101-443: In Irish mythology , the Badb ( Old Irish , pronounced [baðβ] ), or in modern Irish Badhbh ( Irish pronunciation: [bˠəu] , Munster Irish: [bˠəiw] )—also 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
202-663: A féth fíada ('magic mist'). They are said to have travelled from the north of the world, but then were forced to live underground in the sídhe after the coming of the Irish. In some tales, such as Baile in Scáil , kings receive affirmation of their legitimacy from one of the Tuath Dé, or a king's right to rule is affirmed by an encounter with an otherworldly woman (see sovereignty goddess ). The Tuath Dé can also bring doom to unrightful kings. The medieval writers who wrote about
303-709: A legendary history of Ireland, the Cath Maige Tuired ("Battle of Moytura"), and the Aided Chlainne Lir (" Children of Lir "). The Ulster Cycle consists of heroic legends relating to the Ulaid , the most important of which is the epic Táin Bó Cúailnge ("Cattle Raid of Cooley"). The Fenian Cycle focuses on the exploits of the mythical hero Finn and his warrior band the Fianna , including
404-526: A tutelary character. She oversees the land, its stock and its society. Her shape-shifting is an expression of her affinity with the whole living universe." Patricia Lysaght notes that the Cath Maige Tuired depicts the Morrígan as "a protectress of her people's interests" and associates her with both war and fertility. According to Proinsias Mac Cana , the goddess in Ireland is "primarily concerned with
505-430: A "goddess of poets". Writing in the seventh century, Tírechán explained the sídh folk as "earthly gods" (Latin dei terreni ), while Fiacc's Hymn says the Irish adored the sídh before the coming of Saint Patrick . Several of the Tuath Dé are cognate with ancient Celtic deities: Lugh with Lugus , Brigid with Brigantia , Nuada with Nodons , and Ogma with Ogmios . Nevertheless, John Carey notes that it
606-421: A athar. Ragaid athair a lligi a meic. Cliamain cach a brathar. Ni sia nech mnai assa tigh... olc aimser immera mac a athair, imera ingen... Women without modesty, Men without valour. Conquests without a king... Woods without mast. Sea without produce... False judgements of old men. False precedents of lawyers, Every man a betrayer. Every son a reaver. The son will go to
707-477: A battle. In some Arthurian texts, such as Sir Gawain and the Green Knight , Morgan is portrayed as a hag whose actions set into motion a bloody trail of events that lead the hero into numerous instances of danger. Morgan is also depicted as a seductress, much like the older legends of the Morrígan, and has numerous lovers whom she might even abduct for this purpose (as in some stories of Lancelot and Ogier
808-835: A battlefield. Following the defeat of the Fomorians by the Tuatha Dé Danann in the Second Battle of Mag Tuired , Badb (or the Morrígan daughter of Ernmas) instead of predicting doom, now sings a prophecy celebrating the victory and a time of peace, Then 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.": mna can feli fir gan gail. Gabala can righ... feda cin mes. Muir can toradh. sen saobretha. Brecfásach mbrithiom- braithiomh cech fer. Foglaid cech mac. Ragaid mac i lligie
909-432: A black bird on a nearby branch. Cú Chulainn now knows who she is, and tells her that had he known before, they would not have parted in enmity. She notes that whatever he had done would have brought him ill luck. To his response that she cannot harm him, she delivers a series of warnings, foretelling a coming battle in which he will be killed. She tells him, "It is at the guarding of thy death that I am; and I shall be." In
1010-422: A desire to record their native culture and hostility to pagan beliefs, resulting in some of the gods being euhemerised . Many of the later sources may also have formed parts 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, as promulgated by Geoffrey of Monmouth and others. There
1111-479: A furious rain of fire" and allowing their enemies "neither rest nor stay for three days and nights". 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. She would often take the form of a screaming raven or crow, striking fear into those who heard her, and could also be heard as a voice among the corpses on
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#17327731078821212-631: A group of manuscripts that originated in the West of Ireland in the late 14th century or the early 15th century: The Yellow Book of Lecan , The Great Book of Lecan and The Book of Ballymote . The first of these is in the Library of Trinity College and the others are in the Royal Irish Academy. The Yellow Book of Lecan is composed of sixteen parts and includes the legends of Fionn Mac Cumhail, selections of legends of Irish Saints, and
