, 20—21, 174—181.
[14] De Excidio Britonum 4.
[15] De Excidio Britonum 9, 13, 27.
​
​

i heard someone casually mention this in some random (gonzo/cook) youtube video and i couldn't get to the bottom of it within a minute. https://www.treasurenet.com/threads/the-horse-creek-ogam-petroglyph-of-west-virginia.118730/ here is a link with some references.
"Several petroglyphs in Wyoming and Boone counties, West Virginia, long-identified as random Indian doodling with little message content, may actually be Celtic Ogham writing. Translations of the petroglyphs reveal several Christian messages, as in the segment illustrated below. Based upon the style of the Ogham, these petroglyphs may have been chiseled some time between the early Sixth and late Eighth centuries. The Ogham writers may have been Irish monks who, after the fashion of St. Brendan, sailed west from Europe during this period"

i heard someone casually mention this in some random youtube video and i couldn't get to the bottom of it within a minute. https://www.treasurenet.com/threads/the-horse-creek-ogam-petroglyph-of-west-virginia.118730/ here is a link with some references.
"Several petroglyphs in Wyoming and Boone counties, West Virginia, long-identified as random Indian doodling with little message content, may actually be Celtic Ogham writing. Translations of the petroglyphs reveal several Christian messages, as in the segment illustrated below. Based upon the style of the Ogham, these petroglyphs may have been chiseled some time between the early Sixth and late Eighth centuries. The Ogham writers may have been Irish monks who, after the fashion of St. Brendan, sailed west from Europe during this period"

I’m thinking of getting a small tattoo with of an ogham inscription, can anyone recommend any reliable sources for translations to ogham script? Thanks.

May 2023

Statistics for translator provided by Wenyuan
Here are the statistics for May 2023!

Overall Statistics

Category	Post Count
Single-Language
Untranslated requests	1868
Requests missing assets	13
Requests in progress	0
Requests needing review	40
Translated requests	1260
Multiple-Language	11
---	---
Total requests	3192
Overall percentage	41% translated
Represented languages	112
Meta/Community Posts	3

Language Families

Language Family	Total Requests	Percent of All Requests
Afro-Asiatic	232	7.27%
Austro-Asiatic	23	0.72%
Austronesian	15	0.47%
Cochimí-Yuman	1	0.03%
Creole	2	0.06%
Eskimo-Aleut	2	0.06%
Indo-European	822	25.75%
Japonic	1149	36.0%
Kartvelian	3	0.09%
Language Isolate	85	2.66%
Mongolic	3	0.09%
Niger-Congo	5	0.16%
Quechuan	2	0.06%
Sign Language	1	0.03%
Sino-Tibetan	568	17.79%
Tai-Kadai	24	0.75%
Turkic	19	0.6%
Uralic	11	0.34%

