The Founding of Ireland and Scotland
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Celtic Egyptians: Isis Priests of the Lineage of Scota
Celtic Egyptians: Isis Priests of the Lineage of Scota Samuel Liddell MacGregor Mathers – the primary creative genius behind the famous British occult group, the Hermetic Order of the Golden Dawn – and his wife Moina Mathers established a mystery religion of Isis in fin-de-siècle Paris. Lawrence Durdin-Robertson, his wife Pamela, and his sister Olivia created the Fellowship of Isis in Ireland in the early 1970s. Although separated by over half a century, and not directly associated with each other, both groups have several characteristics in common. Each combined their worship of an ancient Egyptian goddess with an interest in the Celtic Revival; both claimed that their priestly lineages derived directly from the Egyptian queen Scota, mythical foundress of Ireland and Scotland; and both groups used dramatic ritual and theatrical events as avenues for the promulgation of their Isis cults. The Parisian Isis movement and the Fellowship of Isis were (and are) historically-inaccurate syncretic constructions that utilised the tradition of an Egyptian origin of the peoples of Scotland and Ireland to legitimise their founders’ claims of lineal descent from an ancient Egyptian priesthood. To explore this contention, this chapter begins with brief overviews of Isis in antiquity, her later appeal for Enlightenment Freemasons, and her subsequent adoption by the Hermetic Order of the Golden Dawn. It then explores the Parisian cult of Isis, its relationship to the Celtic Revival, the myth of the Egyptian queen Scota, and examines the establishment of the Fellowship of Isis. The Parisian mysteries of Isis and the Fellowship of Isis have largely been overlooked by critical scholarship to date; the use of the medieval myth of Scota by the founders of these groups has hitherto been left unexplored. -
ON LEBOR GABALA. I. the Text
ON LEBOR GABALA. I. The text. § 1. The manuscripts. The text commonly known as Lebor Gabala or the Book of Invasions, has come down to us in several MSS. which, apart from the Latin relation given by Nennius in his Historia Brittomim, all belong either to the Middle-Irish or the Early Modern-Irish period. The various MSS. may be reduced to four versions, the mutual relations of which I shall endeavour to establish. The versions will be distinguished as follows: A. Book of Leinster (LL) fol. la—26b; Book of Fermoy (F), p. 1 —16; B. Royal Irish Academy DVI (S)1); Royal Irish Academy DIV1 (S)1); Rawlinson B 512 (R), fol. 76 Av— 97v; Book of Lecan (Lee I), fol. 10r—22v; Royal Irish Academy DIV3 (s); C. Book of Ballymote (LB), p. 15a—51 a; Book of Lecan (Lee H), fol. 264r—302v; D. OOlery version. One copy is in the possession of Pro- fessor Kuno Meyer2), while the R.I. A. has two other MSS. in the handwriting of O'Clerys. *) See p. 99 for my reason for indicating these two MSS. by the same character. 2) I wish to express here my sincere thanks to Professor Meyer not only for the loan of this important MS., but also formany valuable hints and suggestions as well as for the general interest he has taken in my work. Zeitschrift f. celt. Philologie X. 7 Brought to you by | UCL - University College London Authenticated Download Date | 3/3/16 11:57 AM OS A. G. VAN HAMEL, § 2. -
Genre and Identity in British and Irish National Histories, 1541-1691
“NO ROOM IN HISTORY”: GENRE AND IDENTIY IN BRITISH AND IRISH NATIONAL HISTORIES, 1541-1691 A dissertation presented by Sarah Elizabeth Connell to The Department of English In partial fulfillment of the requirements for the degree of Doctor of Philosophy in the field of English Northeastern University Boston, Massachusetts April 2014 1 “NO ROOM IN HISTORY”: GENRE AND IDENTIY IN BRITISH AND IRISH NATIONAL HISTORIES, 1541-1691 by Sarah Elizabeth Connell ABSTRACT OF DISSERTATION Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in English in the College of Social Sciences and Humanities of Northeastern University April 2014 2 ABSTRACT In this project, I build