This is from my article in Air n-Aithesc Vol III, Issue 1 currently available in hard-copy or e-copy from this link. Unlike previous excerpts, this in not the beginning of it, as I began with a dream sequence that would be too long for a lead in and I don’t want to post only part of. The article is a continuation of my exploration of the fénnidecht wolf-warrior path, specifically how I follow it as a devotion to the Morrígan and some material on female werewolves, weredogs and dog-heads.
The War Goddess’s Bitch
Wolf-warrior cults are usually attributed to male Gods. The Vedic Indra and Rudra, the Germanic Odin and the Greek Apollo Lykeios have all been associated with wolfish warrior bands.[i] Kershaw states that there are no known Celtic Gods associated with warbands, other than seeing a similarity between Finn and the Fíanna and Rudhra and the Maruts.[ii]Kershaw also mentions McCone’s pairing of Ódinn/Týr and Lug/Núada as teuta/koryos(civilization/warband or wild) God pairings.[iii] Lug is certainly a candidate for such a warrior cults: His relationship to both Cú Chulainn and Finn, adds to this possibility.[iv]While I would not argue against Lug, Finn (as a God, although I tend to focus on his nature as a semi-divine hero) or other Gods as having had such cults, I believe that it is as likely that the Goddesses who fall under the title the Morrígan were also likely to have been the Divine leaders of such cults.
The Morrígan’s interest in Cú Chulainn, the Hound of the Smith, is evident throughout the TBC and related Ulster tales. Some see their relationship as confrontational, often confusing. Epstein has speculated that She may indeed be his patron Deity.[v] Epstein noted that the seemingly adversarial nature of Her relationship with Cú Chulainn can be seen as an effort to strengthen his glory, as I have also explored.[vi] Epstein specifically brought up the similarities between his canine nature, which goes far deeper than just a name, and the Norse ulfheðnar (“wolf coats”) and berserkr (“bear coats”) who followed Odin. She speculated that this might hint at an ecstatic cult dedicated to an Morrígan.[vii]
This ecstatic, shape-shifting nature suggests such a cult as well as the obvious canine connection. Cú Chulainn’s name connects him with canines: he is the Hound, actually acting as Culainn’s guard dog as a boy, to replace the dog he killed.[viii] Yet his form of shape-shifting, his ríastrad (warp spasm), is not decidedly canine. By killing the guard dog and then assuming the dog’s role, Cú Chulainn was transformed completely into a hound not only for his time of service to the Smith but for the rest of his life.[ix]He was always a hound. He was just wilder, more dangerous, rabid, when he transformed and he described himself as having canine fury in Tochmarc Emire.[x]His identity as the Hound was so significant that when St. Patrick conjured Cù Chulainn’s specter in order to convert Lóegaire, the king of Ireland, the specter’s canine nature convinced the king that the specter was truly Cú Chulainn.[xi]
Cú Chulainn’s story gives no indication of him as part of a warband. This lack is likely related to animosity between the church and such warriors they called díberga (marauders, brigands).[xii] It is notable that the ecstatic transformation and the connection to a Deity were revealed at all. When the stories of warbands were finally set down, the Fíanna seem quite divorced from the earlier, negative, accounts of the díberga, that displayed little association with either shape-shifting or Deity.[xiii] The association with hounds is strong in the stories around Finn Mac Cumhail. There are many members of the Fíanna with canine names. However, the fénnidi’s own canine nature is only hinted at vaguely. Finn did have the hood of Crothrainne, which allowed him to turn to hound or stag, yet there is little evidence of him using it.[xiv]In one alternative tale of the birth of Bran, Finn was his father by a woman enchanted into the form of a bitch. One might choose to speculate that he used the hood at that time.[xv]