1313-599: A group of stories of visits to the Irish Other World (which may be westward across the sea, underground, or simply invisible to mortals). The most famous, Oisin in Tir na nÓg belongs to the Fenian Cycle, but several free-standing adventures survive, including The Adventure of Conle , The Voyage of Bran mac Ferbail , and The Adventure of Lóegaire . The voyages, or immrama , are tales of sea journeys and
1414-405: A particular emphasis on the individual. There are also a few rare accounts where she would join in the battle itself as a warrior and show her favouritism in a more direct manner. The Morrígan is also associated with the land and animals, particularly livestock. Máire Herbert argues that "war per se is not a primary aspect of the role of the goddess." Herbert suggests that "her activities have
1515-515: A royston-crow, a squall crow". Other entries relate to her triple nature: " Macha , i. e. a royston-crow; Morrighain , i. e. the great fairy; Neamhan , i. e. Badb catha nó feannóg ; a badb catha , or royston-crow." Irish mythology Irish mythology is the body of myths indigenous to the island of Ireland . It was originally passed down orally in the prehistoric era . In the early medieval era , some myths were transcribed by Christian monks , who heavily altered and Christianised
1616-647: 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 Lugh Lámfada (Lugh of the Long Arm) at the second battle of Magh Tuireadh. With
1717-523: A triad and connected with sovereignty and sacred animals. They guard the battlefield and those who do battle, and according to the stories in the Táin Bó Cúailnge , some of them may instigate and direct war themselves. The main goddesses of battle are The Morrígan, Macha, and Badb . Other warrior women are seen in the role of training warriors in the Fianna bands, such as Liath Luachra , one of
1818-577: A tutelary function, also have solar attributes. There have been attempts by some modern researchers and authors of fiction to link the Morrígan with the character of Morgan, the latter often being depicted in the legend as a fairy or otherwise supernatural sister of King Arthur . Morgan first appears in literature in Geoffrey of Monmouth's 12th-century Vita Merlini as a goddess-like figure in no blood relation to Arthur, whom she takes to her Otherworld style land of Avalon following his mortal wound in
1919-495: A young woman and offers him her love and her aid in the battle, but he rejects her offer. In response, she intervenes in his next combat, first in the form of an eel who trips him, then as a wolf who stampedes cattle across the ford, and finally as a white, red-eared heifer leading the stampede, just as she had warned in their previous encounter. However, Cú Chulainn wounds her in each form and defeats his opponent despite her interference. Later, she appears to him as an old woman bearing
2020-526: Is a figure from Irish mythology . The name is Mór-ríoghan in modern Irish before the spelling reform , and it has been translated as "great queen" or "phantom queen". The Morrígan is mainly associated with war and fate , especially with foretelling doom, death, or victory in battle. In this role she often appears as a crow, the badb . She incites warriors to battle and can help bring about victory over their enemies. The Morrígan encourages warriors to do brave deeds, strikes fear into their enemies, and
2121-547: Is a sea-serpent-like monster in Irish mythology and folklore. These monsters were believed to inhabit many lakes and rivers in Ireland and there are legends of saints, especially St. Patrick, and heroes fighting them. The three main manuscript sources for Irish mythology are the late 11th/early 12th century Lebor na hUidre (Book of the Dun Cow), which is in the library of the Royal Irish Academy , and
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#17327731078822222-520: Is about to be joined, the Tuatha Dé leader, Lug , asks each what power they bring to the battle. The Morrígan's reply is difficult to interpret, but involves pursuing, destroying and subduing. When she comes to the battlefield, she chants a poem, and immediately the battle breaks and the Fomorians are driven into the sea. After the battle, she chants another poem celebrating the victory and prophesying
2323-461: Is also called a "shape-shifter" and a cunning raven caller whose pleasure was in mustered hosts. The Morrígan is often considered a triple goddess , but this triple nature is ambiguous and inconsistent. These triple appearances are partially due to the Celtic significance of threeness . Sometimes she appears as one of three sisters, the daughters of Ernmas : Morrígan, Badb and Macha . Sometimes
