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Celtic Solar Goddesses: from Goddess of the Sun to Queen of Heaven
CELTIC SOLAR GODDESSES: FROM GODDESS OF THE SUN TO QUEEN OF HEAVEN by Hayley J. Arrington A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in Women’s Spirituality Institute of Transpersonal Psychology Palo Alto, California June 8, 2012 I certify that I have read and approved the content and presentation of this thesis: ________________________________________________ __________________ Judy Grahn, Ph.D., Committee Chairperson Date ________________________________________________ __________________ Marguerite Rigoglioso, Ph.D., Committee Member Date Copyright © Hayley Jane Arrington 2012 All Rights Reserved Formatted according to the Publication Manual of the American Psychological Association, 6th Edition ii Abstract Celtic Solar Goddesses: From Goddess of the Sun to Queen of Heaven by Hayley J. Arrington Utilizing a feminist hermeneutical inquiry, my research through three Celtic goddesses—Aine, Grian, and Brigit—shows that the sun was revered as feminine in Celtic tradition. Additionally, I argue that through the introduction and assimilation of Christianity into the British Isles, the Virgin Mary assumed the same characteristics as the earlier Celtic solar deities. The lands generally referred to as Celtic lands include Cornwall in Britain, Scotland, Ireland, Wales, and Brittany in France; however, I will be limiting my research to the British Isles. I am examining these three goddesses in particular, in relation to their status as solar deities, using the etymologies of their names to link them to the sun and its manifestation on earth: fire. Given that they share the same attributes, I illustrate how solar goddesses can be equated with goddesses of sovereignty. Furthermore, I examine the figure of St. -
Pilgrimage Stories: the Farmer Fairy's Stone
PILGRIMAGE STORIES: THE FARMER FAIRY’S STONE By Betty Lou Chaika One of the primary intentions of our recent six-week pilgrimage, first to Scotland and then to Ireland, was to visit EarthSpirit sanctuaries in these ensouled landscapes. We hoped to find portals to the Otherworld in order to contact renewing, healing, transformative energies for us all, and especially for some friends with cancer. I wanted to learn how to enter the field of divinity, the aliveness of the EarthSpirit world’s interpenetrating energies, with awareness and respect. Interested in both geology and in our ancestors’ spiritual relationship with Rock, I knew this quest would involve a deeper meeting with rock beings in their many forms. When we arrived at a stone circle in southwest Ireland (whose Gaelic name means Edges of the Field) we were moved by the familiar experience of seeing that the circle overlooks a vast, beautiful landscape. Most stone circles seem to be in places of expansive power, part of a whole sacred landscape. To the north were the lovely Paps of Anu, the pair of breast-shaped hills, both over 2,000 feet high, named after Anu/Aine, the primary local fertility goddess of the region, or after Anu/Danu, ancient mother goddess of the supernatural beings, the Tuatha De Danann. The summits of both hills have Neolithic cairns, which look exactly like erect nipples. This c. 1500 BC stone circle would have drawn upon the power of the still-pervasive earlier mythology of the land as the Mother’s body. But today the tops of the hills were veiled in low, milky clouds, and we could only long for them to be revealed. -
CERN Pt. 6 Cernunnos.Wps