[i] Kris Kershaw, The One-eyed God: Odin and the (Indo-) Germanic Männerbünde, Journal of Indo-European Studies, Monograph No. 36., Washington D.C.: Institute for the Study of Man Inc., 2000, such Gods and Their cults are the subject of the entire study, however particular interest might rest in ch. 9 “Odin Analogues” pg. 182-200; Dorcas Brown and David Anthony, “Midwinter Dog Sacrifices at LBA Krasnosamarskoe, Russia And Traces of Initiations for Männerbünde” Paper presented, Conference: Tracing the Indo-European: Origin and migrations. Roots of Europe Research Center, University of Copenhagen, Denmark Dec 11–13, 2012.[ii] Kershaw, The One-eyed God, pg. 186.[iii] Kershaw, The One-eyed God, pg. 195.[iv] C. Lee Vermeers discussed his relationship with Lú Ardáinmór as a lycanthropic God in a blog post http://faoladh.blogspot.com/2013/05/what-i-domy-own-gods-part-one-my-upg-so.html and has also talked about Apollo as a Wind-Wolf God, http://faoladh.blogspot.com/2011/05/gods-and-goddesses-of-werewolves-wind.html[v]Epstein, “War Goddesses,” Ch. 2.[vi]Epstein, “War Goddesses,” Ch. 2; Lambert, “Musings on the Irish War Goddesses;” also further explored in my blog post “The Morrígan and Cú Chulainn part 1: On Saying ‘No.’”[vii]Epstein, “War Goddesses…,” Ch. 3.[viii]TBC Rec 1 pg. 17-19,140-142; TBC:BOL pg. 23-25, 160-163.[ix] McCone, “Aided Cheltchair Maic Uthechair: Hounds, Heroes and Hospitallers in Early Irish Myth and Story.” Ériu 35, 1984 pg. 8-11, I discuss this act as being linked to wolf-warrior initiations in “Going Into Wolf-shape.”[x]Bernhardt-House, Werewolves, Magical Hounds, and Dog-headed Men, pg. 174, 343.[xi]Joseph Falaky Nagy, Conversing with Angels and Ancient: Literary Myths of Medieval Ireland, Ithaca: Cornell University Press, 1997, pg. 274.[xii] Kim McCone, “Werewolves, Cyclopes, Díberga and Fíanna: Juvenile Delinquency in Early Ireland” Cambridge Medieval Celtic Studies, issue 12, 1986, pg. 3-4; Sharpe, “Hiberno-Latin Laicus, Irish Láech and the Devil’s Men,” Ériu 30, 1979, pg. 80-87.[xiii]Kim McCone, “Werewolves, Cyclopes, …”, pg. 3-4; I discuss other links between the díberga and the Fíanna and canine nature further in “Going Into Wolf-shape” as well.[xiv]Kuno Meyer, ed. and trans., “The Finn episode from Gilla in Chomded húa Cormaic’s poem “A Rí richid, réidig dam” Fianaigecht, 1910, Hodges, Figgis & Co., Dublin, Ireland, pg. 51. http://archive.org/details/fianaigechtbeing00meye[xv]As we’ll discuss shortly, Bran and Sceolang are more commonly said to be the children of Finn’s aunt, however, this tale is noted by Bernhardt-House, Werewolves, Magical Hounds, and Dog-headed Men, pg. 196.
Copyright © 2016 Saigh Kym Lambert
Wolf Copyright © 2002 Aaron Miller, based on Newbigging Leslie stone
When I first saw this topic, when I saw a link to Asa West’s Giving Bullets to the Morrigan, I thought, “Cool! Someone else doing it!” “It” being a long held plan, which hasn’t happened yet for, uh, reasons, to create a “sacred shooting range.” As soon as the guy and I decide on a location and get fill to the spot and create a berm we are going to have a shooting range on our property and there will be a shrine to the Morrígan over looking it. I already dedicate my training to her, but this would be a formal spot to do so, much like my gym is a temple for that part of the training (and sometimes for trigger control practice with a laser “bullet” when I can’t get out for live fire….which I could more if I had a place on the property).
|I’m sure there are other pics of me at this training,
I need to try to access them sometime.
But that’s not what it’s about but rather about giving bullets as offerings. So my first thought on that was, “huh, that would be a rather pathetic offering.” You know, just a random bullet. There’s not a lot that stands out between two bullets of the same make. Sure, I can see if I were to use my gun in defense of myself or another without firing a shot that the bullet in my chamber at the time might be a worthy offering. But I wouldn’t give just any old bullet.
