Monday, December 31, 2018
The End of Another Year
Tonight will mark the end of 2018 and the beginning of 2019. We've gone through another year with Trump and the circus, I know, will soon start again. It never ends but I pray that some sanity comes back around this time around. Two years ago was nuts and I hope that it doesn't happen again. I hope that you have a good New Years Eve and that the gods bless you in the new year.
Saturday, December 29, 2018
Irish Polytheist (2 Years)
Today marks two years that I've been a Irish Polytheist. I must admit that this year has been amazing and not as strange as it was last year. Last year I was feeling around and trying to figure things out. Two years in I feel that I have some grip on who I am and what I believe. I'm looking forward to continuing to learn and grow as a Polytheist. Thanks, everyone, for coming on this two year long journey.
Wednesday, October 31, 2018
Samhain (2018)
Hay, everyone,
It's Samhain and I want to show off my altar. Enjoy and have a blessed Samhain.
It's Samhain and I want to show off my altar. Enjoy and have a blessed Samhain.
Monday, October 29, 2018
Irish Gods: Scathach
I got this from Wikipedia.
Scáthach (Scottish Gaelic: Sgàthach an Eilean Sgitheanach), or Sgathaich, is a figure in the Ulster Cycle of Irish mythology. She is a legendary Scottish warrior woman and martial arts teacher who trains the legendary Ulster hero Cú Chulainn in the arts of combat. Texts describe her homeland as Scotland (Alpeach); she is especially associated with the Isle of Skye, where her residence Dún Scáith, or "Dun Sgathaich" (Fortress of Shadows), stands.[1][2] She is called "the Shadow" and "Warrior Maid" and is the rival and sister of Aífe, both daughters of Árd-Greimne of Lethra.
Scáthach's instruction of the young hero Cú Chulainn notably appears in Tochmarc Emire (The Wooing of Emer), an early Irish foretale to the great epic Táin Bó Cúailnge. Here, Cú Chulainn is honour-bound to perform a number of tasks before he is found worthy to marry his beloved Emer, daughter of the chieftain Forgall Monach. The tale survives in two recensions: a short version written mainly in Old Irish and a later, expanded version of the Middle Irish period. In both recensions, Cú Chulainn is sent to Alpae, a term literally meaning "the Alps", but apparently used here to refer to Scotland (otherwise Albu in Irish).[4] Cú Chulainn is sent there with Lóegaire and Conchobor, and in the later version also with Conall Cernach, to receive training from the warrior Domnall (whose hideous daughter falls in love with the hero and when refused, promises revenge). After some time, Domnall assigns them to the care of Scáthach for further training.[5]
Cú Chulainn and his companion Ferdiad travel to Dún Scáith, where Scáthach teaches them feats of arms, and gives Cú Chulainn her deadly spear, the Gáe Bulg. Cú Chulainn begins an affair with Scáthach's daughter Uathach, but accidentally breaks her fingers.[6] She screams, calling her lover Cochar Croibhe to the room. Despite Uathach's protests, he challenges Cú Chulainn to a duel, and Cú Chulainn dispatches him easily. To make it up to Uathach and Scáthach, Cú Chulainn assumes Cochar's duties, and becomes Uathach's lover. Scáthach eventually promises her daughter to him, without requiring the traditional bride price. When her rival, the warrior woman Aífe, threatens her territory, Cú Chulainn defeats Aífe in battle. At swordpoint, he decides to spare her life under the condition that she will lie with him and bear him a son. The rape leaves Aífe pregnant with his son Connla, whom Cú Chulainn kills years later - only realizing who Connla is after he has slain him
Scáthach (Scottish Gaelic: Sgàthach an Eilean Sgitheanach), or Sgathaich, is a figure in the Ulster Cycle of Irish mythology. She is a legendary Scottish warrior woman and martial arts teacher who trains the legendary Ulster hero Cú Chulainn in the arts of combat. Texts describe her homeland as Scotland (Alpeach); she is especially associated with the Isle of Skye, where her residence Dún Scáith, or "Dun Sgathaich" (Fortress of Shadows), stands.[1][2] She is called "the Shadow" and "Warrior Maid" and is the rival and sister of Aífe, both daughters of Árd-Greimne of Lethra.
Scáthach's instruction of the young hero Cú Chulainn notably appears in Tochmarc Emire (The Wooing of Emer), an early Irish foretale to the great epic Táin Bó Cúailnge. Here, Cú Chulainn is honour-bound to perform a number of tasks before he is found worthy to marry his beloved Emer, daughter of the chieftain Forgall Monach. The tale survives in two recensions: a short version written mainly in Old Irish and a later, expanded version of the Middle Irish period. In both recensions, Cú Chulainn is sent to Alpae, a term literally meaning "the Alps", but apparently used here to refer to Scotland (otherwise Albu in Irish).[4] Cú Chulainn is sent there with Lóegaire and Conchobor, and in the later version also with Conall Cernach, to receive training from the warrior Domnall (whose hideous daughter falls in love with the hero and when refused, promises revenge). After some time, Domnall assigns them to the care of Scáthach for further training.[5]
Cú Chulainn and his companion Ferdiad travel to Dún Scáith, where Scáthach teaches them feats of arms, and gives Cú Chulainn her deadly spear, the Gáe Bulg. Cú Chulainn begins an affair with Scáthach's daughter Uathach, but accidentally breaks her fingers.[6] She screams, calling her lover Cochar Croibhe to the room. Despite Uathach's protests, he challenges Cú Chulainn to a duel, and Cú Chulainn dispatches him easily. To make it up to Uathach and Scáthach, Cú Chulainn assumes Cochar's duties, and becomes Uathach's lover. Scáthach eventually promises her daughter to him, without requiring the traditional bride price. When her rival, the warrior woman Aífe, threatens her territory, Cú Chulainn defeats Aífe in battle. At swordpoint, he decides to spare her life under the condition that she will lie with him and bear him a son. The rape leaves Aífe pregnant with his son Connla, whom Cú Chulainn kills years later - only realizing who Connla is after he has slain him
Wednesday, October 24, 2018
Getting Ready for Samhain
Next week it will be Samhain, the last Celtic holiday that recons celebrate. I'm not going to repeat info that I've already given but I hope that you all have a good one.
Monday, October 22, 2018
Irish Gods: Plor na mBan
I got this from Wikipedia.
In Irish mythology, Plúr na mBan (pronounced plor-na-man)—meaning "the flower of women"—was the beautiful daughter of Oisín and Niamh.
In Irish mythology, Plúr na mBan (pronounced plor-na-man)—meaning "the flower of women"—was the beautiful daughter of Oisín and Niamh.
Monday, October 15, 2018
Irish Gods: Nicnevin
Got this from Wikipedia.
Nicneven or Nicnevin or Nicnevan (whose name is from a Scottish Gaelic surname, Neachneohain meaning "daughter(s) of the divine" and/or "daughter(s) of Scathach" NicNaoimhein meaning "daughter of the little saint")[1] is a Queen of the Fairies in Scottish folklore. In Ireland and Scotland, "the Feile na Marbh", (the “festival of the dead”) took place on Samhain (Celtic New Year) The names Satia, NICNEVEN, Bensozie, Zobiana, Abundia, Herodiana, were all used to identify the Scottish Witch Goddess of Samhain. The use of the name for this meaning was first found in Montgomerie’s Flyting (c.1585)[1] and was seemingly taken from a woman in Scotland condemned to death for witchcraft before being burnt at the stake as a witch.[2] In the Borders the name for this archetype was Gyre-Carling whose name had variants such as Gyre-Carlin, Gy-Carling, Gay-Carlin amongst others.[3] Gyre is possibly a cognate of the Norse word geri and thus having the meaning of "greedy"[4] or it may be from the Norse gýgr meaning "ogress";[1] carling or carline is a Scots and Northern English word meaning "old woman" which is from, or related to, the Norse word kerling (of the same meaning).[5][6]
She was sometimes thought of as the mother witch, Hecate, or Habundia figure of Scottish fairy mythology.[7] This guise is frankly diabolical.[8] Sir Walter Scott calls her:
Nicneven or Nicnevin or Nicnevan (whose name is from a Scottish Gaelic surname, Neachneohain meaning "daughter(s) of the divine" and/or "daughter(s) of Scathach" NicNaoimhein meaning "daughter of the little saint")[1] is a Queen of the Fairies in Scottish folklore. In Ireland and Scotland, "the Feile na Marbh", (the “festival of the dead”) took place on Samhain (Celtic New Year) The names Satia, NICNEVEN, Bensozie, Zobiana, Abundia, Herodiana, were all used to identify the Scottish Witch Goddess of Samhain. The use of the name for this meaning was first found in Montgomerie’s Flyting (c.1585)[1] and was seemingly taken from a woman in Scotland condemned to death for witchcraft before being burnt at the stake as a witch.[2] In the Borders the name for this archetype was Gyre-Carling whose name had variants such as Gyre-Carlin, Gy-Carling, Gay-Carlin amongst others.[3] Gyre is possibly a cognate of the Norse word geri and thus having the meaning of "greedy"[4] or it may be from the Norse gýgr meaning "ogress";[1] carling or carline is a Scots and Northern English word meaning "old woman" which is from, or related to, the Norse word kerling (of the same meaning).[5][6]
She was sometimes thought of as the mother witch, Hecate, or Habundia figure of Scottish fairy mythology.[7] This guise is frankly diabolical.[8] Sir Walter Scott calls her:
- a gigantic and malignant female, the Hecate of this mythology, who rode on the storm and marshalled the rambling host of wanderers under her grim banner. This hag (in all respects the reverse of the Mab or Titania of the Celtic creed) was called Nicneven in that later system which blended the faith of the Celts and of the Goths on this subject. The great Scottish poet Dunbar has made a spirited description of this Hecate riding at the head of witches and good neighbours (fairies, namely), sorceresses and elves, indifferently, upon the ghostly eve of All-Hallow Mass. In Italy we hear of the hags arraying themselves under the orders of Diana (in her triple character of Hecate, doubtless) and Herodias, who were the joint leaders of their choir, But we return to the more simple fairy belief, as entertained by the Celts before they were conquered by the Saxons.[9]
Nicnevin with her nymphes, in number anew
With charms from Caitness and Chanrie of Ross
Whose cunning consists in casting a clew.[10]
Even so, the elder Nicnevin or Gyre-Carling retained the habit of
night riding with an "elrich" entourage mounted on unlikely and
supernatural steeds. Another, satirical popular depiction made her leave
Scotland after a love-quarrel with her neighbour, to become wife of "Mahomyte" and queen of the "Jowis". She was an enemy of Christian people, and "levit vpoun Christiane menis flesche"; still, her absence caused dogs to stop barking and hens to stop laying.[11] But in Fife, the Gyre-Carling was associated with spinning and knitting, like Habetrot;
here it was believed to be unlucky to leave a piece of knitting
unfinished at the New Year, lest the Gyre-Carling should steal it.