2424-484: 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. She appears in a similar guise in Togail Bruidne Dá Choca to foretell
2525-585: Is depicted as an individual, are in stories of the Ulster Cycle , where she has an ambiguous relationship with the hero Cú Chulainn . In the Táin Bó Regamna (" The Cattle Raid of Regamain "), Cú Chulainn encounters the Morrígan, but does not recognise her, as she drives a heifer from his territory. In response to this perceived challenge, and his ignorance of her role as a sovereignty figure, he insults her. But before he can attack her she becomes
2626-462: Is described as the envious wife of The Dagda and a shape-shifting goddess, while Badb and Nemain are said to be the wives of Neit . She is associated with the banshee of later folklore. There is some disagreement over the meaning of the Morrígan's name. Mor may derive from an Indo-European root connoting terror, monstrousness, cognate with the Old English maere (which survives in
2727-508: Is not wholly accurate to describe all of them as gods in the medieval literature itself. He argues that the literary Tuath Dé are sui generis , and suggests "immortals" might be a more neutral term. Many of the Tuath Dé are not defined by singular qualities, but are more of the nature of well-rounded humans, who have areas of special interests or skills like the druidic arts they learned before traveling to Ireland. In this way, they do not correspond directly to other pantheons such as those of
2828-748: Is only when a crow lands on his shoulder that his enemies believe he is dead. The Morrígan also appears in texts of the Mythological Cycle . In 12th-century pseudohistorical compilation the Lebor Gabála Érenn (" The Book of the Taking of Ireland "), she is listed among the Tuatha Dé Danann as one of the daughters of Ernmas , granddaughter of Nuada . The first three daughters of Ernmas are given as Ériu , Banba , and Fódla . Their names are synonyms for "Ireland", and they were respectively married to Mac Gréine , Mac Cuill , and Mac Cécht ,
2929-437: Is portrayed washing the bloodstained clothes of those fated to die. She is most frequently seen as a goddess of battle and war and has also been seen as a manifestation of the earth- and sovereignty-goddess , chiefly representing the goddess's role as guardian of the territory and its people. The Morrígan is often described as a trio of individuals, all sisters, called "the three Morrígna". In mythology membership of
3030-654: Is the Cailleach , said to have lived many lives that begin and end with her in stone formation. She is still celebrated at Ballycrovane Ogham Stone with offerings and the retelling of her life's stories. The tales of the Cailleach connect her to both land and sea. Several Otherworldly women are associated with sacred sites where seasonal festivals are held. They include Macha of Eamhain Mhacha , Carman , and Tailtiu , among others. Warrior goddesses are often depicted as
3131-605: Is the oldest surviving manuscript written entirely in the Irish language; the early 12th-century Book of Leinster , which is in the Library of Trinity College Dublin ; and Bodleian Library, MS Rawlinson B 502 ( Rawl. ), which is in the Bodleian Library at the University of Oxford . Despite the dates of these sources, most of the material they contain predates their composition. Other important sources include
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3232-482: The Táin Bó Cúailnge (" The Cattle Raid of Cooley "), Queen Medb of Connacht launches an invasion of Ulster to steal the bull Donn Cuailnge ; the Morrígan, like Alecto of the Greek Furies , appears to the bull in the form of a crow and warns him to flee. Cú Chulainn defends Ulster by fighting a series of single combats at fords against Medb's champions. In between combats, the Morrígan appears to him as
3333-572: The Dagda 's name is interpreted in medieval texts as "the good god". Nuada is cognate with the British god Nodens ; Lugh 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 first century AD, and most of
3434-762: The Gaulish goddess Catubodua , or Bodua. Pointing to variants such as Irish badhbh 'hoodie crow, a fairy, a scold,' Early Irish badb , 'crow, demon,' Badba , Welsh bod , 'kite,' the Gaulish name Bodv -, in Bodvo-gnatus and the Welsh name Bodnod , Macbain (1982) suggests * bodwā - as the Proto-Celtic ancestral form. However, Julius Pokorny (1959:203) suggests * badwā - on the basis of similar data. Both MacBain (1982) and Julius Pokorny (1959:203) correlate