Of course, what this actually became about, the reason it was brought up, was whether it was okay for other people to do this. And it brought with it a lot of the standard anti- vs. pro-gun arguments, with some Pagan twists. The sort of things that make most leftist gun-owners, like myself, look at both sides and double face-palm as you watch each side feed the other. This time with the added oddity of some claim that guns are just made for killing people but swords are not….except that that really is all swords were ever made for. They do things like this and also this. But it is not uncommon to romanticize the violence of the past while vilifying the violence of the present, I am sure that as the Bronze Age gave way to the Iron Age there were those who spoke of the nobility of the bronze blade over the evils of the steel. Even the guns of the past get this romantic treatment, as people wax nostalgic for the six-shooter of the Old West while expressing horror at a semi-automatic pistol.
I could get into the whole primary focus on why anti-gun Pagans seem to be upset over bullets as offerings, which is a pet peeve of mine. That is “the Morrígan should not be reduced to a War Goddess, She is more than that” claim which always translates to “I want the Morrígan to not be a War Goddess at all, because I want Her to be what I want Her to be.” Here’s the thing, to say that it reduces Her to be called, as she was in the text, a Goddess of Battle (bandee in catæ..in the Tochmarc Emire), is a bias based on you not understanding all that there was to such a Goddess in the context of early Irish culture. This is also true if you insist that her link with “battle” is about “internal conflict” or “fighting inner demons,” which may be your UPG (Unsubstantiated Personal Gnosis), and that’s fine, but does not define Her as She was known in the early Irish culture (or for many of us who certainly do not share that UPG). In fact, my own findings and UPG is far more about waking up those “inner demons” and letting them take over and shift you (this is exactly what my work is all about…see especially Wolf-shapes and Chase). ( Or to claim that Her link to sovereignty, which West brings up, is about the modern concept of individual autonomy, rather than actual about kingship (open only to one who had proven themselves a warrior) of a territory (likely won and kept by war). Again, it may well be valid UPG, but don’t claim it’s anything else. But I already wrote a whole article detailing how all those “other things” come back to Her being a War Goddess, because they all relate to warfare as the culture knew it.
Okay, back to bullets as offerings. It never, ever occurred to me to give bullets in the way that apparently is being discussed here. In part is the sheer, well, regularity and number of them with which to choose if you were just doing a random “bullet offering.” Certainly they are not cheap these days, however there’s a volume of them one might go through which creates the expense. One, individual bullet is simply not that individual. Again, I could see offering one that stands out….the one in the chamber you didn’t have to fire to save yourself or another, perhaps one left over from a big win if you’re a competitive shooter or one left over because your first shot was the clean kill you had hoped for when hunting for food. There may be many reasons a particular bullet does warrant it for the person involved. Maybe once we start reloading, I’ll start thinking of them as more individual than I do now and it will be something I feel drawn to do. But, of course, ymmv and I’m not going to say it’s wrong if someone else does feel that a random bullet from a brick is a worthy offering. I would be more likely to offer a really nicely clustered paper target. ~;p (I need to invest in some paper targets when I finally have a range….)
Of course, there is my personal semantics around offerings. For me an offering is only something broken or totally destroyed and hidden from this world, so that it is taken into the Otherworld. At least in the end. Some offerings sit on my shrine for a period of time, but in the end they are destroyed in some way in this world. Usually by fire….please, tell me I do not need to explain not to do this with live rounds.
An item that sits on my shrine (or altar if you prefer) is not an offering, unless it is to be so destroyed eventually. Instead I would call them dedicated or devotional objects. A slight difference between the two although in a way both are things that you might say I share possession of with the Being the shrine is for.
