Ancient Celtic Mythology: A Vision of Gods and Goddesses

Ancient Celtic Mythology: A Vision of Gods and Goddesses

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Ancient Celtic Mythology: A Vision of Gods and Goddesses

Upon investigating the supernatural reality that the Celts endured, it is necessary to somewhat overlook the myths to see what lies behind them. It is essential to find when and from where the myths originated and how true the storytellers, or narrators, really are. The Celtic gods and goddesses, in such an early mythological time defined as " 'a period when beings lived or events happened such as one no longer sees in our days' " (Sjoestedt 1994: 2), require much analysis. A diverse collection of documents, literature and archaeology pave the way to our understanding of the ancient mythology of the Celts. However, these traces lack a sense of closure, leaving the investigation into the nature of these gods and goddesses raw and incomplete. The evidence of the Celtic deities exists in various forms, but the information that we have collected leaves unanswered questions. For instance, in analysing the recorded documents left behind by the Greeks and Romans, we are called to cast some doubt on how closely the Celtic religious rites paralleled those of their classical neighbours. We survey recorded religious practices with apprehension, as we are not truly sure that the Celts too worshipped family gods and a mass of deities who covered all aspects of life.1 How do we know that we are not just reading materials reflecting the Graeco-Roman myths? Is it not plausible that these Greek and Roman writers installed some bias, leaning towards their mythological ideas, within their testimony? The speculation surrounding all of the varied pieces of evidence is just. From the abundance of evidence, though, we can be sure that the Celts believed in a multiplicity of deities. It is apparent that the existence of gods and goddesses in Celtic society was quite a serious affair and an everyday business. However, when focusing on the exact nature of such gods and goddesses, it seems only fair to attempt to construct an overview of the character of each deity. Reconstructing the evidence might be too hopeful because the conclusions would come from mere ignorance and be partially based on what we still do not know. From here we can only address the different types of evidence that piece together the very nature of the Celtic gods and goddesses, but the mixed and slightly unreliable evidence is certainly not easy to sort.

The literary evidence for the existence of deities in Celtic religion is one source that reveals the character of the individual gods and goddesses.

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There exist two main bodies of literature evidence. One major body is vernacular written sources in Irish and Welsh. The most acknowledged Irish piece contains a collection of prose tales, known as the Ulster Cycle.2 Within these epic stories, the heroes swear not by God but by the gods of their tribes. However, many early mythic stories, such as the Irish Ulster Cycle, were not compiled until the medieval age. As a result, "Opinion is divided as to whether these texts contain substantial material derived from oral tradition or whether they were a creation of the medieval monastic authors" (Green 1997: 24). Other Irish stories frequently refer to the three goddesses of battle and death.3 These stories detail the nature of the gods and offer some explanation concerning their roles in Celtic society. Many stories that come down through Irish tradition make numerous references to 'Lugh', whose Irish meaning is 'shining light'. This worldly god was worshipped by Celtic peoples in Ireland, Gaul and Spain.1 From its Irish translation, this god has been derived as a sun god, yet its precise nature is unknown. Other Irish references to Celtic deities include the 'Book of Invasions' and the 'History of Races'.3 Regarding the mythological world as a whole, one Irish piece of work even suggests that gods were neither worshipped or sacrificed but were simply supernatural beings with magical powers.4 Such a belief only adds to the difficulty of tracking the deity's true character; more possibilities cause a greater chance of mistaken identity. Welsh material on the whole has been less abundant. Much of the Welsh literary materials have been recorded in the form of oral tales, so they are poorly documented. Overall, the Irish and Welsh material evidence that has been recorded as Celtic literature merely names certain gods. Descriptions of gods are often vague and need more elaboration. Thus, an evaluation of their precise nature would entail assumptions and mixed interpretations as there is but little tangible evidence to consume.

Furthermore, we need to take caution when asserting the time frame in which the works were recorded. When looking at the context of the evidence, some disturbing factors are noticeable. First, the works lack any connection to La Tene, which was a significant ritual burial that laid a foundation for many of the Celtic beliefs in religion and mythology. Second, there is "proof that the background to these tales was earlier than the introduction of Christianity in the fifth century AD" (Green 1993: 15). This statement implies that the period in which the literature was written was pre-Celtic mythology and so is likely to be out of its realm. Likewise, other Irish and Welsh materials appear to have been compiled too late, such as the Ulster Cycle. This era of post-Celtic mythology would inevitably challenge any beliefs that came before its time. Thus the Celtic literature could be ignorant of the actual beliefs of the people about whom they wrote. The descriptions from the pre and post mythological era would most likely compare and contrast, leading to more confusion about the true nature of the Celtic deities. Finally, it is important to take note that the Irish materials focused mostly on the Irish society, leaving out religious beliefs coming from the Celts in Britain and Gaul.5 In a sense, the Irish materials cannot be comprehensive because they could leave out vital information pertaining to gods and goddesses in other areas. Although these sacred tales may be misleading or vague, the Irish and Welsh did have one advantage: the work was composed by a Celtic heritage - those of Irish and Welsh decent. Therefore, this category of evidence can be considered more 'direct' compared with other resources that are completely second-hand.

