From Wikipedia, the free encyclopedia - View original article
|This article includes a list of references, related reading or external links, but its sources remain unclear because it lacks inline citations. (April 2009)|
|Index of related articles|
The mythology of pre-Christian Ireland did not entirely survive the conversion to Christianity, but much of it was preserved, shorn of its religious meanings, in medieval Irish literature, which represents the most extensive and best preserved of all the branch and the Historical Cycle. There are also a number of extant mythological texts that do not fit into any of the cycles. Additionally, there are a small number of recorded folk tales that, while not strictly mythological, feature personages from one or more of these nine cycles.
The three main manuscript sources for Irish mythology are the late 11th/early 12th century Lebor na hUidre which is in the library of the Royal Irish Academy, the early 12th century Book of Leinster in the Library of Trinity College, Dublin, and the Rawlinson manuscript B 502 (Rawl.), housed in the Bodleian Library at Oxford University. Despite the dates of these sources, most of the material they contain predates their composition. The earliest of the prose can be dated on linguistic grounds to the 9th century, and some of the verse may be as old as the 6th century.
Other important sources include a group of four manuscripts originating in the west of Ireland in the late 14th or early 15th century: The Yellow Book of Lecan, The Great Book of Lecan, The Book of Hy Many, and The Book of Ballymote. The first of these contains part of the earliest known version of the Táin Bó Cúailnge ("The Driving-off of Cattle of Cooley") and is housed in Trinity College. The other three are in the Royal Academy. Other 15th century manuscripts, such as The Book of Fermoy also contain interesting materials, as do such later syncretic works such as Geoffrey Keating's Foras Feasa ar Éirinn (The History of Ireland) (ca. 1640), particularly as these later compilers and writers may have had access to manuscript sources that have since disappeared.
When using these sources, it is, as always, important to question the impact of the circumstances in which they were produced. Most of the manuscripts were created by Christian monks, who may well have been torn between the desire to record their native culture and their religious hostility to pagan beliefs resulting in some of the gods being euhemerized. Many of the later sources may also have formed part of a propaganda effort designed to create a history for the people of Ireland that could bear comparison with the mythological descent of their British invaders from the founders of Rome that was promulgated by Geoffrey of Monmouth and others. There was also a tendency to rework Irish genealogies to fit into the known schema of Greek or Biblical genealogy.
It was once unquestioned that medieval Irish literature preserved truly ancient traditions in a form virtually unchanged through centuries of oral tradition back to the ancient Celts of Europe. Kenneth Jackson famously described the Ulster Cycle as a "window on the Iron Age", and Garret Olmsted has attempted to draw parallels between Táin Bó Cuailnge, the Ulster Cycle epic, and the iconography of the Gundestrup Cauldron. However, this "nativist" position has been challenged by "revisionist" scholars who believe that much of it was created in Christian times in deliberate imitation of the epics of classical literature that came with Latin learning. The revisionists would indicate passages apparently influenced by the Iliad in Táin Bó Cuailnge, and the existence of Togail Troí, an Irish adaptation of Dares Phrygius' De excidio Troiae historia, found in the Book of Leinster, and note that the material culture of the stories is generally closer to the time of the stories' composition than to the distant past. A consensus has emerged which encourages the critical reading of the material.
The Mythological Cycle, comprising stories of the former gods and origins of the Irish, is the least well preserved of the four cycles. The most important sources are the Metrical Dindshenchas or Lore of Places and the Lebor Gabála Érenn or Book of Invasions. Other manuscripts preserve such mythological tales as The Dream of Aengus, The Wooing Of Étain and Cath Maige Tuireadh, The (second) Battle of Magh Tuireadh. One of the best known of all Irish stories, Oidheadh Clainne Lir, or The Tragedy of the Children of Lir, is also part of this cycle.
Lebor Gabála Érenn is a pseudo-history of Ireland, tracing the ancestry of the Irish back to before Noah. It tells of a series of invasions or "takings" of Ireland by a succession of peoples, the fifth of whom was the people known as the Tuatha Dé Danann ("Peoples of the Goddess Danu"), who were believed to have inhabited the island before the arrival of the Gaels, or Milesians. They faced opposition from their enemies, the Fomorians, led by Balor of the Evil Eye. Balor was eventually slain by Lug Lámfada (Lug of the Long Arm) at the second battle of Magh Tuireadh. With the arrival of the Gaels, the Tuatha Dé Danann retired underground to become the fairy people of later myth and legend.
The Metrical Dindshenchas is the great onomastic work of early Ireland, giving the naming legends of significant places in a sequence of poems. It includes a lot of important information on Mythological Cycle figures and stories, including the Battle of Tailtiu, in which the Tuatha Dé Danann were defeated by the Milesians.
It is important to note that by the Middle Ages the Tuatha Dé Danann were not viewed so much as gods as the shape-shifting magician population of an earlier Golden Age Ireland. Texts such as Lebor Gabála Érenn and Cath Maige Tuireadh present them as kings and heroes of the distant past, complete with death-tales. However there is considerable evidence, both in the texts and from the wider Celtic world, that they were once considered deities.