CERNunnos resurrected for CERN In CERN pt. 4 we learned about the tomb of a Celtic Prince in France. What was unearthed was the river deity Acheloos. Cernunnos is yet another horned deity. He is also a hunter like Nimrod. “ Cernunnos is the conventional name given in Celtic studies to depictions of the "horned god" (sometimes referred to as Hern the Hunter) of Celtic polytheism. http://en.wikipedia.org/wiki/Cernunnos Cernunnos: He is depicted with rings on his horns due to the association with torcs. This horned god is associated with rings. “often seated cross-legged and often associated with animals and holding or wearing torcs” What we see with Cernunnos is an allusion to CERN not only within his name, but also his association with rings. A typical torc: In the name Cernunnos we see the anagram “No Sun Cern”. I would say this refers to the fact that the Antichrist is NOT the authentic Sun or Son of God. What we also see is “Nu Son CERN“ and this relates to the “Nu 8 man” discussed in CERN pt. 2, the Shiva monkey god Hanuman! Interesting coincidence. The theme of a two horned deity is ancient and can be seen in many cultures. Pan: The Roman deity Faunus: And don’t forget this one! The two horned theme is associated with Shiva as Shiva Pashupati and thus ties in with CERNunnos as yet another horned deity. The horned deity Shiva whose image is located at CERN is most likely due to the affiliation with masculine/feminine seen with Shiva/Shakti. -
Une Nouvelle Mention Du Dieu Mars Mullo : Un Graffite Sur Vase À Notre
Revue archéologique de l'Ouest 25 | 2008 Varia Une nouvelle mention du dieu Mars Mullo : un graffite sur vase à Notre-Dame-du-Marillais (Le Marillais, Maine-et-Loire) A new record of the god Mars Mullo: a graffito on a vase from Notre-Dame-du- Marillais (Le Marillais, Maine-et-Loire) François Bérard, Olivier Gabory, Martial Monteil, Christian Le Boulaire et Yves Saget Édition électronique URL : http://journals.openedition.org/rao/5709 DOI : 10.4000/rao.5709 ISBN : 978-2-7535-1608-3 ISSN : 1775-3732 Éditeur Presses universitaires de Rennes Édition imprimée Date de publication : 20 décembre 2008 Pagination : 261-268 ISBN : 978-2-7535-0789-0 ISSN : 0767-709X Référence électronique François Bérard, Olivier Gabory, Martial Monteil, Christian Le Boulaire et Yves Saget, « Une nouvelle mention du dieu Mars Mullo : un graffite sur vase à Notre-Dame-du-Marillais (Le Marillais, Maine-et- Loire) », Revue archéologique de l'Ouest [En ligne], 25 | 2008, mis en ligne le 30 mars 2020, consulté le 04 décembre 2020. URL : http://journals.openedition.org/rao/5709 ; DOI : https://doi.org/10.4000/rao. 5709 Tous droits réservés Revue archéologique de l’Ouest, 25, 2008, p. 261-268. Une nouvelle mention du dieu Mars Mullo : un graffite sur vase à Notre-Dame-du-Marillais (Le Marillais, Maine-et-Loire) A new record of the god Mars Mullo: a graffito on a vase from Notre-Dame-du-Marillais (Le Marillais, Maine-et-Loire) François Bérard*, Olivier Gabory** et Martial Monteil*** avec la collaboration de Christian Le Boulaire**** et Yves Saget***** Résumé : Un bol en sigillée du Centre-Ouest, découvert fortuitement à Notre-Dame-du-Marillais (Maine-et-Loire), porte un graffite à caractère votif où sont mentionnés les puissances divines des Augustes et le dieu Mullo. -
The Fates of the Princes of Dyfed Cenydd Morus (Kenneth Morris) Illustrations by Reginald Machell
Theosophical University Press Online Edition The Fates of the Princes of Dyfed Cenydd Morus (Kenneth Morris) Illustrations by Reginald Machell Copyright © 1914 by Katherine Tingley; originally published at Point Loma, California. Electronic edition 2000 by Theosophical University Press ISBN 1- 55700-157-x. This edition may be downloaded for off-line viewing without charge. For ease of searching, no diacritical marks appear in the electronic version of the text. To Katherine Tingley: Leader and Official Head of the Universal Brotherhood and Theosophical Society, whose whole life has been devoted to the cause of Peace and Universal Brotherhood, this book is respectfully dedicated Contents Preface The Three Branches of the Bringing-in of it, namely: The Sovereignty of Annwn I. The Council of the Immortals II. The Hunt in Glyn Cuch III. The Slaying of Hafgan The Story of Pwyll and Rhianon, or The Book of the Three Trials The First Branch of it, called: The Coming of Rhianon Ren Ferch Hefeydd I. The Making-known of Gorsedd Arberth, and the Wonderful Riding of Rhianon II. The First of the Wedding-Feasts at the Court of Hefeydd, and the Coming of Gwawl ab Clud The Second Branch of it, namely: The Basket of Gwaeddfyd Newynog, and Gwaeddfyd Newynog Himself I. The Anger of Pendaran Dyfed, and the Putting of Firing in the Basket II. The Over-Eagerness of Ceredig Cwmteifi after Knowledge, and the Putting of Bulrush-Heads in the Basket III. The Circumspection of Pwyll Pen Annwn, and the Filling of the Basket at Last The First Branch of it again: III. -