on the scholarship that has challenged the historiographic revolution model to question the valorization of the early modern humanist narrative history’s sophistication and historiographic advancement in direct relation to its concerted efforts to shed the purportedly pious, credulous, and naïve materials and methods of medieval history. As I demonstrate, the methodologies available to early modern historians, many of which were developed by medieval chroniclers, were extraordinary flexible, able to meet a large number of scholarly and political needs. I argue that many early modern historians worked with medieval texts and genres not because they had yet to learn more sophisticated models for representing the past, but rather because one of the most effective ways that these writers dealt with the political and religious exigencies of their times was by adapting the practices, genres, and materials of medieval history. I demonstrate that the early modern national history was capable of supporting multiple genres and reading modes; in fact, many of these histories reflect their authors’ conviction that authentic past narratives required genres with varying levels of facticity. -
Heroes, Gods and Monsters of Celtic Mythology Ebook
HEROES, GODS AND MONSTERS OF CELTIC MYTHOLOGY PDF, EPUB, EBOOK Fiona Macdonald,Eoin Coveney | 192 pages | 01 May 2009 | SALARIYA BOOK COMPANY LTD | 9781905638970 | English | Brighton, United Kingdom Heroes, Gods and Monsters of Celtic Mythology PDF Book This book is not yet featured on Listopia. The pursuit was a long one, and Caorthannach knew St. Danu DAH-noo. Details if other :. Co Kerry icon Fungie the Dolphin spotted after fears he was dead. The pair is said to whip the horses with a human spinal cord. Though the saint was desperately thirsty, he refused to drink from the poisoned wells and prayed for guidance. Scota SKO-tah. Showing The Dullahan rides a headless black horse with flaming eyes, carrying his head under one arm. He is said to have invented the early Irish alphabet called Ogham. Patrick when he banished the snakes out of Ireland. Cancel Reply. One monster, however, managed to escape — Caorthannach, the fire-spitter. Comments Show Comments. Carman is the Celtic goddess of evil magic. Leanan Sidhe would then take her dead lovers back to her lair. Ancient site of Irish Kings and the Tuatha de Danann. Now the Fomori have returned to their waters and transformed into sea monsters who prey on humans. Bay KIL-a. Patrick would need water to quench his thirst along the way, so she spitfire as she fled, and poisoned every well she passed. Several of the digital paintings or renderings for each of the archetypes expressed by various artists. According to Irish folklore, Sluagh are dead sinners that come back as malicious spirits. -
Univerzita Karlova V Praze Fakulta Humanitních Studií
Univerzita Karlova v Praze Fakulta humanitních studií OBOR: STUDIUM HUMANITNÍ VZDĚLANOSTI Bakalá řská práce na téma: TROJFUNKČNÍ STRUKTURA V IRSKÉ MYTOLOGII Autorka: Martina Tajbnerová Vedoucí práce: Dr Dalibor Antalík 2006 Prohlašuji, že jsem práci vypracovala samostatn ě s použitím uvedené literatury a souhlasím s jejím eventuálním zve řejn ěním v tišt ěné nebo elektronické podob ě. V Písku dne……. …………………………. 2 OBSAH I.Úvod …………………………………………………………………………………………4 II. Rešerše: a)Idea Indoevropanství…………………………………………………………….6 b)Trojfunk ční struktura u Dumézila ………………………………………………8 c)T ři funkce………………………………………………………………………14 d)Dumézilovy poznatky o trojfunk ční struktu ře u ostrovních Kelt ů………..……20 e)Navazující práce Françoise Le Roux…………………………………………..26 f)Navazující práce Jaana Puhvela………………………………………………..30 III. Samotná práce: a) Keltové………………………………………………………………………..33 b) Nejstarší irské literární památky………………………………………………34 c) T ři poklady Tuatha de Danaan ů a t ři nartské dary…………………………….37 d) Válka funkcí – II. bitva na Mag Tuired?……………………………………...38 e) T ři funkce v mytologii-rozd ělení……………………………………………...41 e1)1.fce-právní a magická:Nuada a Manannan………43 e2)2. fce-vále čná a bojová: Ogma……………………48 e3).3.fce- prosperity a plodnosti: Dagda ……………..50 f)Lug-multifunk ční postava..