Celtic Mythology - Tumblr Posts - Page 2

Current brainworm, none of the Celtic cultures' creation myths have survived, even though they almost certainly had one. The closest we have is the Lebor Gabala Erenn from Irish mythology, but it isn't a creation story, it records the various settlements of Ireland, ending in the Gaels. However, it is thought that there are reflections of an earlier creation myth in the LGE and in the Tain, and there are similar themes that validate that the Gaels at least viewed the creation of the landscape in this way from various other stories. Additionally, we can compare other Indo-European creation myths to figure out what elements the Gaelic creation myth almost certainly would have had. These include:

Before creation, there is a void of some kind

In that void, fire interacts with water/ice to create the first life

A primordial bovine, most likely a cow (bulls were more common in IE cultures that emphasized pastoralism over crops. The Romans had a she-wolf, because they had to be edge lords)

One primordial being or possibly a set of twins who are sustained by the milk of the cow

One of the twins/the primordial being is dismembered to create the physical world

So already we have the makings of a general creation story, and if you're familiar with Norse mythologies, you might recognize it. In fact, it's thought that the Norse creation myth has retained the most elements of the original IE myth

However, scholars point out that the primordial being that is killed is called *Yemo, meaning "twin", which means there was likely originally two first beings. In the one sacrificing the other, the act renders the brother doing the sacrificing as the First Priest, who creates the concept of death, but in doing so turns that death into the living world. The sacrificed brother is then typically rendered as the First King and Ruler of the Land of the Dead. By setting up this order for the world, the First Priest establishes that life cannot exist without death (whether it be harvesting crops or butchering livestock), and typically, these myths continue and establish the role of the priests in society, who's job it is to ensure the continuity of the original sacrifice and maintain the living world

Now, here's where we get into my speculation;

I think it's likely that the Irish creation myth involved a set of twins. Off the top of my head, I think that possible reflections of this can be found in the brothers Amergin and Donn and in the Donn Cuailnge and Finnbhennach from the Táin. With Amergin and Donn, Donn insults the goddess of the land and is drowned. In doing so, Donn becomes a god of the dead and all the souls of the dead have to gather at or pass through Tech Duinn. Amergin however, secures the support of these goddesses and is able to go on and give order to the Gaelic rule of Ireland by deciding who will rule what and serves as the Chief Ollam (bard) of Ireland. In the Táin, after the main Plot has gone down, the Donn Cuailnge and Finnbhennach fight and the the Donn Cuailnge ends up killing Finnbhennach. As the Donn Cuailnge passes through the landscape, pieces of Finnbhennach drop off his horns and form/name part of the landscape. I think it's also interesting how in both these stories, one of the duo is explicitly associated with the color white (Amergin is called "white knees") and the other one is dark, but the opposite one dies first in the stories

Also, if we look at myths like the creation of the Shannon and the Boyne rivers, where in the goddesses Sionnan and Boann, respectively, die in the rivers' creations, we further see that the death of one figure to create an element of the landscape is a relatively common one, so a creation story similar to the one I hypothesize the Irish had wouldn't have been outside of pagan Irish belief

Additionally, if we look at the duíle, kind of like the Irish elements/natural features, we see that the nine elements/features are each explicitly associated with body parts. Stone is associated with bones, the sea with blood, the face with the sun, ect. I think this could be a call back to that earlier creation myth

Off the top of my head, that's what I've been mulling over. Idk, I might be completely off the mark, but if anyone wants give their thoughts, I'd love to hear them. I'm certainly not an expert in Irish mythology and there may be some key factor that completely sinks this idea

Finding it incredibly interesting how the Morrígan’s son Mechi was slain by the healer Dian Cécht for fear of the three snakes that resided within his heart, and the universal symbol for medicine is the caduceus, snakes winding around a staff.

Obviously the symbol is that of Hermes, so there’s already a mythological connection established, but I find it interesting that our god of healing has a snake story too.

Ok so I’m getting into the Fenian cycle and just read the palace/hostel of the quicken/Rowan trees, and I love it but there are a couple things that i’ve been trying to research to better understand it and I’m just not getting results. Who is the King of the World? The Lochlanns are the Fomorians, right? And where is the isle of the torrent?

