Aislin.'s Blog, page 11

The History of Wicca — The Coming of Christianity

When Christianity arrived in Europe, there was not the immediate mass conversion that is sometimes suggested. Christianity had not evolved naturally over thousands of years. Instead, it was a man-made religion, one that took a great deal of time to reach the masses. Sometimes, entire countries would be classified as Christian when, in fact, only the rulers had converted, and often only superficially. For the first thousand years of Christianity, the pagan religions of early Europe were still highly prominent.



Attempts at Mass Conversion in Europe



One attempt at mass conversion was made by Pope Gregory the Great. He ordered the building of Christian churches on the sites of older pagan temples and groves. He instructed that all idols were to be smashed, and the sites sprinkled with holy water prior to construction to purify them of ‘unholy’ energy. To a large extent, Pope Gregory appeared to have been successful in his attempt to convert most of Europe.



Appearances can be deceiving, however. When these early churches were being constructed, the best artisans were from pagan religions. These artisans incorporated much of their own symbolism into the holy sites, symbolism which can still be seen today in churches from that era. In this way, pagans could easily go to church and worship their own deities. It was the essence, not the form, that was important to the pagans.



Claims of Devil-Worshiping in Early Europe



Christianity was gaining in strength, but slowly. It still was in its infancy, and perceived the pagan religions as a threat. It’s only natural to want to eliminate a threat. The Church had an effective way to attempt to do that, as the gods of the old religion often become the demons of the new. In the case of paganism, the God of the Hunt served well enough as the Christian Devil. He had horns and to someone who knew no better, he could appear quite frightening.



By drawing this parallel, the Church was able to brand all pagans as devil worshipers. Eventually, this label was applied to anyone who worshiped a god or gods different than the Christian one. In this way, the Church was able to justify its attempt at converting innocent people. This old stereotype has endured, and today, practitioners of many pagan religions, including Wicca, are accused of devil worship.



As Christianity grew in strength, it slowly pushed the pagans to the brink. By the time of the Witch Trials, many pagans had moved out of polite society to take up residence in the country. Though the pagans of Europe presented no threat to the Church, it wasn’t long after the claims of devil worship that the beginnings of the Witch Trials started to emerge.





First published at Suite101: The History of Wicca — The Coming of Christianity | Suite101.com http://leigh-ann-andersen.suite101.com/the-history-of-wicca--the-coming-of-christianity-a325774#ixzz1lQv6nDJV

The History of Wicca — Religion in Early Europe

As ancient man developed, so did religion. While the people spread across Europe, they slowly developed a belief in the afterlife as they adapted and evolved. As they evolved, the Goddess and the God of ancient times also evolved. The God of the Hunt slowly became the God of Nature and Death. At the same time, the Goddess of Fertility also became the Goddess of Rebirth.



The Development of Burial Rituals



Evidence supporting the idea that ancient man believed in a life after death can be found in the burial customs of approximately 20,000 BCE and beyond. The Gravettians were the true innovators of burial customs, burying their dead with full clothing and ornaments. They would even sprinkle their dead with red ochre, giving the skin the appearance of life.



Family members were often buried under the hearth, keeping them close to their loved ones. A man would often be buried with his weapons and tools, perhaps even with his dog. A woman might be buried with cooking implements. Everyone was given what ancient man believed he or she would need in the afterlife.



The Connection Between Dreams and a Belief in the Afterlife



Dreams are much like death. To the outsider, you appear to be almost dead as you sleep, though you do breathe and even move slightly. And yet, upon waking, you can tell of many things. You meet people, some of whom might be truly dead, you see trees and grass and buildings, and you have a multitude of experiences, some of which are fantastical.



Others also experience dreams, as did the ancients. Ancient man would have seen dreams as evidence that another world must exist, a world that is both incorporeal and invisible. Since the dead could sometimes be encountered there, then it must be the land of the dead. And since the people here obviously had clothing and tools, then the departed must require these things in the afterlife.



