Another year is coming to a close and we survived our first year with Trump. Personally I didn't vote for him last year but we've managed to survive. Our family survived the trip down here to Virgina and it has been a good year for all. Yes there were problems but we managed to get through them, as a whole. As I close 2017 I will be stating that the only thing that I will be blogging about is, once again those four Sabbaths, the gods and goddess, my personal experiences, and a couple of other things. It might not be as big as it was this year but I will be blogging.
Thanks everyone for making 2017 great and lets see 2018 in with a bang.
Sunday, December 31, 2017
Friday, December 29, 2017
Irish Polytheist (1 Year)
Today marks one year since I began my path. It has been an amazing year and I'm so happy to of been able to do this and decided to do this. I want to thank everyone that watched my video's on Youtube and read my posts. They have meant everything to do me. One of the things that I've learned in my first year is that you can't rely on how others do things, you have to rely on yourself. The gods are important but your ancestors are far more important. I hope to carry those lessons onto my second year.
Monday, December 25, 2017
Irish Gods: Seonaidh
Got this from Wikipedia.
Dwelly defines seonadh (without the "i", a related form in Scottish Gaelic) as "1. augury, sorcery. 2. Druidism" and quotes Martin further.
Martin says that the inhabitants of Lewis used to propitiate Seonaidh by a cup of ale in the following manner. They came to the church of St. Mulway (Mael rubha),[1] each man carrying his own provisions. Every family gave a pock (bag) of malt, and the whole was brewed into ale. One of their number was chosen to wade into the sea up to his waist, carrying in his hand the cup full of ale. When he reached a proper depth, he stood and cried aloud:
It seems likely that Seonaidh was originally some kind of god, whose worship had been lightly christianised by the addition of various church features. However, it is also possible that "Seonaidh", the Scottish Gaelic form of the English Johnny, may also be a reference to one of the Saints John.
Today is also Christmas so have a blessed one as well.
"Shoney" redirects here. For the restaurant chain, see Shoney's.
For the Scottish Gaelic given name, see Seonaidh (given name).
The Seonaidh (anglicised Shony or Shoney) was a Celtic water spirit in Lewis, according to Martin Martin.Dwelly defines seonadh (without the "i", a related form in Scottish Gaelic) as "1. augury, sorcery. 2. Druidism" and quotes Martin further.
Martin says that the inhabitants of Lewis used to propitiate Seonaidh by a cup of ale in the following manner. They came to the church of St. Mulway (Mael rubha),[1] each man carrying his own provisions. Every family gave a pock (bag) of malt, and the whole was brewed into ale. One of their number was chosen to wade into the sea up to his waist, carrying in his hand the cup full of ale. When he reached a proper depth, he stood and cried aloud:
Seonaidh, I give thee this cup of ale, hoping that thou wilt be so good as to send us plenty of seaware [seaweed used as a fertilizer] for enriching our ground during the coming year.He then threw the ale into the sea, in a ceremony performed at night. On his coming to land, they all repaired to church, where there was a candle burning on the altar. There they stood still for a time, when, on a given signal, the candle was put out, and straight-away, they adjourned to the fields where the night was spent mirthfully over the ale. Next morning, they returned to their respective homes, in the belief that they had ensured a plentiful crop for the next season.
It seems likely that Seonaidh was originally some kind of god, whose worship had been lightly christianised by the addition of various church features. However, it is also possible that "Seonaidh", the Scottish Gaelic form of the English Johnny, may also be a reference to one of the Saints John.
Today is also Christmas so have a blessed one as well.
Monday, December 18, 2017
Irish Gods: Crom Dubh
I got this from Wikipedia.
Crom Dubh (Irish pronunciation: [krˠuumˠ d̪ˠuβˠ], Scottish Gaelic: [kʰɾɔum t̪uh]), meaning "dark crooked [one]" (also or Crum Dubh, Dark Crom) is a mythological and folkloric figure of Ireland, based on the god Crom Cruach, or "king idol of Ireland", mentioned in the 12th-century dinnseanchas of Magh Slécht.[1]
The festival for Crom Cruach is called Dé Domhnaigh Crum-Dubh (Crom Dubh Sunday)[2] in Ireland, the first Sunday in August, but in Lochaber a term for Easter) as in the Scottish Gaelic saying DiDòmhnaich Crum Dubh, plaoisgidh mi an t-ugh. "Crooked black Sunday, I’ll shell the egg."[citation needed][clarification needed]
Crom Cruach is called the chief Celtic idol of Ireland by Michael J. O'Kelly, and was located on Magh Slécht (The Plain of Prostrations) in County Cavan, surrounded by twelve other idols.
Crom Dubh (Irish pronunciation: [krˠuumˠ d̪ˠuβˠ], Scottish Gaelic: [kʰɾɔum t̪uh]), meaning "dark crooked [one]" (also or Crum Dubh, Dark Crom) is a mythological and folkloric figure of Ireland, based on the god Crom Cruach, or "king idol of Ireland", mentioned in the 12th-century dinnseanchas of Magh Slécht.[1]
The festival for Crom Cruach is called Dé Domhnaigh Crum-Dubh (Crom Dubh Sunday)[2] in Ireland, the first Sunday in August, but in Lochaber a term for Easter) as in the Scottish Gaelic saying DiDòmhnaich Crum Dubh, plaoisgidh mi an t-ugh. "Crooked black Sunday, I’ll shell the egg."[citation needed][clarification needed]
Crom Cruach is called the chief Celtic idol of Ireland by Michael J. O'Kelly, and was located on Magh Slécht (The Plain of Prostrations) in County Cavan, surrounded by twelve other idols.
Monday, December 11, 2017
Irish Gods: Ler
Got this from Wikipedia.
Ler (meaning "Sea" in Old Irish; Lir is the genitive form) is a sea god in Irish mythology. His name suggests that he is a personification of the sea, rather than a distinct deity.[citation needed] He is named Allód[1] in early genealogies, and corresponds to the Llŷr of Welsh mythology. Ler is chiefly an ancestor figure, and is the father of the god Manannán mac Lir, who appears frequently in medieval Irish literature. Ler appears as the titular king in the tale The Children of Lir.
Ler (meaning "Sea" in Old Irish; Lir is the genitive form) is a sea god in Irish mythology. His name suggests that he is a personification of the sea, rather than a distinct deity.[citation needed] He is named Allód[1] in early genealogies, and corresponds to the Llŷr of Welsh mythology. Ler is chiefly an ancestor figure, and is the father of the god Manannán mac Lir, who appears frequently in medieval Irish literature. Ler appears as the titular king in the tale The Children of Lir.
Monday, December 4, 2017
Irish Gods: Cichol
I got this from Wikipedia.
In Irish mythology, Cichol or Cíocal Gricenchos is the earliest-mentioned leader of the Fomorians. His epithet, Gricenchos or Grigenchosach, is obscure. Macalister translates it as "clapperleg";[1] Comyn as "of withered feet".[2] O'Donovan leaves it untranslated.[3] According to the Lebor Gabála Érenn, he arrived in Ireland with 200 men and 600 women, who subsisted by fishing and fowling for 200 years until the arrival of Partholón, 311 years after the Flood, whose followers were the first to bring animal husbandry, the plough, houses and brewing to Ireland. Ten years later, Partholón defeated Cichol and the Fomorians in the Battle of Mag Itha
In Irish mythology, Cichol or Cíocal Gricenchos is the earliest-mentioned leader of the Fomorians. His epithet, Gricenchos or Grigenchosach, is obscure. Macalister translates it as "clapperleg";[1] Comyn as "of withered feet".[2] O'Donovan leaves it untranslated.[3] According to the Lebor Gabála Érenn, he arrived in Ireland with 200 men and 600 women, who subsisted by fishing and fowling for 200 years until the arrival of Partholón, 311 years after the Flood, whose followers were the first to bring animal husbandry, the plough, houses and brewing to Ireland. Ten years later, Partholón defeated Cichol and the Fomorians in the Battle of Mag Itha
The Celtic Wanderer Up for Eleven Months
Today marks eleven months that my blog has been up. Thanks everyone for reading my posts and liking them. It's been a blessing.
Wednesday, November 29, 2017
Irish Polytheist (11 Months)
Well my first year is getting close to ending and this entry marks eleven months since I started this path. I've learned plenty of things about myself, the gods, and the myths. It has been an amazing experience that I've gone through and I know that my next year will be just as amazing. Having video's on Youtube, all about my path, has helped as well. Thanks, everyone, for coming on here and reading my blog posts. You all have been wonderful.
Monday, November 27, 2017
Irish Gods: Elcmar
Got this from Wikipedia.
In Irish mythology, Elcmar or Ecmar (modern spelling: Ealcmhar) was the husband of Boann and belonged to the semi-divine race the Tuatha de Danann, the people of Danu. In the Dindsenchus regarding Codal, Elcmaire is described as a judge.[1] It has been suggested that he is Nuada under another name, or that his name is an epithet for Nechtan the river god. At first glance he appears to be associated horses but there is also a school of thought that says his name means The Evil One.[citation needed]
Elcmar and Oengus mac Og eventually meet when the Dagda passes out the sithens and omits giving one to Oengus. To make up for his mistake, the Dagda tells Oengus how to trick Elcmar out of the Brugh na Boinne. On Samhain Oengus challenges him to a duel and defeats him but spares his life if Elcmar will give him the Brugh for day and night. For his life Elcmar accepts the offer.
The absence of an adjective leads to Elcmar losing the Brugh to Oengus. To placate his steward the Dagda gives him another sithen. There is no love lost between Elcmar and Oengus, and Elcmar is watching the infamous hurling match that led to Midir losing his eye.
Although Boann is not named specifically as the mother of Englec, the daughter of Elcmar, there are no tales of Boann ever leaving her husband. Englec develops an incestual passion for her half brother, although she has never seen him. Slipping away to a hurling match where she expects to see Oengus, she ends up being carried off by other sidhe.
Englec winds up Midir's lover. Elcmar kills Midir afterwards. In turn, Oengus kills Elcmar for killing Midir.
