Cath Maige Tuired
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
The Dagda As Briugu in Cath Maige Tuired
Deep Blue Deep Blue https://deepblue.lib.umich.edu/documents Research Collections Library (University of Michigan Library) 2012-05 Following a Fork in the Text: the Dagda as briugu in Cath Maige Tuired Martin, Scott A. https://hdl.handle.net/2027.42/138967 Downloaded from Deep Blue, University of Michigan's institutional repository Following a Fork in the Text: the Dagda as briugu in Cath Maige Tuired Scott A. Martin, May 2012 The description of the Dagda in §93 of Cath Maige Tuired has become iconic: the giant, slovenly man in a too-short tunic and crude horsehide shoes, dragging a huge club behind him. Several aspects of this depiction are unique to this text, including the language used to describe the Dagda’s odd weapon. The text presents it as a gabol gicca rothach, which Gray translates as a “wheeled fork.” In every other mention of the Dagda’s club – including the other references in CMT (§93 and §119) – the term used is lorg. DIL gives significantly different fields of reference for the two terms: 2 lorg denotes a staff, rod, club, handle of an implement, or “the membrum virile” (thus enabling the scatological pun Slicht Loirge an Dagdai, “Track of the Dagda’s Club/Penis”), while gabul bears a variety of definitions generally attached to the concept of “forking.” The attested compounds for gabul include gabulgicce, “a pronged pole,” with references to both the CMT usage and staves held by Conaire’s swineherds in Togail Bruidne Da Derga. DIL also mentions several occurrences of gabullorc, “a forked or pronged pole or staff,” including an occurrence in TBDD (where an iron gabullorg is carried by the supernatural Fer Caille) and another in Bretha im Fuillema Gell (“Judgements on Pledge-Interests”). -
Gods, Heroes, & Kings: the Battle for Mythic Britain
Gods, Heroes, & Kings: The Battle for Mythic Britain Christopher R. Fee OXFORD UNIVERSITY PRESS gods, heroes, & kings This page intentionally left blank Gods, Heroes, & Kings The Battle for Mythic Britain Christopher R. Fee with David A. Leeming 1 2001 3 Oxford New York Auckland Bangkok Buenos Aires Cape Town Chennai Dar es Salaam Delhi Hong Kong Istanbul Karachi Kolkata Kuala Lumpur Madrid Melbourne Mexico City Mumbai Nairobi São Paulo Shanghai Taipei Tokyo Toronto Copyright © 2001 by Oxford University Press Published by Oxford University Press, Inc. 198 Madison Avenue, New York, New York 10016 First published as an Oxford University Press paperback in 2004 Oxford is a registered trademark of Oxford University Press. 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, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of Oxford University Press. Library of Congress Cataloging-in-Publication Data Fee, Christopher R. Gods, heroes, and kings: the battle for mythic Britain / by Christopher R. Fee with David A. Leeming. p. cm. Includes bibliographical references (p.) and index. ISBN 0-19-513479-6; 0-19-517403-8 (pbk.) 1. Mythology, British. 2. Christianity and other religions—Great Britain. 3. Literature, Medieval—History and criticism. 4. British literature—History and criticism. I. Leeming, David Adams, 1937– II. Title. BL980.G7 F44 2001 820.9′15—dc21 00-068156 987654321 Printed in the United States of America on acid-free paper for emma and morgan This page intentionally left blank ACKNOWLEDGMENTS Thanks are due to the Provost’s Office of Gettysburg College, which provided me with paid leave for a semester at a crucial time. -
The Cath Maige Tuired and the Vǫluspá
Connections: the Cath Maige Tuired and the Vǫluspá Convergence of cultures, history and myth Angelina Kjerstad Johansen Master's Thesis History of Religion UNIVERSITY OF OSLO Autumn 2015 1 Copyright Angelina Kjerstad Johansen 2015 Connections: the Cath Maige Tuired and the Vǫluspá – Convergence of cultures, history and myth Angelina Kjerstad Johansen http://www.duo.uio.no Trykk: Reprosentralen, Universitetet i Oslo 2 3 Acknowledgements I would like to thank my supervisor, Jens Braarvig, for having the patience to deal with me and my strange ways of doing things. Thank you to Jan Erik Rekdal and Karl Johansson for giving me the idea for this thesis and to my fellow students for great discussions. To all my friends and my amazing family, you know who you are, I love you more and more each day. And to the