3535-474: The Greeks or Romans . Irish goddesses or Otherworldly women are usually connected to the land, the waters, and sovereignty, and are often seen as the oldest ancestors of the people in the region or nation. They are maternal figures caring for the earth itself as well as their descendants, but also fierce defenders, teachers and warriors. The goddess Brigid is linked with poetry, healing, and smithing. Another
3636-527: The Matter of Britain , in whose name mor may derive from Welsh word for "sea", but the names are derived from different cultures and branches of the Celtic linguistic tree. The earliest sources for the Morrígan are glosses in Latin manuscripts and glossaries (collections of glosses). The 8th century O'Mulconry's Glossary says that Macha is one of the three morrígna . In a 9th-century manuscript containing
3737-514: The Togail Troí , an Irish adaptation of Dares Phrygius ' De excidio Troiae historia , found in the Book of Leinster. They also argue that the material culture depicted in the stories is generally closer to that of the time of their composition than to that of the distant past. The Mythological Cycle , comprising stories of the former gods and origins of the Irish, is the least well preserved of
3838-602: The Vulgate version of the Book of Isaiah , the word Lamia is used to translate the Hebrew Lilith . A gloss explains this night hag as "a monster in female form, that is, a morrígan ." Cormac's Glossary (also 9th century), and a gloss in the later manuscript H.3.18, both explain the plural word gudemain ("spectres") with the plural form morrígna . The Morrígan's earliest narrative appearances, in which she
3939-421: The bards of nobility. Once the noble houses started to decline, this tradition was put to an abrupt end. The bards passed the stories to their families, and the families would take on the oral tradition of storytelling. During the first few years of the 20th century, Herminie Templeton Kavanagh wrote down many Irish folk tales, which she published in magazines and in two books. Twenty-six years after her death,
4040-474: The earth- and sovereignty-goddess , chiefly representing the goddess' role as guardian of the territory and its people. She can be interpreted as providing political or military aid, or protection to the king—acting as a goddess of sovereignty, not necessarily of war. It has also been suggested that she was closely linked to the fianna , and that these groups may have been in some way dedicated to her. These were "bands of youthful warrior-hunters, living on
4141-410: The fir dé (god-men) and cenéla dé (god-kindreds), possibly to avoid calling them simply 'gods'. They are often depicted as kings, queens, bards, warriors, heroes, healers and craftsmen who have supernatural powers and are immortal. Prominent members include The Dagda ("the great god"); The Morrígan ("the great queen" or "phantom queen"); Lugh ; Nuada ; Aengus ; Brigid ; Manannán ; Dian Cécht
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4242-529: The Cycle of the Kings, or more correctly Cycles, as there are a number of independent groupings. This term is a more recent addition to the cycles, with it being coined in 1946 by Irish literary critic Myles Dillon . 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,
4343-484: The Dane , among others). The character is frequently depicted as wielding power over others to achieve her own purposes, allowing those actions to play out over time, to the benefit or detriment of other characters. However, while the creators of the literary character of Morgan may have been somewhat inspired by the much older tales of the goddess, the relationship likely ends there. Scholars such as Rosalind Clark hold that
4444-637: The Fianna 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
4545-596: 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
4646-625: The Fomorians in the Battle of Mag Tuired . This has been likened to other Indo-European myths of a war between gods, such as the Æsir and Vanir in Norse mythology and the Olympians and Titans in Greek mythology . Heroes in Irish mythology can be found in two distinct groups. There is the lawful hero who exists within the boundaries of the community, protecting their people from outsiders. Within
4747-583: The Gaelic-speaking community in Scotland and there are many extant 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
4848-458: The Morrígan promises to summon the magicians of Ireland to cast spells on behalf of the Tuatha Dé, and to destroy Indech, the Fomorian king, taking from him "the blood of his heart and the kidneys of his valour." Later, we are told, she would bring two handfuls of his blood and deposit them in the same river (however, we are also told later in the text that Indech was killed by Ogma ). As battle