The Priesthood in Early Europe



The people of early Europe practiced magick and developed a great many rituals. They had rituals for fertility, for hunting, for battle, and for ensuring the continuity of their own people. To administer these rituals, a priesthood developed. In some areas of Europe, these ritual leaders became known as the Wita.



As a group, the Wita would be known as the Witan, the Council of the Wise. In days of old, these respected people were doctors, magicians, lawyers, and priests. They were consulted by kings and emperors, and were the connection to the gods for their people.



Before the coming of Christianity, early Europe was a scattering of different pagan religions. There was no centralization of these religions, and so they evolved separately from each other. However, though these religions sometimes differed in form, they were the same in essence. And they are, in part, the inspiration for modern Wicca.





First published at Suite101: The History of Wicca — Religion in Early Europe | Suite101.com http://leigh-ann-andersen.suite101.com/the-history-of-wicca--religion-in-early-europe-a325730#ixzz1lQtZToWH

The History of Wicca — The Goddess and the God in Ancient Times

Early man was mostly concerned with survival. The people who existed twenty-five thousand years ago depended upon hunting. Only through a successful hunt could they gain food, skins for warmth, and bones for tools and weapons. Nature was the source of all they had, but it was also overwhelming. Each element of nature was ascribed a deity. There was a god of wind, a god of waters, a god of lightning, and many more. But, more important than any of these was the God of Hunting



The God of the Hunt in Paleolithic Religion



Most of the animals early man hunted for food were horned, so the God of Hunting was seen as horned. Early man also mixed magick with their basic belief in the Hunting God. Specifically, they used sympathetic magick. In simple terms, sympathetic magick is the idea that like attracts like. If clay was fashioned into the shape of a bison, and this model was ritually killed, it was believed that the hunt would be more successful.



True ritual began with the worship of the God of the Hunt. Early man would wear animal skins and antlers and play the part of the Hunting God. Cave painting of such rituals still exist. These paintings show a strong connection with the God of Hunting and his power over the hunt. This form of sympathetic magick is still performed in some areas of the world.



The Goddess of Fertility in Paleolithic Religion



Along with a Hunting God, there was also a Fertility Goddess. It is unclear which one was worshipped first, or whether they developed together. In the end, it doesn’t matter. If animals were to provide food and other necessities, those animals had to breed. If the tribes were to survive and even thrive, then the women had to have children. Fertility was an inherent part of life.



Sympathetic magick again was used to help ensure this fertility. Carvings and cave paintings have been found that resemble mating animals, and during ritual, various members of the tribe would copulate in an attempt to invoke the Goddess of Fertility. Early man was very concerned with the fertility aspect of the female form, as women were the bearers and nurturers of the children of the tribe.



The Division of the Year in Paleolithic Times



In time, the Goddess assumed an even more powerful role. With the rise of agriculture, the Goddess was said to watch over the fertility of the crops, in addition to the fertility of animals and of the tribe itself. In the summer, the Goddess was seen as the giver of life and sustenance, watching over the crops and domesticated animals. When winter came, the God took over, as hunting was absolutely necessary to survive the harsh winter months.



The year was divided into a light half and a dark half. During the light half of the year, through the summer months, the Goddess held sway. She was worshipped as the bringing of fertility, and the nurturer of the tribe. The winter was considered to be the dark half of the year. During this time, the God was all-powerful. He ruled over the animals that the tribe relied upon for food, and protected those who participated in the hunt.



The Goddess of Fertility and the God of the Hunt were the most important deities to ancient man, and continued to have some importance as religion developed in early Europe. While there were other gods and goddesses, they paled in comparison. The God and Goddess of ancient times are still honored by many people today, and these nature deities are the foundation of Wiccan worship.