The other major body of literature that falls under the category of second-hand evidence is contemporary literature written by Graeco-Romans. The Celt's Mediterranean neighbours passed on many sources of evidence in writing.6 These classical authors were very explicit in their descriptions of gods and goddesses. Some major Graeco-Roman authors include Caesar, Strabo, Pomporius Mela, Pliny, Athenaeus, Tacitus, Dio Cassius, Diodorus Siculus, Ammianus Marcellinus and Lucan.7 Although this evidence carries more weight with its detailed inscriptions and manuscripts, these classical writers could have held biases spurred by personal beliefs. We have to take into account that these works are not necessarily factual recordings; they were not designed as proofs for the reader. We should recognise that the authors themselves probably acknowledged cultural differences and created their own perspectives. Hence, the Graeco-Roman authors are not completely reliable, as too many judgements on Celtic mythology prevail in their testimony.
In addition to the cultural differences that could lead to personal biases, there is also the speculation of a cultural ignorance and misinterpretation on behalf of the Romans and Greeks. "Observers from the Greek and Roman world commented on the traditions, cults and rituals of their northern, 'barbarian' neighbours. Their testimony has the value of contemporaneity but it has inherent problems of bias, distortion, misunderstanding and omission" (Green 1993: 8). Moreover, some authors would intertwine religious identities by using the Roman names of gods for the Celtic gods. Mixing the names and attributions could lead to confusion about what exactly defined each Celtic deity. Furthermore, the author's religion was based on an entirely different belief system. The Celtic religion was less sophisticated than the Greek and Roman traditions. Henceforth, when reading about the Celtic deities from classical commentators, it is possible that their descriptions were based not on the framework of the Celtic world but on that of the author's world - the Graeco-Roman.8 Thus Mediterranean authors offered little insight into the specific nature of divine beings in Celtic society, and even that cannot be fully credited.

The final attempt to elaborate on the higher powers in Celtic mythology comes from archaeological evidence. "The main category of evidence which pertains directly to the pagan Celtic period is that of archaeology, the study of the material culture of Celtic religion: sanctuaries and sacred space; burial customs; ritual behaviour; epigraphy; and iconography" (Green 1993: 12). Pieces of evidence frequently came in the form of inscribed altars. Dedications or offerings like these would provide the names of Celtic gods and goddesses. Most of the offerings to Celtic deities, however, offered little explanation of the nature of these gods. Names were given, yet the inscriptions lacked any detailed information about the attributions of the gods. "Where the name alone survives on an inscription it is difficult to determine the attribution of that deity, although some indication may be provided from a philological interpretation of the name itself" (Chadwick 1997: 156). Moreover, the complete meaning that a ritual offering implied was unknown, making it hard to establish any representation or symbolisation given by the gods. Pictures that accompanied the inscripted names could provide clues; however, the subsequent interpretations would again vary with each observer. As is common in the world of art, one artist's perception of an illustration can differ completely from another's.

Like any archaeological discoveries, there appears to be difficulties involved with both interpretation and lack of article discovered. First, archaeologists can deal only with what has survived. When there is not enough to conclude, then the words behave more like an hypothesis that has yet to be tested and probably never will. It is possible to study the artefacts further and search for parallels in time or context, but the outcome can never be certain. Second, one's belief is another person's disbelief in the world of archaeological evidence. Thus, the archaeological evidence into the nature of Celtic gods and goddesses are merely deductions, or conclusions that breach a closure. The information is highly uncertain, which makes it highly unreliable too. Judgements lead this crusade of discovered archaeological proof, so we can never be completely confident. In the end, we can only offer thoughts on the substantive archaeological evidence that we have collected. This will in turn provide an extremely speculative construction of Celtic mythology, but it will, at least, shed some light on the mysterious underlying world of Celtic gods and goddesses.