4949-425: The Morrígan respectively. The Morrígan also appears in the Cath Maige Tuired (" The Battle of Magh Tuireadh "). On Samhain , she keeps a tryst with the Dagda before the battle against the Fomorians . When he meets her, she is washing herself, standing with one foot on either side of the river Unius, near Riverstown, Co. Sligo . In some sources, she is believed to have created the river. After they have sex,
5050-506: The Morrígna trinity and are named as daughters of the farming goddess Ernmas . According to this version, she is also the sister of Ériu , Banba and Fódla , the three matron goddesses of Ireland, who give their names to the land. Other accounts identify the trio as daughters of the druid Cailitin and his wife. Lebor Gabála Érenn also states that Badb is one of the two wives of the war god Neit . Less commonly, she has been described as
5151-561: The Mythological Cycle represents a Golden Age, the Ulster Cycle is Ireland's Heroic Age . Like the Ulster Cycle, the Fianna Cycle or Fenian Cycle, also referred to as the Ossianic Cycle, is concerned with the deeds of Irish heroes. The stories of the 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
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#17327731078825252-604: The Otherworld (such as The Voyage of Bran ), and the Dindsenchas ("lore of places"). Some written materials have not survived, and many more myths were likely never written down. The main supernatural beings in Irish mythology are the Tuatha Dé Danann ("the folk of the goddess Danu"), also known by the earlier name Tuath Dé ("god folk" or "tribe of the gods"). Early medieval Irish writers also called them
5353-455: The Tuath Dé were Christians. Sometimes they explained the Tuath Dé as fallen angels ; neutral angels who sided neither with God nor Lucifer and were punished by being forced to dwell on the Earth; or ancient humans who had become highly skilled in magic. However, several writers acknowledged that at least some of them had been gods. There is strong evidence that many of the Tuath Dé represent
5454-532: The Tuatha Dé Danann were defeated by the Milesians. 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
5555-492: 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
5656-515: 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
5757-639: 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 , who was the son of Lug ( Lugh ), 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
5858-505: 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 onomastics 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
5959-594: The bean-sídhe. She was also regularly depicted as an active participant in warfare; indeed, the battlefield was sometimes referred to as "the garden of the Badb". 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
6060-451: The bed of his father, The father will go to the bed of his son. Each his brother's brother-in-law. He will not seek any woman outside his house... An evil time, Son will deceive his father, Daughter will deceive... Badb is often identified as one of the Morrígna , a trio of Irish war goddesses, although there exist a number of conflicting accounts on this subject. In Lebor Gabála Érenn , Badb, Macha and Morrígan make up
6161-478: The borders of civilized society and indulging in lawless activities for a time before inheriting property and taking their places as members of settled, landed communities." If true, her worship may have resembled that of Perchta groups in Germanic areas. There is a burnt mound site in County Tipperary known as Fulacht na Mór Ríoghna ("cooking pit of the Mórrígan"). The fulachtaí sites are found in wild areas, and are usually associated with outsiders such as
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#17327731078826262-509: 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 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
6363-425: The cycle. The Diarmuid and Grainne story, which is one of the cycle's few prose tales, is a probable source of Tristan and Iseult . The world of the Fianna 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. Most of
6464-600: The earliest known version of the Táin Bó Cúailnge ("The Cattle Raid of Cooley"). This is one of Europe's oldest epics written in a vernacular language. 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 ) ( c. 1640 ). These later compilers and writers may well have had access to manuscript sources that have since disappeared. Most of these manuscripts were created by Christian monks , who may well have been torn between