With charms from Caitness and Chanrie of Ross
Whose cunning consists in casting a clew.[10]
Monday, October 8, 2018
Irish Gods: Niamh
I got this from Wikipedia.
In Irish mythology, Niamh /ˈniː.ɒf/ is the daughter of Manannán mac Lir. She is one of the Queens of Tir na nÓg, and might also be the daughter of Fand.
Niamh crossed the Western Sea on a magical horse, Embarr, and asked Fionn mac Cumhaill if his son Oisín would come with her to Tír na nÓg (the Land of Youth). Oisín agreed and went with her, promising his father he would return to visit soon.
Oisín was a member of the Fianna and, though he fell in love with Niamh during their time together in Tír na nÓg, he became homesick after what he thought was three years. Niamh let him borrow Embarr, who could run above ground, and made him promise not to get off the horse or touch Irish soil.
The three years he spent in Tír na nÓg turned out to be 300 Irish years. When Oisín returned to Ireland, he asked where he could find Fionn mac Cumhail and the Fianna, only to find that they had been dead for hundreds of years and were now only remembered as legends. Whilst travelling through Ireland, Oisín was asked by some men to help them move a standing stone. He reached down to help them, but fell off his horse. Upon touching the ground he instantly became an old man. He is then said to have dictated his story to Saint Patrick, who cared for and nursed him until he died. Meanwhile, Niamh had given birth to his daughter, Plor na mBan. Niamh returned to Ireland to search for him, but he had died.
The LÉ Niamh (P52), a ship in the Irish Naval Service, is named after her.
In Irish mythology, Niamh /ˈniː.ɒf/ is the daughter of Manannán mac Lir. She is one of the Queens of Tir na nÓg, and might also be the daughter of Fand.
Niamh crossed the Western Sea on a magical horse, Embarr, and asked Fionn mac Cumhaill if his son Oisín would come with her to Tír na nÓg (the Land of Youth). Oisín agreed and went with her, promising his father he would return to visit soon.
Oisín was a member of the Fianna and, though he fell in love with Niamh during their time together in Tír na nÓg, he became homesick after what he thought was three years. Niamh let him borrow Embarr, who could run above ground, and made him promise not to get off the horse or touch Irish soil.
The three years he spent in Tír na nÓg turned out to be 300 Irish years. When Oisín returned to Ireland, he asked where he could find Fionn mac Cumhail and the Fianna, only to find that they had been dead for hundreds of years and were now only remembered as legends. Whilst travelling through Ireland, Oisín was asked by some men to help them move a standing stone. He reached down to help them, but fell off his horse. Upon touching the ground he instantly became an old man. He is then said to have dictated his story to Saint Patrick, who cared for and nursed him until he died. Meanwhile, Niamh had given birth to his daughter, Plor na mBan. Niamh returned to Ireland to search for him, but he had died.
The LÉ Niamh (P52), a ship in the Irish Naval Service, is named after her.
Monday, October 1, 2018
Irish Gods: Nemain
I got this from Wikipedia.
In Irish mythology, Neman or Nemain (modern spelling: Neamhan, Neamhain) is the spirit-woman or goddess who personifies the frenzied havoc of war. In the ancient texts where The Morrígan appears as a trio of goddesses — the three sisters who make up the Morrígna[1][2][3] — one of these sisters is sometimes known as Nemain.
In the grand Irish epic of the Tain Bo Cuailnge, Neman confounds armies, so that friendly bands fall in mutual slaughter. When the forces of Queen Medb arrive at Magh-Tregham, in the present county of Longford, on the way to Cuailnge, Neman appears amongst them:
In Cormac's glossary, Nemain is said to have been the wife of Neit, "the god of battle with the pagan Gaeidhel". A poem in the Book of Leinster (fol. 6, a2), couples Badb and Neman as the wives of Neid or Neit:—
She sometimes appears as a bean nighe, the weeping washer by a river, washing the clothes or entrails of a doomed warrior.
The variant forms in which her name appears in Irish texts are Nemon ~ Nemain ~ Neman. These alternations imply that the Proto-Celtic form of this theonym, if such a theonym existed at that stage, would have been *Nemānjā, *Nemani-s or *Nemoni-s.
The meaning of the name has been various glossed. Squire (2000:45) glossed the name as 'venomous' presumably relating it to the Proto-Celtic *nemi- 'dose of poison' 'something which is dealt out' from the Proto-Indo-European root *nem- 'deal out' (Old Irish nem, pl. neimi 'poison' ). However, *nemi- is clearly an i-stem noun whereas the stems of the reconstructed forms *Nemā-njā, *Nema-ni-s and *Nemo-ni-s are clearly a-stem and o-stem nouns respectively.
Equally, the Proto-Celtic *nāmant- 'enemy' (Irish námhaid, genitive namhad 'enemy' from the Old Irish náma, g. námat, pl.n. námait [1]) is too different in form from *Nemānjā, *Nemani-s or *Nemoni-s to be equated with any of them.
The name may plausibly be an extended form of the Proto-Indo-European root of the name is *nem- 'seize, take, deal out' to which is related the Ancient Greek Némesis 'wrath, nemesis' and the name Nemesis, the personification of retributive justice in Greek mythology. This is related to the Ancient Greek Nomos, which means a custom or law, and also means to divide, distribute, or to allot. The Proto-Indo-European root is the Old High German nâma 'rapine,' German nehmen, 'take,' English nimble; Zend nemanh 'crime,' Albanian name 'a curse' and the Welsh, Cornish, and Breton nam, 'blame' [2]. According to this theory, the name would mean something like 'the Great Taker' or the 'Great Allotter.'
In Irish mythology, Neman or Nemain (modern spelling: Neamhan, Neamhain) is the spirit-woman or goddess who personifies the frenzied havoc of war. In the ancient texts where The Morrígan appears as a trio of goddesses — the three sisters who make up the Morrígna[1][2][3] — one of these sisters is sometimes known as Nemain.
In the grand Irish epic of the Tain Bo Cuailnge, Neman confounds armies, so that friendly bands fall in mutual slaughter. When the forces of Queen Medb arrive at Magh-Tregham, in the present county of Longford, on the way to Cuailnge, Neman appears amongst them:
“Then the Neman attacked them, and that was not the most comfortable night with them, from the uproar of the giant Dubtach through his sleep. The bands were immediately startled, and the army confounded, until Medb went to check the confusion.” Lebor na hUidhre, fol. 46, b1.And in another passage, in the episode called "Breslech Maighe Muirthemhne,” where a terrible description is given of Cuchullain's fury at seeing the hostile armies of the south and west encamped within the borders of Uladh, we are told (Book of Leinster, fol.54, a2, and b1):Nemain is an Irish goddess who is very powerful. Nemain can kill 100 men with just one single battle cry.
"He saw from him the ardent sparkling of the bright golden weapons over the heads of the four great provinces of Eriu, before the fall of the cloud of evening. Great fury and indignation seized him on seeing them, at the number of his opponents and at the multitude of his enemies. He seized his two spears, and his shield and his sword, and uttered from his throat a warrior's shout, so that sprites, and satyrs, and maniacs of the valley, and the demons of the air responded, terror-stricken by the shout which he had raised on high. And the Neman confused the army; and the four provinces of Eriu dashed themselves against the points of their own spears and weapons, so that one hundred warriors died of fear and trembling in the middle of the fort and encampment that night."
In Cormac's glossary, Nemain is said to have been the wife of Neit, "the god of battle with the pagan Gaeidhel". A poem in the Book of Leinster (fol. 6, a2), couples Badb and Neman as the wives of Neid or Neit:—
“Neit son of Indu, and his two wives, Badb and Neamin, truly, Were slain in Ailech, without blemish, By Neptur of the Fomorians”.At folio 5, a2, of the same MS., Fea and Nemain are said to have been Neit’s two wives but in the poem on Ailech printed from the Dinnsenchus in the "Ordinance Memoir of Templemore" (p. 226), Nemain only is mentioned as the wife of Neit. Also, in the Irish books of genealogy, both Fea and Neman are said to have been the two daughters of Elcmar of the Brugh (Newgrange, near the Boyne), who was the son of Delbaeth, son of Ogma, son of Elatan, and the wives of Neid son of Indae. This identical kinship of Fea and Nemain implies that the two are one and the same personality.
She sometimes appears as a bean nighe, the weeping washer by a river, washing the clothes or entrails of a doomed warrior.
The variant forms in which her name appears in Irish texts are Nemon ~ Nemain ~ Neman. These alternations imply that the Proto-Celtic form of this theonym, if such a theonym existed at that stage, would have been *Nemānjā, *Nemani-s or *Nemoni-s.
The meaning of the name has been various glossed. Squire (2000:45) glossed the name as 'venomous' presumably relating it to the Proto-Celtic *nemi- 'dose of poison' 'something which is dealt out' from the Proto-Indo-European root *nem- 'deal out' (Old Irish nem, pl. neimi 'poison' ). However, *nemi- is clearly an i-stem noun whereas the stems of the reconstructed forms *Nemā-njā, *Nema-ni-s and *Nemo-ni-s are clearly a-stem and o-stem nouns respectively.
Equally, the Proto-Celtic *nāmant- 'enemy' (Irish námhaid, genitive namhad 'enemy' from the Old Irish náma, g. námat, pl.n. námait [1]) is too different in form from *Nemānjā, *Nemani-s or *Nemoni-s to be equated with any of them.
The name may plausibly be an extended form of the Proto-Indo-European root of the name is *nem- 'seize, take, deal out' to which is related the Ancient Greek Némesis 'wrath, nemesis' and the name Nemesis, the personification of retributive justice in Greek mythology. This is related to the Ancient Greek Nomos, which means a custom or law, and also means to divide, distribute, or to allot. The Proto-Indo-European root is the Old High German nâma 'rapine,' German nehmen, 'take,' English nimble; Zend nemanh 'crime,' Albanian name 'a curse' and the Welsh, Cornish, and Breton nam, 'blame' [2]. According to this theory, the name would mean something like 'the Great Taker' or the 'Great Allotter.'