Even after they are displaced as the rulers of Ireland, characters such as Lug, the Mórrígan, Aengus and Manannan appear in stories set centuries later, betraying their immortality. A poem in the Book of Leinster lists many of the Tuatha Dé, but ends "Although [the author] enumerates them, he does not worship them". Goibniu, Creidhne and Luchta are referred to as Trí Dé Dána ("three gods of craftsmanship"), and the Dagda's name is interpreted in medieval texts as "the good god". Nuada is cognate with the British god Nodens; Lug is a reflex of the pan-Celtic deity Lugus, the name of whom may indicate "Light"; Tuireann may be related to the Gaulish Taranis; Ogma to Ogmios; the Badb to Catubodua.
The Ulster Cycle is traditionally set around the time of Christ, and most of the action takes place in the provinces of Ulster and Connacht. It consists of a group of heroic tales dealing with the lives of Conchobar mac Nessa, king of Ulster, the great hero Cú Chulainn, the son of Lug, and of their friends, lovers, and enemies.These are the Ulaid, or people of the North-Eastern corner of Ireland and the action of the stories centres round the royal court at Emain Macha (known in English as Navan Fort), close to the modern town of Armagh. The Ulaid had close links with the Irish colony in Scotland, and part of Cú Chulainn's training takes place in that colony.
The cycle consists of stories of the births, early lives and training, wooings, battles, feastings, and deaths of the heroes and reflects a warrior society in which warfare consists mainly of single combats and wealth is measured mainly in cattle. These stories are written mainly in prose. The centrepiece of the Ulster Cycle is the Táin Bó Cúailnge. Other important Ulster Cycle tales include The Tragic Death of Aife's only Son, Bricriu's Feast, and The Destruction of Da Derga's Hostel. The Exile of the Sons of Usnach, better known as the tragedy of Deirdre and the source of plays by John Millington Synge, William Butler Yeats, and Vincent Woods, is also part of this cycle.
This cycle is, in some respects, close to the mythological cycle. Some of the characters from the latter reappear, and the same sort of shape-shifting magic is much in evidence, side by side with a grim, almost callous realism. While we may suspect a few characters, such as Medb or Cú Roí, of once being deities, and Cú Chulainn in particular displays superhuman prowess, the characters are mortal and associated with a specific time and place. If the Mythological Cycle represents a Golden Age, the Ulster Cycle is Ireland's Heroic Age.
Like the Ulster Cycle, the Fenian Cycle is concerned with the deeds of Irish heroes. The stories of the Fenian Cycle appear to be set around the 3rd century and mainly in the provinces of Leinster and Munster. They differ from the other cycles in the strength of their links with the Irish-speaking community in Scotland and there are many extant Fenian texts from that country. They also differ from the Ulster Cycle in that the stories are told mainly in verse and that in tone they are nearer to the tradition of romance than the tradition of epic. The stories concern the doings of Fionn mac Cumhaill and his band of soldiers, the Fianna.
The single most important source for the Fenian Cycle is the Acallam na Senórach (Colloquy of the Old Men), which is found in two 15th century manuscripts, the Book of Lismore and Laud 610, as well as a 17th century manuscript from Killiney, County Dublin. The text is dated from linguistic evidence to the 12th century. The text records conversations between Caílte mac Rónáin and Oisín, the last surviving members of the Fianna, and Saint Patrick, and consists of about 8,000 lines. The late dates of the manuscripts may reflect a longer oral tradition for the Fenian stories.
The Fianna of the story are divided into the Clann Baiscne, led by Fionn mac Cumhaill (often rendered as "Finn MacCool", Finn Son of Cumhall), and the Clann Morna, led by his enemy, Goll mac Morna. Goll killed Fionn's father, Cumhal, in battle and the boy Fionn was brought up in secrecy. As a youth, while being trained in the art of poetry, he accidentally burned his thumb while cooking the Salmon of Knowledge, which allowed him to suck or bite his thumb in order to receive bursts of stupendous wisdom. He took his place as the leader of his band and numerous tales are told of their adventures. Two of the greatest of the Irish tales, Tóraigheacht Dhiarmada agus Ghráinne (The Pursuit of Diarmuid and Gráinne) and Oisín in Tír na nÓg form part of the cycle. The Diarmuid and Grainne story, which is one of the few Fenian prose tales, is a probable source of Tristan and Iseult.
The world of the Fenian Cycle is one in which professional warriors spend their time hunting, fighting, and engaging in adventures in the spirit world. New entrants into the band are expected to be knowledgeable in poetry as well as undergo a number of physical tests or ordeals. There is not any religious element in these tales unless it is one of hero-worship.
It was part of the duty of the medieval Irish bards, or court poets, to record the history of the family and the genealogy of the king they served. This they did in poems that blended the mythological and the historical to a greater or lesser degree. The resulting stories form what has come to be known as the Historical Cycle, or more correctly Cycles, as there are a number of independent groupings.
The kings that are included range from the almost entirely mythological Labraid Loingsech, who allegedly became High King of Ireland around 431 BC, to the entirely historical Brian Boru. However, the greatest glory of the Historical Cycle is the Buile Shuibhne (The Frenzy of Sweeney), a 12th century tale told in verse and prose. Suibhne, king of Dál nAraidi, was cursed by St Ronan and became a kind of half man, half bird, condemned to live out his life in the woods, fleeing from his human companions. The story has captured the imaginations of contemporary Irish poets and has been translated by Trevor Joyce and Seamus Heaney.
|Wikimedia Commons has media related to: Irish mythology|