……………………………………………………..54 IV. Záv ěr……………………………………………………………………………………..57 V.Seznam použité literatury ………………………………………………………………...59 VI. P říloha ……………………………………………………………………………………61 3 I. ÚVOD Tato bakalá řská práce si klade za cíl prokázat trojfunk ční rozd ělení boh ů v keltské mytologii a stru čně popsat jednotlivé funkce (svrchovanost, sílu fyzickou a bojovou a plodnost) a jim p říslušné postavy vystupující v irských mýtech. Celá studie vychází z teorie Georgese Dumézila, která p ředpokládá, že takzvaná trojfunk ční struktura je p řízna čná pouze pro mýty indoevropských národ ů. -
1 Ireland's Four Cycles of Myth and Legend Irish Mythology Has Been
Ireland's Four Cycles of Myth and Legend u u Irish mythology has been classified or taxonomized into four cycles (collections, sets) • From the oldest tales to the most recent, they are: the Mythological Cycle; the Ulster (or Red Branch) Cycle; the Fenian (or Ossianic) Cycle; and the Historical (or Kings') Cycle u u The Mythological Cycle is dominated by origin myths called pseudohistories • These tales narrate a series of foreign invasions of Ireland, with each new wave of invader-settlers marginalizing the formerly dominant group u The oldest group, the Fomorians, resemble the Greek Titans: semi-divine beings associated with the chaos that preceded the civilizing gods u The penultimate aggressor group, the Tuatha Dé Danann (people of the goddess Danu), suffered defeat at the hands of the Milesians or Gaels, who entered Ireland from northern Spain • Legendarily, some surviving members of the Tuatha Dé Danann became the fairies or "little people," occupying aerial or subterranean (underground) zones on the island of Ireland but with a different temporality • The Irish author C.S. Lewis uses this idea in his Narnia series, where the portal into Narnia—a place outside "regular' time—is a wardrobe u Might the Milesians have, in fact, come from Spain? • A March 2000 article in the esteemed science journal Nature revealed that 98% of Connacht (west-of-Ireland) men and 89% of Basque (northeast-of- Spain) men carry the ancestral (or hunter-gatherer) European DNA signature, which passes from father to son • By contrast with the high Irish and -
Ireland and the Old Testament Revision
Ireland and the Old Testament: Transmission, Translation, and Unexpected Influence 1. Introduction A medieval poem, attributed to the eleventh century poet Mael Ísu Ó’Brolcán, begins as follows: How good to hear your voice again Old love, no longer young, but true As when in Ulster I grew up And we were bedmates, I and you When first they put us twain to bed My love who speaks the tongue of heaven I was a boy with no bad thoughts A modest youth, and barely seven.1 1 Frank O’Connor, “A Priest Rediscovers His Psalm-Book,” in Kings, Lords, and Commons (London: Macmillan, 1961): 12. 1 While at first blush this sounds like a romantic ballad, this medieval work is in fact an ode to a long-lost psalm-book rediscovered by a cleric later in life.2 This lost love which “speaks the tongue of heaven” will be to many an unexpected object of affection in this verse; not only is it surprising that the Bible – and the Old Testament in particular – shows up in poetry of this sort, but that it does so in the hands of a medieval Irish priest runs counter to much popular opinion. If at all, contemporary readers might expect the Gospels to appear here, not least because of the influence of medieval works such as the Book of Kells, and their place in the contemporary landscape of Ireland and Irish tourism.3 Nevertheless, this poem highlights Ireland’s long, rich, and varied history of engagement with the Old Testament, a history that sometimes confirms our preconceptions, while at other times surprising us and confounding our expectations, as with our medieval priest and his unexpected object of affection. -
Irish Pre-Christian Sagas