Monday, September 24, 2018
Irish Gods: Mor Muman
I got this from Wikipedia.
Mór Muman (meaning Mór of Munster), also written Mór Mumhan or Mór Mumain, (said to have died 630s) is stated to have been a daughter of Áed Bennán, sometime King of Munster, but may in fact represent a euhemerised sovereignty goddess, particularly associated with the Eóganachta.
Mór Muman (meaning Mór of Munster), also written Mór Mumhan or Mór Mumain, (said to have died 630s) is stated to have been a daughter of Áed Bennán, sometime King of Munster, but may in fact represent a euhemerised sovereignty goddess, particularly associated with the Eóganachta.
Monday, September 17, 2018
Irish Gods: Mongfind
I got this from Wikipedia.
Mongfind (or Mongfhionn in modern Irish)—meaning "fair hair" or "white hair"—was the wife, of apparent Munster origins, of the legendary Irish High King Eochaid Mugmedón and mother of his eldest three sons, Brión, Ailill and Fiachrae, ancestors of the historical Connachta, through whom she is an ancestor of many Irish and European nobility today. She was the sister of Crimthann mac Fidaig, King of Munster and the next High King of Ireland, whom she is said to have killed with poison in the attempt to have the kingdom for her sons.[1][2] She drank the same to convince him, and died soon after at Samhain, becoming a goddess of sorcery.[2][3]
She was the first wife of Eochaid; he took a second wife, Cairenn, who gave birth to Niall of the Nine Hostages. Several stories depict Mongfind as an adversary of her stepson.
According to Cormac's Glossary,[4] she was a goddess the pagan Irish worshipped on Samhain. This was also called the Féile Moingfhinne i.e. "Festival of Mongfind".[2][3] Later legend, as documented in Patrick Weston Joyce's Social History of Ancient Ireland, makes her a bean sidhe. A prominent hill called Cnoc Samhna "Hill of Samhain"[5] also known as Ard na Ríoghraidhe "Height of the Kingfolk" south of Bruree, County Limerick is associated with a tale connected to Mongfind. "Anocht Oíche Shamhna Moingfhinne banda" is children's rhyme from County Waterford which translates as "Tonight is the eve of Samhain of Mongfhionn the goddess". Variant spellings of her name include Mongfinn, Mongfionn, Mongfhind, Mongfhinn, Mongfhionn, Mongfinne, Mongfhinne, Mong Find, Mong Finn, Mong Fionn, Mong Fhionn, Mungfionn, Mung Finn, Mung Fionn.
Mongfind and her brother, children of Fidach and grandchildren of Dáire Cerbba in most sources, are sometimes said to belong to an early or peripheral branch of the Eóganachta. However, this is unlikely, as the evidence suggests that, if historical, they belong to a distinct people associated with other kingdoms, possibly the Dáirine, who may be referred to as their people in an obscure poem in Old Irish by Flann mac Lonáin (d. 896).[6] In the Banshenchus she is called "Mongfind of the Érnai" (Érainn), and given a later son Sidach following the Connachta.[7] Dáire Cerbba is stated in Rawlinson B 502 to have been born in Mag Breg (Brega), Mide,[8] much of which probably remained Érainn territory at the time of his supposed floruit. It is difficult to distinguish the Dáirine from the Érainn in the surviving corpus.
Mongfind (or Mongfhionn in modern Irish)—meaning "fair hair" or "white hair"—was the wife, of apparent Munster origins, of the legendary Irish High King Eochaid Mugmedón and mother of his eldest three sons, Brión, Ailill and Fiachrae, ancestors of the historical Connachta, through whom she is an ancestor of many Irish and European nobility today. She was the sister of Crimthann mac Fidaig, King of Munster and the next High King of Ireland, whom she is said to have killed with poison in the attempt to have the kingdom for her sons.[1][2] She drank the same to convince him, and died soon after at Samhain, becoming a goddess of sorcery.[2][3]
She was the first wife of Eochaid; he took a second wife, Cairenn, who gave birth to Niall of the Nine Hostages. Several stories depict Mongfind as an adversary of her stepson.
According to Cormac's Glossary,[4] she was a goddess the pagan Irish worshipped on Samhain. This was also called the Féile Moingfhinne i.e. "Festival of Mongfind".[2][3] Later legend, as documented in Patrick Weston Joyce's Social History of Ancient Ireland, makes her a bean sidhe. A prominent hill called Cnoc Samhna "Hill of Samhain"[5] also known as Ard na Ríoghraidhe "Height of the Kingfolk" south of Bruree, County Limerick is associated with a tale connected to Mongfind. "Anocht Oíche Shamhna Moingfhinne banda" is children's rhyme from County Waterford which translates as "Tonight is the eve of Samhain of Mongfhionn the goddess". Variant spellings of her name include Mongfinn, Mongfionn, Mongfhind, Mongfhinn, Mongfhionn, Mongfinne, Mongfhinne, Mong Find, Mong Finn, Mong Fionn, Mong Fhionn, Mungfionn, Mung Finn, Mung Fionn.
Mongfind and her brother, children of Fidach and grandchildren of Dáire Cerbba in most sources, are sometimes said to belong to an early or peripheral branch of the Eóganachta. However, this is unlikely, as the evidence suggests that, if historical, they belong to a distinct people associated with other kingdoms, possibly the Dáirine, who may be referred to as their people in an obscure poem in Old Irish by Flann mac Lonáin (d. 896).[6] In the Banshenchus she is called "Mongfind of the Érnai" (Érainn), and given a later son Sidach following the Connachta.[7] Dáire Cerbba is stated in Rawlinson B 502 to have been born in Mag Breg (Brega), Mide,[8] much of which probably remained Érainn territory at the time of his supposed floruit. It is difficult to distinguish the Dáirine from the Érainn in the surviving corpus.
Monday, September 10, 2018
Irish Gods: Medb Lethderg
I got this from Wikipedia.
In Irish mythology Medb Lethderg ([mɛðv l͈ʲeθ.ðerɡ]; "red-side") was a goddess of sovereignty associated with Tara. She was the wife or lover of nine successive kings, including Fedlimid Rechtmar, Art mac Cuinn and Cormac mac Airt.
She is probably identical with or the inspiration for Medb of the Connachta in the Ulster Cycle (Byrne 2001).
The poem "Macc Moga Corbb celas clú" in the Book of Leinster is ascribed to her.
In Irish mythology Medb Lethderg ([mɛðv l͈ʲeθ.ðerɡ]; "red-side") was a goddess of sovereignty associated with Tara. She was the wife or lover of nine successive kings, including Fedlimid Rechtmar, Art mac Cuinn and Cormac mac Airt.
She is probably identical with or the inspiration for Medb of the Connachta in the Ulster Cycle (Byrne 2001).
The poem "Macc Moga Corbb celas clú" in the Book of Leinster is ascribed to her.
Monday, September 3, 2018
Irish Gods: Medb
I got this from Wikipedia.
Medb (Old Irish spelling, [mɛðv]; Middle Irish: Meḋḃ, Meaḋḃ; early modern Irish: Meadhbh, [mɛɣv]; Modern Irish: Méabh [mʲeːv], Medbh or Maebh; sometimes Anglicised Maeve, Maev or Maive /ˈmeɪv/) is queen of Connacht in the Ulster Cycle of Irish mythology. Her husband in the core stories of the cycle is Ailill mac Máta, although she had several husbands before him who were also kings of Connacht. She rules from Cruachan (now Rathcroghan, County Roscommon). She is the enemy (and former wife) of Conchobar mac Nessa, king of Ulster, and is best known for starting the Táin Bó Cúailnge ("The Cattle Raid of Cooley") to steal Ulster's prize stud bull.
Medb (Old Irish spelling, [mɛðv]; Middle Irish: Meḋḃ, Meaḋḃ; early modern Irish: Meadhbh, [mɛɣv]; Modern Irish: Méabh [mʲeːv], Medbh or Maebh; sometimes Anglicised Maeve, Maev or Maive /ˈmeɪv/) is queen of Connacht in the Ulster Cycle of Irish mythology. Her husband in the core stories of the cycle is Ailill mac Máta, although she had several husbands before him who were also kings of Connacht. She rules from Cruachan (now Rathcroghan, County Roscommon). She is the enemy (and former wife) of Conchobar mac Nessa, king of Ulster, and is best known for starting the Táin Bó Cúailnge ("The Cattle Raid of Cooley") to steal Ulster's prize stud bull.
Monday, August 27, 2018
Irish Gods: Li Ban
I got this from Wikipedia.
Lí Ban (from Old Irish lí, meaning "beauty", and ban, meaning "of women";[1][2] thus 'paragon of women'[3]) may refer to an otherworldly female figure in Irish mythology.
This Lí Ban claimed the beautiful Fand as sister, and was wife to Labraid Luathlám ar Claideb ("Labraid of the swift sword-hand"), the ruler of Magh Mell.[3]
She appears primarily in the Irish tale of Serglige Con Culainn (The Wasting Sickness of Cú Chulainn), where she is the daughter of Áed Abrat. She appears first in the form of a sea bird, then as an otherworldly woman who inflicts the story's eponymous sickness on Cú Chulainn. In the story Lí Ban acts as messenger and mediator; she and Cú Chulainn's charioteer Láeg work together to see that Cú Chulainn is healed in exchange for his aid in Fand's battle in the Otherworld.[3]
From this Lí Ban may have derived her namesake,[3] a legendary Lí Ban of Lough Neagh.
Lí Ban (from Old Irish lí, meaning "beauty", and ban, meaning "of women";[1][2] thus 'paragon of women'[3]) may refer to an otherworldly female figure in Irish mythology.
This Lí Ban claimed the beautiful Fand as sister, and was wife to Labraid Luathlám ar Claideb ("Labraid of the swift sword-hand"), the ruler of Magh Mell.[3]
She appears primarily in the Irish tale of Serglige Con Culainn (The Wasting Sickness of Cú Chulainn), where she is the daughter of Áed Abrat. She appears first in the form of a sea bird, then as an otherworldly woman who inflicts the story's eponymous sickness on Cú Chulainn. In the story Lí Ban acts as messenger and mediator; she and Cú Chulainn's charioteer Láeg work together to see that Cú Chulainn is healed in exchange for his aid in Fand's battle in the Otherworld.[3]
From this Lí Ban may have derived her namesake,[3] a legendary Lí Ban of Lough Neagh.