Devotional objects are those which are, indeed, only to stay on the shrine as symbolic of devotion, such as statues and, well, I actually have a lot of things that I felt drawn to maintain on the shrines. Some are used in ritual at times, such as candle holders or a stone “well” which might hold water. Some targets might end up being both, now that I am thinking of it…some sent and destroyed, some hung by a shrine (and one or two maybe by the door way). Images and symbols are among these things, which includes a Sarah Connor figure…holding a gun with the other slung across her back….to represent the modern female warrior or, even, a modern image of the War Goddess). These things are mostly Theirs, but I do get to look at them unlike full offerings.
Dedicated objects are items which I might use personally, even “mundanely” but which I associate with my worship and which are blessed. I keep some of my jewelry on my personal shrine to the Morrígan when I am not wearing it, but I wear it anytime I might go out. These things are more mine.
I could see, should the Revenant Cataclysm hit, putting bricks of bullets on the shrines to ask for blessings on a regular basis…whether they are for killing revenants or hunting for food or both. So, on the shrine, but not an offering exactly (heads, meat, depending would be more appropriate).
Some things, including weapons may be seen as somewhat in between these items. I may not use my swords on a regular basis (practice, when I do it, is with single-sticks…I fear this has been a neglected art of late). My guns, however, do not reside on my shrines, although they are formally blessed and if I have my gun when I go into the gym and remove it (usually when stretching after a run it sits between the figure of the Morrígan and the Sarah Connor figure, because it is dedicated to them (and it’s a safe location while I’m there). Even my weights and and other fitness equipment, as all my training is a dedicated act and I see my gym as a temple of worship.might be seen as dedicated devotional objects, although not formally blessed (hmmmm).
Which brings me back to my first thought on this subject. If training is a dedicated act, then that does include my firearms training so, I suppose it can be seen as giving bullets to Her. This is true where ever I might practice, however, I do want a range here on our property and a shrine overlooking it. Where it will go is still being negotiated and we need to budget in the fill for the berm which we need no matter where, due the layout of our land, which also requires it being somewhere we can get a truck to. Perhaps this summer it will happen.
Training is always the basis of my offering, for to be the best I can be is my service to Her. It is also a gift, for being able to train is often a struggle for me due to health issues. So reciprocation, She helps me to be able to train, I train to thank Her for that. Whether this is staying fit or being able to hit a target and respond properly to danger.
I may never really feel drawn to giving a bullet. It just doesn’t sit right unless something does happen to make a particular one that important to me. But since this has been brought up, it has occurred to me that I do need to make a weapons offering in the way done since the Bronze Age.
Someday, I shall properly offer a gun to the Morrígan. It will be a fine gun, expensive, far more than would even be possible for me to acquire now. It will be utterly “killed” in this world to send it to the Otherworld and sunk deeply in a marsh. This here is my promise to Her for this, in hopes that She also might help me be able to be in a position to do so…for if I am, it will be right that I reciprocate.
I had pulled Warriors for the Horse Goddess from the website several months ago to expand and submit to Air n-Aithesc where it was published in Vol. 2 Issue 2, Lughnasadh/Samhain 2015. The contract with AnA before rights return is for 3 months, however, I usually would wait for at least 6 months as I do feel it makes more sense to wait until the next issue is out. However, for this article I am making an exception and I have returned it, updated and in PDF form to the website.
Some, maybe, have noticed that I have moved the website to http://dunsgathan.net/feannog/ the old folder will forward you there from old links.
At the same time, I have also created a page to house links (this link goes to said page) to PDFs of articles originally published in Air n-Aithesc (this link goes to the magazines page)
At this time the page has “‘By Force in the Battlefield’: Finding the Irish Female Hero” and “Going into Wolf-Shape” up. Will get the other two I have ownership of up in the near future.
Summer has been busy, mostly not with writing. Mostly with horses. (although both photos are old…guess not much photography is happening this summer either). Also with allergies…. ~:p And some editing has been happening.
Actually my article in the next Air n-Aithesc is an edited piece, some chunks very rewritten, actually. I’ll be posting when the issue is out very soon!