6565-447: The element with Norse böð , genitive boðvar , 'war,' and Anglo-Saxon beadu , genitive beadwe , 'battle,' suggesting that the word originally denoted ' battle ' or ' strife .' Julius Pokorny (1959:203) presents the element as an extended form of the Proto-Indo-European root * bhedh - 'pierce, dig.' To this root Pokorny also links the Sanskrit bádhate , 'oppress,' and the Lithuanian bádas , 'famine'. W. M. Hennessy argues that
6666-401: The end of the world. In another story, she lures away the bull of a woman named Odras. Odras then follows the Morrígan to the Otherworld , via the cave of Cruachan , which is said to be her "fit abode." When Odras falls asleep, the Morrígan turns her into a pool of water that feeds into the River Shannon . In this story, the Morrigan is called the Dagda's envious queen, fierce of mood. She
6767-555: The fianna, as well as with the hunting of deer. There may be a link with the three mythical hags who cook the meal of dogflesh that brings the hero Cú Chulainn to his doom. The Dá Chích na Morrígna ("two breasts of the Mórrígan"), a pair of hills near Brú na Bóinne in County Meath , suggest to some a role as a tutelary goddess , comparable to Anu , who has her own hills, Dá Chích Anann ("the breasts of Anu") in County Kerry . Other goddesses known to have similar hills are Áine and Grian of County Limerick who, in addition to
6868-456: The four cycles. It is about the principal people who invaded and inhabited the island. The people include Cessair and her followers, the Formorians, the Partholinians, the Nemedians, the Firbolgs, the Tuatha Dé Danann , and the Milesians. 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 ,
6969-419: The gods of Irish paganism . The name itself means "tribe of gods", and the ninth-century Scél Tuain meic Cairill (Tale of Tuan mac Cairill ) speaks of the Tuath Dé ocus Andé , "tribe of gods and un-gods". Goibniu, Credne and Luchta are called the trí dé dáno , "three gods of craft". In Sanas Cormaic ( Cormac's Glossary), Anu is called "mother of the Irish gods", Nét a "god of war", and Brigid
7070-488: The greatest glory of the Kings' 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 . The adventures, or echtrae , are
7171-536: The healer; and Goibniu the smith. They are also said to control the fertility of the land; the tale De Gabáil in t-Sída says the first Gaels had to establish friendship with the Tuath Dé before they could raise crops and herds. They dwell in the Otherworld but interact with humans and the human world. Many are associated with specific places in the landscape, especially the sídhe : prominent ancient burial mounds such as Brú na Bóinne , which are entrances to Otherworld realms. The Tuath Dé can hide themselves with
7272-674: The iconography of the Gundestrup Cauldron . However, these "nativist" claims have been challenged by "revisionist" scholars who believe that much of the literature was created, rather than merely recorded, in Christian times, more or less in imitation of the epics of classical literature that came with Latin learning. The revisionists point to passages apparently influenced by the Iliad in Táin Bó Cuailnge , and to
7373-429: The kin-group or tuath , heroes are human and gods are not. The Fianna warrior bands are seen as outsiders, connected with the wilderness, youth, and liminal states. Their leader was called Fionn mac Cumhaill, and the first stories of him are told in fourth century. They are considered aristocrats and outsiders who protect the community from other outsiders; though they may winter with a settled community, they spend
7474-491: The last three Tuatha Dé Danann kings of Ireland. Associated with the land and kingship, they probably represent a triple goddess of sovereignty. Next come Ernmas' other three daughters: Badb , Macha , and the Morrígan. A quatrain describes the three as wealthy, "springs of craftiness", and "sources of bitter fighting". The Morrígu's name is also said to be Anand. According to Geoffrey Keating 's 17th-century History of Ireland , Ériu, Banba, and Fódla worshipped Badb, Macha, and
7575-468: The later Voyage of St. Brendan . While not as ancient, later 8th century AD works, that influenced European literature, include The Vision of Adamnán . Although there are no written sources of Irish mythology, many stories are passed down orally through traditional storytelling. Some of these stories have been lost, but some Celtic regions continue to tell folktales to the modern-day. Folktales and stories were primarily preserved by monastic scribes from
7676-453: The lengthy Acallam na Senórach ("Tales of the Elders"). The Cycles of the Kings comprises legends about historical and semi-historical kings of Ireland (such as Buile Shuibhne , "The Madness of King Sweeny"), and tales about the origins of dynasties and peoples. There are also mythological texts that do not fit into any of the cycles; these include the echtrai tales of journeys to