Monday, August 20, 2018
Irish Gods: Fodla
I got this from Wikipedia.
In Irish mythology, Fódla or Fótla (modern spelling: Fódhla or Fóla), daughter of Ernmas of the Tuatha Dé Danann, was one of the tutelary goddesses of Ireland. Her husband was Mac Cecht.
With her sisters, Banba and Ériu, she was part of an important triumvirate of goddesses. When the Milesians arrived from Spain, each of the three sisters asked the bard Amergin that her name be given to the country. Ériu (Éire, and in the dative 'Éirinn', giving English 'Erin') seems to have won the argument, but the poets hold that all three were granted their wish, and thus 'Fodhla' is sometimes used as a literary name for Ireland, as is 'Banba'. This is similar in some ways to the use of the poetic name 'Albion' for Great Britain.
In the Tochomlad mac Miledh a hEspain i nErind, Fótla is described as the wife of Mac Cecht, reigning as Queen of Ireland in any year in which Mac Cecht ruled as king.[1] The text goes on to relate that as the Milesians were journeying through Ireland, Fótla met them ‘with her swift fairy hosts around her’ on Naini Mountain, also called the mountain of Ebliu. A footnote identifies the Naini Mountain of Ebliu as the Slieve Felim Mountains in County Limerick. The soil of this region is peaty luvisol.[2]
According to Seathrún Céitinn she worshipped the Mórrígan, who is also sometimes named as a daughter of Ernmas.
In De Situ Albanie (a late document), the Pictish Chronicle, and the Duan Albanach, Fotla (modern Atholl, Ath-Fotla) was the name of one of the first Pictish kingdoms.[3]
The LÉ Fola (CM12), a ship in the Irish Naval Service (now decommissioned), was named after her.
In Irish mythology, Fódla or Fótla (modern spelling: Fódhla or Fóla), daughter of Ernmas of the Tuatha Dé Danann, was one of the tutelary goddesses of Ireland. Her husband was Mac Cecht.
With her sisters, Banba and Ériu, she was part of an important triumvirate of goddesses. When the Milesians arrived from Spain, each of the three sisters asked the bard Amergin that her name be given to the country. Ériu (Éire, and in the dative 'Éirinn', giving English 'Erin') seems to have won the argument, but the poets hold that all three were granted their wish, and thus 'Fodhla' is sometimes used as a literary name for Ireland, as is 'Banba'. This is similar in some ways to the use of the poetic name 'Albion' for Great Britain.
In the Tochomlad mac Miledh a hEspain i nErind, Fótla is described as the wife of Mac Cecht, reigning as Queen of Ireland in any year in which Mac Cecht ruled as king.[1] The text goes on to relate that as the Milesians were journeying through Ireland, Fótla met them ‘with her swift fairy hosts around her’ on Naini Mountain, also called the mountain of Ebliu. A footnote identifies the Naini Mountain of Ebliu as the Slieve Felim Mountains in County Limerick. The soil of this region is peaty luvisol.[2]
According to Seathrún Céitinn she worshipped the Mórrígan, who is also sometimes named as a daughter of Ernmas.
In De Situ Albanie (a late document), the Pictish Chronicle, and the Duan Albanach, Fotla (modern Atholl, Ath-Fotla) was the name of one of the first Pictish kingdoms.[3]
The LÉ Fola (CM12), a ship in the Irish Naval Service (now decommissioned), was named after her.
Monday, August 13, 2018
Irish Gods: Flidais
I got this from Wikipedia.
In Irish mythology, Flidas or Flidais (modern spelling: Fliodhas, Fliodhais) is a female member of Tuatha Dé Danann, known by the epithet Foltchaín ("beautiful hair"). She is believed to have been a goddess of animals, woodlands and fertility, somewhat akin to the Greek Artemis and Roman Diana.[1] "As goddess of wild beasts [...] she rode in a chariot drawn by deer" while "as goddess of the domestic herds" she had a magical cow of plenty.[1]
She is mentioned in Lebor Gabála Érenn and is said to be the mother of Fand, Bé Chuille and Bé Téite.[1] In the Middle Irish glossary Cóir Anmann ("Fitness of Names") she is said to be the wife of the legendary High King Adamair and the mother of Nia Segamain, who by his mother's power was able to milk deer as if they were cows.[2] She is mentioned in the Metrical Dindshenchas as mother of Fand.[3]
Flidais is a central figure in Táin Bó Flidhais ("The Driving-off of Flidais's Cattle"), an Ulster Cycle work, where she is the lover of Fergus mac Róich and the owner of a magical herd of cattle. The story, set in Erris, County Mayo tells how Fergus carried her and her cattle away from her husband, Ailill Finn.[4] During the Táin Bó Cúailnge (Cattle Raid of Cooley) she slept in the tent of Ailill mac Máta, king of Connacht, and every seven days her herd supplied milk for the entire army.[5] In Táin Bó Flidhais she has a favoured white cow known as "The Maol" which can feed 300 men from one night's milking.[6][7] Another Ulster Cycle tale says that it took seven women to satisfy Fergus, unless he could have Flidais.[8] Her affair with Fergus is the subject of oral tradition in County Mayo.
In Irish mythology, Flidas or Flidais (modern spelling: Fliodhas, Fliodhais) is a female member of Tuatha Dé Danann, known by the epithet Foltchaín ("beautiful hair"). She is believed to have been a goddess of animals, woodlands and fertility, somewhat akin to the Greek Artemis and Roman Diana.[1] "As goddess of wild beasts [...] she rode in a chariot drawn by deer" while "as goddess of the domestic herds" she had a magical cow of plenty.[1]
She is mentioned in Lebor Gabála Érenn and is said to be the mother of Fand, Bé Chuille and Bé Téite.[1] In the Middle Irish glossary Cóir Anmann ("Fitness of Names") she is said to be the wife of the legendary High King Adamair and the mother of Nia Segamain, who by his mother's power was able to milk deer as if they were cows.[2] She is mentioned in the Metrical Dindshenchas as mother of Fand.[3]
Flidais is a central figure in Táin Bó Flidhais ("The Driving-off of Flidais's Cattle"), an Ulster Cycle work, where she is the lover of Fergus mac Róich and the owner of a magical herd of cattle. The story, set in Erris, County Mayo tells how Fergus carried her and her cattle away from her husband, Ailill Finn.[4] During the Táin Bó Cúailnge (Cattle Raid of Cooley) she slept in the tent of Ailill mac Máta, king of Connacht, and every seven days her herd supplied milk for the entire army.[5] In Táin Bó Flidhais she has a favoured white cow known as "The Maol" which can feed 300 men from one night's milking.[6][7] Another Ulster Cycle tale says that it took seven women to satisfy Fergus, unless he could have Flidais.[8] Her affair with Fergus is the subject of oral tradition in County Mayo.
Monday, August 6, 2018
Irish Gods: Fionnuala
Got this from Wikipedia.
In Irish mythology, Finnguala (modern spellings: Fionnghuala or Fionnuala; literally fionn-ghuala meaning "fair-shoulder") was the daughter of Lir of the Tuatha Dé Danann. In the legend of the Children of Lir, she was changed into a swan and cursed by her stepmother, Aoife, to wander the lakes and rivers of Ireland, with her brothers Fiachra, Conn and Aodh, for 900 years until saved by the marriage of Lairgren, son of Colman, son of Cobthach, and Deoch, daughter of Finghin, whose union broke the curse.[1] 'The Song of Albion', with lyrics by Thomas Moore[2] speaks of her wanderings.
The name is anglicized as Fenella. The shortened version Nuala is commonly used as a first name in contemporary Ireland.
In Irish mythology, Finnguala (modern spellings: Fionnghuala or Fionnuala; literally fionn-ghuala meaning "fair-shoulder") was the daughter of Lir of the Tuatha Dé Danann. In the legend of the Children of Lir, she was changed into a swan and cursed by her stepmother, Aoife, to wander the lakes and rivers of Ireland, with her brothers Fiachra, Conn and Aodh, for 900 years until saved by the marriage of Lairgren, son of Colman, son of Cobthach, and Deoch, daughter of Finghin, whose union broke the curse.[1] 'The Song of Albion', with lyrics by Thomas Moore[2] speaks of her wanderings.
The name is anglicized as Fenella. The shortened version Nuala is commonly used as a first name in contemporary Ireland.
Wednesday, August 1, 2018
Lammas (2018)
Today is Lammas, the first harvest festival. Below is my altar for this night. I hope that you have a good one and a blessed Lammas.
Monday, July 30, 2018
Irish Gods: Ethniu
I got this from Wikipedia.
In Irish mythology, Ethniu (Old Irish pronunciation: [ˈeθʲnʲu]), or Eithne (Irish pronunciation: [ˈehnʲə]) in modern spelling, is the daughter of the Fomorian leader Balor, and the mother of Lugh. She is also referred to as Ethliu (modern Eithle), genitive Eithlionn (modern Eithleann), dative Ethlinn (modern Eithlinn).