Thank you for the ask! It's coming at a very opportune time as I've been diving into the world of the Fianna myself. (If you sent this to me a couple of years ago, I'd have been a little stumped even if I'd have done my best.)

So you sent this to me...ages ago, and I was at the Gaeltacht at the time, so I was typing up my response in Irish to be translated and. I. Went out of the window. And it hadn't been saved. And I was so depressed that I didn't want to go back to it until I had sufficiently mourned.

...but you can breathe a sigh of relief since, now that I'm no longer in the Gaeltacht, we are not bound by the custom of "when I'm there, I write only in Irish."

So, first off...let's go with Lochlann: What is Lochlann, who are the men of Lochlann? In Cath Maige Tuired, you're right, they're absolutely associated with the Fomoire, BUT! The reason why they're associated with the Fomoire is because there were real-life invaders from Lochlann, that is to say, Scandinavian or Scandinavian occupied territory (in CMT, the Fomoire are actually in what is today Scotland, Balor being situated on the Hebrides, which means that....yes....it is entirely possible to do a How to Train Your Dragon/CMT crossover if you desired. And yes, I have put too much thought into the logistics of that crossover, including the dangers of giving Bres access to a dragon.) The decision to situate the Fomoire on Lochlann was a political move, as a way of highlighting Ireland's political situation at the time it was composed. ("Lochlann" is still the modern name for Norway.)

In other texts, especially later texts, we see Lochlann often associated with far away, exotic, supernatural, and/or dangerous places, in the same way that Greece is often used to indicate someplace far away or exotic. (It makes sense -- how many Irish people living in, say, the 14th-15th century would have imagined traveling to Norway in the time before Aer Lingus?)

You can see this in, for example, the little known Late Middle/Early Modern Irish-ish (the dating is weird on this one) prosymetric text, "Aithed Emere (le Tuir nGlesta mac Rig Lochlann)", where Emer elopes with...Tuir Glesta, son of the King of "Lochlann". (Translated as "Norway" most of the time in descriptions, but I prefer keeping the term "Lochlann", because it's always the question of...is this the Real World Country, Lochlann, or is this the Cool Folklore Lochlann where Zany Adventures Happen, you know? I don't feel like "Norway" captures all of the different possibilities that the word implies.)

Now, since this, according to Thurneysen at least, didn't go back to before the 12th century, it was created well after CMT, well after the Battle of Clontarf and the final assimilation/ousting of the Vikings from Ireland. The Vikings are...chill by now. They aren't an active threat. So we have to ask ourselves: Why is Emer eloping with Tuir Glesta? It could be the result of an earlier tradition, sure, but I think it's more likely that we're not meant to think of Lochlann as "Fomoire land" or "Viking land", but "exotic, far away place for Cú Chulainn to voyage to in order to get his wife back." In Cath Muighe Tuireadh Cunga, there's a figure called "Aengaba of Lochlann", and there's no sign that he's a Fomoire, rather it seems that we're meant to view him as a sort of foreign champion. (It's interesting that in the Early Modern CMT, meanwhile, the Fomoire don't come from Lochlann, but from Africa. White supremacists have obviously gone ham with this but I've had at least one prominent person in the field suggest to me that it could be a means of drawing a Carthage-Rome dichotomy between the TDD and the Fomoire. And, of course, as I love to point out, if the Fomoire come from Africa = the Fomoire are black, then by that logic, Bres, Lugh, Fionn mac Cumhaill, the Dagda, Ogma, Bríg, Lír, Manannán, Emer, Cú Chulainn, Cairbre, Óengus, Bodb Dearg, etc. etc. etc. are all mixed race, which is a change I for one would be happy with but I suspect they would not be. Not that logic matters all that much to that crowd, especially since the only figures to routinely be presented as brown are Balor, Bres, Cethlenn, and the Fir Bolg, funny how that works.) And of course, when I was talking to a local on Tory Island, he said that the old people "confused the English for the Fomorians" (paraphrased) -- I don't believe the old people were confused at all, though, I believe that it only made sense for the Fomoire to become English, since they're always the people Over There, and Over There can be Lochlann, it can be Africa, and it can be England. Balor goes from being a Viking warlord to an English landlord, because why wouldn't he?

