The Immortal Hour
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Irish Children's Literature and the Poetics of Memory, 1892-2016
Irish Children’s Literature and the Poetics of Memory, 1892-2016 A Thesis submitted to the School of English at the University of Dublin, Trinity College, for the Degree of Doctor of Philosophy. February 2019 Rebecca Ann Long I declare that this thesis has not been submitted as an exercise for a degree at this or any other university and it is entirely my own work. I agree to deposit this thesis in the University’s open access institutional repository or allow the Library to do so on my behalf, subject to Irish Copyright Legislation and Trinity College Library conditions of use and acknowledgement. _________________________________ Rebecca Long February 2019 TABLE OF CONTENTS SUMMARY………………………………………………………………………………..i ACKNOWLEDGEMENTS……………………………………………………………....iii INTRODUCTION………………………………………………………………………....4 CHAPTER ONE: RETRIEVING……………………………………………………………………………29 CHAPTER TWO: RE- TELLING……………………………………………………………………………...…64 CHAPTER THREE: REMEMBERING……………………………………………………………………....106 CHAPTER FOUR: RE- IMAGINING………………………………………………………………………........158 CONCLUSION…………………………………………………………………..……..210 WORKS CITED………………………….…………………………………………………….....226 Summary This thesis explores the recurring patterns of Irish mythological narratives that influence literature produced for children in Ireland following the Celtic Revival and into the twenty- first century. A selection of children’s books published between 1892 and 2016 are discussed with the aim of demonstrating the development of a pattern of retrieving, re-telling, remembering and re-imagining myths -
Definitive Version Thesis Kruithof FAYE.Pdf
War is (not) a board-game The function of medieval Irish board games and their players Bachelor’s thesis Kruithof, F.A.Y.E. Word count: 8188 16-10-2018 Supervisor: Petrovskaia, N. Celtic Languages and Culture Utrecht University List of content Abstract ...................................................................................................................................... 2 List of abbreviations .................................................................................................................. 3 Introduction ................................................................................................................................ 4 Previous research.................................................................................................................... 5 Theoretical framework ........................................................................................................... 7 Approach and sources ............................................................................................................ 9 Chapter One: Players in the Ulster Cycle: Opponents ............................................................. 11 Eochaid Airem and Midir of Brí Leith ................................................................................. 11 Manannán mac Lir and Fand ................................................................................................ 12 Cú Chulainn and Láeg mac Riangabra ................................................................................. 13 Conchobar, -
CELTIC MYTHOLOGY Ii
i CELTIC MYTHOLOGY ii OTHER TITLES BY PHILIP FREEMAN The World of Saint Patrick iii ✦ CELTIC MYTHOLOGY Tales of Gods, Goddesses, and Heroes PHILIP FREEMAN 1 iv 1 Oxford University Press is a department of the University of Oxford. It furthers the University’s objective of excellence in research, scholarship, and education by publishing worldwide. Oxford is a registered trade mark of Oxford University Press in the UK and certain other countries. Published in the United States of America by Oxford University Press 198 Madison Avenue, New York, NY 10016, United States of America. © Philip Freeman 2017 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, without the prior permission in writing of Oxford University Press, or as expressly permitted by law, by license, or under terms agreed with the appropriate reproduction rights organization. Inquiries concerning reproduction outside the scope of the above should be sent to the Rights Department, Oxford University Press, at the address above. You must not circulate this work in any other form and you must impose this same condition on any acquirer. CIP data is on file at the Library of Congress ISBN 978–0–19–046047–1 9 8 7 6 5 4 3 2 1 Printed by Sheridan Books, Inc., United States of America v CONTENTS Introduction: Who Were the Celts? ix Pronunciation Guide xvii 1. The Earliest Celtic Gods 1 2. The Book of Invasions 14 3. The Wooing of Étaín 29 4. Cú Chulainn and the Táin Bó Cuailnge 46 The Discovery of the Táin 47 The Conception of Conchobar 48 The Curse of Macha 50 The Exile of the Sons of Uisliu 52 The Birth of Cú Chulainn 57 The Boyhood Deeds of Cú Chulainn 61 The Wooing of Emer 71 The Death of Aife’s Only Son 75 The Táin Begins 77 Single Combat 82 Cú Chulainn and Ferdia 86 The Final Battle 89 vi vi | Contents 5. -