Her union with Lugh's father, Cian of the Tuatha Dé Danann, is presented in early texts as a simple dynastic marriage,[1] but later folklore preserves a more involved tale, similar to the birth of Perseus in Greek mythology. A folktale recorded John O'Donovan in 1835 tells how Balor, in an attempt to avoid a druid's prophecy that he will be killed by his own grandson, imprisons Ethniu in a tower on Tory Island away from all contact with men. But a man called Mac Cinnfhaelaidh, whose magical cow Balor stole, gains access to Ethniu's tower, with the magical help of the leanan sídhe Biróg and seduces her. Ethniu gives birth to triplets, but Balor gathers them up in a sheet and sends a messenger to drown them in a whirlpool. The messenger drowns two of the babies, but unwittingly drops one in the harbour, where he is rescued by Biróg. She takes the child back to his father, who gives him to his brother, Gavida the smith, in fosterage. The boy grows up to kill Balor.[2] By comparison with texts like Cath Maige Tuired and the Lebor Gabála Érenn, the unnamed boy is evidently Lugh, and his father, Mac Cinnfhaelaidh, is a stand-in for Cian.[3]The Banshenchus states that her real name was Feada- "Feada was the real name of noble Ethne who was wife of strong stout Cain, and mother of Lug the impetuous superman, and daughter of swift smiting Balor son of Dod son of mighty Net a greater man than pleasant Hector. From him is famed the cairn at Ath Feindead because he fought a duel."[4]
In some traditions she is the daughter of Delbáeth, the mother of the Dagda and Ogma, and the wife of Nuada Airgetlám. In a variant version of the birth of Aengus, she is the wife of Elcmar who is seduced by the Dagda: as such she may be a double of Boann, who plays that role in the best-known version of the tale.[5] Although in most texts she is a female figure, there are some in which Ethniu is a male name. In the ancient text Baile in Scáil ("The Phantom's Ecstatic Vision"), Lugh is said to the son of "Ethliu son of Tigernmas", or the son of "Ethniu son of Smretha son of Tigernmas". James Bonwick[6] identifies Tigernmas, the king who introduced the worship of Crom Cruach, with Balor. R. A. Stewart Macalister also suggests that Cethlenn is originally a variant of Ethlenn arising from the frequent identification of Lugh as Lugh Mac Ethlenn (thus Mac Ethlenn → Mac Cethlenn).[7]
Ethniu is a fine example of the difficulty of conducting research into Irish mythology. Her oldest version of her name is probably Ethliu or Ethniu, giving rise to the modern Irish name Eithne. However thanks to changes in the Irish language, the lack of standardised spelling for many centuries, and attempts to anglicise the name, variations have arisen. Linguistic ignorance has further confused the issue: the genitive form of Ethniu is Ethnenn (modern Eithneann) and the genitive of Ethliu is Ethlenn/Ethlinn (modern Eithleann/Eithlinn), as in mac Ethlenn ("Ethliu's son"). This genitive has often been taken for a nominative, or a mistaken nominative has been inferred.
Variations and anglicizations include: Ethnea, Eithliu, Ethlend, Ethnen, Ethlenn, Ethnenn, Ethne, Aithne, Enya, Lily, Aine, Ena, Etney, Eithnenn, Eithlenn, Eithna, Ethni, Edlend, Edlenn.
In Irish mythology, Ethniu (Old Irish pronunciation: [ˈeθʲnʲu]), or Eithne (Irish pronunciation: [ˈehnʲə]) in modern spelling, is the daughter of the Fomorian leader Balor, and the mother of Lugh. She is also referred to as Ethliu (modern Eithle), genitive Eithlionn (modern Eithleann), dative Ethlinn (modern Eithlinn).
Her union with Lugh's father, Cian of the Tuatha Dé Danann, is presented in early texts as a simple dynastic marriage,[1] but later folklore preserves a more involved tale, similar to the birth of Perseus in Greek mythology. A folktale recorded John O'Donovan in 1835 tells how Balor, in an attempt to avoid a druid's prophecy that he will be killed by his own grandson, imprisons Ethniu in a tower on Tory Island away from all contact with men. But a man called Mac Cinnfhaelaidh, whose magical cow Balor stole, gains access to Ethniu's tower, with the magical help of the leanan sídhe Biróg and seduces her. Ethniu gives birth to triplets, but Balor gathers them up in a sheet and sends a messenger to drown them in a whirlpool. The messenger drowns two of the babies, but unwittingly drops one in the harbour, where he is rescued by Biróg. She takes the child back to his father, who gives him to his brother, Gavida the smith, in fosterage. The boy grows up to kill Balor.[2] By comparison with texts like Cath Maige Tuired and the Lebor Gabála Érenn, the unnamed boy is evidently Lugh, and his father, Mac Cinnfhaelaidh, is a stand-in for Cian.[3]The Banshenchus states that her real name was Feada- "Feada was the real name of noble Ethne who was wife of strong stout Cain, and mother of Lug the impetuous superman, and daughter of swift smiting Balor son of Dod son of mighty Net a greater man than pleasant Hector. From him is famed the cairn at Ath Feindead because he fought a duel."[4]
In some traditions she is the daughter of Delbáeth, the mother of the Dagda and Ogma, and the wife of Nuada Airgetlám. In a variant version of the birth of Aengus, she is the wife of Elcmar who is seduced by the Dagda: as such she may be a double of Boann, who plays that role in the best-known version of the tale.[5] Although in most texts she is a female figure, there are some in which Ethniu is a male name. In the ancient text Baile in Scáil ("The Phantom's Ecstatic Vision"), Lugh is said to the son of "Ethliu son of Tigernmas", or the son of "Ethniu son of Smretha son of Tigernmas". James Bonwick[6] identifies Tigernmas, the king who introduced the worship of Crom Cruach, with Balor. R. A. Stewart Macalister also suggests that Cethlenn is originally a variant of Ethlenn arising from the frequent identification of Lugh as Lugh Mac Ethlenn (thus Mac Ethlenn → Mac Cethlenn).[7]
Ethniu is a fine example of the difficulty of conducting research into Irish mythology. Her oldest version of her name is probably Ethliu or Ethniu, giving rise to the modern Irish name Eithne. However thanks to changes in the Irish language, the lack of standardised spelling for many centuries, and attempts to anglicise the name, variations have arisen. Linguistic ignorance has further confused the issue: the genitive form of Ethniu is Ethnenn (modern Eithneann) and the genitive of Ethliu is Ethlenn/Ethlinn (modern Eithleann/Eithlinn), as in mac Ethlenn ("Ethliu's son"). This genitive has often been taken for a nominative, or a mistaken nominative has been inferred.
Variations and anglicizations include: Ethnea, Eithliu, Ethlend, Ethnen, Ethlenn, Ethnenn, Ethne, Aithne, Enya, Lily, Aine, Ena, Etney, Eithnenn, Eithlenn, Eithna, Ethni, Edlend, Edlenn.
Wednesday, July 25, 2018
Getting Ready for Lammas
Soon Lammas will be before us. The first of the harvest festivals and the third that I celebrate. I hope that you all have a good one.
Monday, July 23, 2018
Irish Gods: Etain
I got this from Wikipedia.
Étaín or Édaín (Modern Irish spelling: Éadaoin) is a figure of Irish mythology, best known as the heroine of Tochmarc Étaíne (The Wooing Of Étaín), one of the oldest and richest stories of the Mythological Cycle. She also figures in the Middle Irish Togail Bruidne Dá Derga (The Destruction of Da Derga's Hostel). T. F. O'Rahilly identified her as a sun goddess.
Étaín or Édaín (Modern Irish spelling: Éadaoin) is a figure of Irish mythology, best known as the heroine of Tochmarc Étaíne (The Wooing Of Étaín), one of the oldest and richest stories of the Mythological Cycle. She also figures in the Middle Irish Togail Bruidne Dá Derga (The Destruction of Da Derga's Hostel). T. F. O'Rahilly identified her as a sun goddess.
Monday, July 16, 2018
Irish Gods: Eriu
I got this from Wikipedia.
In Irish mythology, Ériu (Irish pronunciation: [ˈeːrʲu]; modern Irish Éire), daughter of Ernmas of the Tuatha Dé Danann, was the eponymous matron goddess of Ireland.
The English name for Ireland comes from the name Ériu and the Germanic (Old Norse or Old English) word land.
Since Ériu is represented as goddess of Ireland, she is often interpreted as a modern-day personification of Ireland, although since the name "Ériu" is the older Irish form of the word Ireland, her modern name is often modified to "Éire" or "Erin" to suit a modern form.
With her sisters, Banba and Fódla, she was part of an important triumvirate of goddesses. When the Milesians arrived from Galicia, each of the three sisters asked that her name be given to the country. This was granted to them, although Ériu (Éire) became the chief name in use. (Banba and Fódla are still sometimes used as poetic names for Ireland, much as Albion is used as a poetic name for Great Britain.)
Ériu, Banba and Fódla are interpreted as goddesses of sovereignty.
According to the seventeenth-century Irish historian Geoffrey Keating (Seathrún Céitinn), the three sovereignty goddesses associated with Éire, Banbha and Fódla were Badb, Macha and The Morrígan.[1]
Different texts have attributed different personal relationships to Ériu. Her husband has been named as Mac Gréine (‘Son of the Sun’).[2] She has also been portrayed as the lover of Elatha, a prince of the Fomorians, with whom she had a son Bres, and as the mistress of the hero Lugh. Her foster-father in the Rennes Dindsenchas was Codal the Roundbreasted, whose feeding Eriu caused the land in Ireland to heave toward the sky.
In Irish mythology, Ériu (Irish pronunciation: [ˈeːrʲu]; modern Irish Éire), daughter of Ernmas of the Tuatha Dé Danann, was the eponymous matron goddess of Ireland.
The English name for Ireland comes from the name Ériu and the Germanic (Old Norse or Old English) word land.
Since Ériu is represented as goddess of Ireland, she is often interpreted as a modern-day personification of Ireland, although since the name "Ériu" is the older Irish form of the word Ireland, her modern name is often modified to "Éire" or "Erin" to suit a modern form.
With her sisters, Banba and Fódla, she was part of an important triumvirate of goddesses. When the Milesians arrived from Galicia, each of the three sisters asked that her name be given to the country. This was granted to them, although Ériu (Éire) became the chief name in use. (Banba and Fódla are still sometimes used as poetic names for Ireland, much as Albion is used as a poetic name for Great Britain.)
Ériu, Banba and Fódla are interpreted as goddesses of sovereignty.
According to the seventeenth-century Irish historian Geoffrey Keating (Seathrún Céitinn), the three sovereignty goddesses associated with Éire, Banbha and Fódla were Badb, Macha and The Morrígan.[1]
Different texts have attributed different personal relationships to Ériu. Her husband has been named as Mac Gréine (‘Son of the Sun’).[2] She has also been portrayed as the lover of Elatha, a prince of the Fomorians, with whom she had a son Bres, and as the mistress of the hero Lugh. Her foster-father in the Rennes Dindsenchas was Codal the Roundbreasted, whose feeding Eriu caused the land in Ireland to heave toward the sky.
Monday, July 9, 2018
Irish Gods: Danand
I got this from Wikipedia.
In Irish mythology, Danand or Donann is the daughter of Delbáeth, son of Ogma, (Not to be confused with the similarly named Danu, the primordial mother.)[1] Danand is the mother of Brian, Iuchar, and Iucharba by her own father, who is occasionally given the name Tuireann or Tuirell as well.
In Irish mythology, Danand or Donann is the daughter of Delbáeth, son of Ogma, (Not to be confused with the similarly named Danu, the primordial mother.)[1] Danand is the mother of Brian, Iuchar, and Iucharba by her own father, who is occasionally given the name Tuireann or Tuirell as well.