NOW, off of my soap box about the racist clusterfuck that is most adaptations of the Fir Bolg/Tuatha Dé/Fomoire rivalry and back to your question, Bruidhean (an) chaorthainn, "Hostel of the Rowan Trees", is about 15th/16th century in date, so we're looking well after the time the Vikings were a threat, so "Lochlann" here is very much Fun Zany Lochlann, not Actual Country Norway.

And we see this in a lot of Fionn Cycle tales, men from Lochlann opposing the Fianna, Fionn courting women in Lochlann and facing a series of trials, men from Lochlann imprisoning the Fianna in bruidhean tales. It's very much a trope, and it has next to nothing to do with the historical location. It's a place Over There, it's a place that has something our heroes need to get, or it's a place that is threatening what they already have. The people who live there are invariable dangerous, often supernatural, and more than a match for our heroes, even though they are, inevitably, overcome, though sometimes at great cost. The Men of Lochlann in these tales and the Fomoire have a lot in common, you could even argue that the Fomoire of CMT are even the Men of Lochlanns' literary great grandfathers, in the sense that it is, at least partially, a 9th century anxiety over Scandinavia that's been fossilized into the folklore up to the present, but they aren't the same, except for the fact that they both often represent the dark side of the supernatural, which the Tuatha Dé can often represent as well. (And indeed, as John Carey's argued, the difference between the TDD and the Fomoire is often minimal.) The Tuatha Dé and the Fomoire in and of themselves appear little in modern folkloric stories, at least....how they appear in the Mythological Cycle (indeed, Óengus is often relegated to being a wizard instead of a member of the TDD in folkloric variants of Tóruigheacht Dhiarmada and Ghráinne.) Manannán survives better than most, as does Bodb Dearg, but the truth is that there was a certain...anxiety about it that you can detect in the folklore. The term "Fomor" develops three meanings from the Early Modern Irish period -- the guys that we know and love, a generic ogre or giant (which is how it's often used now), and a churl or servant, which further complicates things.

Besides Bruíon Chaorthainn, you can also see examples of Zany Folklore Lochlann showing up in Fenian folklore in Soraidh Fhinn go Tír Lochlainn ("Fionn's Wooing in Lochlann"), Laoi an Airghinn Mhóir ("The Lay of Airgheann the Great") (which, besides being very alive in the folklore, also goes back at least as far as Duanaire Finn, which was compiled in the 15th century), Laoi Chath Gabhra ("The Lay of the Battle of Gabhair") (which is interesting for having the son of the king of Lochlann on the Fianna's side for once), Duan na Cloinne ("The Lay of the Children"), Comhrag Fhinn agus Mhanuis ("The Combat Between Fionn and Magnus") (our boy Magnus, son of the King of Lochlann, also appears in Soraidh Fhinn go Tír Lochlainn), Laoidh Maodh-Chabir agus Chamagich ("The Lay of Maodh-Chabir and Camagich") (for SEXY Zany Folkloric Lochlann), An Cú Glas ("The Grey Dog"), which the Fionn Folklore Database actually did a reel about on their Facebook/Instagram if I'm not mistaken, Bratach Fhinn (Fionn’s Banner), and Duan nan Naonar (The Lay of the Nine). I'm *sure* there are other legends out there, these are just the ones I was able to immediately track down.

So, that's covered. Now, who is the King of the World? And the answer is that, like Magnus, he's a recurring antagonist we sometimes see pop up. In Bruíon Chaorthainn, he's the king of Lochlann who tries to invade Ireland. Meanwhile, in Cath Fionntrá, which has a lay form of it in the Book of the Dean of Lismore (a Scottish compilation, incidentally, from the 16th century, showing how bound up all these traditions are from an early date) and, besides that, has Irish manuscript attestations going back to at least the 15th century, the "King of the World" is a full-fledged antagonist named Dáire Donn, who forms an alliance with kings across Europe to invade Ireland. (Here's the older text here, and the info on it here.) We see a sort of sequel to it in the modern Irish tale “The romance of Mis and Dubh Ruis” where Dáire has a daughter, Mis, who becomes a madwoman in the woods after his death and is sexed back to sanity by Dubh Rois. (It is...surprisingly funny, honestly.) Which is in Celtic Heroic Age. But what you can gather by him being King of Lochlann is also that he's...the Guy Over There (Who Wants To Come Here.) Even beyond personalities, that's it. You can compare him to the King of Greece in Duan Gharbh Mhic Stairn ("The Lay of Garbh son of Stairn"). The difference between a king of Greece and a king of Lochlann isn't that great, what matters is that he's Over There and that he's trying to invade us.