Druidic Syncretism and the Four Branches
Appendix Druidic Syncretism and the Four Branches Archaeologists have sometimes described the black waters of the lower Thames as the ‘British Ganges’, alluding to the ritual depositions lavished upon it by its Iron Age and Late Bronze Age devotees. This is by no means the only comparison that might be made with the religious landscape of Hindu India. With its ‘ten thousand gods’; its elaborate calendrical systems; its sacred animals and food taboos and its adherence to the doctrine of reincarnation, the Brahmanic system offers a number of parallels with what we can ascertain about native British religious traditions from the combined testimony of the archaeological and literary evidence. Had the religious life of Iron Age Britain continued to develop in comparable isolation, we might expect something analogous to modern Hinduism to have evolved as the centuries progressed – a possibility that is enhanced by the shared Indo-European background (although the influence of local pre-Indo-European substrates in both cases should not be underestimated). One feature of the Hindu system that we can see beginning to emerge in the Gallo-Brittonic world was a marked tendency towards syncretism and public ritual, offsetting the tendency towards localism and diversity that otherwise characterised this essentially parochial religious culture. It was evidently under the auspices of an increasingly centralised druidic priesthood that certain pan-tribal cults were spread throughout the Celtic-speaking world in the Late Iron Age: notably those of Lugus (c.f. p. 498), Belenus (c.f. p. 273), Cernunnos (c.f. p. 36 n. 63), Epona (c.f. p. -
Grief, Gender and Mourning in Medieval North Atlantic Literature
Grief, Gender and Mourning in Medieval North Atlantic Literature by Kristen Mills A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Centre for Medieval Studies University of Toronto © Copyright by Kristen Mills, 2013 Grief, Gender, and Mourning in Medieval North Atlantic Literature Kristen Mills Doctor of Philosophy Centre for Medieval Studies University of Toronto 2013 Abstract This dissertation explores the relationship between grief, cultural constructs of gender, and mourning behaviour in the literatures of medieval Britain, Ireland, Scandinavia, and Iceland. The Introduction situates my analysis within an ongoing conversation about the relationship between gender and mourning in classical, medieval, and modern cultures. In the first two chapters I consider the representation of mourning men in medieval texts, arguing that male grief has been neglected as a field of study, and that male weeping and lament in these cultures are incorrectly assumed by modern scholarship to have been considered effeminate. Through a careful reading of primary sources, I argue that there was a broader range of mourning behaviour available to men in these cultures than is typically assumed to have been the case. My third chapter, “Perilous Grief,” is a comparative analysis of the gendering of death from grief and suicide. I consider the portrayals of male and female deaths related to bereavement, focusing on the contexts in which suicide and death from grief occur. I conclude this chapter with a discussion of the relationship between emotional distress and the gendered body, demonstrating that the somatic response to negative emotions is heavily gendered in medieval Scandinavian texts. -
Yeats and the Mask of Deirdre: "That Love Is All We Need"