Myths and Legends of the Celtic Race by Thomas William Rolleston
The Project Gutenberg EBook of Myths and Legends of the Celtic Race by Thomas William Rolleston This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at http://www.gutenberg.org/license Title: Myths and Legends of the Celtic Race Author: Thomas William Rolleston Release Date: October 16, 2010 [Ebook 34081] Language: English ***START OF THE PROJECT GUTENBERG EBOOK MYTHS AND LEGENDS OF THE CELTIC RACE*** MYTHS & LEGENDS OF THE CELTIC RACE Queen Maev T. W. ROLLESTON MYTHS & LEGENDS OF THE CELTIC RACE CONSTABLE - LONDON [8] British edition published by Constable and Company Limited, London First published 1911 by George G. Harrap & Co., London [9] PREFACE The Past may be forgotten, but it never dies. The elements which in the most remote times have entered into a nation's composition endure through all its history, and help to mould that history, and to stamp the character and genius of the people. The examination, therefore, of these elements, and the recognition, as far as possible, of the part they have actually contributed to the warp and weft of a nation's life, must be a matter of no small interest and importance to those who realise that the present is the child of the past, and the future of the present; who will not regard themselves, their kinsfolk, and their fellow-citizens as mere transitory phantoms, hurrying from darkness into darkness, but who know that, in them, a vast historic stream of national life is passing from its distant and mysterious origin towards a future which is largely conditioned by all the past wanderings of that human stream, but which is also, in no small degree, what they, by their courage, their patriotism, their knowledge, and their understanding, choose to make it. -
From the Graeco–Roman Underworld to the Celtic Otherworld: the Cultural Translation of a Pagan Deity
From the Graeco–Roman Underworld to the Celtic Otherworld: The Cultural Translation of a Pagan Deity angana moitra edieval narratives and literary texts are outfitted with text- worlds inhabited by figures who are as diverse and complex as Mthey are numerous in number. Although many of these figures represent unique artistic creations, some constitute prototypes with echoes in other literary and textual cultures. Although the narrative trajectories of medieval texts demarcate intended (or unintended) destinations for its cast of characters, it is important to note that the mere act of appearance within the narrative text-world is itself the destination for many of these figures, a destination that is often reached via a circuitous cultural pere- grination. As reflections of cultural attitudes which are dynamic, protean, and in a state of constant flux, literary figures are effervescent and contin- uously adapting to contextual specificities. But although discrete literary cultures have their own defining and unique characteristics, they do not exist in a vacuum, hermetically sealed off from developments in religious, political, and sociocultural life. On the contrary, textual cultures and lit- erary figures often demonstrate patterns of continuity (albeit in different forms) as the cultural systems of which they are a part interact with each other. Although such intercultural communication is typically viewed as a necessary by-product of an increasingly globalised world, it is not an invention of the modern age. Medieval cultures have all too frequently been negatively viewed as insular, monolithic systems frozen in time as fossilised blocs, which constitutes a reductive and totalising approach that overlooks how the social, political, literary, and religious systems of the Middle Ages actively mingled with each other in many contexts. -
Fifth Annual Colloquium on Thinking About Mythology in the 21St Century
Fifth Annual Colloquium on Thinking about Mythology in the 21st Century University of Edinburgh 10th–11th November 2017 Room locations: GS – 50 George Square DHT – David Hume Tower ii Abstracts Some Scandinavian and Celtic Magical Texts and Practices Friday 9.45am Stephen Mitchell GS 1.06 Harvard University Throughout his career, the doyen of Old Norse studies, Einar Ól. Sveinsson, promoted the likely connection between Irish and Icelandic literary traditions (e.g., 1929, 1975). Revisited by many other fine scholars over the decades, this question of Hyperborean literary relations was carefully reviewed with respect to the broad spectrum of Celtic traditions, modern as well as ancient, by Rosemary Powers (1987), who specifically focussed on the use of spells (gaesa and álög). One interesting ‘pair’ of this sort, but not part of her corpus, was noted at least as early as 1928 by Jöran Sahlgren (and later, in 1939, by Konstantin Reichardt); it