The Isle of the Torrent (Inse Tuile) is another one of those otherworldly, supernatural places where Things Are Weird. You can compare it, for early examples, to the islands you see in the Immrama genre, but you can also compare it to the various weird islands you come across in other stories, like in Nighean Righ fo Thuinn ("The Daughter of the King Under the Waves"), which has "Magh an Iongnaidh" (the Plain of Wonder). And obviously, you could tie this into the world of the Otherworld being located beyond the sea (which is a later idea; the early material seems to indicate, firmly, that the Otherworld was *below*, not *beyond*), but I think it just goes from the idea that you need your heroes to travel on a quest to get something -- you can trace it as far back as the Epic of Gilgamesh, the Odyssey, Jason and the Golden Fleece, etc. People like a good adventure yarn. People like to have their heroes go to exotic lands filled with supernatural danger (where things There don't work the way they do Here), they like to face off against dangerous villains and arrive home just in time to save the day, you know? I will note that Goethe's "Der König in Thule" was translated, into Irish, as "Rí Inse Tuile" -- Thule was a magical island in classical times, it was well known to Irish monks as early as the ninth century; it appears in Beatha Bréandain, the Life of St. Brendan, so it's not inconceivable it could have been worked into the Irish tradition, especially since the variant of it that was translated is a literary composition, not necessarily the story 100% as it appears in oral literature. I'd like to explore that possible connection more down the line, but all I can say right now is that it's an interesting coincidence -- my suspicion for it being literary is further increased by the fact that this is not a name you generally see in the oral literature, but I won't go further than that. "Tuile" in Irish does mean "flood" or "flow", so it could just be a strange coincidence, of course, but...it's odd. It's odd.

Anyway, all that, and where are we?

A lot of Irish folklore and Irish lit are dealing with Us VS Them, the idea of the People Over There VS the People Over Here (which makes sense because of...centuries of People Over There sailing over, first the Vikings, then the Normans, then the Tudors, then Cromwell, etc. etc. etc. etc. Not to reduce an entire complex literary tradition that spans multiple continents to a Just So story, and there are a lot of stories that obviously DON'T feature this theme, but I don't think it hurts.) (And Scottish lit, of course, also gets into it, partially due to transmission, partially because of their own history of Guys Over There coming to take things from Guys Over Here, which also got transmitted to Canada via the diaspora.)

Who are the Lochlannaigh? The Guys Over There.

Who are the Fomoire? Also the Guys Over There, but not always overlapping. (Not all Fomoire at all stages of the literature are Lochlannaigh, not all Lochlannaigh are Fomoire.)

Who is Rí an Domhain? The Ruler Over There Who Wants To Come Over Here.

And where is Inse Tuile? Over There, but the name itself is strange.

I hope this makes sense in some way!

I got to say. making every goddess a fertility goddess is not the feminist win you think it is

What do you call fairies?

"Never speak ill of the deil” is a proverbial maxim, for mortal man never knew when his Satanic majesty might be within earshot. The invisible and alert fairies for the same reason were always mentioned with a honeyed tongue. The wily, knowing not where they might be lurking, were careful to call them “the good neighbours,” “the honest folk,” “the little folk,” ”the gentry,” “the hill folk ,” and ”the forgetful people,” the ”men of peace.‘ Klippe is the Forfarshire name for a fairy." Folk Lore in Lowland Scotland by Evelyn Blantyre Simpson (1908)

Alright, so, all this time I have been calling them “fairies,” and there are other names as well that they are often called.

“The term “fairy’ now covers a large area, the Anglo-Saxon and Scandinavian elves, the daoine sidhe of the Highlands, the tuatha de danann of Ireland, the tylwyth teg of Wales, the seelie court and the unseelie court, the wee folk, and good neighbours and many others. The trooping fairies and the solitary fairies are included in it, the fairies of human or more than human size, the three-loot fairies and the tiny fairies; the domestic fairies and those that are wild and alien to man; the subterranean fairies and the water fairies that haunt lochs, streams or the sea.” A Encyclopedia of Fairies by Katharine Briggs (Published in 1976)

Keep in mind that the historical Scottish use of "fairy" was not a term for one creature that looked or acted one specific way, but instead a category for many different creatures (more on that here). For a quick example of this, you can compare how radically different creatures with "Sìth" in the name can be; such as the Cù Sìth or Baobhan Sìth.