In Irish mythology, Elcmar or Ecmar (modern spelling: Ealcmhar) was the husband of Boann and belonged to the semi-divine race the Tuatha de Danann, the people of Danu. In the Dindsenchus regarding Codal, Elcmaire is described as a judge.[1] It has been suggested that he is Nuada under another name, or that his name is an epithet for Nechtan the river god. At first glance he appears to be associated horses but there is also a school of thought that says his name means The Evil One.[citation needed]
Chief steward
According to the Yellow Book of Lecan, Elcmar served as chief steward for Dagda, one of the most important and powerful of the Danann. His wife was Boann, goddess of the River Boyne, who according to myth developed a great passion for the Dagda. To consummate this union, Dagda sent Elcmar to High King Bres on an errand around the time of Imbolc. Boann, like her Greek counterpart Alcmene, got pregnant. To protect the sensibilities of his steward and the life of the child, the Dagda held the sun still for nine months so Boann's pregnancy lasted only one day. Boann named the baby Mac Og and gave him to the Dagda. The child was reared by his half brother, Midir, safely away from any retribution that Elcmar might desire.Elcmar and Oengus mac Og eventually meet when the Dagda passes out the sithens and omits giving one to Oengus. To make up for his mistake, the Dagda tells Oengus how to trick Elcmar out of the Brugh na Boinne. On Samhain Oengus challenges him to a duel and defeats him but spares his life if Elcmar will give him the Brugh for day and night. For his life Elcmar accepts the offer.
The absence of an adjective leads to Elcmar losing the Brugh to Oengus. To placate his steward the Dagda gives him another sithen. There is no love lost between Elcmar and Oengus, and Elcmar is watching the infamous hurling match that led to Midir losing his eye.
Although Boann is not named specifically as the mother of Englec, the daughter of Elcmar, there are no tales of Boann ever leaving her husband. Englec develops an incestual passion for her half brother, although she has never seen him. Slipping away to a hurling match where she expects to see Oengus, she ends up being carried off by other sidhe.
Englec winds up Midir's lover. Elcmar kills Midir afterwards. In turn, Oengus kills Elcmar for killing Midir.
Monday, November 20, 2017
Irish Gods: Elatha
Got this from Wikipedia.
In Irish mythology, Elatha or Elada (modern spelling: Ealadha) was a king of the Fomorians and the father of Bres by Ériu of the Tuatha Dé Danann. The imagery surrounding him suggests he may once have been a sun[1] or moon god.
Elatha is quoted as being the "The beautiful Miltonic prince of darkness with golden hair". He was the son of Dalbaech and a king of the Fomor, he was father of Bres by Eri, a woman of the Tuatha Dé Danann. He came to her over the sea in a vessel of silver, himself having the appearance of a young man with yellow hair, wearing clothes of gold and five gold torcs. He was one of the Fomor who took part in the Second Battle of Magh Tuireadh.
During the Second Battle of Magh Tuireadh, Elatha, son of Dalbaech, watched over Dagda's magic harp, Uaithne, sometimes called Dur-da-Bla, "the Oak of Two Blossoms," and sometimes Coir-cethar-chuin, "the Four-Angled Music." He is said to have a sense of humor and a sense of nobility.
Though considered to be the Fomorian father of Eochu Bres, Elatha (Elada) was also the father of the Dagda, Ogma, a son named Delbaeth, and Elloth (the father of Manannan mac Lir) according to the Lebor Gabála Érenn. The mother of these Tuatha De Danann chiefs may have been Ethne, the mother of Lug, based on Ogma' often cited matronymic "mac Ethliu." Since Ethne was Fomorian, this means they are all Fomorians. This is rather confusing, but may betray the battle between the two groups as actually being about the new generation of gods displacing the older generation.
She told him that his father was Elatha, one of the Kings of the Fomorians; that he had come to her one time over a level sea in a great vessel that seemed to be of silver; that he himself had the appearance of a young man with yellow hair, his clothes decked with gold and five rings of gold around his neck. She had refused the love of all the young men of her own people, had given him her love and cried when he had left her.[citation needed]
Before he left he had given her a ring from his own hand and had bade her give it only to the man whose finger it would fit. Eri brought out the ring and put it on the finger of Bres and it fit him well. She and Bres and some of their followers then set out of the land of the Fomorians. At long last they came to that faraway land. Elatha the local King saw the ring on Bres’ hand and asked him the whole story and said that Bres was his own son. Elatha then asked Bres what it was that drove him out of his own country and his own kingship. Bres answered truthfully: “Nothing drove me out but my own injustice and my own hardness; I took away their treasures from the people and their jewels and their food itself. And there were never taxes put on them before I was their King. And still I am come to look for fighting men that I may take Ireland by force”. Elatha listened and then bade him go to the chief King of the Fomorians, Balar of the Evil Eye.[citation needed]
According to Lady Gregory the etymologie of Elatha is "art" or "knowledge" in the bardic sense.[2] The name Elathan could also mean "(he) of the art" the n is justified in this case. This could explain why Ogma (inventor of the ogham script) is son of Elatha(n) (bardic knowledge).
In Irish mythology, Elatha or Elada (modern spelling: Ealadha) was a king of the Fomorians and the father of Bres by Ériu of the Tuatha Dé Danann. The imagery surrounding him suggests he may once have been a sun[1] or moon god.
Elatha is quoted as being the "The beautiful Miltonic prince of darkness with golden hair". He was the son of Dalbaech and a king of the Fomor, he was father of Bres by Eri, a woman of the Tuatha Dé Danann. He came to her over the sea in a vessel of silver, himself having the appearance of a young man with yellow hair, wearing clothes of gold and five gold torcs. He was one of the Fomor who took part in the Second Battle of Magh Tuireadh.
During the Second Battle of Magh Tuireadh, Elatha, son of Dalbaech, watched over Dagda's magic harp, Uaithne, sometimes called Dur-da-Bla, "the Oak of Two Blossoms," and sometimes Coir-cethar-chuin, "the Four-Angled Music." He is said to have a sense of humor and a sense of nobility.
Though considered to be the Fomorian father of Eochu Bres, Elatha (Elada) was also the father of the Dagda, Ogma, a son named Delbaeth, and Elloth (the father of Manannan mac Lir) according to the Lebor Gabála Érenn. The mother of these Tuatha De Danann chiefs may have been Ethne, the mother of Lug, based on Ogma' often cited matronymic "mac Ethliu." Since Ethne was Fomorian, this means they are all Fomorians. This is rather confusing, but may betray the battle between the two groups as actually being about the new generation of gods displacing the older generation.
She told him that his father was Elatha, one of the Kings of the Fomorians; that he had come to her one time over a level sea in a great vessel that seemed to be of silver; that he himself had the appearance of a young man with yellow hair, his clothes decked with gold and five rings of gold around his neck. She had refused the love of all the young men of her own people, had given him her love and cried when he had left her.[citation needed]
Before he left he had given her a ring from his own hand and had bade her give it only to the man whose finger it would fit. Eri brought out the ring and put it on the finger of Bres and it fit him well. She and Bres and some of their followers then set out of the land of the Fomorians. At long last they came to that faraway land. Elatha the local King saw the ring on Bres’ hand and asked him the whole story and said that Bres was his own son. Elatha then asked Bres what it was that drove him out of his own country and his own kingship. Bres answered truthfully: “Nothing drove me out but my own injustice and my own hardness; I took away their treasures from the people and their jewels and their food itself. And there were never taxes put on them before I was their King. And still I am come to look for fighting men that I may take Ireland by force”. Elatha listened and then bade him go to the chief King of the Fomorians, Balar of the Evil Eye.[citation needed]
Names
These are the names that Elatha has gone by and where that name stems from.- Elatha - T. W. Rolleston: Myths and Legends of Celtic Race
- Elathan - Charles Squire: Mythology of the Celtic People
- Elathan - Lady Gregory: Gods and Fighting Men
According to Lady Gregory the etymologie of Elatha is "art" or "knowledge" in the bardic sense.[2] The name Elathan could also mean "(he) of the art" the n is justified in this case. This could explain why Ogma (inventor of the ogham script) is son of Elatha(n) (bardic knowledge).
Monday, November 13, 2017
Irish Gods: Neit
Got this from Wikipedia.
In Irish mythology Neit (Néit, Nét, Neith) was a god of war. He was the husband of Nemain, and sometimes of Badb. Also grandfather of Balor, he was killed at the legendary Second Battle of Moytura. The name probably derives from the proto-Celtic *nei-t-[1] meaning fighting or passion. A similarly named deity appears on two Celtiberian inscriptions,[2] as a Romanized Mars Neto and as Neito. Neit is also described as the uncle of the Dagda, who gave him Ailech Neit (Neit's Stonehouse), which is elsewhere described as the grave of Aed, son of the Dagda.
In Irish mythology Neit (Néit, Nét, Neith) was a god of war. He was the husband of Nemain, and sometimes of Badb. Also grandfather of Balor, he was killed at the legendary Second Battle of Moytura. The name probably derives from the proto-Celtic *nei-t-[1] meaning fighting or passion. A similarly named deity appears on two Celtiberian inscriptions,[2] as a Romanized Mars Neto and as Neito. Neit is also described as the uncle of the Dagda, who gave him Ailech Neit (Neit's Stonehouse), which is elsewhere described as the grave of Aed, son of the Dagda.
Saturday, November 11, 2017
Happy Vets Day
I just want to wish all my readers a wonderful Veterans Day. I'm celebrating with a wonderful meal for my mother and thanking her for serving her country. It's also a good day to do offerings to warrior deities in the Celtic myth cycle and thanking them for what they have done for Ireland.
Monday, November 6, 2017
Celtic God: Midir
I got this info from Wikipedia.
In the Mythological Cycle of early Irish literature, Midir (Old Irish) or Midhir (Modern Irish) was a son of the Dagda of the Tuatha Dé Danann. After the Tuatha Dé were defeated by the Milesians, he lived in the sidh of Brí Léith (believed to be Ardagh Mountain, Co. Longford). In the First Recension of the Lebor Gabála, Midir of Brí Léith is made the "son of Induí son of Échtach son of Etarlam".[1] The name Midir may come from the old Irish word for a judge, midithir.
Midir is one of the leading characters in the Old Irish saga Tochmarc Étaíne ("The Wooing of Étaín"), which makes leaps through time from the age of the Túatha Dé Danann to the time of Eochaid Airem, High King of Ireland. Midir was the husband of Fúamnach, but later fell in love with Étaín, receiving the help of his foster-son and half-brother Aengus (also Oengus) to make her his new bride. This provoked Fuamnach's vengeance against the young new wife, causing her a number of disgraces until after several transformations (including water, a worm, and a butterfly or dragonfly) Étaín fell into the drink of another woman and was reborn. She later married Eochaid Airem, at that time the High King of Ireland. Far from giving up, Midir made an attempt to bring his wife back home, going to see the king and challenging him to many games of fidchell. Eochaid won all but the last, when Midir won and asked a kiss from Étaín as his prize. Eochaid kept his word and allowed Midir the kiss, but Mider turned himself and Étaín into swans and left the royal residence through the chimney. Eochaid did not accept the loss of his wife and pursued them. Then Midir used his magical powers to turn fifty women into similar to Étaín, offering the king the possibility to choose only one. Eochaid, trying to find the true one, chose his own daughter by accident and lost Étaín, also fathering a daughter upon his own daughter in the process.