Single-Language Requests

Language	Language Family	Total Requests	Percent of All Requests	Untranslated Requests	Translation Percentage	Ratio	Identified from 'Unknown'	RI	Wikipedia Link
Albanian	Indo-European	2	0.06%	1	50%	2∶0	0	2.55	WP
American Sign Language	Sign Language	1	0.03%	1	0%	1∶0	0	8.86	WP
Amharic	Afro-Asiatic	2	0.06%	1	50%	2∶0	1	0.19	WP
Ancient Egyptian	Afro-Asiatic	5	0.16%	0	100%	5∶0	1	---	WP
Ancient Greek	Indo-European	3	0.09%	0	100%	3∶0	2	---	WP
Arabic	Afro-Asiatic	167	5.23%	69	58%	10∶1	26	1.53	WP
Armenian	Indo-European	1	0.03%	1	0%	1∶0	0	0.47	WP
Bambara	Niger-Congo	1	0.03%	1	0%	1∶0	0	0.17	WP
Bengali	Indo-European	4	0.13%	3	25%	3∶1	0	0.04	WP
Bosnian	Indo-European	2	0.06%	1	50%	1∶1	0	3.17	WP
Bulgarian	Indo-European	2	0.06%	2	0%	1∶1	0	0.6	WP
Burmese	Sino-Tibetan	3	0.09%	2	33%	2∶0	0	0.17	WP
Cantonese	Sino-Tibetan	5	0.16%	1	80%	5∶0	1	0.18	WP
Chinese	Sino-Tibetan	529	16.57%	352	33%	25.2∶1	117	1.22	WP
Classical Chinese	Sino-Tibetan	24	0.75%	19	20%	24∶0	5	---	WP
Coptic	Afro-Asiatic	1	0.03%	1	0%	1∶0	0	---	WP
Croatian	Indo-European	2	0.06%	1	50%	2∶0	1	0.74	WP
Czech	Indo-European	4	0.13%	3	25%	4∶0	1	0.79	WP
Danish	Indo-European	5	0.16%	2	60%	4∶1	3	2.32	WP
Dari	Indo-European	2	0.06%	2	0%	2∶0	0	0.54	WP
Dutch	Indo-European	15	0.47%	8	46%	2.75∶1	1	1.7	WP
Egyptian Arabic	Afro-Asiatic	3	0.09%	2	33%	2∶0	0	0.11	WP
English	Indo-European	20	0.63%	6	70%	19∶0	15	0.05	WP
Finnish	Uralic	1	0.03%	1	0%	1∶0	0	0.42	WP
French	Indo-European	76	2.38%	33	56%	2.17∶1	1	0.83	WP
Geez	Afro-Asiatic	1	0.03%	0	100%	1∶0	1	---	WP
Georgian	Kartvelian	3	0.09%	0	100%	3∶0	1	1.97	WP
German	Indo-European	164	5.14%	87	46%	7.05∶1	8	3.18	WP
Greek	Indo-European	25	0.78%	19	24%	7.33∶1	4	4.76	WP
Gujarati	Indo-European	4	0.13%	2	50%	4∶0	1	0.22	WP
Haitian Creole	Creole	1	0.03%	1	0%	0∶1	0	0.31	WP
Havasupai-Walapai-Yavapai	Cochimí-Yuman	1	0.03%	1	0%	0∶1	0	3487.39	WP
Hawaiian	Austronesian	1	0.03%	1	0%	0∶0	0	1203.15	WP
Hebrew	Afro-Asiatic	51	1.6%	25	50%	15.33∶1	11	24.5	WP
Hiligaynon	Austronesian	1	0.03%	1	0%	1∶0	0	0.42	WP
Hindi	Indo-European	15	0.47%	3	80%	4∶1	3	0.1	WP
Hungarian	Uralic	6	0.19%	3	50%	5∶1	0	1.21	WP
Icelandic	Indo-European	3	0.09%	2	33%	0.5∶1	0	23.0	WP
Iloko	Austronesian	1	0.03%	1	0%	1∶0	0	0.37	WP
Indonesian	Austronesian	4	0.13%	3	25%	0.33∶1	0	0.05	WP
Inuktitut	Eskimo-Aleut	1	0.03%	1	0%	1∶0	0	68.36	WP
Irish	Indo-European	5	0.16%	4	20%	1∶1	2	10.99	WP
Italian	Indo-European	48	1.5%	32	33%	6.5∶1	0	1.81	WP
Japanese	Japonic	1148	35.96%	689	39%	7.25∶1	75	22.5	WP
Kalaallisut	Eskimo-Aleut	1	0.03%	1	0%	1∶0	1	42.22	WP
Karelian	Uralic	1	0.03%	1	0%	1∶0	0	94.0	WP
Khmer	Austro-Asiatic	2	0.06%	1	50%	2∶0	0	0.28	WP
Korean	Language Isolate	84	2.63%	45	46%	4.93∶1	11	2.73	WP
Kurdish	Indo-European	2	0.06%	2	0%	2∶0	0	0.66	WP
Kyrgyz	Turkic	1	0.03%	1	0%	1∶0	1	0.49	WP
Lao	Tai-Kadai	4	0.13%	3	25%	3∶0	0	2.57	WP