Some of the commonly used fairy names you may recognize, while others you may not.

"Sith, sithich, fairy, fairies; ‘siodha,’ ‘siodhach,’ fay, fairy; ‘bean sith,’ ‘sitheag,’ female fairy, ‘sitheach,’ ‘sifir,’ ‘sifire,’ ‘sifreach,’ male fairy. The fairies entered largely into the lives and folklore of the Highland people. They lived in the green knolls and round hillocks, and only occasionally appeared to mortal eyes." Carmina Gadelica, Volume 2, by Alexander Carmicheal, [1900]

So, which of those do they like to be called? None, apparently! According to historic Scottish folklore, terms like “fairy” is like a slur, and if you are overheard saying it, the listener may take offence. This is why those a little more superstitious are often heard calling them other things.

"The name of fairy was not pleasing to them, and men spoke of them as “the fair folk,” or “the gueede neebours." Folklore of the North East of Scotland by Walter Gregor (1881)

For example: The Good People, The Fair Folk, The Good Neighbours, The People of Peace, and so on. These terms were seen as a less dangerous way to refer to a fairy.

Keep in mind that most fairies are said to be invisible, so people were always scared about who might be listening.

"The Scottish Fairies, in like manner, sometimes reside in subterranean abodes, in the vicinity of human habitations, or, according to the popular phrase, under the “door-stane,” or threshold; in which situation they sometimes establish an intercourse with men, by borrowing and lending, and other kindly offices. In this capacity they are termed “the good neighbours,” from supplying privately the wants of their friends, and assisting them in all their transactions, while their favours are concealed." Scottish Folk and Fairy and Folk Tales by Sir Walter Scott (1893)

Now you might be wondering, what about fae? Well, "fay" is just an older spelling of fairy, and fae is an alternative spelling.

"The word fairies' is late in origin; the earlier noun is FAYS, which now has an archaic and rather affected sound." A Encyclopedia of Fairies by Katharine Briggs (Published in 1976)

Perhaps because of that, "fay" and it's alternative spellings never appear in my historical Scottish sources that I have noticed. Instead, it is always "fairy" in either English, or Gaelic. That is not to say that the modern use of the word is wrong, because folklore does change over time, just that it does not appear to have been used in that context in the sources I find for Scottish specific historical folklore.

It's that time of year again where Mari Lwyd starts to be talked about and shared around and an INCREDIBLY misleading post gets shared a lot. As someone who grew up with Mari Lwyd I wanted to clear some things up.

Also hello, if you are unaware who Mari Lwyd is. This is about the Welsh tradition of the horse skull who visits houses during the Christmas to New Years period in Wales asking for alcohol.

First off and probably the most important one:

Mari Lwyd is not a cryptid!

I can not emphasise this enough. She. Is. Not. A. Cryptid. There is no story or mystery about a ghost or zombie horse roaming the Welsh valleys. She's not even supposed to be a ghost or a zombie. It's just a horse skull on a stick with a guy under a sheet. She's a hobbyhorse and a folk character used to tell Welsh stories and keep songs alive. When people spread the misinformation that she's a cryptid, it's the equivalent of saying Kermit the Frog is a cryptid.

She is actually only one character in a wider cast of characters who go door to door or, in more modern times, pub to pub. The cast of characters can change town to town and village to village but there are some common ones I see time and time again. The Leader, the Merryman, The Jester and The Lady are just some I see regularly. Punch and Judy used to be more popular a few years ago but I haven't seen them in a while as their tradition has mostly fallen out of popularity. In most cases, almost the whole cast will be played by men. Even the characters are considered and referred to as female. Though this again depends and varies by which group is partaking in the Mari Lwyd tradition.

This point also goes onto my second point,

Mari Lwyd does not rap.