In summary, exploring the world of the Celtic gods and goddesses has been covered in three areas: Irish and Welsh vernacular literature, Graeco-Roman literature, and archaeology. The amount of evidence is substantial enough to evaluate the nature of the Celtic gods and goddesses. However, our conclusions may not be accurate. We need to exercise some caution in our use of all three of the sources for Celtic mythology. Each compartment of proof has its flaws. While the archaeological evidence does not contain any predisposition inherent in the literary sources, it does contain interpretations that are variable. The literary materials and the archaeological evidence have a great risk of error because of too much speculation. In the absence of sound evidence that could support the true nature of Celtic gods and goddesses, we are left to assume what we think they represented in Celtic society. It is easy to assess that the mythology of the Celts is difficult to interpret, therefore, it is not easy to evaluate the nature of early Celtic gods and goddesses. "What we lack (because of the virtual non-literacy of Iron Age Celts) is written testimony from the Celts themselves" (Green 1997: 24).

Chadwick, Nora. The Celts. England (1997) Penguin Books.
Cunliffe, Barry. The Ancient Celts. England (1997) Oxford.
Dowden, Ken. Religion and the Romans. England (1992) Bristol Classical Press.
Green, Miranda Jane. Celtic Myths. England (1993) British Museum Press.
Green, Miranda Jane. Exploring the World of the Druids. England (1997) Thames and Hudson.
Green, Miranda Jane. The Gods of the Celts. United States of America (1993) Alan Sutton.
James, Simon. Exploring the World of the Celts. England (1993) Thames and Hudson.
Powell, T.G.E. The Celts. England (1994) Thames and Hudson.
Rankin, David. Celts and the Classical World. United States of America (1996) Routledge.
Sjoestedt, Marie-Louise. Gods and Heroes of the Celts. Ireland (1994) Four Courts Press Ltd.
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Calling Ladysmith Black Mambazo a choir does not do justice to their status. It is rather a cultural institution. They conquer the hearts of the audience with their uplifting vocal harmonies and distinctive dance. In 1960, Joseph Shabalala founded the singing group and soon they became one of the most successful singing groups in South Africa. They won many talent shows and were excluded from further participation due to their perfect harmonies. The big breakthrough followed in 1986 when Paul Simon incorporated the rich harmonies on his famous Graceland album. Over the years, the original members have welcomed a new younger generation into their mission with a deep respect for their rich cultural and personal history. Together they spread the message of "Peace, love and harmony". They have been Grammy-nominated for more than 19 times and have won five times.

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  1. Centers for Disease Control and Prevention. Antibiotic Resistance Threats in the United States. 16 September 2013. Web. 17 July 2014.
  2. Fleming-Dutra, K., et al. (2016). “Prevalence of Inappropriate Antibiotic Prescriptions Among US Ambulatory Care Visits, 2010-2011.” JAMA: the Journal of the American Medical Association 315(17): 1864-1873.
  3. Centers for Disease Control and Prevention (CDC). Office-related antibiotic prescribing for persons aged ≤14 years — United States, 1993—1994 to 2007—2008. MMWR Morb Mortal Wkly Rep. 2011;60(34):1153-6.
  5. Shapiro DJ, Hicks LA, Pavia AT, Hersh AL. Antibiotic prescribing for adults in ambulatory care in the USA, 2007–09. J Antimicrob Chemother. 2014;69(1):234-40.
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  7. Dantes, R., et al. (2015). “Association Between Outpatient Antibiotic Prescribing Practices and Community-Associated Clostridium difficile Infection.” Open forum infectious diseases 2(3): ofv113-ofv113.

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This general view of the north rim of the Grand Canyon shows the area of commercial aviation's greatest air disaster, involving two airliners and 128 deaths. Arrows mark the crash spots of the United Airlines DC-7 (top) and the TransWorld airlines Super Constellation (bottom).

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Why you should care

Because this tragedy is the reason why the safety regulations we have today exist

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Entering from the east side of the park, the Desert View Watchtower provides visitors with their first dramatic glimpse of the Grand Canyon. Overwhelmed by the view, guests can be forgiven for overlooking a humble stone marker commemorating the historic landmark in the Painted Desert below. The plaque reminds those who do notice it that mistakes often spur great advancements. Referring to the 1956 Grand Canyon TWA-United Airlines aviation accident, the inscription says the site “represents a watershed moment in the modernization of America’s airways.” How it earned that distinction is a story of error and wreckage and a crash site that remains a mystery.

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Coffins of Grand Canyon airplane crash victims awaiting burial.