First published at Suite101: The History of Wicca — The Goddess and the God in Ancient Times | Suite101.com http://leigh-ann-andersen.suite101.com/the-history-of-wicca--the-goddess-and-the-god-in-ancient-times-a325672#ixzz1lQsPi6OW

The Mythology of Ancient Ireland — The Neimheahdian Invasion

The Neimheahdians were the second group of invaders to truly occupy Ireland. As with the Partholans before them, the Neimheahdians and their origins are shrouded in mystery. These people were the followers of a man named Nemed (or Nemedh).



Where Did the Neimheahdians Come From?



It is unclear as to where the Neimheahdians might have come from. Some tales say that they were from Spain, or perhaps Scythia. There is also a legend that speaks of them coming from the mysterious region of the dead. Regardless of their origins, Nemed, son of Agnomon, sailed with his people to Ireland.



At this point, legend is not kind to the Neimheahdians. It is said that of the original 960 followers of Nemed, only nine survived. These nine people were able to quickly reestablish a population in Ireland, but once they had truly colonized Ireland, they were challenged by the Fomorians.



The Neimheahdians and the Fomorians



The five waves of invasion of the Mythological Cycle are littered with references to the Fomorians. They were said to be huge, misshapen creatures, truly terrifying in their cruelty. They take many forms, and were said, in some myths, to have attacked the followers of Nemed as they made their way to Ireland, in the guise of pirates out of Africa.



After the Neimheahdians settled themselves in Ireland and rebuilt their population, the Fomorians again attacked. Nemed and his followers fought against the Fomorians in four great battles, but during these battles, Nemed and many of his people were killed. The Fomorians were able to subdue the remaining Neimheahdians.



Eventually, the Neimheahdians rose in revolt, led by their three remaining chiefs. One of these chiefs, Fergus, kills Conann, who is one of the Fomorian kings. While this was a great victory, it wasn’t long before Morc, the second Fomorian king, routed the Neimheahdians. According to legend, only thirty survived to be sent from Ireland in exile.



What Happened to the Neimheahdians?



The thirty surviving Neimheahdians fled Ireland in despair. Some accounts claim that even these few perished before they found a new homeland. Common myth, however, indicates that they did survive, and even thrive. They are thought to have split into three groups after leaving Ireland.



The first group is thought to have wandered into the vastness of Northern Europe, to later return as a part of the Tuatha De Danann. The second group of refugees made their way to Greece, where they were enslaved. However, they later fled and returned to Ireland as the Fir Bolgs. The third group sought refuge in the north of England. It is sometimes said that ‘Briton’ was so named after the leader of this third group, who was called Briotan Maol.



The Neimheahdians are a powerful part of Irish mythology. Not necessarily because of their original impact on Ireland itself, but because they found the Fir Bolg and become part of the Tuatha De Danann. These two groups form the basis of the Irish Pantheon and are the foundation of the Irish Faery Faith.





First published at Suite101: The Mythology of Ancient Ireland — The Neimheahdian Invasion | Suite101.com http://leigh-ann-andersen.suite101.com/the-mythology-of-ancient-ireland--the-neimheahdian-invasion-a324531#ixzz1lQr7mNrV

The Mythology of Ancient Ireland — The Invasion of the Partholans

The Partholans were among the first to truly occupy Ireland. They were led by a man named Partholan, who brought them to Iver Scene, which is now known as the Kenmare River. He brought with him his sons, their wives, and approximately a thousand followers. It is difficult to determine when, exactly, this might have occured.



Where Did the Partholans Come From?



It is unclear as to where the Partholans might have come from. Legend has it that they came into Ireland from the west. Some myths suggest that Partholan himself once dwelled in the Irish Fairyland, the Land of the Living. Some claim that he murdered his father, Sera, and his father’s wife. He was then expelled from the Land of the Living, and had to seek out another home.



He brought with him his wife Dealgnaid, who later became Queen to his King. In fact, he brought with him a virtually equal number of men and women, supposedly at the urging of Dealgnaid. The plan was, presumably, to found their own civilization on the shores of Ireland.