Latin	Indo-European	24	0.75%	15	37%	2.83∶1	2	---	WP
Latvian	Indo-European	3	0.09%	1	66%	3∶0	1	3.44	WP
Lithuanian	Indo-European	1	0.03%	1	0%	1∶0	0	0.78	WP
Lule Sami	Uralic	1	0.03%	1	0%	1∶0	0	1203.15	WP
Macedonian	Indo-European	1	0.03%	0	100%	1∶0	1	1.49	WP
Middle English	Indo-European	1	0.03%	1	0%	1∶0	0	---	WP
Min Nan Chinese	Sino-Tibetan	1	0.03%	0	100%	1∶0	0	0.05	WP
Mongolian	Mongolic	3	0.09%	3	0%	2∶1	0	2.75	WP
Nepali	Indo-European	2	0.06%	2	0%	1∶1	1	0.2	WP
Norse	Indo-European	1	0.03%	1	0%	1∶0	0	---	WP
Northern Sami	Uralic	1	0.03%	1	0%	1∶0	0	93.63	WP
Norwegian	Indo-European	5	0.16%	4	20%	5∶0	1	2.47	WP
Old Church Slavonic	Indo-European	8	0.25%	2	75%	8∶0	7	---	WP
Old French	Indo-European	1	0.03%	1	0%	1∶0	0	---	WP
Old Irish	Indo-European	1	0.03%	1	0%	0∶0	0	---	WP
Old Japanese	Japonic	1	0.03%	1	0%	1∶0	0	0.02	WP
Ottoman Turkish	Turkic	3	0.09%	1	66%	3∶0	1	---	WP
Pali	Indo-European	1	0.03%	1	0%	1∶0	0	---	WP
Papiamento	Creole	1	0.03%	1	0%	1∶0	0	7.08	WP
Pashto	Indo-European	2	0.06%	0	100%	2∶0	1	0.74	WP
Persian	Indo-European	25	0.78%	8	68%	11.5∶1	2	1.18	WP
Polish	Indo-European	17	0.53%	6	64%	1.5∶1	2	1.04	WP
Portuguese	Indo-European	17	0.53%	12	29%	1.67∶1	0	0.18	WP
Punjabi	Indo-European	8	0.25%	2	75%	8∶0	5	0.69	WP
Quechua	Quechuan	2	0.06%	1	50%	2∶0	0	0.62	WP
Romanian	Indo-European	8	0.25%	7	12%	8∶0	0	0.83	WP
Russian	Indo-European	137	4.29%	57	58%	10.25∶1	20	1.28	WP
Rusyn	Indo-European	1	0.03%	0	100%	1∶0	0	29.01	WP
Sanskrit	Indo-European	14	0.44%	2	85%	14∶0	10	167.18	WP
Scottish Gaelic	Indo-European	1	0.03%	1	0%	0∶1	0	39.34	WP
Serbian	Indo-European	8	0.25%	4	50%	8∶0	3	2.36	WP
Serer	Niger-Congo	1	0.03%	1	0%	1∶0	0	1.71	WP
Slovak	Indo-European	4	0.13%	4	0%	4∶0	0	1.52	WP
Slovene	Indo-European	1	0.03%	0	100%	1∶0	0	1.14	WP
Somali	Afro-Asiatic	2	0.06%	0	100%	1∶1	0	0.29	WP
Southern Sami	Uralic	1	0.03%	1	0%	1∶0	0	4010.5	WP
Spanish	Indo-European	86	2.69%	47	45%	2.36∶1	6	0.41	WP
Sumerian	Language Isolate	1	0.03%	1	0%	1∶0	0	---	WP
Swati	Niger-Congo	1	0.03%	1	0%	1∶0	0	0.5	WP
Swedish	Indo-European	8	0.25%	1	87%	3∶1	0	1.62	WP
Swiss German	Indo-European	2	0.06%	1	50%	2∶0	0	0.84	WP
Tagalog	Austronesian	7	0.22%	5	28%	2∶1	1	0.72	WP
Tatar	Turkic	1	0.03%	1	0%	1∶0	0	0.46	WP
Thado Chin	Sino-Tibetan	1	0.03%	1	0%	1∶0	0	6.95	WP
Thai	Tai-Kadai	20	0.63%	10	50%	9∶1	4	0.83	WP
Tibetan	Sino-Tibetan	5	0.16%	4	20%	5∶0	5	10.94	WP
Tonga	Austronesian	1	0.03%	1	0%	1∶0	0	12.94	WP
Turkish	Turkic	10	0.31%	6	40%	4∶1	1	0.35	WP
Twi	Niger-Congo	1	0.03%	1	0%	1∶0	0	0.26	WP
Ukrainian	Indo-European	17	0.53%	12	29%	2.5∶1	1	1.22	WP
Urdu	Indo-European	5	0.16%	4	20%	5∶0	2	0.08	WP
Uzbek	Turkic	3	0.09%	3	0%	3∶0	0	0.29	WP
Vietnamese	Austro-Asiatic	21	0.66%	11	47%	4.25∶1	3	0.78	WP
Xhosa	Niger-Congo	1	0.03%	1	0%	1∶0	0	0.13	WP
Yakut	Turkic	1	0.03%	0	100%	1∶0	0	5.35	WP
Yiddish	Indo-European	8	0.25%	6	25%	7∶1	2	39.38	WP