Monday, July 2, 2018
Irish Gods: Crobh Dearg
I got this from Wikipedia.
Drob Derg (modern spelling: Crobh Dearg; pronounced crove derg) is a Celtic goddess, in Scottish, Irish and Welsh mythology. Her name means "red claws". She is one of the harvest goddesses, and is also known as, or linked to, Lassi (Flame), Lassar Fhína, and/or Lasairíona (Fire of Wine). There is a well in Ireland named after her.
She was a war[1] goddess and sister of Latiaran. It is possible her name was an alternate form of the Goddess of War Badb. Leinster fortress was named after her.
Drob Derg (modern spelling: Crobh Dearg; pronounced crove derg) is a Celtic goddess, in Scottish, Irish and Welsh mythology. Her name means "red claws". She is one of the harvest goddesses, and is also known as, or linked to, Lassi (Flame), Lassar Fhína, and/or Lasairíona (Fire of Wine). There is a well in Ireland named after her.
She was a war[1] goddess and sister of Latiaran. It is possible her name was an alternate form of the Goddess of War Badb. Leinster fortress was named after her.
Monday, June 25, 2018
Irish Gods: Cliodhna
I got this from Wikipedia.
In Irish mythology, Clíodhna (Clídna, Clionadh, Clíodna, Clíona, transliterated to Kleena in English) is a Queen of the Banshees of the Tuatha Dé Danann. Cleena of Carrigcleena is the potent banshee that rules as queen over the sidheog (fairy women of the hills) of South Munster, or Desmond.[1] She is the principal goddess of Ireland.
In some Irish myths, Clíodhna is a goddess of love and beauty. She is said to have three brightly coloured birds who eat apples from an otherworldly tree and whose sweet song heals the sick. She leaves the otherworldly island of Tir Tairngire ("the land of promise") to be with her mortal lover, Ciabhán, but is taken by a wave as she sleeps due to the music played by a minstrel of Manannan mac Lir in Glandore harbour in County Cork: the tide there is known as Tonn Chlíodhna, "Clíodhna's Wave".[2] Whether she drowns or not depends on the version being told, along with many other details of the story.
She had her palace in the heart of a pile of rocks, five miles from Mallow, which is still commonly known by the name of Carrig-Cleena, and numerous legends about her are told among the Munster peasantry.
In Irish mythology, Clíodhna (Clídna, Clionadh, Clíodna, Clíona, transliterated to Kleena in English) is a Queen of the Banshees of the Tuatha Dé Danann. Cleena of Carrigcleena is the potent banshee that rules as queen over the sidheog (fairy women of the hills) of South Munster, or Desmond.[1] She is the principal goddess of Ireland.
In some Irish myths, Clíodhna is a goddess of love and beauty. She is said to have three brightly coloured birds who eat apples from an otherworldly tree and whose sweet song heals the sick. She leaves the otherworldly island of Tir Tairngire ("the land of promise") to be with her mortal lover, Ciabhán, but is taken by a wave as she sleeps due to the music played by a minstrel of Manannan mac Lir in Glandore harbour in County Cork: the tide there is known as Tonn Chlíodhna, "Clíodhna's Wave".[2] Whether she drowns or not depends on the version being told, along with many other details of the story.
She had her palace in the heart of a pile of rocks, five miles from Mallow, which is still commonly known by the name of Carrig-Cleena, and numerous legends about her are told among the Munster peasantry.
Monday, June 18, 2018
Irish Gods: Cethlenn
I got this from Wikipedia.
In Irish mythology, Cethlenn (Old Irish), Cethleann (Modern Irish, or Cethlenn of the Crooked Teeth) was the wife of Balor of the Fomorians and, by him, the mother of Ethniu. She was also a prophetess and warned Balor of his impending defeat by the Tuatha Dé Danann in the second battle of Magh Tuiredh. During that battle she wounded the Dagda. [1]
The town of Enniskillen (Irish inis Cethlinn, "Cethlenn's island") in County Fermanagh, Northern Ireland is named after her.
In Irish mythology, Cethlenn (Old Irish), Cethleann (Modern Irish, or Cethlenn of the Crooked Teeth) was the wife of Balor of the Fomorians and, by him, the mother of Ethniu. She was also a prophetess and warned Balor of his impending defeat by the Tuatha Dé Danann in the second battle of Magh Tuiredh. During that battle she wounded the Dagda. [1]
The town of Enniskillen (Irish inis Cethlinn, "Cethlenn's island") in County Fermanagh, Northern Ireland is named after her.
Monday, June 11, 2018
Irish Gods: Cessair
I got this from Wikipedia.
Cessair or Cesair (spelt Ceasair in modern Irish; anglicized Kesair) is a character from the Lebor Gabála Érenn, a medieval Christian pseudo-history of Ireland. According to the Lebor Gabála, she was the leader of the first inhabitants of Ireland, before the Biblical Flood.[1] The tale may be an attempt to Christianize an earlier pagan myth,[1] but may alternatively be the product of post-conversion pseudohistory.
Cessair or Cesair (spelt Ceasair in modern Irish; anglicized Kesair) is a character from the Lebor Gabála Érenn, a medieval Christian pseudo-history of Ireland. According to the Lebor Gabála, she was the leader of the first inhabitants of Ireland, before the Biblical Flood.[1] The tale may be an attempt to Christianize an earlier pagan myth,[1] but may alternatively be the product of post-conversion pseudohistory.
Monday, June 4, 2018
Irish Gods: Canola
I got this from Wikipedia.
In Irish mythology, Canola was the mythical inventor of the harp. After having an argument with her lover, she left his bed in the middle of the night to take a walk. She heard beautiful music and sat down, soon falling asleep. When she woke up the next morning, Canola realized the wind had created the music by blowing through partially rotted sinew still attached to a whale skeleton. She designed the harp based on this
In Irish mythology, Canola was the mythical inventor of the harp. After having an argument with her lover, she left his bed in the middle of the night to take a walk. She heard beautiful music and sat down, soon falling asleep. When she woke up the next morning, Canola realized the wind had created the music by blowing through partially rotted sinew still attached to a whale skeleton. She designed the harp based on this
Monday, May 28, 2018
Irish Gods: Cailleach
Got this from Wikipedia.
In Gaelic mythology (Irish, Scottish and Manx) the Cailleach (Irish pronunciation: [ˈkalʲəx], Scottish Gaelic pronunciation: [ˈkaʎəx]) is a divine hag, a creator deity and weather deity, and an ancestor deity. She is also commonly known as the Cailleach Bhéara(ch) or Bheur(ach). The word cailleach means "hag" in modern Scottish Gaelic,[2] and has been applied to numerous mythological figures in Ireland, Scotland and the Isle of Man.
In Gaelic mythology (Irish, Scottish and Manx) the Cailleach (Irish pronunciation: [ˈkalʲəx], Scottish Gaelic pronunciation: [ˈkaʎəx]) is a divine hag, a creator deity and weather deity, and an ancestor deity. She is also commonly known as the Cailleach Bhéara(ch) or Bheur(ach). The word cailleach means "hag" in modern Scottish Gaelic,[2] and has been applied to numerous mythological figures in Ireland, Scotland and the Isle of Man.
Monday, May 21, 2018
Irish Gods: Brigid
I got this from Wikipedia.
Brigit, Brigid or Bríg (/ˈbrɪ.dʒɪd/, /ˈbriː.ɪd/, "exalted one"[1]) was a goddess of pre-Christian Ireland. She appears in Irish mythology as a member of the Tuatha Dé Danann, the daughter of the Dagda and wife of Bres, with whom she had a son named Ruadán.
It has been suggested that Brigid is a continuation of the Indo-European dawn goddess.[1] She is associated with the spring season, fertility, healing, poetry and smithcraft. Cormac's Glossary, written in the 10th century by Christian monks, says that Brigid was "the goddess whom poets adored" and that she had two sisters: Brigid the healer and Brigid the smith.[2][3] This suggests she may have been a triple deity.[4]
Saint Brigid shares many of the goddess's attributes and her feast day was originally a pagan festival (Imbolc) marking the beginning of spring. It has thus been argued that the saint is a Christianization of the goddess.
Brigit, Brigid or Bríg (/ˈbrɪ.dʒɪd/, /ˈbriː.ɪd/, "exalted one"[1]) was a goddess of pre-Christian Ireland. She appears in Irish mythology as a member of the Tuatha Dé Danann, the daughter of the Dagda and wife of Bres, with whom she had a son named Ruadán.
It has been suggested that Brigid is a continuation of the Indo-European dawn goddess.[1] She is associated with the spring season, fertility, healing, poetry and smithcraft. Cormac's Glossary, written in the 10th century by Christian monks, says that Brigid was "the goddess whom poets adored" and that she had two sisters: Brigid the healer and Brigid the smith.[2][3] This suggests she may have been a triple deity.[4]
Saint Brigid shares many of the goddess's attributes and her feast day was originally a pagan festival (Imbolc) marking the beginning of spring. It has thus been argued that the saint is a Christianization of the goddess.
Monday, May 14, 2018
Irish Gods: Boann
I got this from Wikipedia.
Boann or Boand (modern spelling: Bóinn) is the Irish goddess of the River Boyne, a river in Leinster, Ireland. According to the Lebor Gabála Érenn she was the daughter of Delbáeth, son of Elada, of the Tuatha Dé Danann.[1] Her husband is variously Nechtan, Elcmar or Nuada Airgetlám. Her lover is the Dagda, by whom she had her son, Aengus. In order to hide their affair, the Dagda made the sun stand still for nine months; therefore, Aengus was conceived, gestated and born in one day.[2]
As told in the Dindsenchas,[3] Boann created the Boyne. Though forbidden to by her husband, Nechtan, Boann approached the magical Well of Segais (also known as the Connla's Well), which was surrounded by hazels. Hazelnuts were known to fall into the Well, where they were eaten by the speckled salmon (who, along with hazelnuts, also embody and represent wisdom in Irish mythology). Boann challenged the power of the well by walking around it widdershins; this caused the waters to surge up violently and rush down to the sea, creating the Boyne. In this catastrophe, she was swept along in the rushing waters, and lost an arm, leg and eye, and ultimately her life, in the flood. The poem equates her with famous rivers in other countries, including the River Severn, Tiber, Jordan River, Tigris and Euphrates.