The Partholans and the Fomorians



The Fomorians make an appearance at several points during the five waves of invasion in the Mythological Cycle. They could be said to be the nightmares of most of the Irish settlers from most of the waves of invasion. They seemed to be violent, cruel, and misshapen people who represent the powers of evil to the early Irish people.



The Partholans had to fight these ‘demons’ for control of Ireland. Finally, after much hardship and many battles, the Partholans drove the Fomorians out to the northern seas. The Fomorians would return to harass and later even challenge later rulers of Ireland. Whether these people ever existed is a matter of much debate.



What Happened to the Partholans?



After their many battles with the Fomorians, the Partholans gathered together on Senmag (roughly translated as the Old Plain) for the purpose of burying their dead. However, this meant that every last one of them had contact with each other, and this spread a pestilence or plague through all of them. All the followers of Partholan died, leaving Ireland open for reoccupation, this time by the Neimheahdians.



The Partholans were the first true settlers of Ireland, followed by the Neimheahdians. Though little is known about them, their culture, and even their origins, they still form an important part of Irish mythology.





First published at Suite101: The Mythology of Ancient Ireland — The Invasion of the Partholans | Suite101.com http://leigh-ann-andersen.suite101.com/the-mythology-of-ancient-ireland--the-invasion-of-the-partholans-a324454#ixzz1lQo9DzCV

The Mythology of Ancient Ireland — The Five Waves of Invasion

Most of the myths and legends of the ancient Faery Faith of Ireland come from the Mythological Cycle. From this cycle arise the Tuatha De Danann, who gave birth to the Irish Pantheon of gods and goddesses. More importantly, the Mythology Cycle contains the five waves of Irish invasion.



There are many conflicting stories regarding the waves of invasion. Since the Mythological Cycle was passed on orally, and never written down by the Irish themselves, it is difficult to ascertain the truth regarding this time. The tales of the five waves were eventually written down, in approximately 1100 C.E., but this was more than one thousand years after the events had occurred.



In addition, the tales were recorded by monks. By the time any attempt was made to reconstruct what had really happened, and what was really believed by the ancient people of Ireland, too much time had passed, and too many facts had been altered.



The five waves are full of tales of wizardry and magic. Modern mythology barely hints at most of the stories that are to be had from this time, and each wave is a curious mix of historical fact and speculation.



The Partholan Wave of Invasion



The Partholan Wave was named after the leader of this group of invaders. This man, Partholan, was said to have bled his homeland after having killed both his mother and his father. He settled his people in the area surrounding Dublin. However, they remained in Ireland for only thirty or forty years before they were all eventually killed by the plague.



The Neimheahd Wave of Invasion



Also named after the leader of this group, the Neimheahd Wave apparently came from Scythia. They were harassed by pirates out of Africa, who descended upon the Neimheahd people and attempted to subdue them. Eventually, after their leader, Neimheahd, was killed, the people abandoned Ireland. They scattered into three groups, two of which would become the ancestors of the next wave of invaders.



The Fir Bolg Wave of Invasion



The Fir Bolg Wave arrived 217 years after the Neimheahdians left. They were said to be escaped slaves from Greece, and they introduced agriculture to Ireland. They also brought with them the rule of law and social institutions, and established the first real monarchical government in Ireland.



The Fir Bolg were defeated by the Tuatha De Danann at the First Battle of Mag Tuired. They did eventually return to Ireland as a subordinate people at the beginning of the Common Era.



The Tuatha De Danann Wave of Invasion



All the other waves of invasion arrived in Ireland by ship, but the Tuatha De Danann Wave were said to have arrived on dark clouds thought the air. They were thought to have alighted on a mountaintop. They were said to be people of magick, a race who were proficient in every art.



These mystical people ruled Ireland for many years. Though they were challenged by their enemies, the Fomorians, the interlopers were never allowed to settle in Ireland. The Tuatha De Danann reigned in Ireland until the coming of the Milesians.