Meanwhile, as it’s been over a year since “By Blood, Bone and Blade: A Tribute to the Morrígan (Nicole Bonivusto, ed, Asheville, NC: Bibliotheca Alexandrina, 2014) came out, I decided it was now time for my essay in it, “Musings on the Irish War Goddesses” to “come home.”
I started “Musings” as a short piece for the web. But, of course, “short” wasn’t possible. So it was going to be a long piece for the web, possibly as a PDF. Then as I was finishing it up, the call for submissions for BBB&B showed up….and I figured I should submit it. Which I did…..and eventually the anthology came out.
I have now replaced the actual shorter piece I later made for the page (which I had started to house this essay) with an intro to link the PDF of
As I had mentioned, I thought I’d actually post this excerpt with the issue freshly released. This is from the newest issue of Air n-Aithesc vol. II issue 1, which can be purchased in either hard copy or digital here.
Chase to Nowhere: Thoughts on Fénnidecht Rites of Passage
warriors.” That in other texts as well as legal tracts such warriors were also known as “
war bands, it is clear such warriors also existed.
As I discussed in “Going into Wolf-Shape,” such adolescent bands were found throughout Indo-European cultures and, likely, far earlier. [iv] “Everyone is a fénnid until he takes up husbandry,” Cormac Mac Airt noted to his son, although it is clear that “everyone” really meant males, mostly noble, like themselves.[v] Boys would go from fosterage to wilderness at 14, then those who received their inheritances would rejoin society about the age of 20.[vi] It might be noted that this is the age period that modern neurobiology has recently shown is a time of extreme erratic risk taking, especially for boys. [vii]As one might expect when sending high impulse risk takers off to fight one another in the wilderness, not all of them survived, but there may well not have been sufficient inheritance for all. Some may have had to or even chosen to remain in the wilderness, just as we see Finn and others do in the literature. McCone has noted that early on some continental bands would move on from their overpopulated homelands to found new settlements.[viii] Where and when this wasn’t possible, it seems some remained in the wilderness until they were likely killed in fighting or managed to die of old age.[ix]
We can only speculate whether any may have chosen to remain in what seems a Pagan lifestyle well into the Christian era, [x] out of preference. While I hope some of what I share may help develop training and path work for teenagers, my own interest is with the more chronic Outlaws, which are clearly the “norm” in heroes of the Fenian literature and likely also existed in reality.[xi] I believe that these Outlaw bands have much to offer for those of us who realize we cannot replicate early society itself; or who may realize that we fit better in the wilderness than we ever would have in early Christian or even pre-Christian, what little we know of it, society.
The question becomes how we move into this liminal state.
[i] Such a conversation took place in a Facebook group I run, Clann na Morrígna, but I have heard or read it in many conversations over the past couple of decades.[ii] Richard Sharpe, “Hiberno-Latin Laicus, Irish Láech and the Devil’s Men,” Ériu 30, 1979; Kim McCone, “Werewolves, Cyclopes, Díberga and Fíanna: Juvenile Delinquency in Early Ireland” Cambridge Medieval Celtic Studies, issue 12, 1986; one example is Whitley Stokes, ed. and trans., “The Destructionof Da Derga’s Hostel” (Togail Bruidne Da Derga), Revue Celtique. volume 22, (1901) pg. 7, 29-30; legal tracts are also noted in D. A. Binchy, “Bretha Crólige,” Ériu 12, 1938, pg. 41, Fergus Kelly. A Guide to Early Irish Law, Dublin: Dublin Institute for Advanced Studies (School of Celtic Studies), 2001, pg. 10, 60[iii] Dónall P. Ò Baoill, ed., Foclóir Póca , Dublin: An Gúm, 1992, pg 338; My thanks to C. Lee Vermeers for noting this in the review of this essay for Air n-Aithesc.