Midir figures in a brief anecdote about the stingy poet Athirne, son of Ferchertne, in the heroic age portrayed by the Ulster Cycle. The story, entitled Aigidecht Aitherni ("The Guesting of Athirne") in one manuscript, recounts that Athirne came to Midir's house in Brí Léith and fasted against him so that he obtained from him his three magical cranes which stood outside his house denying entry or hospitality to anyone who approached. Moreover, "[a]ny of the men of Ireland who saw them could not face equal combat on that day."[4]
Midir also interfered when Fráech attempted to woo Treblainne.
Midir is described as the father of one of the Machas as well as Bri Bruachbrecc.[5]
Midir is described as the foster-father of Aengus in the Metrical Dindsenchas
In the Mythological Cycle of early Irish literature, Midir (Old Irish) or Midhir (Modern Irish) was a son of the Dagda of the Tuatha Dé Danann. After the Tuatha Dé were defeated by the Milesians, he lived in the sidh of Brí Léith (believed to be Ardagh Mountain, Co. Longford). In the First Recension of the Lebor Gabála, Midir of Brí Léith is made the "son of Induí son of Échtach son of Etarlam".[1] The name Midir may come from the old Irish word for a judge, midithir.
Midir is one of the leading characters in the Old Irish saga Tochmarc Étaíne ("The Wooing of Étaín"), which makes leaps through time from the age of the Túatha Dé Danann to the time of Eochaid Airem, High King of Ireland. Midir was the husband of Fúamnach, but later fell in love with Étaín, receiving the help of his foster-son and half-brother Aengus (also Oengus) to make her his new bride. This provoked Fuamnach's vengeance against the young new wife, causing her a number of disgraces until after several transformations (including water, a worm, and a butterfly or dragonfly) Étaín fell into the drink of another woman and was reborn. She later married Eochaid Airem, at that time the High King of Ireland. Far from giving up, Midir made an attempt to bring his wife back home, going to see the king and challenging him to many games of fidchell. Eochaid won all but the last, when Midir won and asked a kiss from Étaín as his prize. Eochaid kept his word and allowed Midir the kiss, but Mider turned himself and Étaín into swans and left the royal residence through the chimney. Eochaid did not accept the loss of his wife and pursued them. Then Midir used his magical powers to turn fifty women into similar to Étaín, offering the king the possibility to choose only one. Eochaid, trying to find the true one, chose his own daughter by accident and lost Étaín, also fathering a daughter upon his own daughter in the process.
Midir figures in a brief anecdote about the stingy poet Athirne, son of Ferchertne, in the heroic age portrayed by the Ulster Cycle. The story, entitled Aigidecht Aitherni ("The Guesting of Athirne") in one manuscript, recounts that Athirne came to Midir's house in Brí Léith and fasted against him so that he obtained from him his three magical cranes which stood outside his house denying entry or hospitality to anyone who approached. Moreover, "[a]ny of the men of Ireland who saw them could not face equal combat on that day."[4]
Midir also interfered when Fráech attempted to woo Treblainne.
Midir is described as the father of one of the Machas as well as Bri Bruachbrecc.[5]
Midir is described as the foster-father of Aengus in the Metrical Dindsenchas
Saturday, November 4, 2017
The Celtic Wanderer Up for Ten Months
Today marks ten months that my blog has been up. Thanks everyone that has come on here and read my blogs, it makes my day. Here's to another month and sorry for the short post.
Tuesday, October 31, 2017
Celtic Holiday: Samhain
Today is Samhain, Halloween. It's a time to have fun and to think about our dead relations, and those that have died during this year. Plenty of people have died since the last Samhain and I light a special candle for them. This is what my Samhain altar looks like for this year. Have a good one and may you be blessed.
Monday, October 30, 2017
Sunday, October 29, 2017
Irish Polytheist (10 Months)
Today marks ten months that I've been an Irish Polytheist and I will admit that it's been an amazing ten months. I have done plenty of blogging and connecting with the energies of the place that we're now living in. I've gone to a lake and given an offering to the spirit of that lake. Thankfully the cat hasn't caused too many problems and we're closer to my brother than we were up in Ky. Here's to another month of wonderful things.
Wednesday, October 25, 2017
Getting Ready for Samhain
Next Wednesday will be Samhain, or Halloween. In Wicca Samhain is the last of the three harvest festivals and we now will be entering the cold months. Samhain also marks the beginning of the dark half of the year. This will be the final Sabbath that I'll be celebrating for 2017 and I will admit that I had an amazing year. This state is great and my mother just loves where we're living. Let's hope that we don't have any problems with the landlady paying her taxes.
Now that was something else that we went through. I hope that everyone will have a blessed Samhain.
Now that was something else that we went through. I hope that everyone will have a blessed Samhain.
Monday, October 23, 2017
Irish Gods: Conand
Got this from Wikipedia.
In Irish mythology Conand (a.k.a. Conann and Conaing[1]) was a leader of the Fomorians who lived in a tower on Tory Island. He oppressed the followers of Nemed, demanding a huge tribute of their produce and children. Eventually Nemed's people rose up and killed him, destroying his tower. After his death, Morc, another Fomorian massacred Nemed's surviving followers.
In Irish mythology Conand (a.k.a. Conann and Conaing[1]) was a leader of the Fomorians who lived in a tower on Tory Island. He oppressed the followers of Nemed, demanding a huge tribute of their produce and children. Eventually Nemed's people rose up and killed him, destroying his tower. After his death, Morc, another Fomorian massacred Nemed's surviving followers.
Monday, October 16, 2017
Monday, October 9, 2017
Irish Gods: Abgatiacus
Got this from Wikipedia.
In classical Celtic polytheism, Abgatiacus was a theonym referring to a Gallo-Roman deity. The theonym is known only from a single inscription found with a representation of the god discovered at Noviomagus Trevirorum, now Neumagen-Dhron in Germany.[1] The god bearing the name was assimilated to Mercury and is depicted in the company of Rosmerta.[1] He holds the caduceus in his hand and at his feet is a rooster.[1] The inscription in which the theonym appears reads as follows: IN HONOR(EM) D(OMVS) D(IVINAE) MERCVR(IO) ABGATIAC(O) ROSMERTAE AEDEM QVI FILIVS
In classical Celtic polytheism, Abgatiacus was a theonym referring to a Gallo-Roman deity. The theonym is known only from a single inscription found with a representation of the god discovered at Noviomagus Trevirorum, now Neumagen-Dhron in Germany.[1] The god bearing the name was assimilated to Mercury and is depicted in the company of Rosmerta.[1] He holds the caduceus in his hand and at his feet is a rooster.[1] The inscription in which the theonym appears reads as follows: IN HONOR(EM) D(OMVS) D(IVINAE) MERCVR(IO) ABGATIAC(O) ROSMERTAE AEDEM QVI FILIVS
Wednesday, October 4, 2017
The Celtic Wanderer Up Nine Months
Today marks nine months that this blog has been up. It's been a great nine months and I look forward to bringing this blog into 2018. Here's to another month.
Monday, October 2, 2017
Irish Gods: Aengus
Got this from Wikipedia.
In Irish mythology, Aengus (Old Irish: Oíngus, Óengus) is a member of the Tuatha Dé Danann and probably a god of love, youth and poetic inspiration. He is traditionally described as having singing birds circling his head.
In Irish mythology, Aengus (Old Irish: Oíngus, Óengus) is a member of the Tuatha Dé Danann and probably a god of love, youth and poetic inspiration. He is traditionally described as having singing birds circling his head.
Friday, September 29, 2017
Irish Polytheist (9 Months)
Today marks nine months that I've been a practicing Irish Polytheist. It's been an amazing nine months and I feel like I've grown from the time that I started til now. One of the things that I've learned is that you need to figure out how to place yourself in your own religion and not to rely so much on what might of been done back then. It allows the religion to grow and you to grow with it. I look forward to completing the last three months of this path and to move onto my second year.
Monday, September 25, 2017
Irish Gods: Brian,luchar, lucharba
Got this from Wikipedia.
Brian
In Gaelic mythology, Brian was one of the three Sons of Tuireann along with Iuchar and Iucharba.
In Oidheadh Chlainne Tuireann (The Tragedy of the Sons of Tuireann), the three set out to kill their father's enemy Cian. Cian is the father of Lugh, one of the greatest of the Tuatha Dé Danann. Cian shapeshifts into a pig to disguise himself, but the brothers shapeshift into dogs and hound him. They kill him, dismember his body and try to cover up their crime. In recompense, Lugh makes them quest all around the known world fetching magical weapons, which Lugh plans to use at the Second Battle of Magh Tuireadh. They succeed in obtaining all that Lugh demanded, but return to Ireland badly wounded, pleading for Lugh to heal them; but he refuses.
In at least one version of this tale, Brian is the clever and subtle one, while his brothers Iuchar and Iucharba are bumbling and easily overawed by Brian. This tale of the Sons of Tuireann has sometimes been likened to an Irish Argonautica.[1]
In later Scottish folklore, Brian was the name of a pompous man who helped the Cailleach rescue Deò-ghrèine.
Both Iuchar and lucharba are the same person.
Brian
In Gaelic mythology, Brian was one of the three Sons of Tuireann along with Iuchar and Iucharba.
In Oidheadh Chlainne Tuireann (The Tragedy of the Sons of Tuireann), the three set out to kill their father's enemy Cian. Cian is the father of Lugh, one of the greatest of the Tuatha Dé Danann. Cian shapeshifts into a pig to disguise himself, but the brothers shapeshift into dogs and hound him. They kill him, dismember his body and try to cover up their crime. In recompense, Lugh makes them quest all around the known world fetching magical weapons, which Lugh plans to use at the Second Battle of Magh Tuireadh. They succeed in obtaining all that Lugh demanded, but return to Ireland badly wounded, pleading for Lugh to heal them; but he refuses.
In at least one version of this tale, Brian is the clever and subtle one, while his brothers Iuchar and Iucharba are bumbling and easily overawed by Brian. This tale of the Sons of Tuireann has sometimes been likened to an Irish Argonautica.[1]
In later Scottish folklore, Brian was the name of a pompous man who helped the Cailleach rescue Deò-ghrèine.
Both Iuchar and lucharba are the same person.
Monday, September 18, 2017
Irish Gods: Dian Cecht
Got this from Wikipedia.