consists of the many points of comparison, including the use of magic, between the Old Irish ‘The Adventures of Connla the Fair’ (Echtrae Chonnlai) and the Old Icelandic eddic poem ‘Skírnir’s Journey’ (Fo˛r Scírnis), and appears to provide a further use- ful aperture for such a comparison. In my paper, I will build on previous work in the area (e.g., Harris 1975; Larrington 1992; Gunnell 1993; Mitchell 2007, 2011), looking to examine taxonomic, rather than phylogenetic, comparisons between these and similar texts, centering on how magic is used in such situations. Primary works: Echtrae Chonnlai and the Beginnings of Vernacular Narrative Writing in Ireland: A Critical Edition with Introduction, Notes, Bibliography, and Vocabulary. -
Angels and Demons in the Pages of Lebor Na Huidre
Angels and demons in the pages of Lebor na hUidre The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation McKenna, Catherine. 2011. “Angels and demons in the pages of Lebor na hUidre.” In Narrative in Celtic tradition: essays in honor of Edgar M. Slotkin, edited by Eska, Joseph F., 157-180. CSANA Yearbook 8, 9. New York: Colgate University Press. Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:34257935 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Open Access Policy Articles, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#OAP Angels and Demons in the Pages of Lebor na hUidre Catherine McKenna Introduction Serglige Con Culainn is a daunting text in a number of ways, but one rightly renowned for its account of a non-Christian Otherworld, among the richest in early Irish literature.1 The editor of the Serglige, Myles Dillon, regarded celebration of “the Irish Elysium” as one of its principal literary virtues, and other scholars have concurred that the tale exists, or at least survives, primarily as a vehicle for its account of the Edenic island kingdom of Manannán mac Lir.2 In Lebor na hUidre, the text of Serglige Con Culainn concludes with a colophon which suggests that the Otherworldly beings, the áes síde, with whom Cú Chulainn has been mingling in this story set in a time before the coming of the Faith, were -
Chapter on History of the Otherworld
PERCEPTIONS OF ANNWN: THE OTHERWORLD IN THE FOUR BRANCHES OF THE MABINOGI Rhian Rees MA Celtic Studies Dissertation Department of Welsh and Bilingual Studies Supervisor: Dr Jane Cartwright University of Wales Trinity Saint David, Lampeter 2012 2 ABSTRACT There is little description or positive information about the realm of Annwn in the Four Branches, and relatively few publications have explored the Otherworld in the Mabinogi in any depth. The redactor presumably did not deem such detail necessary since in his time the Otherworld was a place familiar to his audience from many other stories and folk-tales which have not survived to inform our own times. The objective of this thesis, therefore, is to establish the perceived location of the Celtic Otherworld, its nature and topography, and to obtain descriptions of its people, buildings and animals and any distinctive objects or characteristics pertaining to it. The ways in which Annwn influences each of the Four Branches are also considered. Some sketchy evidence is available in Welsh poetry, mostly various descriptive names reflecting different aspects of Annwn, but for more detailed information it is necessary to trawl the waters of early Irish literature. The Irish poems and stories give much fuller particulars of all characteristics of the Celtic Otherworld, though they do suggest that there was more than one such other world. Some parallels from Norse literature and the Lais of Marie de France also reinforce certain themes of this thesis, such as magical tumuli and magical bags and -
Encyclopedia of CELTIC MYTHOLOGY and FOLKLORE
the encyclopedia of CELTIC MYTHOLOGY AND FOLKLORE Patricia Monaghan The Encyclopedia of Celtic Mythology and Folklore Copyright © 2004 by Patricia Monaghan All rights reserved. No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage or retrieval systems, without permission in writing from the publisher. For information contact: Facts On File, Inc. 132 West 31st Street New York NY 10001 Library of Congress Cataloging-in-Publication Data Monaghan, Patricia. The encyclopedia of Celtic mythology and folklore / Patricia Monaghan. p. cm. Includes bibliographical references and index. ISBN 0-8160-4524-0 (alk. paper) 1. Mythology, Celtic—Encyclopedias. 2. Celts—Folklore—Encyclopedias. 3. Legends—Europe—Encyclopedias. I. Title. BL900.M66 2003 299'.16—dc21 2003044944 Facts On File books are available at special discounts when purchased in bulk quantities for businesses, associations, institutions, or sales promotions. Please call our Special Sales Department in New York at (212) 967-8800 or (800) 322-8755. You can find Facts On File on the World Wide Web at http://www.factsonfile.com Text design by Erika K. Arroyo Cover design by Cathy Rincon Printed in the United States of America VB Hermitage 10 9 8 7 6 5 4 3 2 1 This book is printed on acid-free paper. CONTENTS 6 INTRODUCTION iv A TO Z ENTRIES 1 BIBLIOGRAPHY 479 INDEX 486 INTRODUCTION 6 Who Were the Celts? tribal names, used by other Europeans as a The terms Celt and Celtic seem familiar today— generic term for the whole people. -