Colby Quarterly Volume 37 Issue 3 September Article 6 September 2001 Yeats and the Mask of Deirdre: "That love is all we need" Maneck H. Daruwala Follow this and additional works at: https://digitalcommons.colby.edu/cq Recommended Citation Colby Quarterly, Volume 37, no.3, September 2001, p.247-266 This Article is brought to you for free and open access by Digital Commons @ Colby. It has been accepted for inclusion in Colby Quarterly by an authorized editor of Digital Commons @ Colby. Daruwala: Yeats and the Mask of Deirdre: "That love is all we need" Yeats and the Mask ofDeirdre: "That love is all we need II By MANECK H. DARUWALA The poet finds and makes his mask in disappointment, the hero in defeat. The desire that can be satisfied is not a great desire. (Yeats) Man is least himself when he talks in his own person. Give him a mask and he will tell you the truth. (Wilde) EIRDRE, written during a very painful period of Yeats's life, is a civilized D form of autobiography. What could not be put down in journals or lyric poetry and could not be ignored becomes drama. Yeats turns here from the mirror to the mask. "The poet finds and makes his mask in disappointment, the hero in defeat" ("Anima Hominis," Mythologies, 334, 337), may apply equally to Yeats and Naoise. As Yeats says, there is always a phantasmago ria. Here the phantasmagoria includes Celtic myth, politics, chess games, and the literary tradition (or intertextuality-which, like a Greek mask, combines the advantages of resonance with those of disguise). -
The Heroic Biography of Cu Chulainn
THE HEROIC BIOGRAPHY OF CU CHULAINN. By Lisa Gibney B.A. NUl MAYNOOTH Ollicoil ni ft£ir«ann Mi ftuid FOR M.A IN MEDIEVAL IRISH HISTORY AND SOURCES, NUI MAYNOOTH, THE DEPARTMENT OF MEDIEVAL IRISH STUDIES, JULY 2004. DEPARTMENT HEAD: MCCONE, K SUPERVISOR: NI BHROLCHAIN,M 60094838 THE HEROIC BIOGRAPHY OF CU CHULAINN. By Lisa Gibney B.A. SPECIAL THANKS TO: Ann Gibney, Claire King, Mary Lenanne, Roisin Morley, Muireann Ni Bhrolchain, Mary Coolen and her team at the Drumcondra Physiotherapy Clinic. CONTENTS 1. Introduction 2 2. Heroic Biography 8 3. Conception and Birth: Compert Con Culainn 18 4. Youth and Life Endangered: Macgnimrada 23 Con Culainn 5. Acquires a wife: Tochmarc Emere 32 6. Visit to Otherworld, Exile and Return: 35 Tochmarc Emere and Serglige Con Culainn 7. Death and Invulnerability: Brislech Mor Maige 42 Muirthemne 8. Conclusion 46 9. Bibliogrpahy 47 i INTRODUCTION Early Irish literature is romantic, idealised, stylised and gruesome. It shows a tension between reality and fantasy ’which seem to me to be usually an irresolvable dichotomy. The stories set themselves in pre-history. It presents these texts as a “window on the iron age”2. The writers may have been Christians distancing themselves from past heathen ways. This backward glance maybe taken from the literature tradition in Latin transferred from the continent and read by Irish scholars. Where the authors “undertake to inform the audience concerning the pagan past, characterizing it as remote, alien and deluded”3 or were they diligent scholars trying to preserve the past. This question is still debateable. The stories manage to be set in both the past and the present, both historical Ireland with astonishingly accuracy and the mythical otherworld. -
Celtic Folklore Welsh and Manx
CELTIC FOLKLORE WELSH AND MANX BY JOHN RHYS, M.A., D.LITT. HON. LL.D. OF THE UNIVERSITY OF EDINBURGH PROFESSOR OF CELTIC PRINCIPAL OF JESUS COLLEGE, OXFORD VOLUME II OXFORD CLARENDON PRESS 1901 Page 1 Chapter VII TRIUMPHS OF THE WATER-WORLD Une des légendes les plus répandues en Bretagne est celle d’une prétendue ville d’ls, qui, à une époque inconnue, aurait été engloutie par la mer. On montre, à divers endroits de la côte, l’emplacement de cette cité fabuleuse, et les pecheurs vous en font d’étranges récits. Les jours de tempéte, assurent-ils, on voit, dans les creux des vagues, le sommet des fléches de ses églises; les jours de calme, on entend monter de l’abime Ie son de ses cloches, modulant l’hymne du jour.