In Irish mythology, Dian Cécht (Old Irish pronunciation [dʲiːən kʲeːxt]; also known as Cainte or Canta) was the god of healing, the healer for the Tuatha Dé Danann. He was the father of Cu, Cethen and Cian.[1] His other children were Miach, Airmed, Étan the poet and Ochtriullach.[2][3] Dian Cécht is described as a son of the Dagda in the Dindsenchas.
In Irish mythology, Dian Cécht (Old Irish pronunciation [dʲiːən kʲeːxt]; also known as Cainte or Canta) was the god of healing, the healer for the Tuatha Dé Danann. He was the father of Cu, Cethen and Cian.[1] His other children were Miach, Airmed, Étan the poet and Ochtriullach.[2][3] Dian Cécht is described as a son of the Dagda in the Dindsenchas.
Monday, September 11, 2017
Irish Gods: Ailill Angubae
Got this from Wikipedia.
Ailill Angubae according to the Lebor na hUidre version of the Irish mythological tale, the Wooing of Etain, is the brother of Eochaid Feidlech, a High King of Ireland.[1][2] In this tale, Ailill fell in love with his brothers wife, Étaín, who was one of the Tuatha Dé Danann.
Étaín had been the second wife of the Tuatha Dé Danann god, Midir.[1] As punishment for her jealousy towards Midir's first wife Fuamnach, she had been reborn as a human.[1] High King Eochaid having heard of Étaín's beauty, brought her to his palace at Tara.[1] Ailill fell in love with Étaín at the Festival of Tara, after which she was wed to his brother Eochaid.[2] Eochaid's brother, Ailill, having developed an unrequited love for the new queen, gradually succumbed to a wasting disease brought on by his feelings.[1][2]
Despite her love for her husband, Étaín felt sorry for the ailing Ailill, and to help save his life, promised to sleep with him.[1] Unfortunately Ailill never arrived at the agreed place, having been cast into an enchanted sleep by Midir.
Ailill Angubae according to the Lebor na hUidre version of the Irish mythological tale, the Wooing of Etain, is the brother of Eochaid Feidlech, a High King of Ireland.[1][2] In this tale, Ailill fell in love with his brothers wife, Étaín, who was one of the Tuatha Dé Danann.
Étaín had been the second wife of the Tuatha Dé Danann god, Midir.[1] As punishment for her jealousy towards Midir's first wife Fuamnach, she had been reborn as a human.[1] High King Eochaid having heard of Étaín's beauty, brought her to his palace at Tara.[1] Ailill fell in love with Étaín at the Festival of Tara, after which she was wed to his brother Eochaid.[2] Eochaid's brother, Ailill, having developed an unrequited love for the new queen, gradually succumbed to a wasting disease brought on by his feelings.[1][2]
Despite her love for her husband, Étaín felt sorry for the ailing Ailill, and to help save his life, promised to sleep with him.[1] Unfortunately Ailill never arrived at the agreed place, having been cast into an enchanted sleep by Midir.
Monday, September 4, 2017
Irish Gods: Aoi Mac Ollanmain
I got this from Wikipedia.
Aoi Mac Ollamain or Ai Mac Ollamain is a god of poetry and one of the Tuatha Dé Danann in Irish mythology. Ai is the son of Olloman, who saved him from the king's decree that Aoi be killed, a decree made in response to a druid's prediction that Aoi would be born with special powers.
Aoi Mac Ollamain or Ai Mac Ollamain is a god of poetry and one of the Tuatha Dé Danann in Irish mythology. Ai is the son of Olloman, who saved him from the king's decree that Aoi be killed, a decree made in response to a druid's prediction that Aoi would be born with special powers.
The Celtic Wanderer Up for Eight Months
Today marks eight months since I started this blog. It's been through many places and I've posted many things. I'm happy that I've been able to be given this chance to blog about my path and about what I've learned. I'm going to be sad to see my first year end but I will learn more as I move on. Here's to another month.
Tuesday, August 29, 2017
Irish Polytheist (8 Months)
Today marks eight months that I've been down this path. I've been blessed with a mother that isn't telling me that she doesn't want me practicing this. Of course, even if she did, I will still practice my religion. As I close this eighth month I will be leaving an offering to the gods that I honor like Lugh, Dagda, Morrigan, Bridget, and many others. Here's to another month.
Monday, August 28, 2017
Irish Gods: Abhean
I got this info from Wikipedia.
In Irish mythology, Abhean (pronounced ay-veen) son of Bec-Felmas was a poet of the Tuatha Dé Danann, and in particular of Lugh. He was killed by Óengus in front of Midir, according to a poem by Fland Mainistreach in Lebor Gabála Érenn.
The reconstructed Proto-Celtic lexica at the universities of Leiden[3] and Wales[4] suggest that this name may be derived from Proto-Celtic *Ad-bej-ānos, literally meaning at-striking-related-one and possibly denoting the concept of harp-strumming. The Romano-British form of this name, if it existed, might plausibly have been *Abeianos.
In Irish mythology, Abhean (pronounced ay-veen) son of Bec-Felmas was a poet of the Tuatha Dé Danann, and in particular of Lugh. He was killed by Óengus in front of Midir, according to a poem by Fland Mainistreach in Lebor Gabála Érenn.
The reconstructed Proto-Celtic lexica at the universities of Leiden[3] and Wales[4] suggest that this name may be derived from Proto-Celtic *Ad-bej-ānos, literally meaning at-striking-related-one and possibly denoting the concept of harp-strumming. The Romano-British form of this name, if it existed, might plausibly have been *Abeianos.
Monday, August 21, 2017
Irish Gods: Tuireann
Got this from Wikipedia.
In Irish mythology, Tuireann (Old Irish: Tuirenn or Tuirill Biccreo) was the father of Creidhne, Luchtaine and Giobhniu by Brigid.[citation needed]
His other sons, by his daughter Danand, included Brian, Iuchar and Iucharba, who killed Lugh's father Cian. After Lugh had taken his elaborate revenge, Tuireann died of grief over their graves.
He is stated in various portions of Lebor Gabála Érenn to be the same person as Delbáeth Mac Ogma, who is also credited as the father of Brian, Iuchar and Iucharba.[1] He is likely related to the Gaulish deity Taranis and thence to Thor of the Scandinavians.[citation needed]
His name points to a Proto-Indo-European root which gives us words for thunder or related concepts even today, for instance the Old English "Thunores Dæg" (Thursday), as well as dedication to the god and tórnach, the Irish word for thunder.
In Irish mythology, Tuireann (Old Irish: Tuirenn or Tuirill Biccreo) was the father of Creidhne, Luchtaine and Giobhniu by Brigid.[citation needed]
His other sons, by his daughter Danand, included Brian, Iuchar and Iucharba, who killed Lugh's father Cian. After Lugh had taken his elaborate revenge, Tuireann died of grief over their graves.
He is stated in various portions of Lebor Gabála Érenn to be the same person as Delbáeth Mac Ogma, who is also credited as the father of Brian, Iuchar and Iucharba.[1] He is likely related to the Gaulish deity Taranis and thence to Thor of the Scandinavians.[citation needed]
His name points to a Proto-Indo-European root which gives us words for thunder or related concepts even today, for instance the Old English "Thunores Dæg" (Thursday), as well as dedication to the god and tórnach, the Irish word for thunder.
Monday, August 14, 2017
Irish God: Bodb Derg
Got this from Wikipedia.
In Irish mythology, Bodb Derg (Old Irish: [ˈboðβ ˈdʲeɾɡ]) or Bodhbh Dearg (Middle Irish and Modern Irish, [ˈboːβ ˈdʲaɾəɡ]) was a son of Eochaid Garb[1] or the Dagda,[2] and the Dagda's successor as King of the Tuatha Dé Danann.
Aengus asks for his brother Bodb's help in finding the woman of his dreams in "Aislinge Óenguso" (the Dream of Aengus). At the time, Bodb is king of the síde of Munster. Bodb successfully identifies the woman as Caer Ibormeith.[3]
Following the Tuatha Dé Danann's defeat in the battle of Tailtiu, Bodb is elected king of the Tuatha Dé Danann in the "Children of Lir", just as the Tuatha Dé are going underground to dwell in the sídhe. He subsequently fathered many deities. Bodb's election is recognised by all of his rivals, save only Lir, who refuses him homage. Bodb, however, counsels his followers to forbear from punishing Lir; later, Bodb will successively offer two of his own daughters in marriage to Lir to placate him. Both marriages, however, end unhappily.[2]
As king of the Munster síde with Lén as his smith, Bodb Sída ar Femen ('of the Mound on Femen') plays a role in an important prefatory tale to Táin Bó Cuailnge, for it is his swineherd who quarrels with that of the king of the Connacht síde; the swineherds are later swallowed and reborn as the magical bulls Donn Cuailnge and Finnbennach, of which the former was the object of the great cattle-raid.[4]
In one Fenian tale, Bodb leads the Tuatha Dé Danann to the aid of the Fianna at the Battle of Ventry.[5]
The name Bodb could be a cognate of "bádhbh"[citation needed] as it has a similar pronunciation; Bodb Derg would then mean "Red Crow". Given the fluidity of Old Irish scribal practice, the name of the female mythological character Badb was occasionally spelled Bodb as well.
In Irish mythology, Bodb Derg (Old Irish: [ˈboðβ ˈdʲeɾɡ]) or Bodhbh Dearg (Middle Irish and Modern Irish, [ˈboːβ ˈdʲaɾəɡ]) was a son of Eochaid Garb[1] or the Dagda,[2] and the Dagda's successor as King of the Tuatha Dé Danann.
Aengus asks for his brother Bodb's help in finding the woman of his dreams in "Aislinge Óenguso" (the Dream of Aengus). At the time, Bodb is king of the síde of Munster. Bodb successfully identifies the woman as Caer Ibormeith.[3]
Following the Tuatha Dé Danann's defeat in the battle of Tailtiu, Bodb is elected king of the Tuatha Dé Danann in the "Children of Lir", just as the Tuatha Dé are going underground to dwell in the sídhe. He subsequently fathered many deities. Bodb's election is recognised by all of his rivals, save only Lir, who refuses him homage. Bodb, however, counsels his followers to forbear from punishing Lir; later, Bodb will successively offer two of his own daughters in marriage to Lir to placate him. Both marriages, however, end unhappily.[2]
As king of the Munster síde with Lén as his smith, Bodb Sída ar Femen ('of the Mound on Femen') plays a role in an important prefatory tale to Táin Bó Cuailnge, for it is his swineherd who quarrels with that of the king of the Connacht síde; the swineherds are later swallowed and reborn as the magical bulls Donn Cuailnge and Finnbennach, of which the former was the object of the great cattle-raid.[4]
In one Fenian tale, Bodb leads the Tuatha Dé Danann to the aid of the Fianna at the Battle of Ventry.[5]
The name Bodb could be a cognate of "bádhbh"[citation needed] as it has a similar pronunciation; Bodb Derg would then mean "Red Crow". Given the fluidity of Old Irish scribal practice, the name of the female mythological character Badb was occasionally spelled Bodb as well.