Source A. Y. Owen/The LIFE Images Collection

It began the morning of June 30, 1956. Two flights, the Trans World Airlines Star of the Seine en route to Kansas City and Mainliner Vancouver of United Airlines to Chicago, had been delayed at Los Angeles International Airport — the former for minor maintenance, the latter because of increased holiday traffic before July 4th. Their flight plans were different enough to avoid concern: Both pilots had flown the route countless times. But a few seemingly inconsequential changes were enough to spell disaster. Capt. Jack Gandy of TWA requested clearance to fly “1,000 [feet] on top,” over the clouds, which were forming thunderheads. The request was standard, and approved. But because he was flying in what was then “uncontrolled airspace,” the maneuver made it his duty to maintain safe separation from other aircraft — a procedure known then as “see and be seen.”

Now the policy is “see and avoid,” one of the many changes resulting from that ill-fated day. Even after Gandy’s shift, his flight course was not destined to intersect with the United flight, a subsequent investigation showed. Crucially, planes flying blind (without outside help) in such conditions were supposed to follow visual flight rules, which means avoiding clouds to try to stay visible. As the weather worsened, both Gandy and the United pilots began to shift to avoid the towering cumulus clouds that were forming.

For years after the event, anybody going down the river … could see a lot of the wreckage from one plane.

Dave Mortenson, vice president of the Grand Canyon Historical Society

And so the two planes collided at 10:30 a.m. after they each passed, investigators believed, the same cloud from opposite sides. The United flight banked to the right at the last moment, a crash analysis found, suggesting the pilots saw Gandy barreling toward them. “It was a see-and-avoid situation for the pilots — and they didn’t,” says Peter Goelz, former managing director of the National Transportation Safety Board. The 128 aboard all perished, at the time the most egregious plane accident in U.S. history and the only one with triple-digit deaths.

The subsequent stories would bring into focus the primitive standards of air control at the time. Dead spaces, where radars couldn’t reach, were more common. Traffic controllers often failed to advise pilots of potential traffic conflicts — in fact, they were prohibited from doing so, an official told the Civil Aeronautics Board during the investigation. “In retrospect, the pilots were flying it the way they had been instructed to fly it,” Goelz says. “This accident really galvanized that maybe there was too much peril involved, and there were steps that needed to be taken to minimize it.”

Gettyimages 514901758

Army personnel lay out plastic bags holding remains of some of the 128 victims of the two-plane crash in the Grand Canyon for shipment to the temporary morgue at Flagstaff, Arizona.

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Congressional hearings in 1957 led to increased funding to hire and train more air traffic controllers and to purchase new radar technology. The next year, the Federal Aviation Agency (renamed Federal Aviation Administration in 1966) was created and given total control over American airspace. Subsequent breakthroughs in safety included collision avoidance programming, TKS de-icing systems and ground-warning proximity devices. Materials that once produced toxic fumes when burned, such as cushions or insulation, were removed from cabins, and airplane seats were made to withstand the force of 16 Gs, which has saved lives in runway crashes.

But there remains room for improved flight safety. Just as much of the Grand Canyon was uncontrolled airspace in the ’50s, much of the ocean remains “dead space” today because of the industry’s reliance on radar. The FAA is considering a move toward a satellite GPS-based system for tracking aircraft as a result — the type of next-generation development that could help save fuel, lessen environmental impact by having more precise flight plans, and prevent the loss of airplanes, like Malaysia Airlines Flight 370 in 2014.

Gettyimages 515025252

Two men in the rescue party survey a section of the wrecked fuselage of the TWA plane that crashed in the Grand Canyon.

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On April 22, 2014, the TWA-United accident site was declared a National Historic Landmark, the first to commemorate an event that occured in the air. But the exact location of the crash, which has been closed off to park visitors for decades, has remained secret. As a result, it appears to be the only historical site you are actually prohibited from visiting. Dave Mortenson, vice president of the Grand Canyon Historical Society and one of the earliest to raft the Colorado River, says, “For years after the event, anybody going down the river … could see a lot of the wreckage from one plane. It affected you.”

Back at the historical marker overlooking the area, visitors read all this, speaking to each other in hushed tones. From miles above, they point to Chuar Butte and Temple Butte, the two rocky outcrops near where each flight fell. “All but three were interred in a mass grave,” a woman in a shawl and white skirt reads aloud. The man with her, wearing a brown T-shirt with an American eagle illustrated on it, nods. “Poignant,” he says, before walking away to get a closer view of America’s most famous canyon.