The Milesian Wave of Invasion



The Milesians were Celtic people, and the Celts had long established themselves in Central Europe. The Milesian Wave put an end to the supreme reign of the Tuatha De Danann. When the Milesians first attempted to land in Ireland, the Tuatha De Danann conjured up a storm against them. It seemed as if they would never land safely in Ireland.



Eventually, and in scattered groups, they made their way to land. When they did, the battles between the Milesians and the Tuatha De Danann were fierce. Many were lost on both sides. In the end, the two groups decided that the Tuatha De Danann would rule the spirit land, while the Milesian would reign over the physical realm. Peaceful coexistence was the final result.



The five waves of invasion are full of powerful myths and inspiring symbolism. They give a glimpse into the ancient Irish ethics of war, and are the basis for the Irish Faery Faith that would later arise.





First published at Suite101: The Mythology of Ancient Ireland — The Five Waves of Invasion | Suite101.com http://leigh-ann-andersen.suite101.com/the-mythology-of-ancient-ireland--the-five-waves-of-invasion-a324405#ixzz1lQmgOVjp

The Mythology of Ancient Ireland — The Fiana

The fiana were roving war bands that served the kings of Ireland in approximately the 3rd century C.E. around the time of the Fenian Cycle. The fiana were soldiers in times of war, but served as national police during times of peace; they were poets and romantics at all times. When they weren’t protecting the realm from its enemies, they prevented robberies, collected tributes and fines, and generally handled anything that might adversely affect Ireland.



There is a great deal of evidence to suggest that tales of the fiana were a part of popular tradition in Ireland through the 11th century. Their stories of honor, law, and loyalty were considered to be essential to the welfare of the community. Even after this time, they were studied in fairy tales as the ideal warriors.



How Did Candidates Enter the Fiana?



It was not easy for anyone to join the fiana. The tests were incredibly difficult and varied, and few people could meet these requirements today. Some of these legendary tests included:


All candidates had to master the twelve books of Irish poetry before he could be considered.


Standing in a trench the depth of his knee, the candidate must protect himself with only a shield and staff from nine warriors, who will be casting javelins at him.


With only a head start of a single tree, the candidate must escape from his pursuers in a thick wood, and must remain unwounded.


During this flight, he must be so quick and agile that not even a single braid of his hair is loosened by a hanging branch, and he must break no withered branch upon the ground.


The candidate, during his flight, must bound over branches the height of his forehead and crawl under branches the height of his knee. He must do this with all speed, and without leaving a trembling branch behind.


In facing the greatest odds, he must stand firm, and his weapon must not shake in his hand.



Whether these requirements were true, or whether time has exaggerated them, we may never know. Regardless, the legendary fiana were certainly well qualified and well trained.



What Were the Duties of the Fiana?



For the most part, the fiana served their king. They carried out the tasks set before them by their leader, and they did so as a well formed and cohesive group. There were also four restrictions, sometimes called geasas that were placed upon each candidate once they passed all the tests of the fiana. These were:

He shall marry his wife for her manners and her virtues, not for any wealth she might possess.


He shall be gentle with all women, no matter her station.


He shall never keep for himself that which another needs.


He shall stand and fight against all odds, as far as nine to one.



These were considered the most basic principles of the fiana. They were to life their lives in honor and love, and to never waver from their purpose.



The life of a fiana might have seemed difficult to some, but it had its rewards. They were a close nit family of brothers, and they faced adventure and danger together, and so they enjoyed the rewards of such a life as one single entity.





First published at Suite101: The Mythology of Ancient Ireland — The Fiana | Suite101.com http://leigh-ann-andersen.suite101.com/the-mythology-of-ancient-ireland--the-fiana-a324208#ixzz1lQlHUYyI

The Mythology of Ancient Ireland — The Historical Cycle

Traditionally, there are four cycles that make up Irish historical mythology. These cycles are the very basis of the Irish Faery Faith, and are the origin of the Irish Pantheon of gods and goddesses. The four Irish mythological cycles are:

The Mythological Cycle;


The Ulster Cycle;


The Fenian Cycle;


The Historical Cycle.