Monday, August 7, 2017
Irish Gods: Aed
Got this info from Wikipedia.
Aed, or Aodh, is the prince of the Daoine Sidhe and a god of the underworld in Irish mythology. He is known from inscriptions as the eldest son of Lir, High King of the Tuatha de Dannan, and Aobh, a daughter of Bodb Dearg. Aed is elsewhere described in the dindsenchas as being the Dagda's son and killed by Corchenn of Cruach for seducing Corchenn's wife.[1]
According to tradition, Aoibh died in childbirth after bearing Lir four children (two sets of twins): Fionnuala, Aodh, Fiachra, and Conn of the hundred battles. Aoife, the second wife of Lir, and in some versions of the story, the sister of Aobh, was very jealous of the children and conspired to kill them on a journey to see Bodb Dearg, the former King of the Tuatha de Dannan. But for love of the Children of Lir, the servants of Aoife would not slay the children, and so she cursed them to live as swans for 900 years: 300 upon Lake Darvra, 300 in the English Channel, and 300 on the open sea.
Legend says they kept their voices and learned all the songs and tales of Ireland, as well as the many languages brought by travelers from distant places.
There are numerous variations on the culmination of the story after the breaking of Aoife's curse, and most are obviously influenced by stories from Christianity. For more on the story, see the article on the Children of Lir.
Aed, or Aodh, is the prince of the Daoine Sidhe and a god of the underworld in Irish mythology. He is known from inscriptions as the eldest son of Lir, High King of the Tuatha de Dannan, and Aobh, a daughter of Bodb Dearg. Aed is elsewhere described in the dindsenchas as being the Dagda's son and killed by Corchenn of Cruach for seducing Corchenn's wife.[1]
According to tradition, Aoibh died in childbirth after bearing Lir four children (two sets of twins): Fionnuala, Aodh, Fiachra, and Conn of the hundred battles. Aoife, the second wife of Lir, and in some versions of the story, the sister of Aobh, was very jealous of the children and conspired to kill them on a journey to see Bodb Dearg, the former King of the Tuatha de Dannan. But for love of the Children of Lir, the servants of Aoife would not slay the children, and so she cursed them to live as swans for 900 years: 300 upon Lake Darvra, 300 in the English Channel, and 300 on the open sea.
Legend says they kept their voices and learned all the songs and tales of Ireland, as well as the many languages brought by travelers from distant places.
There are numerous variations on the culmination of the story after the breaking of Aoife's curse, and most are obviously influenced by stories from Christianity. For more on the story, see the article on the Children of Lir.
Friday, August 4, 2017
The Celtic Wanderer Up for Seven Months
Today marks seven months that this blog has been up. As the weather starts getting ready to cool down and then turn cold I want to look back at this blog that enjoyed the warmth of summer and the stress of moving with me. Thankfully everything has died down and we can now enjoy ourselves. Thanks everyone that has come on here and read my posts. It means the world to me. Here's to another month.
Tuesday, August 1, 2017
Celtic Holiday: Lammas
Today marks Lammas, the third Sabbath that I'm celebrating since deciding that this is the path for me. I'm excited about Lammas and honoring the god Lugh. This is what my altar looks like.
Have a blessed Lammas.
Have a blessed Lammas.
Monday, July 31, 2017
Irish Gods: Cormac
Got this info from Wikipedia.
Cormac mac Airt (son of Art), also known as Cormac ua Cuinn (grandson of Conn) or Cormac Ulfada (long beard), was, according to medieval Irish legend and historical tradition, a High King of Ireland. He is probably the most famous of the ancient High Kings, and may have been an authentic historical figure, although many legends have attached themselves to him, and his reign is variously dated as early as the 2nd century and as late as the 4th. He is said to have ruled from Tara, the seat of the High Kings of Ireland, for forty years, and under his rule Tara flourished. He was famous for his wise, true, and generous judgments. In the Annals of Clonmacnoise, translated in 1627, he is described as:
The hero Fionn mac Cumhaill is supposed to have lived in Cormac's time, and most of the stories of the Fenian Cycle are set during his reign.
Cormac's father was the former High King Art mac Cuinn. His mother was Achtan, daughter of Olc Acha, a smith (or druid) from Connacht. Cormac had a younger brother, Alastir.
According to the saga "The Battle of Mag Mucrama", Olc gave Art hospitality the night before the Battle of Maigh Mucruimhe. It had been prophesied that a great dignity would come from Olc's line, so he offered the High King his daughter to sleep with that night, and Cormac was conceived[1] (Geoffrey Keating says that Achtan was Art's official mistress, to whom he had given a dowry of cattle).[2]
The story is told that Achtan had a vision as she slept next to Art. She saw herself with her head cut off and a great tree growing out of her neck. Its branches spread all over Ireland, until the sea rose and overwhelmed it. Another tree grew from the roots of the first, but the wind blew it down. At that she woke up and told Art what she had seen. Art explained that the head of every woman is her husband, and that she would lose her husband in battle the next day. The first tree was their son, who would be king over all Ireland, and the sea that overwhelmed it was a fish-bone that he would die choking on. The second tree was his son, Cairbre Lifechair, who would be king after him, and the wind that blew him down was a battle against the fianna, in which he would fall. The following day Art was defeated and killed by his nephew Lugaid mac Con, who became the new High King.
Cormac was carried off in infancy by a she-wolf and reared with her cubs in the caves of Kesh (Keash, Co Sligo), but a hunter found him and brought him back to his mother. Achtan then took him to Fiachrae Cassán, who had been Art's foster-father. On the way they were attacked by wolves, but wild horses protected them.
At the age of thirty, armed with his father's sword, Cormac came to Tara, where he met a steward consoling a weeping woman. The steward explained that the High King had confiscated her sheep because they had cropped the queen's woad-garden. Cormac declared, "More fitting would be one shearing for another," because both the woad and the sheep's fleeces would grow again. When Lugaid heard this, he conceded that Cormac's judgement was superior to his and abdicated the throne.[4][5] Other traditions say that Cormac drove Lugaid out by force,[6][7] or that he left Tara because his druids had prophesied he would not live another six months if he stayed.[2] In all versions he went to his kin in Munster, where the poet Ferches mac Commain killed him with a spear as he stood with his back to a standing stone.
But Cormac was unable to claim the High Kingship, as the king of the Ulaid, Fergus Dubdétach, drove him into Connacht, and took the throne himself. He turned to Tadg mac Céin, a local nobleman whose father had been killed by Fergus, promising him as much land on the plain of Brega as he could drive his chariot round in a day if he would help him claim the throne. Tadg advised him to recruit his grandfather's brother Lugaid Láma. Cormac sought him out, and when he found him lying in a hunting-booth, wounded him in the back with a spear. Lugaid revealed that it had been he who had killed Cormac's father in the Battle of Maigh Mucruimhe, and Cormac demanded, as éraic for Art's life, that Lugaid give him Fergus' head.
Having recruited Tadg and Lugaid, Cormac marched against Fergus, and The Battle of Crinna began. Tadg led the battle, keeping Cormac out of the action at the rear. Lugaid took the head of Fergus' brother, Fergus Foltlebair, and brought it to Cormac's attendant, who told him this was not the head of the king of Ulster. He then took the head of Fergus's other brother, Fergus Caisfhiachlach, but again the attendant told him it was the wrong head. Finally he killed Fergus Dubdétach himself, and when the attendant confirmed he'd got the right man, Lugaid killed him and collapsed from exhaustion and loss of blood.
Tadg routed Fergus's army, and ordered his charioteer to make a circuit of the plain of Brega to include Tara itself. He was severely wounded, and fainted during the circuit. When he came to, he asked the charioteer if he had driven around Tara yet. When the charioteer answered no, Tadg killed him, but before he could complete the circuit himself, Cormac came upon him and ordered physicians to treat his wounds - treatment which took a whole year. Cormac took the throne, and Tadg ruled large tracts of land in the northern half of Ireland
According to the saga "The Melody of the House of Buchet",[8] Cormac married Eithne Táebfada, daughter of Cathaír Mór and foster-daughter of Buchet, a wealthy cattle-lord from Leinster whose hospitality was so exploited that he was reduced to poverty. However, in other traditions Eithne is the wife of Cormac's grandfather Conn Cétchathach. Keating[2] says the foster-daughter of Buchet that Cormac married was another Eithne, Eithne Ollamda, daughter of Dúnlaing, king of Leinster. Also according to Keating, Cormac took a second wife, Ciarnait, daughter of the king of the Cruthin, but Eithne, out of jealousy of her beauty, forced her to grind nine measures of grain every day. Cormac freed her from this labour by having a watermill built.
Cormac is credited with three sons, Dáire, Cellach and Cairbre Lifechair, and ten daughters. Two of his daughters, Gráinne and Aillbe, married the hero Fionn mac Cumhaill. In the well-known story "The Pursuit of Diarmuid and Gráinne", Gráinne was betrothed to Fionn, but instead ran off with a young warrior of the fianna, Diarmuid Ua Duibhne. Diarmuid and Fionn were eventually reconciled, but Fionn later contrived Diarmuid's death during a boar hunt, but was shamed by his son Oisín into making amends to Gráinne. Fionn and Gráinne were married, and Gráinne persuaded her sons not to make war against Fionn.[9]
Cormac's reign is recorded in some detail in the Irish annals.[7] He fought many battles, subduing the Ulaid and Connacht and leading a lengthy campaign against Munster. In the fourteenth year of his reign he is said to have sailed to Britain
and made conquests there. In the fifteenth, thirty maidens were
slaughtered in Tara by Dúnlaing, king of Leinster, for which Cormac had
twelve Leinster princes put to death. In other texts he is said to have
been temporarily deposed twice by the Ulaid, and to have once gone
missing for four months. He is also said to have compiled the Psalter of
Tara, a book containing the chronicles of Irish history, the laws
concerning the rents and dues kings were to receive from their subjects,
and records of the boundaries of Ireland.[10]
Although he is usually remembered as a wise and just ruler, one story presents him in a less flattering light. Having distributed all the cattle he had received as tribute from the provinces, Cormac found himself without any cattle to provision his own household after a plague struck his herds. A steward persuaded him to treat Munster as two provinces, the southern of which had never paid tax. He sent messengers to demand payment, but Fiachu Muillethan, the king of southern Munster, refused, and Cormac prepared for war. His own druids, who had never advised him badly, foresaw disaster, but he ignored them, preferring to listen to five druids from the sidhe supplied by his fairy lover, Báirinn.