She also appears in Táin Bó Fraích as the maternal aunt and protector of the mortal Fráech.[4]
Her name is interpreted as "white cow" (Irish: bó fhionn; Old Irish: bó find) in the dinsenchas.[5] Ptolemy's 2nd century Geography shows that in antiquity the river's name was Bubindas,[6] which may derive from Proto-Celtic *Bou-vindā, "white cow".[7]
Modern-day commentators and modern paganism sometimes identify Boann with the goddess Brigid or believe Boann to be Brigid's mother;[8] however there are no Celtic sources that describe her as such. It is also speculated by some modern writers that, as the more well-known goddess, and later saint, the legends of numerous "minor" goddesses with similar associations may have over time been incorporated into the symbology, worship and tales of Brigid.
Boann or Boand (modern spelling: Bóinn) is the Irish goddess of the River Boyne, a river in Leinster, Ireland. According to the Lebor Gabála Érenn she was the daughter of Delbáeth, son of Elada, of the Tuatha Dé Danann.[1] Her husband is variously Nechtan, Elcmar or Nuada Airgetlám. Her lover is the Dagda, by whom she had her son, Aengus. In order to hide their affair, the Dagda made the sun stand still for nine months; therefore, Aengus was conceived, gestated and born in one day.[2]
As told in the Dindsenchas,[3] Boann created the Boyne. Though forbidden to by her husband, Nechtan, Boann approached the magical Well of Segais (also known as the Connla's Well), which was surrounded by hazels. Hazelnuts were known to fall into the Well, where they were eaten by the speckled salmon (who, along with hazelnuts, also embody and represent wisdom in Irish mythology). Boann challenged the power of the well by walking around it widdershins; this caused the waters to surge up violently and rush down to the sea, creating the Boyne. In this catastrophe, she was swept along in the rushing waters, and lost an arm, leg and eye, and ultimately her life, in the flood. The poem equates her with famous rivers in other countries, including the River Severn, Tiber, Jordan River, Tigris and Euphrates.
She also appears in Táin Bó Fraích as the maternal aunt and protector of the mortal Fráech.[4]
Her name is interpreted as "white cow" (Irish: bó fhionn; Old Irish: bó find) in the dinsenchas.[5] Ptolemy's 2nd century Geography shows that in antiquity the river's name was Bubindas,[6] which may derive from Proto-Celtic *Bou-vindā, "white cow".[7]
Modern-day commentators and modern paganism sometimes identify Boann with the goddess Brigid or believe Boann to be Brigid's mother;[8] however there are no Celtic sources that describe her as such. It is also speculated by some modern writers that, as the more well-known goddess, and later saint, the legends of numerous "minor" goddesses with similar associations may have over time been incorporated into the symbology, worship and tales of Brigid.
Monday, May 7, 2018
Irish Gods: Birog
I got this from Wikipedia.
Biróg, in Irish mythology, is the name of a druidess of the Tuatha De Danann. A folktale recorded by John O'Donovan in 1835 relates how the Fomorian warrior Balor, to frustrate a prophecy that he would be killed by his own grandson, imprisons his only daughter Eithne in the tower of Tory Island, away from any contact with men. But Biróg helps a man called Mac Cinnfhaelaidh, whose magical cow Balor stole, to gain access to the tower and seduce her. Eithne gives birth to triplets, but Balor gathers them up in a sheet and sends a messenger to drown them in a whirlpool. The messenger drowns two of the babies, but unwittingly drops one in the harbour, where he is rescued by Biróg. She takes the child back to his father, who gives him to his brother, Gavida the smith, in fosterage. The boy grows up to kill Balor.[1] By comparison with texts like Cath Maige Tuired and the Lebor Gabála Érenn, the unnamed boy is evidently Lugh, and his father, Mac Cinnfhaelaidh, is a stand-in for Lugh's father Cian.
Biróg, in Irish mythology, is the name of a druidess of the Tuatha De Danann. A folktale recorded by John O'Donovan in 1835 relates how the Fomorian warrior Balor, to frustrate a prophecy that he would be killed by his own grandson, imprisons his only daughter Eithne in the tower of Tory Island, away from any contact with men. But Biróg helps a man called Mac Cinnfhaelaidh, whose magical cow Balor stole, to gain access to the tower and seduce her. Eithne gives birth to triplets, but Balor gathers them up in a sheet and sends a messenger to drown them in a whirlpool. The messenger drowns two of the babies, but unwittingly drops one in the harbour, where he is rescued by Biróg. She takes the child back to his father, who gives him to his brother, Gavida the smith, in fosterage. The boy grows up to kill Balor.[1] By comparison with texts like Cath Maige Tuired and the Lebor Gabála Érenn, the unnamed boy is evidently Lugh, and his father, Mac Cinnfhaelaidh, is a stand-in for Lugh's father Cian.
Tuesday, May 1, 2018
Monday, April 30, 2018
Irish Gods: Be Chuille
I got this from Wikipedia.
Bé Chuille, also known as Becuille and Bé Chuma, is one of the Tuatha Dé Danann in Irish mythology. In a tale from the Metrical Dindshenchas, she is a good sorceress who joins three other of the Tuatha Dé to defeat the evil Greek witch Carman. According to the Book of Leinster (1150) Bé Chuille was killed, along with Dianann, by "gray demons of air."
Becuille is often confused with Bechuma of the Fair Skin. In Echtrae Airt meic Cuinn (The Echtra, or Adventure, of Art mac Cuinn), Bechuma is the wife of Eogan Inbir, but commits adultery with Gaidiar, son of Manannán mac Lir, and is banished to the human world. Conn of the Hundred Battles marries her, but she becomes infatuated with his son Art. The druids inform Conn that Bechuma's wickedness has turned his realm into a Wasteland, and she is eventually exiled.
Bé Chuille, also known as Becuille and Bé Chuma, is one of the Tuatha Dé Danann in Irish mythology. In a tale from the Metrical Dindshenchas, she is a good sorceress who joins three other of the Tuatha Dé to defeat the evil Greek witch Carman. According to the Book of Leinster (1150) Bé Chuille was killed, along with Dianann, by "gray demons of air."
Becuille is often confused with Bechuma of the Fair Skin. In Echtrae Airt meic Cuinn (The Echtra, or Adventure, of Art mac Cuinn), Bechuma is the wife of Eogan Inbir, but commits adultery with Gaidiar, son of Manannán mac Lir, and is banished to the human world. Conn of the Hundred Battles marries her, but she becomes infatuated with his son Art. The druids inform Conn that Bechuma's wickedness has turned his realm into a Wasteland, and she is eventually exiled.
Tuesday, April 24, 2018
Getting Ready for Beltane
Next week it will be Beltane, the second Sabbath that Celtic Recons celebrate. Here's my altar for this time of year. Have a good Beltane.
Monday, April 23, 2018
Irish Gods: Bebinn
I got this from Wikipedia.
Bébinn /bɛˈviːn/ AKA Bé Binn, is an early Irish name applied to a number of related and unrelated figures in Irish mythology. In some sources Bébhinn (old orthography: Béḃinn) is a goddess associated with birth and the sister of the river-goddess, Boann. Bébinn is also described as being an underworld goddess in both Irish and Welsh mythology, inhabiting either the Irish underworld Mag Mell or the Welsh Annwn, although it is unknown which is the original source.
The name Bébinn seems to be a combination between medieval forms of the Irish Gaelic word for "woman", "bean" (pronounced "bahn"), and the adjective "melodious", "binn", literally translating to "melodious woman". Other versions of the name, such as Béfionn, instead pair "woman" with "fair". Variant forms include Bé Bind, Bé Find, Bé Binn, Bebhinn, Bébhinn, Bébhínn, Bébhionn, Bébind, Béfind and Béfionn. While it has also been Anglicized as Vivionn and Vivian, it is unrelated to the French or English names.[1] In eighteenth-century Scottish writer James Macpherson's epic Ossian poems, the name appears as Vevina.
Bébinn is alternately described as either the wife of Áed Alainn, a god, or Idath, a mortal man. She is mentioned in multiple sources as the mother of Connacht hero Fráech, the main character in the Táin Bó Fraích.[1] In the Fenian Cycle of Irish tales, Bébinn is "a beautiful giantess of aristocratic bearing" who seeks protection from the Fianna when an ugly giant pursues her. In other sources a Bébinn is mentioned as a daughter of Elcmar.[1]
The epithet Bé Find ("Fair Woman") is applied to the heroine Étaín by Midir in Tochmarc Étaíne (English: The Wooing of Étaín). The text includes a poem attributed to Midir, known as "A Bé Find in ragha lium". However, this poem may be an older composition unrelated to the Étaín story that was appended at a later time.
Bébinn /bɛˈviːn/ AKA Bé Binn, is an early Irish name applied to a number of related and unrelated figures in Irish mythology. In some sources Bébhinn (old orthography: Béḃinn) is a goddess associated with birth and the sister of the river-goddess, Boann. Bébinn is also described as being an underworld goddess in both Irish and Welsh mythology, inhabiting either the Irish underworld Mag Mell or the Welsh Annwn, although it is unknown which is the original source.
The name Bébinn seems to be a combination between medieval forms of the Irish Gaelic word for "woman", "bean" (pronounced "bahn"), and the adjective "melodious", "binn", literally translating to "melodious woman". Other versions of the name, such as Béfionn, instead pair "woman" with "fair". Variant forms include Bé Bind, Bé Find, Bé Binn, Bebhinn, Bébhinn, Bébhínn, Bébhionn, Bébind, Béfind and Béfionn. While it has also been Anglicized as Vivionn and Vivian, it is unrelated to the French or English names.[1] In eighteenth-century Scottish writer James Macpherson's epic Ossian poems, the name appears as Vevina.
Bébinn is alternately described as either the wife of Áed Alainn, a god, or Idath, a mortal man. She is mentioned in multiple sources as the mother of Connacht hero Fráech, the main character in the Táin Bó Fraích.[1] In the Fenian Cycle of Irish tales, Bébinn is "a beautiful giantess of aristocratic bearing" who seeks protection from the Fianna when an ugly giant pursues her. In other sources a Bébinn is mentioned as a daughter of Elcmar.[1]
The epithet Bé Find ("Fair Woman") is applied to the heroine Étaín by Midir in Tochmarc Étaíne (English: The Wooing of Étaín). The text includes a poem attributed to Midir, known as "A Bé Find in ragha lium". However, this poem may be an older composition unrelated to the Étaín story that was appended at a later time.