The Timeline of the Historical Cycle



Tales from the Historical Cycle are ascribed dates ranging from the 3rd century all the way to the 8th century. Most of these dates revolve around various high-kings of Ireland, and occasionally on some provincial kings. Many of the dates regarding the Irish kings of this cycle can be measured against known historical events. This makes the Historical Cycle the easiest of the four cycles to accurately date.



What is the Historical Cycle of Ireland?



The Historical Cycle is one of kingship and kings. In fact, most of the surviving tales from the Historical Cycle feature the three most influential kings of the Historical Cycle. These three kings are:

Conaire Mor to Conn of the Hundred Battles;


Niall of the Nine Hostages;


Domnall, son of Aed.



Niall of the Nine Hostages is particularly significant. He was the greatest king in Ireland between Cormac mac Airt and the arrival of St. Patrick. His reign was truly inspiring to all warriors of the time. He ruled Ireland with strength, and carried the name and fear of Ireland into all nearby nations. He founded the longest, most important, and most powerful of all Irish dynasties. His descendants ruled Ireland, almost without interruption, for almost six hundred years.



This cycle, sometimes known as the Cycle of Kings, is less than all other cycles. It is less magical than the Mythological Cycle. Less heroic than the Ulster Cycle. Less romantic than the Fenian Cycle. Instead, the tales of the Historical Cycle are about kings, kingship, dynasties, and succession. They also abound with stories of the royal houses and the many royals of all Ireland during this time.



The most distinctive features of this cycle and its legends are kingship and the nature of the bond between a king and his country. The characters of this cycle are loyal and committed, and would lay down their lives for their king or their country.





First published at Suite101: The Mythology of Ancient Ireland — The Historical Cycle | Suite101.com http://leigh-ann-andersen.suite101.com/the-mythology-of-ancient-ireland--the-historical-cycle-a324124#ixzz1lQiOTogx

The Mythology of Ancient Ireland — The Fenian Cycle

There are four cycles that make up traditional Irish mythology. These cycles describe the development of the Celtic Pantheon of gods and goddesses. The four Irish mythological cycles are:The Mythological Cycle;
The Ulster Cycle;
The Fenian Cycle;
The Historical Cycle.
The Timeline of the Fenian Cycle The Fenian Cycle is full of legends based upon the fiana (war bands) and their leader, Finn mac Cumaill. Sometimes, this cycle is referred to as the Ossianic Cycle, because of the rather romantic poems attributed to Finn’s son, Ossian. Finn and his fiana served Cormac mac Airt, who was one of the greatest poets of all the ancient kings of Ireland. Cormac died in 267 C.E. It can be safely said, then, that the Fenian Cycle began around 200 C.E., and continued towards the end of the century. What is the Fenian Cycle of Ireland? The Fenian Cycle is full of tales of heroism, romance, and kingship. The central king of this cycle, Cormac mac Airt was arguably the greatest king that Ireland ever knew. When he resigned his High-Kingship, he ended one of the most blessed times that Ireland had ever experienced. There are three literary works which are attributed to him by some sources. These are:Teagasc an Riogh (Instructions of a King);
The Book of Acaill (Book of the Principles of Criminal Law);
The Psaltair of Tara, which is no longer in existence, but is referenced in many other works.
These items, more than any other literary works of the time, show that Ireland did have a literary culture all its own, contrary to the beliefs of the early Roman Catholic Church, which stated that the Irish were uneducated. More than that, they give insight into the Fenian Cycle and its heroes. The tales of the Fenian Cycle are similar to those in the Ulster Cycle. They both focus on the heroic characters of the times, but there are some vital differences. For one, the fiana were foot soldiers, where the Ulster heroes were almost always mounted or in their chariots. The second difference is perhaps more subtle, but also more important. The heroes of the Ulster Cycle were almost infamous in their need to individuate themselves from the group. Their rivalries were the stuff of legend, and they rarely cooperated with each other. In contrast, the fiana, the primary heroes of the Fenian Cycle, shared their experiences. They lived for the camaraderie that comes from being a member of a unique group. They lived with an intense pleasure that the Ulster heroes had been lacking. The Fenian tales were also heavy on romance and poetry, almost like the Arthurian legends of lower Britain. The cycle’s greatest tale of heroism, The Pursuit of Diarmaid And Grainne, is also its most romantic. The finest collection of Fenian tales, The Agallam na Seanorach (the Colloquy of the Ancients), is an account of the fiana’s greatest achievements. It is also among the most poetic of texts from that era. The most distinctive features of this cycle and its legends are human warmth and feeling. The central group of characters of the Fenian Cycle are sometimes wizards, sometimes heroes, but they are always passionate about their cause.  First published at Suite101: The Mythology of Ancient Ireland — The Fenian Cycle | Suite101.com http://leigh-ann-andersen.suite101.com/the-mythology-of-ancient-ireland--the-fenian-cycle-a323992#ixzz1lQh5utC3