artists and musicians that make my life bearable, you do not know who you are, but without you I would truly go insane. A special thanks goes to my sister, Monica, for being my co-conspirator and for helping me bore every other member of our family with our academic discussions. May we continue to do so in the future! To Rita, whom I miss beyond words. I dedicate all my triumphs to you 4 5 Introduction The topic of the thesis is the Irish myth Cath Maige Tuired - "The Second Battle of Mag Tuired", which is the story about the battle between the Túatha Dé Danann, the gods of pagan Ireland, and their enemies the Fomoire. What I wish to focus upon in the Cath Maige Tuired is not the battle in itself, which has been compared to the war between the Aesir and the Vanir in Scandinavian mythology1, but a passage at the end of this myth, where the goddess Mórrigan (here in the form of a mortal) comes with a prediction of the end of the world. -
Order of Celtic Wolves Lesson 5
ORDER OF CELTIC WOLVES LESSON 5 Introduction Welcome to the fifth lesson. You are now over a third of your way into the lessons. This lesson has took quite a bit longer than I anticipated to come together. I apologise for this, but whilst putting research together, we want the OCW to be as accurate as possible. One thing that I often struggle with is whether ancient Druids used elements in their rituals. I know modern Druids use elements and directions, and indeed I have used them as part of ritual with my own Grove and witnessed varieties in others. When researching, you do come across different viewpoints and interpretations. All of these are valid, but sometimes it is good to involve other viewpoints. Thus, I am grateful for our Irish expert and interpreter, Sean Twomey, for his input and much of this topic is written by him. We endeavour to cover all the basics in our lessons. However, there will be some topics that interest you more than others. This is natural and when you find something that sparks your interest, then I recommend further study into whatever draws you. No one knows everything, but having an overview is a great starting point in any spiritual journey. That said, I am quite proud of the in-depth topics we have put together, especially on Ogham. You also learn far more from doing exercises than any amount of reading. Head knowledge without application is like having a medical consultation and ignoring specialist advice. In this lesson, we are going to look at Celtic artefacts and symbols, continue with our overview of the Book of Invasions, the magick associated with the Cauldron and how to harness elemental magick. -
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. -
The Plinian Races (Via Isidore of Seville) in Irish Mythology
Divine Deformity: The Plinian Races (via Isidore of Seville) in Irish Mythology Phillip A. Bernhardt-House Abstract: This article examines the characteristics of the Fomoiri in Irish mythological literature—particularly their being one-eyed, one-legged, and one- handed or one-armed—and rather than positing a proto-Indo-European or native Irish origin for these physical motifs, instead suggests that these characteristics may be derived from Isidore of Seville’s Etymologiae, which contains a catalogue of the ‘Plinian races’ of classical mythology and pseudo-ethnography within it. All of the Fomoiri’s characteristics can be compared to the physiological forms of the Giants, Sciopods, Cyclopes, and Blemmyae from the canonical list of Plinian races. Further omparison of Irish accounts of cynocephali (dog-headed humanoids) within texts like Lebor Gabála Érenn are also likely derived from Isidore. Irish pseudohistorical writings of the medieval period suggest that the isle of Ireland was invaded by successive waves of inhabitants, the first being a granddaughter of the biblical Noah called Cesair, who invaded Ireland shortly before the flood (Carey 1987), but died with the rest of her companions (apart from one, a long- lived shape-shifting survivor) in the flood itself. The next post-diluvial invasion was that of Partholón, and it was during this period when Partholón’s people were the principal inhabitants of Ireland that the first battle in Ireland occurred, which was against Cichol Grichenchos of the Fomoiri, a race described as ‘men with single arms and single legs’ in the first recension of the pseudohistorical textLebor Gabála Érenn, ‘The Book of the Taking of Ireland’ (The Book of Invasions, First Recension, 238 §38). -