Monday, April 16, 2018
Irish Gods: Banba
I got this from Wikipedia.
In Irish mythology, Banba (modern spelling: Banbha, pronounced [ˈbˠanˠəvˠə]), daughter of Ernmas of the Tuatha Dé Danann, is a patron goddess of Ireland.
She was part of an important triumvirate of patron goddesses, with her sisters, Ériu and Fódla. According to Seathrún Céitinn she worshipped Macha, who is also sometimes named as a daughter of Ernmas. The two goddesses may therefore be seen as equivalent. Céitinn also refers to a tradition that Banbha was the first person to set foot in Ireland before the flood, in a variation of the legend of Cessair.
In the ‘Tochomlad mac Miledh a hEspain i nErind: no Cath Tailten’,[1] it is related that as the Milesians were journeying through Ireland, ‘they met victorious Banba among her troop of faery magic hosts’ on Senna Mountain, the stony mountain of Mes. A footnote identifies this site as Slieve Mish in Chorca Dhuibne, County Kerry. The soil of this region is a non-leptic podzol [1]. If the character of Banbha originated in an earth-goddess, non-leptic podzol may have been the particular earth-type of which she was the deification.
The LÉ Banba (CM11), a ship in the Irish Naval Service (now decommissioned), was named after her.
Initially, she could have been a goddess of war as well as a fertility goddess.
In Irish mythology, Banba (modern spelling: Banbha, pronounced [ˈbˠanˠəvˠə]), daughter of Ernmas of the Tuatha Dé Danann, is a patron goddess of Ireland.
She was part of an important triumvirate of patron goddesses, with her sisters, Ériu and Fódla. According to Seathrún Céitinn she worshipped Macha, who is also sometimes named as a daughter of Ernmas. The two goddesses may therefore be seen as equivalent. Céitinn also refers to a tradition that Banbha was the first person to set foot in Ireland before the flood, in a variation of the legend of Cessair.
In the ‘Tochomlad mac Miledh a hEspain i nErind: no Cath Tailten’,[1] it is related that as the Milesians were journeying through Ireland, ‘they met victorious Banba among her troop of faery magic hosts’ on Senna Mountain, the stony mountain of Mes. A footnote identifies this site as Slieve Mish in Chorca Dhuibne, County Kerry. The soil of this region is a non-leptic podzol [1]. If the character of Banbha originated in an earth-goddess, non-leptic podzol may have been the particular earth-type of which she was the deification.
![[1]](http://www.ucd.ie/sssi/Soils%20of%20Ireland_files/Soils_colour.png){kind=link}
The LÉ Banba (CM11), a ship in the Irish Naval Service (now decommissioned), was named after her.
Initially, she could have been a goddess of war as well as a fertility goddess.
Monday, April 9, 2018
Irish Gods: Badb
I got this from Wikipedia.
In Irish mythology, the Badb (Old Irish, pronounced [ˈbaðβ]) or Badhbh (Modern Irish, pronounced [ˈbəiv])—meaning "crow"—is a war goddess who takes the form of a crow, and is thus sometimes known as Badb Catha ("battle crow"). She is known to cause fear and confusion among soldiers to move the tide of battle to her favoured side. Badb may also appear prior to a battle to foreshadow the extent of the carnage to come, or to predict the death of a notable person. She would sometimes do this through wailing cries, leading to comparisons with the bean-sídhe (banshee).
With her sisters, Macha and the Morrígan, Badb is part of a trio of war goddesses known as the Morrígna.
In Irish legends, Badb is associated with war and death, appearing either to foreshadow imminent bloodshed or to participate in battles, where she creates confusion among the soldiers. As a harbinger of doom, she appears in a number of different guises. In Togail Bruidne Dá Derga, she takes the form of an ugly hag who prophesies Conaire Mór's downfall.[4] She appears in a similar guise in Togail Bruidne Dá Choca to foretell the slaying of Cormac Condloinges, as well as taking the form of a "washer at the ford"—a woman washing Cormac's chariot and harness in a ford in what was considered an omen of death.[4][5] The cries of Badb may also be an ill omen: Cormac's impending death is foreshadowed with the words "The red-mouthed badbs will cry around the house, / For bodies they will be solicitous" and "Pale badbs shall shriek".[6] In this role she has much in common with the bean-sídhe.[7]
She was also regularly depicted as an active participant in warfare; indeed, the battlefield was sometimes referred to as "the garden of the Badb".[8] During the First Battle of Mag Tuired, Badb—along with her sisters, Macha and Morrígan—fights on the side of the Tuatha Dé Danann. Using their magic, the three sisters incite fear and confusion among the Fir Bolg army, conjuring "compact clouds of mist and a furious rain of fire" and allowing their enemies "neither rest nor stay for three days and nights".[9] Badb plays a similar role in the Táin Bó Cúailnge, terrorising and disorienting the forces of Queen Medb and causing many to fall on their own weapons.[6] She would often take the form of a screaming raven or crow, striking fear into those who heard her,[10] and could also be heard as a voice among the corpses on a battlefield.[4]
Following the defeat of the Formorians by the Tuatha Dé Danann in the Second Battle of Mag Tuired, Badb (or the Morrígan daughter of Ernmas)[3] instead of predicting doom, now sings a prophecy celebrating the victory and a time of peace,
I shall not see a world that will be dear to me.
Summer without flowers,
Kine will be without milk,
Women without modesty,
Men without valour,
Captures without a king.
... ... ...
Woods without mast,
Sea without produce,
... ... ...
Wrong judgments of old men,
False precedents of brehons,
Every man a betrayer,
Every boy a reaver.
Son will enter his father's bed,
Father will enter his son's bed,
Everyone will be his brother's brother-in-law.
... ... ...
An evil time!
Son will deceive his father,
Daughter will deceive her mother.
In Irish mythology, the Badb (Old Irish, pronounced [ˈbaðβ]) or Badhbh (Modern Irish, pronounced [ˈbəiv])—meaning "crow"—is a war goddess who takes the form of a crow, and is thus sometimes known as Badb Catha ("battle crow"). She is known to cause fear and confusion among soldiers to move the tide of battle to her favoured side. Badb may also appear prior to a battle to foreshadow the extent of the carnage to come, or to predict the death of a notable person. She would sometimes do this through wailing cries, leading to comparisons with the bean-sídhe (banshee).
With her sisters, Macha and the Morrígan, Badb is part of a trio of war goddesses known as the Morrígna.
In Irish legends, Badb is associated with war and death, appearing either to foreshadow imminent bloodshed or to participate in battles, where she creates confusion among the soldiers. As a harbinger of doom, she appears in a number of different guises. In Togail Bruidne Dá Derga, she takes the form of an ugly hag who prophesies Conaire Mór's downfall.[4] She appears in a similar guise in Togail Bruidne Dá Choca to foretell the slaying of Cormac Condloinges, as well as taking the form of a "washer at the ford"—a woman washing Cormac's chariot and harness in a ford in what was considered an omen of death.[4][5] The cries of Badb may also be an ill omen: Cormac's impending death is foreshadowed with the words "The red-mouthed badbs will cry around the house, / For bodies they will be solicitous" and "Pale badbs shall shriek".[6] In this role she has much in common with the bean-sídhe.[7]
She was also regularly depicted as an active participant in warfare; indeed, the battlefield was sometimes referred to as "the garden of the Badb".[8] During the First Battle of Mag Tuired, Badb—along with her sisters, Macha and Morrígan—fights on the side of the Tuatha Dé Danann. Using their magic, the three sisters incite fear and confusion among the Fir Bolg army, conjuring "compact clouds of mist and a furious rain of fire" and allowing their enemies "neither rest nor stay for three days and nights".[9] Badb plays a similar role in the Táin Bó Cúailnge, terrorising and disorienting the forces of Queen Medb and causing many to fall on their own weapons.[6] She would often take the form of a screaming raven or crow, striking fear into those who heard her,[10] and could also be heard as a voice among the corpses on a battlefield.[4]
Following the defeat of the Formorians by the Tuatha Dé Danann in the Second Battle of Mag Tuired, Badb (or the Morrígan daughter of Ernmas)[3] instead of predicting doom, now sings a prophecy celebrating the victory and a time of peace,
Sith co nem. Nem co doman. Doman fo ním, nert hi cach, ánThen she delivers a prophecy of the eventual end of the world, "foretelling every evil that would be therein, and every disease and every vengeance. Wherefore then she sang this lay below.":[3]
forlann, lan do mil, mid co saith. Sam hi ngam, gai for sciath, sciath for durnd. Dunad lonngarg; longait-tromfoíd fod di uí ross forbiur benna abu airbe imetha. Mess for crannaib, craob do scis scis do áss saith do mac mac for muin, muinel tairb tarb di arccoin odhb do crann, crann do ten. Tene a nn-ail. Ail a n-uír uích a mbuaib boinn a mbru. Brú lafefaid ossglas iaer errach, foghamar forasit etha. Iall do tir, tir co trachd lafeabrae. Bidruad rossaib síraib rithmár, 'Nach scel laut?' Sith co nemh, bidsirnae .s.[2]
Peace to sky. Sky to earth. Earth under sky, strength in each, a
cup full, full of honey, mead in plenty. Summer in winter, spear over shield, shield
over fist. Fort of spears; a battle-cry, land for sheep, bountiful forests
mountains forever, magic enclosure. Mast on branches, branches heavy, heavy with fruit,
wealth for a son, a gifted son, strong neck of bull, a bull for a poem, a knot on
a tree, wood for fire. Fire from stone. Stone from earth, wealth from cows, belly of
the Brú. Doe cries from mist, stream of deer after spring, corn in autumn, upheld by peace. Warrior band
for the land, prosperous land to the shore. From wooded headlands, waters rushing, “What news
have you?” Peace to the sky, life and land everlasting. Peace.
I shall not see a world that will be dear to me.
Summer without flowers,
Kine will be without milk,
Women without modesty,
Men without valour,
Captures without a king.
... ... ...
Woods without mast,
Sea without produce,
... ... ...
Wrong judgments of old men,
False precedents of brehons,
Every man a betrayer,
Every boy a reaver.
Son will enter his father's bed,
Father will enter his son's bed,
Everyone will be his brother's brother-in-law.
... ... ...
An evil time!
Son will deceive his father,
Daughter will deceive her mother.
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