Cormac marched to Munster and made camp on the hill of Druim Dámhgaire (Knocklong, County Limerick). His new druids' magic made the camp impregnable and his warriors unbeatable, dried up all sources of water used by the Munstermen, and nearly drove Fiacha to submission. But Fiacha in desperation turned to the powerful Munster druid Mug Ruith for aid, and his magic was too strong even for Cormac's fairy druids. He restored the water and conjured up magical hounds who destroyed the fairy druids. His breath created storms and turned men to stone. Cormac was driven out of Munster and compelled to seek terms.[11]
Cormac owned the wonderful gold cup given to him by the sea-god Manannan mac Lir in the Land of the Living. If three lies were spoken over it, it would break in three; three truths made it whole again. Cormac used this cup during his kingship to distinguish falsehood from truth. When Cormac died, the cup vanished, just as Manannan had predicted it would.
The 8th-century text The Expulsion of the Déisi describes enmity between Cormac and the group known as the Déisi, descendants of Cormac's great grandfather Fedlimid Rechtmar who had been his retainers. Cormac's son Cellach (or Conn) abducts Forach, the daughter of a Déisi leader. Her uncle Óengus Gaíbúaibthech comes to rescue her, but Cellach refuses to release her. Óengus runs Cellach through with his "dread spear", which has three chains attached to it; these chains wound one of Cormac's advisers and blind Cormac in one eye. Cormac fights seven battles against the Déisi, and expels them from their lands. After a period of wandering, they settled in Munster. Cormac, having lost an eye, moves into the Tech Cletig on the hill of Achall, as it was against the law for a disfigured king to sit in Tara. His duties as king are taken on by his son Cairbre Lifechair.
After ruling for forty years Cormac choked to death on a salmon bone. Some versions blame this on a curse laid by a druid because Cormac had converted to Christianity. Some versions of the Lebor Gabála Érenn synchronise his reign with that of the Roman emperor Marcus Aurelius (161–180). Keating dates his reign to 204–244; the Annals of the Four Masters to 226–266. An entry in the Annals of Ulster dates his death as late as 366.[3] He was succeeded by Eochaid Gonnat
Cormac mac Airt (son of Art), also known as Cormac ua Cuinn (grandson of Conn) or Cormac Ulfada (long beard), was, according to medieval Irish legend and historical tradition, a High King of Ireland. He is probably the most famous of the ancient High Kings, and may have been an authentic historical figure, although many legends have attached themselves to him, and his reign is variously dated as early as the 2nd century and as late as the 4th. He is said to have ruled from Tara, the seat of the High Kings of Ireland, for forty years, and under his rule Tara flourished. He was famous for his wise, true, and generous judgments. In the Annals of Clonmacnoise, translated in 1627, he is described as:
| “ | "absolutely the best king that ever reigned in Ireland before himself...wise learned, valiant and mild, not given causelessly to be bloody as many of his ancestors were, he reigned majestically and magnificently". | ” |
Cormac's father was the former High King Art mac Cuinn. His mother was Achtan, daughter of Olc Acha, a smith (or druid) from Connacht. Cormac had a younger brother, Alastir.
According to the saga "The Battle of Mag Mucrama", Olc gave Art hospitality the night before the Battle of Maigh Mucruimhe. It had been prophesied that a great dignity would come from Olc's line, so he offered the High King his daughter to sleep with that night, and Cormac was conceived[1] (Geoffrey Keating says that Achtan was Art's official mistress, to whom he had given a dowry of cattle).[2]
The story is told that Achtan had a vision as she slept next to Art. She saw herself with her head cut off and a great tree growing out of her neck. Its branches spread all over Ireland, until the sea rose and overwhelmed it. Another tree grew from the roots of the first, but the wind blew it down. At that she woke up and told Art what she had seen. Art explained that the head of every woman is her husband, and that she would lose her husband in battle the next day. The first tree was their son, who would be king over all Ireland, and the sea that overwhelmed it was a fish-bone that he would die choking on. The second tree was his son, Cairbre Lifechair, who would be king after him, and the wind that blew him down was a battle against the fianna, in which he would fall. The following day Art was defeated and killed by his nephew Lugaid mac Con, who became the new High King.
Cormac was carried off in infancy by a she-wolf and reared with her cubs in the caves of Kesh (Keash, Co Sligo), but a hunter found him and brought him back to his mother. Achtan then took him to Fiachrae Cassán, who had been Art's foster-father. On the way they were attacked by wolves, but wild horses protected them.
At the age of thirty, armed with his father's sword, Cormac came to Tara, where he met a steward consoling a weeping woman. The steward explained that the High King had confiscated her sheep because they had cropped the queen's woad-garden. Cormac declared, "More fitting would be one shearing for another," because both the woad and the sheep's fleeces would grow again. When Lugaid heard this, he conceded that Cormac's judgement was superior to his and abdicated the throne.[4][5] Other traditions say that Cormac drove Lugaid out by force,[6][7] or that he left Tara because his druids had prophesied he would not live another six months if he stayed.[2] In all versions he went to his kin in Munster, where the poet Ferches mac Commain killed him with a spear as he stood with his back to a standing stone.
But Cormac was unable to claim the High Kingship, as the king of the Ulaid, Fergus Dubdétach, drove him into Connacht, and took the throne himself. He turned to Tadg mac Céin, a local nobleman whose father had been killed by Fergus, promising him as much land on the plain of Brega as he could drive his chariot round in a day if he would help him claim the throne. Tadg advised him to recruit his grandfather's brother Lugaid Láma. Cormac sought him out, and when he found him lying in a hunting-booth, wounded him in the back with a spear. Lugaid revealed that it had been he who had killed Cormac's father in the Battle of Maigh Mucruimhe, and Cormac demanded, as éraic for Art's life, that Lugaid give him Fergus' head.
Having recruited Tadg and Lugaid, Cormac marched against Fergus, and The Battle of Crinna began. Tadg led the battle, keeping Cormac out of the action at the rear. Lugaid took the head of Fergus' brother, Fergus Foltlebair, and brought it to Cormac's attendant, who told him this was not the head of the king of Ulster. He then took the head of Fergus's other brother, Fergus Caisfhiachlach, but again the attendant told him it was the wrong head. Finally he killed Fergus Dubdétach himself, and when the attendant confirmed he'd got the right man, Lugaid killed him and collapsed from exhaustion and loss of blood.
Tadg routed Fergus's army, and ordered his charioteer to make a circuit of the plain of Brega to include Tara itself. He was severely wounded, and fainted during the circuit. When he came to, he asked the charioteer if he had driven around Tara yet. When the charioteer answered no, Tadg killed him, but before he could complete the circuit himself, Cormac came upon him and ordered physicians to treat his wounds - treatment which took a whole year. Cormac took the throne, and Tadg ruled large tracts of land in the northern half of Ireland
According to the saga "The Melody of the House of Buchet",[8] Cormac married Eithne Táebfada, daughter of Cathaír Mór and foster-daughter of Buchet, a wealthy cattle-lord from Leinster whose hospitality was so exploited that he was reduced to poverty. However, in other traditions Eithne is the wife of Cormac's grandfather Conn Cétchathach. Keating[2] says the foster-daughter of Buchet that Cormac married was another Eithne, Eithne Ollamda, daughter of Dúnlaing, king of Leinster. Also according to Keating, Cormac took a second wife, Ciarnait, daughter of the king of the Cruthin, but Eithne, out of jealousy of her beauty, forced her to grind nine measures of grain every day. Cormac freed her from this labour by having a watermill built.
Cormac is credited with three sons, Dáire, Cellach and Cairbre Lifechair, and ten daughters. Two of his daughters, Gráinne and Aillbe, married the hero Fionn mac Cumhaill. In the well-known story "The Pursuit of Diarmuid and Gráinne", Gráinne was betrothed to Fionn, but instead ran off with a young warrior of the fianna, Diarmuid Ua Duibhne. Diarmuid and Fionn were eventually reconciled, but Fionn later contrived Diarmuid's death during a boar hunt, but was shamed by his son Oisín into making amends to Gráinne. Fionn and Gráinne were married, and Gráinne persuaded her sons not to make war against Fionn.[9]
Although he is usually remembered as a wise and just ruler, one story presents him in a less flattering light. Having distributed all the cattle he had received as tribute from the provinces, Cormac found himself without any cattle to provision his own household after a plague struck his herds. A steward persuaded him to treat Munster as two provinces, the southern of which had never paid tax. He sent messengers to demand payment, but Fiachu Muillethan, the king of southern Munster, refused, and Cormac prepared for war. His own druids, who had never advised him badly, foresaw disaster, but he ignored them, preferring to listen to five druids from the sidhe supplied by his fairy lover, Báirinn.
Cormac marched to Munster and made camp on the hill of Druim Dámhgaire (Knocklong, County Limerick). His new druids' magic made the camp impregnable and his warriors unbeatable, dried up all sources of water used by the Munstermen, and nearly drove Fiacha to submission. But Fiacha in desperation turned to the powerful Munster druid Mug Ruith for aid, and his magic was too strong even for Cormac's fairy druids. He restored the water and conjured up magical hounds who destroyed the fairy druids. His breath created storms and turned men to stone. Cormac was driven out of Munster and compelled to seek terms.[11]
Cormac owned the wonderful gold cup given to him by the sea-god Manannan mac Lir in the Land of the Living. If three lies were spoken over it, it would break in three; three truths made it whole again. Cormac used this cup during his kingship to distinguish falsehood from truth. When Cormac died, the cup vanished, just as Manannan had predicted it would.
The 8th-century text The Expulsion of the Déisi describes enmity between Cormac and the group known as the Déisi, descendants of Cormac's great grandfather Fedlimid Rechtmar who had been his retainers. Cormac's son Cellach (or Conn) abducts Forach, the daughter of a Déisi leader. Her uncle Óengus Gaíbúaibthech comes to rescue her, but Cellach refuses to release her. Óengus runs Cellach through with his "dread spear", which has three chains attached to it; these chains wound one of Cormac's advisers and blind Cormac in one eye. Cormac fights seven battles against the Déisi, and expels them from their lands. After a period of wandering, they settled in Munster. Cormac, having lost an eye, moves into the Tech Cletig on the hill of Achall, as it was against the law for a disfigured king to sit in Tara. His duties as king are taken on by his son Cairbre Lifechair.