The Celtic Origins of Halloween Transcend Fear
happened during the winter months because cold and food shortages made the very old, young or sickly vulnerable. And livestock that couldn’t be fed over the winter had to be slaughtered, always an ambivalent process. Yet this also meant it was a time of feasting. The agricultural year was over, the produce stored, mead and ale fermented. Samhain/Halloween is the ultimate “best of times/worst of times” festival. Necessary evils Samhain also is a time when chaos and order vie for supremacy, according to the Cath Maige Tuired: The Second Battle of Mag Tuired, edited and translated by Elizabeth Gray. At Samhain eons ago, the Tuatha Dé Danann, forces of generosity, light and order, battled the Fomoire, forces of chaos. The latter’s ruler, Bres, was a bad king, and Lugh, the Tuatha Dé Danann war leader, prepared to slay him after vanquishing the foes. Bres begged for mercy and Lugh granted it in exchange for the secrets of cultivating the land because the Fomoire also controlled the land’s fertility. Lugh recognized that they were needed, but that their power must be controlled or it could manifest in evil ways. For example, physical death may be a necessary part of natural cycles, but murder isn’t. Folk traditions gave chaos — personified Staff member Nicol Innes poses in costume in April at a reconstructed Celtic roundhouse at the by teenagers — freer reign than normal on Archaeolink Prehistory Park, a living history site in Aberdeenshire, Scotland. He tends to a flame and Halloween night, hoping to keep it at bay cauldron, ritualistic components of Samhain, the ancient precursor of Halloween. -
The Patriarchal Devaluation of the Irish Goddess, the Mor-Rioghan Kelley Flannery Rowan Florida International University, [email protected]
Florida International University FIU Digital Commons FIU Electronic Theses and Dissertations University Graduate School 1-19-2005 Monstrum in femine figura : the patriarchal devaluation of the Irish goddess, the Mor-rioghan Kelley Flannery Rowan Florida International University, [email protected] DOI: 10.25148/etd.FI14030210 Follow this and additional works at: https://digitalcommons.fiu.edu/etd Part of the Religion Commons Recommended Citation Rowan, Kelley Flannery, "Monstrum in femine figura : the patriarchal devaluation of the Irish goddess, the Mor-rioghan" (2005). FIU Electronic Theses and Dissertations. 1058. https://digitalcommons.fiu.edu/etd/1058 This work is brought to you for free and open access by the University Graduate School at FIU Digital Commons. It has been accepted for inclusion in FIU Electronic Theses and Dissertations by an authorized administrator of FIU Digital Commons. For more information, please contact [email protected]. FLORIDA INTERNATIONAL UNIVERSITY Miami, Florida MONSTRUM IN FEMINE FIGURA: THE PATRIARCHAL DEVALUATION OF THE IRISH GODDESS, THE MOR-RIOGHAN A thesis submitted in partial fulfillment of the requirements for the degree of MASTER OF ARTS in RELIGIOUS STUDIES by Kelley Flannery Rowan 2005 To: Dean R. Bruce Dunlap College of Arts and Sciences This thesis, written by Kelley Flannery Rowan, and entitled Monstrum in Femine Figura: The Patriarchal Devaluation of the Irish Goddess, The Mor-rioghan, having been approved in respect to style and intellectual content, is referred to you for judgment. We have read this thesis and recommend that it be approved. Lesley Northup Erik Larson Christine Gudorf ajor Professor Date of Defense: January 19, 2005 The thesis of Kelley Flannery Rowan is approved. -
Following a Fork in the Text: the Dagda As Briugu in Cath Maige Tuired
Following a Fork in the Text: the Dagda as briugu in Cath Maige Tuired Scott A. Martin, April 2012 The description of the Dagda in §93 of Cath Maige Tuired has become iconic: the giant, slovenly man in a too-short tunic and crude horsehide shoes, dragging a huge club behind him. Several aspects of this depiction are unique to this text, including the language used to describe the Dagda’s odd weapon. The text presents it as a gabol gicca rothach, which Gray translates as a “wheeled fork.” In every other mention of the Dagda’s club – including the other references in CMT (§93 and §119) – the term used is lorg. DIL gives significantly different fields of reference