Translation Direction

• To English: 2,786 (87.28%)
• From English: 343 (10.75%)
• Both Non-English: 51 (1.6%)

'Unknown' Identifications

Language	Requests Identified	Percentage of Total 'Unknown' Posts	'Unknown' Misidentification Percentage
Chinese	117	30.71%	22.12%
Japanese	75	19.69%	6.53%
Arabic	26	6.82%	15.57%
Russian	20	5.25%	14.6%
English	15	3.94%	75.0%
Korean	11	2.89%	13.1%
Hebrew	11	2.89%	21.57%
Sanskrit	10	2.62%	71.43%
German	8	2.1%	4.88%
Old Church Slavonic	7	1.84%	87.5%
Spanish	6	1.57%	6.98%
Punjabi	5	1.31%	62.5%
Tibetan	5	1.31%	100.0%
Classical Chinese	5	1.31%	20.83%
Greek	4	1.05%	16.0%
Thai	4	1.05%	20.0%
Vietnamese	3	0.79%	14.29%
Hindi	3	0.79%	20.0%
Danish	3	0.79%	60.0%
Nonlanguage	3	0.79%	42.86%
Serbian	3	0.79%	37.5%

Commonly Misidentified Language Pairs

Language Pair	Requests Identified
Submitted as Japanese, actually Chinese	37
Submitted as Chinese, actually Classical Chinese	12
Submitted as Chinese, actually Japanese	8
Submitted as Arabic, actually Persian	6
Submitted as Japanese, actually Classical Chinese	5
Submitted as Japanese, actually Multiple Languages	4
Submitted as Chinese, actually Nonlanguage	3

• The request with the most identifications underwent 5 category changes (Unknown → Russian → Croatian → Japanese → Croatian).

Quickest Processed Posts

• The quickest "Needs Review" request was marked for review in 271 seconds.
• The quickest "Translated" request was translated in 103 seconds.
• The quickest claimed request was claimed in 1405 seconds.
• The quickest "Needs Review" request confirmed as "Translated" was reviewed in 360 seconds.
• The average request was translated in 11.73 hours.
• The average "Needs Review" request confirmed as "Translated" was reviewed in 7.83 hours.

Other Single-Language Requests/Posts

Category	Total Requests
Unknown	195
Nonlanguage	7
Generic	10
Conlang	2

Unknown Requests with Identified Scripts

Script (Unknown)	Total Requests
Arabic	2
Braille	1
Cuneiform	1
Han Characters	5
Katakana	1
Khmer	1
Mayan Hieroglyphs	1
Modi	1
Ogham	1
Phoenician	1
Runic	2
Siddham	1
Tagalog	1
Tengwar	1

Multiple-Language/App Requests

• For any language: 11
• For apps in any language: 0
• The count for defined 'Multiple' requests are integrated into the table above.

Technical Information

Commands Statistics

Command	Times Used
!doublecheck	1
!identify:	30
!page:	10
!translated	47
`lookup`	21

Notifications Statistics

• Unique languages in notifications database: 441 languages
• Total subscriptions in notifications database: 4,092 subscriptions
• Average notification subscriptions per language: 9.28 subscribers
• Total notifications sent during this period: 2,138 messages
• Average notifications sent per day during this period: 1,069.00 messages

Filter Statistics

• Total posts with bad titles filtered during this period: 210
• Average posts filtered per day during this period: 7.0

Posts without Comments Statistics

• Total active posts with no comments during this period: 174
• Total deleted posts with no comments during this period: 215

[June 2023]
- Chinook Jargon
- Shakespearean
- Ogham
- Dialects: Traditional Hong Kong Chinese, Pre-Revolution Russian, Allgovian German, Jawi Malay, Cyrillic Uzbek, Latin Inuktitut, Traditional Mongolian
- Human Languages: Montenegrin, Nuu-chah-nulth, Kildin Sámi, Talossan, Valencian, Brabantian, Mari, Hill Mari, Divehi, Ganda, Inuinnaqtun, Lingala, Rundi, Sesotho sa Leboa, Setswana
- Conlangs: Sindarin Font, Halacae, Mollang, Konra Sonexya, Tokétok
- Programming Langauges: Malbolge, Befunge-93, Easy Programming Language, Qalb, Rapira, JSFuck, Unlambda
- Wikidata Lexeme
- Yandex Translate Emoji
- Updated: Udmurt, Uzbek, Cyrillic Mongolian
​
Explore the helloverse: https://r74n.com/hello/

I can't find a screenshot of the page to roughly translate it, but it definitely looked like Ogham.
Ogham was an alphabet used by Irish druids way back when, so it seems like a neat little way of Lee Cronin injecting a little Irish esotericism into the Evil Dead mythology. 🤓

I thought I wanted it simple like this, but I find it a bit plain. I put a temporary tattoo of it on my arm and my wife said it looked like bad fake stitches... she wasn't really wrong.
It's my daughter's name in Ogham - an old Irish writing system; not really a translation, but a letter to letter conversion.
Any thoughts or sketches would be much appreciated, thanks!