IRISH PRE-CHRISTIAN SAGAS BRO. ATHANAS/US M. McLOUGHLIN, 0. P. ANY hundreds of years before the coming of Christ a vast empire stretched across the continent of Europe. It was formed by people Celtic in blood, in speech, and in customs, fl and it was a formidable power feared alike by Greeks and Romans. Once indeed, on the ill-omened "Dies Alliensis," July 18, 39o, B. c., it brought the mighty "Mistress of the World" to her knees in shame and terror, when the Celts, turning at one blow the flank of the Roman army, completely annihilated it, and pillaged and burned the Eternal City. Then with the gradually increasing pressure of the Roman legions, and the south and westward movements of the Teutons, little by little, this great empire disintegrated; one by one its nations were brought to bear the foreign yoke or fell before the fire and sword of the barbarian hordes. Where Celtic towns had flourished sprang up German villages or Roman provinces. Celtic civilization, which had reached a very high state, was submerged and absorbed by Roman and German colonizations until the very lan guage of the continental Celts was lost. So complete was this inter mingling of the various cultures that today it seems almost impossible to detern1ine just what is the Celtic element in European progress. But it is there, undeniably important, and it is the task of the student of modern civilization to sift out the Celtic leaven. There was one spot where the Roman never came and where the Teuton could gain no permanent foothold. -
MID ARGYLL: a FIELD SURVEY of the HISTORIC and PREHISTORIC MONUMENTS by MARION CAMPBELL, F.S.A.SCOT., and MARY L
MID ARGYLL: A FIELD SURVEY OF THE HISTORIC AND PREHISTORIC MONUMENTS by MARION CAMPBELL, F.S.A.SCOT., and MARY L. S. SANDEMAN INTRODUCTION THIS investigation bega n 195ni 4 wit attempn ha compilo t t elisa knowf o t n sites e theth nf o newl e us yinformatioe n r th homow ou r r fo en i ou d arer nan fo a formed Natural History and Antiquarian Society of Mid Argyll. We have restricted e Locar worth ou o lkt Government District, whic s boundeh i e soutth y hb n o d Kintyre (and excludes most of the village of Tarbert Lochfyne with its castle), and on the north by a line drawn from the seacoast south of Loch Melfort, along the watershe southere f Locth o o d t h en nAwe d thencan , e from Braevallich, Loch Awe, along watersheds roun heade dth Glenf so shore sth Ara eo Shirat d yd an an , of Loch Fyne just west of Dunderave Castle. r methoOu s bee dha compilo nt a ecatalogu e fro l availablmal e sourcese th : Ordnance Surve map" y 6 Lis e f Scheduleth ;o t d Guardianshidan p Monuments; the List of Ancient Monuments compiled by local informants for Argyll County Counci printed an l they db m1915n i ; published accounts; placenames r photoai , - graph locad san l information r eacFo .h recorded sitpreparee ew looseleada f sheet and index card, and visited the sites as other commitments allowed. There are still some sites to be visited, and some entries in the catalogue are still not as full as we should wish, due to visits having been made, of necessity, in unfavourable conditions. -
The True Roots and Origin of the Scots
THE TRUE ROOTS AND ORIGIN OF THE SCOTS A RESEARCH SUMMARY AND POINTERS TOWARD FURTHER RESEARCH “Wherever the pilgrim turns his feet, he finds Scotsmen in the forefront of civilization and letters. They are the premiers in every colony, professors in every university, teachers, editors, lawyers, engineers and merchants – everything, and always at the front.” – English writer Sir Walter Besant Copyright © C White 2003 Version 2.1 This is the first in a series of discussion papers and notes on the identity of each of the tribes of Israel today Some Notes on the True Roots and Origin of the Scots TABLE OF CONTENTS Introductory Remarks 3 Ancient Judah 6 Migrations of Judah 17 British Royal Throne 25 National and Tribal Emblems 39 Scottish Character and Attributes 44 Future of the Scots – Judah’s Union with the rest of Israel 55 Concluding Remarks 62 Bibliography 65 “The mystery of Keltic thought has been the despair of generations of philosophers and aesthetes … He who approaches it must, I feel, not alone be of the ancient stock … but he must also have heard since childhood the