After ruling for forty years Cormac choked to death on a salmon bone. Some versions blame this on a curse laid by a druid because Cormac had converted to Christianity. Some versions of the Lebor Gabála Érenn synchronise his reign with that of the Roman emperor Marcus Aurelius (161–180). Keating dates his reign to 204–244; the Annals of the Four Masters to 226–266. An entry in the Annals of Ulster dates his death as late as 366.[3] He was succeeded by Eochaid Gonnat
Saturday, July 29, 2017
Irish Polytheist (7 Months)
Today marks seven months that I've been down this path. I'm writing this ahead of time due to the move and I don't know when the net will be back up. I don't want to miss this moment or miss marking it. The last seven months have been great. The move, not so good. I know that my mother is going to come down with her virtigo and there's nothing that can be done about that. I've got five more months to go until I'm done with my first year and I'm so excited.
Here's to another month.
Here's to another month.
Monday, July 24, 2017
Irish Gods: Airmed
Got this from Wikipedia.
In Irish mythology, the goddess Airmed (also given as Airmid) was one of the Tuatha Dé Danann. With her father Dian Cecht and brother Miach, she healed those injured in the Second Battle of Magh Tuiredh.[1]
After her jealous father slew her brother, Miach, Airmed wept over her brother's grave. Watered by her tears, all the healing herbs of the world sprung from the earth over Miach's body, and Airmed collected and organized them all, spreading them on her cloak. Once again, their father lashed out, and scattered the herbs. For this reason, no living human knows all the secrets of herbalism. Only Airmed remembers.[1]
Along with Dian Cecht, Ochtriullach, and Miach, Airmed was one of the enchanters whose incantation sung over the well of Sláine was able to resurrect the dead.
In Irish mythology, the goddess Airmed (also given as Airmid) was one of the Tuatha Dé Danann. With her father Dian Cecht and brother Miach, she healed those injured in the Second Battle of Magh Tuiredh.[1]
After her jealous father slew her brother, Miach, Airmed wept over her brother's grave. Watered by her tears, all the healing herbs of the world sprung from the earth over Miach's body, and Airmed collected and organized them all, spreading them on her cloak. Once again, their father lashed out, and scattered the herbs. For this reason, no living human knows all the secrets of herbalism. Only Airmed remembers.[1]
Along with Dian Cecht, Ochtriullach, and Miach, Airmed was one of the enchanters whose incantation sung over the well of Sláine was able to resurrect the dead.
Friday, July 21, 2017
Getting Ready for Lammas
In a week and a half the Celtic holiday known as Lammas is coming upon us. If you practice Wicca this is the first of the three harvest festivals. Lugh is honored during this holiday and we give offerings to him and give thanks for what the earth has brought forth. This will be the third Celtic holiday that I'm celebrating since starting Irish Polytheism. Looking forward to it and my altar is all set up. Have a good one.
Monday, July 17, 2017
Monday, July 10, 2017
Irish Gods: Aine
Got this info from Wikipedia.
Áine (Irish pronunciation: [ˈaːnʲə]) is an Irish goddess of summer, wealth and sovereignty. She is associated with midsummer and the sun,[1] and is sometimes represented by a red mare.[1] She is the daughter of Egobail,[2] the sister of Aillen and/or Fennen, and is claimed as an ancestor by multiple Irish families. As the goddess of love and fertility, she had command over crops and animals and is also associated with agriculture.[2]
Áine is strongly associated with County Limerick. The hill of Knockainey (Irish: Cnoc Áine) is named after her,[2] and was site of rites in her honour, involving fire and the blessing of the land, recorded as recently as 1879.[3] She is also associated with sites such as Toberanna (Irish: Tobar Áine), County Tyrone;[4] Dunany (Irish: Dun Áine), County Louth; Lissan (Irish: Lios Áine), County Londonderry; and Cnoc Áine near Teelin, County Donegal.
In early tales she is associated with the semi-mythological King of Munster, Ailill Aulom, who is said to have raped her, an assault ending in Áine biting off his ear, hence the name Aulom "one-eared". By Old Irish law, only an "unblemished" person can rule; by maiming him this way, Áine rendered him unfit to be king. As an embodiment of sovereignty, she can both grant and remove a man's power to rule.[3] The descendants of Aulom, the Eóganachta, claim Áine as an ancestor.[5]
In other tales Áine is the wife of Gerald FitzGerald, 3rd Earl of Desmond, known popularly as "Iarl Gearóid". Rather than having a consensual marriage, he rapes her (thought to be based on the story of Ailill Aulom), and she exacts her revenge by either changing him into a goose, killing him or both.[1] The FitzGeralds thus claim an association with Áine; despite the Norman origins of the clan, the FitzGeralds would become known for being "More Irish than the Irish themselves."
In yet other versions of her myth, she is the wife or daughter of the sea god, Manannán mac Lir. The feast of Midsummer Night was held in her honor. In County Limerick, she is remembered in more recent times as Queen of the Fairies.
Áine (Ir. "brightness, glow, joy, radiance; splendour, glory, fame") is sometimes mistakenly equated with Danu as her name bears a superficial resemblance to Anu.[1]
"Aynia", reputedly the most powerful fairy in Ulster, may be a variant of the same figure.[6] Áine's hill is located in the heart of Cnoc Áine (Knockainy) in County Limerick, is the hill of the goddess Grian, Cnoc Gréine. Grian (literally, "sun") is believed to be either the sister of Áine, another of Áine's manifestations, or possibly "Macha in disguise".[7] Due to Áine's connection with midsummer rites, it is possible that Áine and Grian may share a dual-goddess, seasonal function (such as seen in the Gaelic myths of the Cailleach and Brigid) with the two sisters representing the "two suns" of the year: Áine representing the light half of the year and the bright summer sun (an ghrian mhór), and Grian the dark half of the year and the pale winter sun (an ghrian bheag).
Áine (Irish pronunciation: [ˈaːnʲə]) is an Irish goddess of summer, wealth and sovereignty. She is associated with midsummer and the sun,[1] and is sometimes represented by a red mare.[1] She is the daughter of Egobail,[2] the sister of Aillen and/or Fennen, and is claimed as an ancestor by multiple Irish families. As the goddess of love and fertility, she had command over crops and animals and is also associated with agriculture.[2]
Áine is strongly associated with County Limerick. The hill of Knockainey (Irish: Cnoc Áine) is named after her,[2] and was site of rites in her honour, involving fire and the blessing of the land, recorded as recently as 1879.[3] She is also associated with sites such as Toberanna (Irish: Tobar Áine), County Tyrone;[4] Dunany (Irish: Dun Áine), County Louth; Lissan (Irish: Lios Áine), County Londonderry; and Cnoc Áine near Teelin, County Donegal.
In early tales she is associated with the semi-mythological King of Munster, Ailill Aulom, who is said to have raped her, an assault ending in Áine biting off his ear, hence the name Aulom "one-eared". By Old Irish law, only an "unblemished" person can rule; by maiming him this way, Áine rendered him unfit to be king. As an embodiment of sovereignty, she can both grant and remove a man's power to rule.[3] The descendants of Aulom, the Eóganachta, claim Áine as an ancestor.[5]
In other tales Áine is the wife of Gerald FitzGerald, 3rd Earl of Desmond, known popularly as "Iarl Gearóid". Rather than having a consensual marriage, he rapes her (thought to be based on the story of Ailill Aulom), and she exacts her revenge by either changing him into a goose, killing him or both.[1] The FitzGeralds thus claim an association with Áine; despite the Norman origins of the clan, the FitzGeralds would become known for being "More Irish than the Irish themselves."
In yet other versions of her myth, she is the wife or daughter of the sea god, Manannán mac Lir. The feast of Midsummer Night was held in her honor. In County Limerick, she is remembered in more recent times as Queen of the Fairies.
Áine (Ir. "brightness, glow, joy, radiance; splendour, glory, fame") is sometimes mistakenly equated with Danu as her name bears a superficial resemblance to Anu.[1]
"Aynia", reputedly the most powerful fairy in Ulster, may be a variant of the same figure.[6] Áine's hill is located in the heart of Cnoc Áine (Knockainy) in County Limerick, is the hill of the goddess Grian, Cnoc Gréine. Grian (literally, "sun") is believed to be either the sister of Áine, another of Áine's manifestations, or possibly "Macha in disguise".[7] Due to Áine's connection with midsummer rites, it is possible that Áine and Grian may share a dual-goddess, seasonal function (such as seen in the Gaelic myths of the Cailleach and Brigid) with the two sisters representing the "two suns" of the year: Áine representing the light half of the year and the bright summer sun (an ghrian mhór), and Grian the dark half of the year and the pale winter sun (an ghrian bheag).
Tuesday, July 4, 2017
The Celtic Wanderer Up for Six Months
Today marks the half way point in this blog's first year. I'm excited that the blog has lasted this long and I'm really pleased with what I've put into it. Thanks everyone that have come on here and read my posts. They mean a ton to me. Today is also the day that we celebrate freedom and the ability to practice our religion. It seems so strange that we are celebrating this day.
I feel grateful to of been born here and have the ability to practice my religion of my choice. Have a good day and here's to another month.
I feel grateful to of been born here and have the ability to practice my religion of my choice. Have a good day and here's to another month.
Monday, July 3, 2017
Irish Gods: Dagda
Got this from Wikipedia.
The Dagda (modern spelling: Daghdha) is an important god of Irish mythology. One of the Tuatha Dé Danann, the Dagda is portrayed as a father-figure, chieftain, and druid.[1][2] He is associated with fertility, agriculture, manliness and strength, as well as magic, druidry and wisdom.[1][2][3] He is said to have control over life and death, the weather and crops, as well as time and the seasons.
He is often described as large man or giant wearing a hooded cloak.[4][5] He owns a magic staff or club (the lorg mór or lorg anfaid) which can kill with one end and bring to life with the other, a cauldron (the coire ansic) which never runs empty, and a magic harp (uaithne) which can control men's emotions and change the seasons. The Dagda mates with many goddesses, including Boann and the Morrígan. His children include Aengus, Brigit, Bodb Derg, Cermait, Aed, and Midir.[1][5]
The name Dagda is believed to come from Proto-Celtic: *Dagodeiwos, "the good god". He is also known by the epithets Eochu or Eochaid Ollathair ("horseman, great father" or "all-father"),[6] Ruad Rofhessa ("mighty one/lord of great knowledge"),[3][7] Samildánach ("many-skilled"),[3] Aed Abaid of Ess Ruad,[8]Fer Benn ("horned man" or "man of the peak"), Cera (possibly "creator"),[9] Cerrce (possibly "striker"),[2] Easal,[10] Eogabal and Crom-Eocha.[11] Dáire also appears to have been another name for the Dagda.[12] Furthermore, some scholars have linked him with the harvest god(s) Crom Cruach and Crom Dubh,[13] as well as with the death and ancestral god Donn.[14]
The Dagda has been likened to the Germanic god Odin and the pan-Celtic god Sucellos.