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Philip Sinclair’s grandmother leaves him the unusual legacy of a translated journal of his ancient ancestor, who was one of the four Cathar perfecti who escaped from the castle of Montségur with the 'treasure of the Cathars' strapped to his back – a treasure that has never been found. She also requests that he travels to the Pyrenean fastness of le Bézu where she believes the treasure still lies. Meanwhile, the famous young French archaeologist Jaqueline Blontard, known as Jackie, arrives at le Bézu with her assistant to prepare excavations as part of her new television series about the Albigensian Crusade. They believe nobody is yet aware of their explorations, but they couldn’t be more wrong. Not only does the Roman Catholic Church already know about their plans, but a secret body in Paris has sent someone to watch the excavations and a criminal gang in Marseilles has become involved in the search for the Cathar treasure. Soon after Philip arrives at le Bézu, Jackie’s assistant is killed. Suspicion immediately falls on Philip and the police instruct him to stay in the locality while they investigate, but she does not believe he is responsible. The couple decide to work together to find the secret treasure, but before they unearth the location, news comes from Paris that TV France, who are funding the series, have decided to close down the dig. Philip and Jackie continue to search on their own and, closely followed by the shadowy organisations, they unearth much more than they had expected… Full of suspense, action and romance, The Secret of the Cathars explores the mystery of the Cathars and the historical events that supposedly took place years ago in a contemporary story. It will appeal to fans of historical mysteries and thrillers such as The Da Vinci Code.
FICTION Take a visionary walk through the cosmos right here on the Earth What if you woke up one morning and realized you are the cosmos, all the heavenly realms and gods, and a refl ection of God Himself/Herself? Th at you and the Earth have the same structures of consciousness, are made virtually the same? Walking in Albion is an amusing, passionate fi rst-person answer to that. It chronicles interactions with the Earth through its sacred sites in a style full of jokes and visions, whinges and epiphanies. Leviton reports life on the path of the Christed Grail Knight in search of a cosmic spirit called Albion, the cosmos in a giant human form, the soul of the planet. Albion is a picture map of Creation, full of lights and palaces and the memories of humanity on Earth since the beginning. Join Leviton in an odyssey of meditation and visionary experience from sites in Norway, France, England, and Scotland to America, Mexico, and Tahiti. Oh yes, he travels with plenty of sidekicks, jokers, and wellwishers, especially angels. Want a freshly conceived meditative-spiritual experience that includes the Earth as a prime recipient of your contacts and changes? Walking in Albion is an unusual and original approach to the Mysteries of human and Earth, a fresh, bold way of regarding the authentic Christ, not as dogma but experience yoursin the theater of the Earth. Plus guidelines to relate eff ectively with the geomantic landscape, and have fun and insight doing it, as you contribute to the Earths well-being starting today and begin
Mysteries of The Cathar Country, is a look into the Histories and Mysteries of the Languedoc. Including the Cathars, Rennes-le-Chateau, the Knights Templar, the Nazi connection, Sacred Geometry and the Priory of Sion. Neil McDonald has been visiting and running tours to the Cathar Country for some years and is an expert in the rich, diverse and fascinating history of the area, including the Cathars and the story of Berenger Sauniere and Rennes-le-Chateau. It is with this background that the book is presented and to provide the reader with a comprehensive journey through this wonderful area of Southern France, which has received so much interest worldwide in recent years. Neil has brought all the mysteries of the Languedoc together in one single volume, for the first time.

Best Books


Numerology information Khisamutdinov:

Wiki information Khisamutdinov:

Shamil Khisamutdinov
Olympic athlete, Athlete, Measured person, Person

Shamil Khisamutdinov is a Russian wrestler. He won an Olympic gold medal in Greco-Roman wrestling in 1972, competing for the Soviet Union. He won a gold medals at the 1973 and 1975 World Wrestling Championships.

Rinat Khisamutdinov
Soccer Midfielder, Football player, Athlete, Person, Measured person

Rinat Gabitovich Khisamutdinov is a Russian professional football player. He last played in the Russian Second Division for FC Gornyak Uchaly.


Svilena Balabanova – Space in Non-verbal Pedagogical Communication in Primary School

Abstract:The article presents the specifics of nonverbal communication in the classroom in terms of the proxemicsrevealing the characteristics of spatial location in the teacher-student interaction.The article presents the basic components of the proxemics: territoriality, personal space and orientation and their impact on teacher communicationand some features of communication in a multicultural environment.Special attention is paid to the role of privacy when communicating with children from different ethnic groups.Itclarifies the influence of the interior and the physical environment of the classroom, the orderliness of the seatings, the presence of the teacher, most of them properly selected among students, etc. It is proposed that the different ways of arrangement of the classroom have a distinct impact on the  teacher-student interaction.