The Mythology of Ancient Ireland — The Ulster Cycle

Traditional Irish historical mythology, with its culture and superstition, has four cycles. These cycles, documented in Irish texts, are vital to the development of the Celtic Pantheon of gods and goddesses. The four Irish mythological cycles are:

The Mythological Cycle;


The Ulster Cycle;


The Fenian Cycle;


The Historical Cycle.



The Timeline of the Ulster Cycle



The Ulster Cycle begins, in a historical sense, around the time of Christ, or in the Common Era (C.E.). For the most part, tales of this time surround the ancient and respect King Conchobar of Ulster, also known as Conor MacNessa. He was a powerful Irish ruler, noted in both ancient songs and stories, who became ruler of all of Ireland. He resided at Emain Macha, and founded the Rudrician line of the Ulster kings. His story is told in The Sons of Usnach, and in the much more popular tale of The Tain Bo Cualigne.



Most of the tales out of this cycle revolve around the rivalry between the two northern Irish provinces of Ulster and Connacht. This rivalry was at its height around the beginning of the Common Era, which is where this cycle is placed in history.



What is the Ulster Cycle of Ireland?



The Ulster Cycle is full of many different mythological figures. It is in this cycle that Queen Medb (also known as Maeve) makes her first appearance. She was the daughter of Eocaid, the High King (Ard-Righ) of Ireland. Medb is often credited as the original instigator of the great Connaught-Ulster war, and she eventually became a warrior-goddess.



Another popular legend from this cycle involves Deirdre and the Sons of Usnach. This tale reveals King Conchobar, despite his reputation for fairness and kingliness, was sometimes no more than a man. The sorrows of Deirdre is one of the Three Sorrows of Irish storytelling, and should not be ignored by the serious student of Irish mythology.



Despite all these regal and sometimes immortal characters, there is one figure who is more notable than all the rest. The foster-son of King Conchobar, Cu Chulainn, was the greatest and most dazzling of all the heroes of this cycle, and his life is the source of many Irish stories. There are many legends that he plays a great role in, including:

The Amazonian war-goddesses who taught him battle skills;


Emer, the most beautiful woman in Ireland who eventually becomes his wife;


Morrigan, the great Irish war-goddess;


Fand, the Faery Queen who was the wife of the Irish sea-god Manannan mac Lir.



The most distinctive features of this cycle and its legends are willpower and fearless action. The central group of characters of the Ulster Cycle are not wizards, as they were in the Mythological Cycle, but invincible warriors and immortal war-goddesses. The Ulster Cycle is the source of the warrior attitude that forms the basis of the Irish Faery-Faith.





First published at Suite101: The Mythology of Ancient Ireland — The Ulster Cycle | Suite101.com http://leigh-ann-andersen.suite101.com/the-mythology-of-ancient-ireland--the-ulster-cycle-a323929#ixzz1lQfgqupP