Tales depict the Dagda as a figure of immense power, armed with a magic club and associated with a cauldron. The club was supposed to be able to kill nine men with one blow; but with the handle he could return the slain to life. The cauldron was known as the Undry and was said to be bottomless, from which no man left unsatisfied. Uaithne, also known as "the Four Angled Music", was a richly ornamented magic harp made of oak which, when the Dagda played it, put the seasons in their correct order; other accounts tell of it being used to command the order of battle. He possessed two pigs, one of which was always growing whilst the other was always roasting, and ever-laden fruit trees.
The Dagda was a High King of the Tuatha Dé Danann after his predecessor Nuada was injured in battle. The Tuatha Dé Danann are the race of supernatural beings who conquered the Fomorians, who inhabited Ireland previously, prior to the coming of the Milesians. His lover was Boann and his daughter was Breg. Prior to the battle with the Fomorians, he coupled with the goddess of war, the Mórrígan, on Samhain in exchange for a plan of battle.[15]
Despite his great power and prestige, the Dagda is sometimes depicted as oafish and crude, even comical, wearing a short, rough tunic that barely covers his rump, dragging his great penis on the ground.[15] Such features are thought to be the additions of Christian redactors for comedic purposes. The Middle Irish language Coir Anmann (The Fitness of Names) paints a less clownish picture: "He was a beautiful god of the heathens, for the Tuatha Dé Danann worshipped him: for he was an earth-god to them because of the greatness of his (magical) power."[16]
The Dagda had an affair with Bóand, wife of Elcmar. In order to hide their affair, Dagda made the sun stand still for nine months; therefore their son, Aengus, was conceived, gestated and born in one day.
He, along with Bóand, helped Aengus search for his love.[17]
Whilst Aengus was away the Dagda shared out his land among his children, but Aengus returned to discover that nothing had been saved for him. Under the guidance of Lugh Aengus later tricked his father out of his home at the Brú na Bóinne (Newgrange). Aengus was instructed to ask his father if he could live in the Brú for láa ogus oidhche "(a) day and (a) night", which in Irish is ambiguous, and could refer to either "a day and a night", or "day and night", which means for all time, and so Aengus took possession of the Brú permanently. In The Wooing of Étaín, on the other hand, Aengus uses the same ploy to trick Elcmar out of Brú na Bóinne, with the Dagda's connivance.[17]
The Dagda was also the father of Bodb Dearg, Cermait, Midir, Áine, and Brigit. He was the brother or father of Oghma, who is probably related to the Gaulish god Ogmios; Ogmios, depicted as an old man with a club, is one of the closest Gaulish parallels to the Dagda. Another Gaulish god who may be related to the Dagda is Sucellus, the striker, depicted with a hammer and cup.
He is credited with a seventy or eighty-year reign (depending on source) over the Tuatha Dé Danann, before dying at the Brú na Bóinne, finally succumbing to a wound inflicted by Cethlenn during the second battle of Magh Tuiredh.[18]
In some texts the Dagda's father is Elatha, and his mother is Ethniu. Other texts say that his mother is Danu; while others yet place him as the father of Danu, perhaps due to her association with Brigit, daughter of the Dagda. The Dagda's siblings include the gods Ogma and Ler.
In a poem about Mag Muirthemne (Plain of the Darkness of the Sea or Plain Under the Sea's Roof), the Dagda banishes an Octopus with his "mace of wrath" using the following words: "Turn thy hollow head! Turn thy ravening body! Turn thy resorbent forehead! Avaunt! Begone!"
The name Dagda may ultimately be derived from the Proto-Indo-European *Dhagho-deiwos "shining divinity", the first element being cognate with the English word "day", and possibly a byword for a deification of a notion such as "splendour". This etymology would tie in well with Dagda's mythic association with the sun and the earth, with kingship and excellence in general. *Dhago-deiwos would have been inherited into Proto-Celtic as *Dago-deiwos, thereby punning with the Proto-Celtic word *dago-s "good".
Under the name Aed of Ess Ruaid, the Dagda is named as the son of Badurn, the Lord of Emain, and the Grandson of Argatmar.[19] The rapids in which he supposedly drowned were named Ess Ruaid and were previously called Ess Duind after Dond, the grandson of Bile
The Dagda (modern spelling: Daghdha) is an important god of Irish mythology. One of the Tuatha Dé Danann, the Dagda is portrayed as a father-figure, chieftain, and druid.[1][2] He is associated with fertility, agriculture, manliness and strength, as well as magic, druidry and wisdom.[1][2][3] He is said to have control over life and death, the weather and crops, as well as time and the seasons.
He is often described as large man or giant wearing a hooded cloak.[4][5] He owns a magic staff or club (the lorg mór or lorg anfaid) which can kill with one end and bring to life with the other, a cauldron (the coire ansic) which never runs empty, and a magic harp (uaithne) which can control men's emotions and change the seasons. The Dagda mates with many goddesses, including Boann and the Morrígan. His children include Aengus, Brigit, Bodb Derg, Cermait, Aed, and Midir.[1][5]
The name Dagda is believed to come from Proto-Celtic: *Dagodeiwos, "the good god". He is also known by the epithets Eochu or Eochaid Ollathair ("horseman, great father" or "all-father"),[6] Ruad Rofhessa ("mighty one/lord of great knowledge"),[3][7] Samildánach ("many-skilled"),[3] Aed Abaid of Ess Ruad,[8]Fer Benn ("horned man" or "man of the peak"), Cera (possibly "creator"),[9] Cerrce (possibly "striker"),[2] Easal,[10] Eogabal and Crom-Eocha.[11] Dáire also appears to have been another name for the Dagda.[12] Furthermore, some scholars have linked him with the harvest god(s) Crom Cruach and Crom Dubh,[13] as well as with the death and ancestral god Donn.[14]
The Dagda has been likened to the Germanic god Odin and the pan-Celtic god Sucellos.
Tales depict the Dagda as a figure of immense power, armed with a magic club and associated with a cauldron. The club was supposed to be able to kill nine men with one blow; but with the handle he could return the slain to life. The cauldron was known as the Undry and was said to be bottomless, from which no man left unsatisfied. Uaithne, also known as "the Four Angled Music", was a richly ornamented magic harp made of oak which, when the Dagda played it, put the seasons in their correct order; other accounts tell of it being used to command the order of battle. He possessed two pigs, one of which was always growing whilst the other was always roasting, and ever-laden fruit trees.
The Dagda was a High King of the Tuatha Dé Danann after his predecessor Nuada was injured in battle. The Tuatha Dé Danann are the race of supernatural beings who conquered the Fomorians, who inhabited Ireland previously, prior to the coming of the Milesians. His lover was Boann and his daughter was Breg. Prior to the battle with the Fomorians, he coupled with the goddess of war, the Mórrígan, on Samhain in exchange for a plan of battle.[15]
Despite his great power and prestige, the Dagda is sometimes depicted as oafish and crude, even comical, wearing a short, rough tunic that barely covers his rump, dragging his great penis on the ground.[15] Such features are thought to be the additions of Christian redactors for comedic purposes. The Middle Irish language Coir Anmann (The Fitness of Names) paints a less clownish picture: "He was a beautiful god of the heathens, for the Tuatha Dé Danann worshipped him: for he was an earth-god to them because of the greatness of his (magical) power."[16]
The Dagda had an affair with Bóand, wife of Elcmar. In order to hide their affair, Dagda made the sun stand still for nine months; therefore their son, Aengus, was conceived, gestated and born in one day.
He, along with Bóand, helped Aengus search for his love.[17]
Whilst Aengus was away the Dagda shared out his land among his children, but Aengus returned to discover that nothing had been saved for him. Under the guidance of Lugh Aengus later tricked his father out of his home at the Brú na Bóinne (Newgrange). Aengus was instructed to ask his father if he could live in the Brú for láa ogus oidhche "(a) day and (a) night", which in Irish is ambiguous, and could refer to either "a day and a night", or "day and night", which means for all time, and so Aengus took possession of the Brú permanently. In The Wooing of Étaín, on the other hand, Aengus uses the same ploy to trick Elcmar out of Brú na Bóinne, with the Dagda's connivance.[17]
The Dagda was also the father of Bodb Dearg, Cermait, Midir, Áine, and Brigit. He was the brother or father of Oghma, who is probably related to the Gaulish god Ogmios; Ogmios, depicted as an old man with a club, is one of the closest Gaulish parallels to the Dagda. Another Gaulish god who may be related to the Dagda is Sucellus, the striker, depicted with a hammer and cup.
He is credited with a seventy or eighty-year reign (depending on source) over the Tuatha Dé Danann, before dying at the Brú na Bóinne, finally succumbing to a wound inflicted by Cethlenn during the second battle of Magh Tuiredh.[18]
In some texts the Dagda's father is Elatha, and his mother is Ethniu. Other texts say that his mother is Danu; while others yet place him as the father of Danu, perhaps due to her association with Brigit, daughter of the Dagda. The Dagda's siblings include the gods Ogma and Ler.
In a poem about Mag Muirthemne (Plain of the Darkness of the Sea or Plain Under the Sea's Roof), the Dagda banishes an Octopus with his "mace of wrath" using the following words: "Turn thy hollow head! Turn thy ravening body! Turn thy resorbent forehead! Avaunt! Begone!"
The name Dagda may ultimately be derived from the Proto-Indo-European *Dhagho-deiwos "shining divinity", the first element being cognate with the English word "day", and possibly a byword for a deification of a notion such as "splendour". This etymology would tie in well with Dagda's mythic association with the sun and the earth, with kingship and excellence in general. *Dhago-deiwos would have been inherited into Proto-Celtic as *Dago-deiwos, thereby punning with the Proto-Celtic word *dago-s "good".
Under the name Aed of Ess Ruaid, the Dagda is named as the son of Badurn, the Lord of Emain, and the Grandson of Argatmar.[19] The rapids in which he supposedly drowned were named Ess Ruaid and were previously called Ess Duind after Dond, the grandson of Bile
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