[iv] Saigh Kym Lambert “Going into Wolf-Shape,” Air n-Aithesc Volume 1 Issue 1 Imbolc 2014, pg. 29-50[v] “fénnid cách co trebad” Kuno Meyer, The Instructions of Cormac mac Airt, RIA Todd Lecture 15, Dublin 1909, pg 46, 31-10, C. Lee Vermeers, Teagasca: The Instructions of Cormac Mac Airt, Faoladh Books, 2014, including footnote 346, pg. 77-78[vi] McCone, “Werewolves, Cyclopes…,” pg. 11-19; the specific age is noted by McCone, “The Celtic and Indo-European origins of the fían,” Sharon J. Arbuthnot and Geraldine Parsons, eds., The Gaelic Finn Tradition, Dublin: Four Courts Press, 2012, pg. 17-18; Joseph Falaky Nagy. The Wisdom of the Outlaw: The Boyhood Deeds of Finn in Gaelic Narrative Tradition,Berkeley: University of California Press, 1985, pg 20-21[vii] B.J. Casey, B.E Kosofsky, PG. Bhide, eds., Teenage Brains: Think Different?, Switzerland: Kargar Publishers, 2014 (I admit to only reading portions and that it is quite over my head, but for those who are working with teens, I believe it may be a very important study)[viii] McCone, “The Celtic and Indo-European origins of the fían,” pg. 23-27[ix] McCone, “Werewolves, Cyclopes…,” pg. 11; McCone, “The Celtic and Indo-European origins of the fían,” pg. 17-18[x]McCone, “Werewolves,….” pg. 2-3; Sharpe , “Hiberno-Latin Laicus, Irish Láech and the Devil’s Men,” pg.83-92, Katharine Sims, “Gaelic Warfare in the Middle Ages,” in Thomas Bartlett and Keith Jeffery eds., A Military History of Ireland, New York: Cambridge University Press, 1996, pg. 100-101
Copyright © 2015 Saigh Kym Lambert
The Imbolc/ Bealtaine 2015 issue of Air n-Aithesc is out now and you can order at the link!
The table of contents is below so see what all is offered. More poetry and prose from PSVL, two articles by Morgan Daimler, an article from Finchuill and book reviews and An Seomra Staidéir from Maya St.Clair.
My article this issue is “Chase to Nowhere: Thoughts on Fénnidecht Rites of Passage” which discusses ideas gleaned from the literature and other sources about the very non-linear rites which might have been associated with the Irish warbands and some ideas about modern incorporation.
This is my last of the excerpts from past issues of Air n-Aithesc that I have to share. I have previously posted excerpts from “Muimme naFiann: Foster-mother of heroes” and ‘“By Force in the Battlefield”: Finding the Irish Female Hero’. The rest of this one can be found in the first issue, Vol 1, Issue 1.
The next issue should be out at Imbolc, in just a few weeks. I will try to post excerpts in a more timely manner at that point. ~;) Or maybe I’ll even blog something else. ~:p
Going into Wolf-Shape
Humans have lived with dogs for possibly somewhere between 18,800 and 32,100 years, earlier than previously believed.[i]Given highly social nature of both humans and canines and our mutual ability to hunt in groups requiring good communication skills, it seems natural that the relationship would have started when we were hunter-gatherers. Early Neolithic dog burials in Siberia suggest that during this period dogs held an high status not far below humans, beyond their “utilitarian” usefulness.[ii] How natural the relationship is between humans and canines is something most who live with dogs would readily argue, our ability to relate is a given for us. Science has been proving this point, communication and emotional response are strong and similar.[iii]It would be more amazing if humans and wolves—for dogs are wolves who choose to adapt to live in human packs—had not bonded.
There is a great deal of lore and history regarding the importance of dogs among the Gaelic and other Indo-European cultures. Recent genetic testing has revealed that the rose-eared sighthound originated among the Celtic people.[iv] This ancient hound was the ancestor of the modern Greyhound, the Scottish Deerhound, as well as the Galgo Español, which is probably very similar to the ancient hounds. The warrior and the canine are repeatedly linked in Irish lore. One Irish term for wolf, “mac tire” (literally “son of the land”), seems to have first meant a “vagabond warrior” came to primarily mean “wolf.”[v] Many warriors and kings bore “hound” or “wolf” in their names.[vi] The most recognized is Cú Chulainn, who, as a child, took the very role he became named for, “Culainn’s hound,” after killing the smith’s original guard dog in self-defense.[vii] The Fíanna were renowned for their hunting hounds.[viii]
[i] Elizabeth Pennisi, “Old Dogs Teach a New Lesson About Canine Origins” Science Magazine Vol. 342 no. 6160, November, 15 2013 http://www.sciencemag.org/content/342/6160/785.full
[ii] Robert J. Losey, et al “Burying Dogs in Ancient Cis-Baikal, Siberia: Temporal Trends and Relationships with Human Diet and Subsistence Practices,” PLoS ONE 8(5) 2013 http://www.plosone.org/article/info:doi/10.1371/journal.pone.0063740?