I think this comes from a very common misunderstanding of what rap is vs spoken word. Rap is a very specific style of music originating from the African American communities of the USA and has it's own structure and motifs unique to it. It's a lot more complex than people give it credit for as a style of music and just flippantly assign anything similar to it as being rap. If someone is talking fast or reciting poetry, it is not rap. Or anything that is an exchange of words between two people is not a rap battle. Mari Lwyd does not do rap, actually something that gets left out of these posts is the fact Mari Lwyd does not even speak. It's actually the Leader, who does all the speaking and song based banter between the house/pub owner for entry. Mari Lwyd just clicks her mouth, bites people and bobs her head around.

I think Mari Lwyd is a really beautiful and unique part of Welsh culture. She's not actually as wildly celebrated as a lot of the posts make her out to be. Actually, I think most Welsh people themselves learn about Mari Lwyd through the internet as well. Her popularity is increasing thanks to the drive of local groups wanting to keep the traditions alive and a renewed desire to document Welsh traditions before they're gone. Which is why it's such a shame that she's turned into something she's not to earn horror points on the internet. I think this is why it bothers me so much to see the misunderstandings of the culture and the folk tradition. Mari Lwyd's origin is very hot debated as well as how long it's been going on for. But I think it's thanks to a lot of traditions like this that the Welsh language and our stories weren't lost forever. Welsh culture is recovering as is the language. But it's still in a very fragile place. I think it's why it's important to document and correct information when it's spread.

Anyway, if you want to see the tradition in action, here's a lovely video from the Cwmafan RFC going to one of the pubs for charity. It includes the song exchange with the pub owner for entry and the whole pub singing and joining in once Mari Lwyd and the rest are inside.

As well with another video from St Fagan's showcasing the more traditional and door to door form with the larger cast.

Dancing Fairies, 1866 by Johan August Malmström (Swedish, 1892–1901)

Offering: Leaf Envelopes

Recently I saw a very cute post about using leaf envelopes as a vessel for offerings and prayer. So in honor of Lughnasadh, I decided to try a few!

I started with large leaves (elephant ear) cut into 10cm x 10cm squares, and folded two corners inward like so:

Then fold the bottom corner up as well, and glue in place.

For one I made it to help with my Mental Health.

Inside: Rosemary (healing)

Ginger (success)

Sage (wisdom)

Blessed Thistle (purification)

ᛇ

(stability)

ᛞ

(clarity)

This was charged with Abalone, Bloodstone and pink, blue and white candles.

Another I made for devotion to Arianrhod.

Inside: Lavendar (healing)

Sage (prosperity)

Bay leaf (protection)

Rose Petals (love, luck)

ᛒ

(rebirth)

ᛉ

(growth)

This was charged with Moonstone, Selenite, Smoky Quartz and purple and white candles.

Last step is to fold down the top corner, and seal with wax. To add to the wax I used a seed on silver wax for Arianrhod and part of a pinecone on blue wax for Mental Health.

These are very customizable and pretty easy to put together! I love the way they look on my altar, and I have two more planned that I'll add when I make them.

Selkidomus Hunter: He can change form between selkidomus-form and witch-form. Inspired by ATLA(water-tribe) and celtic warriors.

Moodboard for Brighid!!!!! 🧚👒

~`𝕸𝖊𝖑𝖚𝖘𝖎𝖓𝖊~

Being a celtic fairy, Melusine (or Melusina) was usually depicted as a beautiful woman with a snake tail. The myth tells that she was one of the three daughters of a fairy called Pressyne and a mortal man.

The parents lived in peace until the man found another love. The three daughters decided to avenge by killing their father. But only then they discovered that Pressyne truly loved their father.

"Miserable girls- said Pressyne- You thought you had the right to kill your father. Now I lost everything I had, my love, and so will you. Now you will understand what means to lack something you desire. "

And so she cursed them the way only mother can. Melusine was made to watch over a spring and wait for a man to find her and love wholeheartedly. She was forced to watch people quenching their thirst while unable to quench her own.

Time flew. One day a man found her and fell in love. She gave him everything: love, wealth, power, kingdom, lovely kids. They were happy. And in turn she asked him only for one thing: one day, Saturday, was her day, he couldn't see her on Saturday. The mystery was: she transformed into a serpent on that day... The man took the oath.

At first the man seemed to keep the promise. But mystery is more powerful than love, even the greatest.

He hid and watched what she was doing in her ward on that day. The mystery was ruined, the love too. She noticed him and flew away in rage and fear.

"Poor daughter- said Pressyne- Now you understand what a thirst is. "

echoes of the past.

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