for the two terms: 2 lorg denotes a staff, rod, club, handle of an implement, or “the membrum virile” (thus enabling the scatological pun Slicht Loirge an Dagdai, “Track of the Dagda’s Club/Penis”), while gabul bears a variety of definitions generally attached to the concept of “forking.” The attested compounds for gabul include gabulgicce, “a pronged pole,” with references to both the CMT usage and staves held by Conaire’s swineherds in Togail Bruidne Da Derga. DIL also mentions several occurrences of gabullorc, “a forked or pronged pole or staff,” including an occurrence in TBDD (where an iron gabullorg is carried by the supernatural Fer Caille) and another in Bretha im Fuillema Gell (“Judgements on Pledge-Interests”). The context of this latter is a discussion of three types of persons who are not awarded interest should a weapon that they have given in pledge be damaged: these three are a briugu, a filed, and “a man whom his perpetual injunction has forbidden it” (fer do-airgair a bith-erchuiliud), because “their ‘supporting staves’ are more important than their weapons;” if a “walking-stick” (gabal- lorg) is pledged and damaged, in contrast, the pledger is awarded interest of three séts (Kelly 1988: 37; Ancient Laws V 420-421). -
2664 BCE the THIRD AGE CRONICUM SCOTORUM the Third
2664 BCE THE THIRD AGE CRONICUM SCOTORUM The Third Age commences, which contains 942 years, and it begins with the birth of Abraham, as the poet said:— From that birth,without peril,to David, the faithful prince, Forty-two years and nine hundred, certainly. In the sixtieth year of the age of Abraham, Parrthalon arrived in Hibernia.This Parrthalon was the first who occupied Erinn after the Flood. On a Tuesday, the 14th of May, he arrived, his companions being eight in number,viz.:—four men and four women. They multiplied afterwards until they were in number 4,050 men and 1,000 women. There were four plains cleared in Erinn by Parrthalon, viz.:—Magh Tuiredh,or nEdara, in Connacht; and Magh Sere in Connacht; and Magh Ita in Laighen;and Magh Latrainn Dál Araidhe; and Lecmagh in Ui Mac Uais, between Bir and Camus. Seven years after the occupation of Erinn by Parrthalon,the first man of his people died, viz.:—Fea was his name. In Magh Fea he was buried; from him, therefore, it has been named. There were seven lake eruptions through the land in the reign of Parrthalon, viz.:—Loch Mesca, and Loch Decet, Loch Laighline, Loch Rudhraidhe, Loch Echtra, and the sea inundation of Brena, and Loch Con. Three years afterwards occurred the first battle which Parrthalon gained, in the Slemains of Magh Itha, over the Fomorians, viz.:—they were Demons, truly, in the guise of men, i.e. men with one hand and one leg each. In the succeeding year died Slangia, the fourth chieftain of Erinn, who was interred by Parrthalon in Sliahh Slanga; hence from him the mountain has been named. -
The Names of the Dagda Scott A
The Names of the Dagda Scott A. Martin, April 2008 “Aed Abaid Essa Ruaid misi .i. dagdia druidechta Tuath De Danann 7 in Ruad Rofhessa 7 Eochaid Ollathair mo tri hanmanna” “I am Aed Abaid of Ess Rúaid, that is, the Good God of wizardry of the Túatha Dé Danann, and the Rúad Rofhessa, and Eochaid Ollathair are my three names.” (Bergin 1927) This opening line from “How the Dagda Got His Magic Staff” neatly summarizes the names by which the Dagda is known in the surviving Irish manuscripts. Translations for these names begin to shed some light on the character of this deity: the “Good God,” the “Red/Mighty One of Great Knowledge,” and “Horseman Allfather.” What other information can be gleaned about the Dagda from the way in which he is named? This essay will examine the descriptions and appelations attached to the Dagda in various texts in an attempt to provide some further answers to this question. It should be emphasized at the outset that the conclusions below are intended to enrich our religious, rather than scholarly, understanding of the Dagda, and that some latitude should be afforded the interpretations on this basis. Cóir Anmann (The Fitness of Names) contains adjacent entries for the Dagda under each of his three names (Stokes 1897: 354-357): 150. Dagda .i. dagh dé .i. día soinemhail ag na geintíbh é, ar do adhradháis Tuatha Dé Danann dó, ar bá día talmhan dóibh é ar mhét a chumachta. 151. Eochaid Ollathair .i. uilliu é inna a athair. N[ó] Ollathair .i.