Keywords: nonverbal communication, proxemics, territoriality, personal space, orientation, interior, physical environment, multicultural communication, teacher communication.

Rhetoric and Communications E-journal, Issue 2, December 2011,, ISSN 1314-4464

Read the original of the article (in Bulgarian)


January 2019 archive

Math Reflection- Term 1

This math term, was not a great term for me. This year, my anxiety during school was getting a lot worse then it has in the past. Math is not hard for me and I grasp onto concepts and strategies easily once I am shown how to complete the steps. I complete all my homework and understand what we are doing in class. But the unit tests really do throw me off and everything I know runs away from me. I can easily show my knowledge through non-stressful things like Homework or projects. But as soon and its a test I am not able to solve the equations I would have no problem doing if it was not a test. Because our grades are based on our unit tests, and I do not deal well with tests my goal is going to try not to let my anxiety get in the way of me passing this class when I can understand what we are learning. If I can keep my anxiety levels down I would hope I can do better on my tests. It is a lot easier for me to show my understanding using ways that don’t stress me out, like a homework sheet, or a small quiz that we have a night to prepare for etc. I just hope when we come back we will have more options for people who are like me who can’t do tests and we at least have a chance of doing well in math 9.

Blackout Poem

This poem is the the theme of love. It relates to love because it talks about how “its moments like these” and all the “wonderful things” about love. It really shows how you can love someone and still be yourself. Like it says, “I loved him” yet “found myself” and you will go through hard times in a relationships etc. My poem showed the theme of love, and how you don’t always choose who you love.

chilli cook off reflection

Chilli Cook-off

Our group was searching online, and we found a few different recipes. We had a potato recipe, a classic chilli recipe, a steak recipe, and the last one we found was a ground beef and bacon one. It looked really fancy and had a lot of different ingredients. We ended up going with the ground beef and bacon recipe and it ended up really well. This recipe we chose had double the ingredients than the others, but we wanted a challenge.

Our group was a little stressed at first because there was so much food that we needed to get prepared and into the pot. We were all stressing and it was hard to find something to do because there was so much to do in just 1 block. We ended up all having different jobs to prepare and cook the food. For example, two of us would be cooking the meat so the ground beef and the bacon. The other two people would be preparing the vegetables and the spices that needed to go in after the bacon was cooked. When we all figured out what we had to do and got into the flow of things everything got a lot easier and we got into the flow of things. After that it was a lot of cleaning up, but we ended up getting it done just when the bell went.

The chilli was all combined together by the end of class and we transferred it to a dish that was then placed into the fridge. We realized that it wasn’t spicy at all and we needed more spice.

The next day when we needed to heat it up, we added siracha, some spices, some sauces and some lime juice. Those ingredients made the ingredients combine so much better and we got a lot more flavour then we had before. Now the chilli we made was spicier and tasted a lot better.

lab reflection #2

  1. Fettuccine Alfredo:

I am choosing to reflect on this lab because this lab was a really quick and easy recipe. It was a really good recipe to do at home and it was really good as well. I enjoyed making this lab because it was different to the other ones we did, and it was really tasty. This lab turned out really well, our noodles were soft, and the sauce was really creamy, and it all combined really well. During this lab our group was really efficient by having some of us make the sauce, some of us making the pasta and some of us doing dishes and getting cleaned up early while the cooking is still in progress. It is a lot easier to cook when you have the dishes being done earlier rather than later. This lab went really well from what I remember.

  1. Hassel back potatoes:

I am choosing this lab to reflect on because I really enjoyed making and eating the finished product. The potatoes were really good with all the seasonings on top because it gave it really good flavour. The potatoes were a pretty easy and good recipe. The finished product turned out pretty well. Our group worked really well together just like the other lab. We all had different jobs that contributed, and we got cleaned up and had time to eat. If I got to do this lab again, I would take more time cutting the potatoes and not rush as much and try to get the seasonings and butter right down in the middle of the potatoes. Otherwise this recipe was one I would use at home too.


Wary of splitting ‘Leave’ vote in U.K. election, Nigel Farage agrees not to contest Tory-held seats

Parliament has been deadlocked since a 2017 snap election over how, when and even whether to leave the EU

Read more: http://feedproxy.google.com/~r/NP_Top_St...

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