deep and repeated call of ancestral voices urging him to the task of the exploration of the mysteries of his people … He is like a man with a chest of treasure who has lost the key” (The Mysteries of Britain by L Spence) 2 Some Notes on the True Roots and Origin of the Scots INTRODUCTORY REMARKS Who really are the Scottish peoples? What is their origin? Do tradition, national characteristics and emblems assist? Why are they such great leaders, administrators and inventors? Is there a connection between them and the ancient Biblical tribe of Judah? Why did the British Empire succeed when other Empires did not? Was it a blessing in fulfillment of prophecies such as that in Gen 12:3? Why were the Scots so influential in the Empire, way beyond their population numbers? Today book after book; article after article; universities, politicians, social workers spread lies about the British Empire, denigrating it. -
Robert Graves the White Goddess
ROBERT GRAVES THE WHITE GODDESS IN DEDICATION All saints revile her, and all sober men Ruled by the God Apollo's golden mean— In scorn of which I sailed to find her In distant regions likeliest to hold her Whom I desired above all things to know, Sister of the mirage and echo. It was a virtue not to stay, To go my headstrong and heroic way Seeking her out at the volcano's head, Among pack ice, or where the track had faded Beyond the cavern of the seven sleepers: Whose broad high brow was white as any leper's, Whose eyes were blue, with rowan-berry lips, With hair curled honey-coloured to white hips. Green sap of Spring in the young wood a-stir Will celebrate the Mountain Mother, And every song-bird shout awhile for her; But I am gifted, even in November Rawest of seasons, with so huge a sense Of her nakedly worn magnificence I forget cruelty and past betrayal, Careless of where the next bright bolt may fall. FOREWORD am grateful to Philip and Sally Graves, Christopher Hawkes, John Knittel, Valentin Iremonger, Max Mallowan, E. M. Parr, Joshua IPodro, Lynette Roberts, Martin Seymour-Smith, John Heath-Stubbs and numerous correspondents, who have supplied me with source- material for this book: and to Kenneth Gay who has helped me to arrange it. Yet since the first edition appeared in 1946, no expert in ancient Irish or Welsh has offered me the least help in refining my argument, or pointed out any of the errors which are bound to have crept into the text, or even acknowledged my letters. -
Ancient Irish Rhetoric
Rhetoric of Myth, Magic, and Conversion: Ancient Irish Rhetoric Of our conflicts with others we make rhetoric; of our conflicts with ourselves we make poetry—William Butler Yeats Our first tendency is to look outside Europe when searching for ancient rhetorics that do not follow the Greco-Roman tradition. After all, much of European culture was strongly influenced by Roman culture, especially following the conquests of Julius Caesar in 58-51 BCE and subsequent conquests that brought most of Europe under Roman control. Rome’s civic practices, including variations of Greco-Roman rhetoric, were eventually taught in most parts of the continent. Even after the fall of the Roman Empire in 476 A.D., Greco-Roman rhetoric continued to flourish in Europe, because St. Augustine, a generation earlier, had re-purposed it for the Roman Catholic Church in his On Christian Doctrine (426 A.D.). Ireland, however, offers us an interesting exception to Romanized Europe. The island’s remoteness allowed it to preserve much of its Celtic culture while keeping at arm’s length the cultural influences of Rome and much of medieval Europe. The Irish traded with the Roman world, and eventually they were converted to Christianity after the arrival of St. Patrick in 431 AD. Nevertheless, Irish culture stood apart from European culture, especially during the crucial period of the so-called “Dark Ages” from the fifth to ninth centuries. It was not until the date 1172 AD, when England’s Henry II conquered Ireland, that we might mark Ireland’s capitulation to European civic and educational practices—and then only as a conquered people.