7777-606: The modern English word "nightmare") and the Scandinavian mara and the Old East Slavic "mara" ("nightmare"); while rígan translates as "queen". This etymological sequence can be reconstructed in the Proto-Celtic language as * Moro-rīganī-s . Accordingly, Morrígan is often translated as "Phantom Queen". This is the derivation generally favoured in current scholarship. In the Middle Irish period,
7878-525: 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, wooing, battles, feastings, and deaths of the heroes. It also 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 centerpiece of
7979-410: 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
8080-399: The myths. Irish mythology is the best-preserved branch of Celtic mythology . The myths are conventionally grouped into ' cycles '. The Mythological Cycle consists of tales and poems about the god-like Tuatha Dé Danann , who are based on Ireland's pagan deities, and other mythical races like the Fomorians . Important works in the cycle are the Lebor Gabála Érenn ("Book of Invasions"),
8181-495: The name is often spelled Mórrígan with a lengthening diacritic over the o , seemingly intended to mean "Great Queen" (Old Irish mór , "great"; this would derive from a hypothetical Proto-Celtic * Māra Rīganī-s ). Whitley Stokes believed this latter spelling was due to a false etymology popular at the time. There have also been attempts by modern writers to link the Morrígan with the Welsh literary figure Morgan le Fay from
8282-550: The native Irish gods with their homes in burial mounds. The third group are the gods that dwell in the sea and the fourth group includes stories of the Otherworld. The gods that appear most often are the Dagda and Lugh. Some scholars have argued that the stories of these gods align with Greek stories and gods. The Fomorians or Fomori ( Old Irish : Fomóire ) are a supernatural race, who are often portrayed as hostile and monstrous beings. Originally, they were said to come from under
8383-437: The poems are attributed to being composed by Oisín . This cycle creates a bridge between pre-Christian and Christian times. 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 from what has come to be known as
8484-409: The prosperity of the land: its fertility, its animal life, and (when it is conceived as a political unit) its security against external forces." Likewise, Maria Tymoczko writes, "The welfare and fertility of a people depend on their security against external aggression," and notes that "warlike action can thus have a protective aspect." It is therefore suggested that the Morrígan is a manifestation of
8585-445: The same three wounds that her animal forms had sustained, milking a cow. She gives Cú Chulainn three drinks of milk. He blesses her with each drink, and her wounds are healed. He regrets blessing her for the three drinks of milk, which is apparent in the exchange between the Morrígan and Cú Chulainn: "She gave him milk from the third teat, and her leg was healed. 'You told me once,' she said,'that you would never heal me.' 'Had I known it
8686-538: The sea or the earth. Later, they were portrayed as sea raiders, which was probably influenced by the Viking raids on Ireland around that time. Later still they were portrayed as giants. They are enemies of Ireland's first settlers and opponents of the Tuatha Dé Danann, although some members of the two races have offspring. The Fomorians were viewed as the alter-egos to the Tuath Dé The Tuath Dé defeat
8787-444: 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. 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". In this role she has much in common with
8888-535: The summers living wild, training adolescents and providing a space for war-damaged veterans. The time of vagrancy for these youths is designated as a transition in life post puberty but pre-manhood. Manhood being identified as owning or inheriting property. They live under the authority of their own leaders, or may be somewhat anarchic, and may follow other deities or spirits than the settled communities. The church refused to recognize this group as an institution and referred to them as "sons of death". The Oilliphéist
8989-739: The tales from her two books, Darby O'Gill and the Good People and Ashes of Old Wishes, were made into the film Darby O'Gill and the Little People . Noted Irish playwright Lady Gregory also collected folk stories to preserve Irish history. The Irish Folklore Commission gathered folk tales from the general Irish populace from 1935 onward. Primary sources in English translation Primary sources in Medieval Irish Secondary sources The Morr%C3%ADgan The Morrígan or Mórrígan , also known as Morrígu ,