—RENAN. MORE than once in the last chapter was the subject of submersions and cataclysms brought before the reader, and it may be convenient to enumerate here the most remarkable cases, and to add one or two to their number, as well as to dwell at some- what greater length on some instances which may be said to have found their way into Welsh literature. He has already been told of the outburst of the Glasfryn Lake and Ffynnon Gywer, of Llyn Llech Owen and the Crymlyn, also of the drowning of Cantre’r Gwaelod; not to mention that one of my informants had something to say of the sub- mergence of Caer Arianrhod, a rock now visible only at low water between Celynnog Fawr and Dinas Dintte, on the coast of Arfon. -
Nationalist Adaptations of the Cuchulain Myth Martha J
University of South Carolina Scholar Commons Theses and Dissertations Spring 2019 The aW rped One: Nationalist Adaptations of the Cuchulain Myth Martha J. Lee Follow this and additional works at: https://scholarcommons.sc.edu/etd Part of the English Language and Literature Commons Recommended Citation Lee, M. J.(2019). The Warped One: Nationalist Adaptations of the Cuchulain Myth. (Doctoral dissertation). Retrieved from https://scholarcommons.sc.edu/etd/5278 This Open Access Dissertation is brought to you by Scholar Commons. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. The Warped One: Nationalist Adaptations of the Cuchulain Myth By Martha J. Lee Bachelor of Business Administration University of Georgia, 1995 Master of Arts Georgia Southern University, 2003 ________________________________________________________ Submitted in Partial Fulfillment of the Requirements For the Degree of Doctor of Philosophy in English College of Arts and Sciences University of South Carolina 2019 Accepted by: Ed Madden, Major Professor Scott Gwara, Committee Member Thomas Rice, Committee Member Yvonne Ivory, Committee Member Cheryl L. Addy, Vice Provost and Dean of the Graduate School © Copyright by Martha J. Lee, 2019 All Rights Reserved ii DEDICATION This dissertation and degree belong as much or more to my family as to me. They sacrificed so much while I traveled and studied; they supported me, loved and believed in me, fed me, and made sure I had the time and energy to complete the work. My cousins Monk and Carolyn Phifer gave me a home as well as love and support, so that I could complete my course work in Columbia. -
ML 4080 the Seal Woman in Its Irish and International Context
Mar Gur Dream Sí Iad Atá Ag Mairiúint Fén Bhfarraige: ML 4080 the Seal Woman in Its Irish and International Context The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Darwin, Gregory R. 2019. Mar Gur Dream Sí Iad Atá Ag Mairiúint Fén Bhfarraige: ML 4080 the Seal Woman in Its Irish and International Context. Doctoral dissertation, Harvard University, Graduate School of Arts & Sciences. Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:42029623 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA Mar gur dream Sí iad atá ag mairiúint fén bhfarraige: ML 4080 The Seal Woman in its Irish and International Context A dissertation presented by Gregory Dar!in to The Department of Celti# Literatures and Languages in partial fulfillment of the re%$irements for the degree of octor of Philosophy in the subje#t of Celti# Languages and Literatures (arvard University Cambridge+ Massa#husetts April 2019 / 2019 Gregory Darwin All rights reserved iii issertation Advisor: Professor Joseph Falaky Nagy Gregory Dar!in Mar gur dream Sí iad atá ag mairiúint fén bhfarraige: ML 4080 The Seal Woman in its Irish and International Context4 Abstract This dissertation is a study of the migratory supernatural legend ML 4080 “The Mermaid Legend” The story is first attested at the end of the eighteenth century+ and hundreds of versions of the legend have been colle#ted throughout the nineteenth and t!entieth centuries in Ireland, S#otland, the Isle of Man, Iceland, the Faroe Islands, Norway, S!eden, and Denmark.