Test Abonnement
L E X I C O N O F T H E W O R L D O F T H E C E L T I C G O D S Composed by: Dewaele Sunniva Translation: Dewaele Sunniva and Van den Broecke Nadine A Abandinus: British water god, but locally till Godmanchester in Cambridgeshire. Abarta: Irish god, member of the de Tuatha De Danann (‘people of Danu’). Abelio, Abelionni, Abellio, Abello: Gallic god of the Garonne valley in South-western France, perhaps a god of the apple trees. Also known as the sun god on the Greek island Crete and the Pyrenees between France and Spain, associated with fertility of the apple trees. Abgatiacus: ‘he who owns the water’, There is only a statue of him in Neumagen in Germany. He must accompany the souls to the Underworld, perhaps a heeling god as well. Abhean: Irish god, harpist of the Tuatha De Danann (‘people of Danu’). Abianius: Gallic river god, probably of navigation and/or trade on the river. Abilus: Gallic god in France, worshiped at Ar-nay-de-luc in Côte d’Or (France) Abinius: Gallic river god or ‘the defence of god’. Abna, Abnoba, Avnova: goddess of the wood and river of the Black Wood and the surrounding territories in Germany, also a goddess of hunt. Abondia, Abunciada, Habonde, Habondia: British goddess of plenty and prosperity. Originally she is a Germanic earth goddess. Accasbel: a member of the first Irish invasion, the Partholans. Probably an early god of wine. Achall: Irish goddess of diligence and family love. -
Angels and Demons in the Pages of Lebor Na Huidre
Angels and demons in the pages of Lebor na hUidre The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation McKenna, Catherine. 2011. “Angels and demons in the pages of Lebor na hUidre.” In Narrative in Celtic tradition: essays in honor of Edgar M. Slotkin, edited by Eska, Joseph F., 157-180. CSANA Yearbook 8, 9. New York: Colgate University Press. Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:34257935 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Open Access Policy Articles, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#OAP Angels and Demons in the Pages of Lebor na hUidre Catherine McKenna Introduction Serglige Con Culainn is a daunting text in a number of ways, but one rightly renowned for its account of a non-Christian Otherworld, among the richest in early Irish literature.1 The editor of the Serglige, Myles Dillon, regarded celebration of “the Irish Elysium” as one of its principal literary virtues, and other scholars have concurred that the tale exists, or at least survives, primarily as a vehicle for its account of the Edenic island kingdom of Manannán mac Lir.2 In Lebor na hUidre, the text of Serglige Con Culainn concludes with a colophon which suggests that the Otherworldly beings, the áes síde, with whom Cú Chulainn has been mingling in this story set in a time before the coming of the Faith, were -
Trumpets and Horns in Early Medieval Ireland
130 HISTORIC BRASS SOCIETY JOURNAL “IF MUSIC COMES FROM MANY HORNS, THEN THE SOUND IS SWEETER”: TRUMPETS AND HORNS IN EARLY MEDIEVAL IRELAND Peter Downey he fall of the Roman Empire in the west during the fi fth century AD is generally considered to mark the start of a disastrous period in European history—the Dark T Ages—when the steady progress of civilization, and especially of literate society, was interrupted by the onslaught of barbarian culture. The picture is inaccurate, for it was the state and its overstretched bureaucracy, rather than the society, that collapsed due to the pressure that accompanied the introduction of the foederati and the incrincreasingeasing cultural divergence between the Latin-speaking West and the Greek-speaking East. Moreover, the seeds of recovery had already been sown in that collapse with the development of monasticism and the emergence of a powerful papacy. Modern accounts of the recovery normally focus on a western European civilization confi ned to “half the Iberian peninsula, all modern France and Germany west of the Elbe, Bohemia, Austria, the Italian mainland and England”—that is, the lands affected by the Völkerwanderung, which werewere fringed byby “barbaric, but Christian, Ireland and Scotland, and ... the Scandinavian kingdoms.”1 This time-honored identifi cation of the emergence of the Middle Ages with the progress of the Franco-Germanic civilizations unfortunately ignores the possibility of any important contribution from the Celtic fringe in the northwest, which was barbarian only in the sense that Ireland (and most of Scotland) remained beyond the limits of the Roman Empire and was therefore considered to be a “barbaric,” that is, foreign land.