9090-495: 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 Morrigan or Anand , Badb is part of a trio of war goddesses known as the three Morrígna . In Irish legends, Badb
9191-400: The triad is given as Badb , Macha , and the Morrigan, who may be named Ana . It is believed that these were all names for the same goddess. In modern sources Nemain may also be named as one of the three Morrigan along with Badb and Macha, although her inclusion is unclear. The three Morrígna are also named as sisters of the three land goddesses Ériu , Banba , and Fódla . The Morrígan
9292-484: The trinity consists of Badb, Macha and Anand, collectively known as the Morrígna . Occasionally, Nemain or Fea appear in the various combinations. However, the Morrígan can also appear alone, and her name is sometimes used interchangeably with Badb. The Morrígan is mainly associated with war and fate, and is often interpreted as a "war goddess". W. M. Hennessy's The Ancient Irish Goddess of War , written in 1870,
9393-562: The wider Celtic world, that they were once considered deities . Even after they are displaced as the rulers of Ireland, characters such as Lugh , the Mórrígan , Aengus and Manannán Mac Lir 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
9494-522: The wife of the Fomorian king Tethra . In her role as a terrifying battlefield goddess and harbinger of doom, Badb closely resembles Nemain . Like Badb, Nemain is identified as a wife of Neit. Writers have sometimes used their names interchangeably, suggesting that they may in fact be a single goddess. On the other hand, W. M. Hennessy notes that Badb and Nemain were said to have different sets of parents, suggesting that they may not be entirely identical figures. Badb also appears to be closely related to
9595-470: The women who trained the hero Fionn mac Cumhaill . Zoomorphism is an important feature. Badb Catha, for instance, is "the Raven of Battle", and in the Táin Bó Cúailnge , The Morrígan shapeshifts into an eel, a wolf, and a cow. Irish gods are divided into four main groups. Group one encompasses the older gods of Gaul and Britain. The second group is the main focus of much of the mythology and surrounds
9696-568: The wonders seen on them that may have resulted from the combination of the experiences of fishermen combined and the Other World elements that inform the adventures. Of the seven immrama mentioned in the manuscripts, only three have survived: The Voyage of Máel Dúin , the Voyage of the Uí Chorra , and the Voyage of Snedgus and Mac Riagla . The Voyage of Mael Duin is the forerunner of
9797-443: The word bodb or badb originally meant rage , fury , or violence , and came to mean a witch, fairy, or goddess, represented in folklore by the scald-crow, or royston-crow. Peter O'Connell's 1819 Irish Dictionary defines the Badb as a " bean-sidhe , a female fairy, phantom, or spectre, supposed to be attached to certain families, and to appear sometimes in the form of squall-crows, or royston-crows" and badb-catha as " Fionog ,
9898-519: Was also a tendency to rework Irish genealogies to fit them into the schemas of Greek or biblical genealogy. Whether medieval Irish literature provides reliable evidence of oral tradition remains a matter for debate. Kenneth Jackson 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
9999-422: Was influential in establishing this interpretation. She is said to derive pleasure from mustered hosts. Her role often involves premonitions of a particular warrior's violent death, suggesting a link with the banshee of later folklore. This connection is further noted by Patricia Lysaght : "In certain areas of Ireland this supernatural being is, in addition to the name banshee, also called the badhb ". Her role
10100-442: Was to not only be a symbol of imminent death, but to also influence the outcome of war. Most often, she did this by appearing as a crow flying overhead, and would either inspire fear or courage in the hearts of the warriors. In some cases, she is written to have appeared in visions to those who are destined to die in battle as washing their bloody armor. In this specific role, she is also given the role of foretelling imminent death with
10201-455: Was you,' said Cú Chulainn, 'I never would have.'" As the armies gather for the final battle, she prophesies the bloodshed to come. In one version of Cú Chulainn's death-tale, as Cú Chulainn rides to meet his enemies, he encounters the Morrígan as a hag washing his bloody armour in a ford, an omen of his death. Later in the story, mortally wounded, Cú Chulainn ties himself to a standing stone with his own entrails so he can die upright, and it
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