[iii] Gregory Berns, How Dogs Love Us: A Neuroscientist and His Adopted Dog Decode the Canine Brain, New Harvest, 2013
[iv] Heidi G. Parker, Lisa V. Kim, Nathan B. Sutter et al, Genetic Structure of the Purebred Domestic Dog Science, 21 May, 2004: Vol. 304 no. 5674, pg. 1160-1164 https://www.princeton.edu/genomics/kruglyak/publication/PDF/2004_Parker_Genetic.pdf
[v] Kim McCone, “Varia II.” Ériu 36, 1985 pg. pg. 173
[vi] Joseph Falaky Nagy, The Wisdom of the Outlaw: The Boyhood Deeds of Finn in Gaelic Narrative Tradition, Berkeley: University of California Press, 1985, pg. 44, although far more is in this pages notes 19-22 found on 243-245; McCone, “Aided Cheltchair Maic Uthechair pg. 1-30, especially noted on pg. 12-14
[vii]Cecile O’Rahilly, trans., Táin Bó Cúalngefrom Book of Leinster Dublin: Dublin Institute for Advanced Studies, 1967 English http://www.ucc.ie/celt/published/T301035/index.html Irish http://www.ucc.ie/celt/published/G301035/index.html pg. 23-25, 160-163; O’Rahilly, trans. Táin Bó Cúalnge, Recession 1 Dublin: Dublin Institute for Advanced Studies, 1976 English http://www.ucc.ie/celt/published/T301012/index.html Irish http://www.ucc.ie/celt/published/G301012/index.html pg. 17-19,140-142
[viii] J. R. Reinhard and V. E. Hull, “Bran and Sceolang,” Speculum 11, 1936, pg. 42-58, Nagy, The Wisdom of the Outlaw, pg. 44, 95-97
Copyright © 2014 Saigh Kym Lambert
I’m still not feeling real bloggy so I thought I’d do another teaser for those who are not reading Air n-Aithesc yet. Which is where my writing lives these days…while we wait for the third issue to come out on Imbolc. This is one of two from the first issue which can be purchased here. Unfortunately, this one does start out a bit depressing, you really do have to buy the magazine to find the more positive spin. ~;p
“By Force in the Battlefield”: Finding the Irish Female Hero
When an Morrígan came into my life in the late ‘80s, She tasked me with two duties that it was clear I must work on. One was to reexamine my pacifist habits and begin walking the warrior path in very concrete ways, which included physical training I never would have previously considered. The other was to learn as much as I could about Her culture, to try to find practices that were as much in keeping with it as I could. I knew both challenges would be difficult, but at least I had many heroic female warriors from Celtic history and myth to inspire me.
Sadly, as I got more into the cultural studies, even changing my focus at college to concentrate on women in the Celtic cultures, I learned differently about all those warrior women. Having had only shallow exposure to Celtic history and literature before, mostly through the lens of the Pagan community I was involved in, it certainly seemed that there had been a lot of material that I was about to wade more deeply into. Yet, the truth is that I already had heard retellings, often exaggerated, of most of what was there. There were a few new names and short tales, sometimes only a sentence or two long, I had yet to discover, but very few. I also realized that most of the major names I already knew really had very little information behind them, other than Medb.
Previously I posted an excerpt from “Muimme naFiann: Foster-mother of heroes” which is in the second issue.
Copyright © 2014 Saigh Kym Lambert