99-521: In Irish mythology , Fódla or Fótla (modern spelling: Fódhla , Fodhla or Fóla ), daughter of Delbáeth and Ernmas of the Tuatha Dé Danann , was one of the tutelary goddesses of Ireland . Her husband was Mac Cecht . With her sisters, Banba and Ériu , she was part of an important triumvirate of goddesses. When the Milesians arrived from Spain , each of the three sisters asked
198-663: 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
297-405: A Celtic myth or legend is a stub . You can help Misplaced Pages by expanding it . 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 the myths. Irish mythology
396-596: A Viking host in forty longships which sailed up the narrows by Ballachulish into Loch Leven . The Norsemen were defeated by the Feinn of the valley of Glencoe, and their chief Earragan was slain by Goll MacMorna. The High Deeds of Finn MacCool , an evocative children's novel by Rosemary Sutcliffe , was published in 1969. "Finn Mac Cool" written by American author, Morgan Llywelyn, was released in 1994. The fictional novel vividly recounts Finn's historical adventures saturated with myth and magic. A childhood spent in exile,
495-404: A deer by a druid, Fear Doirich , whom she had refused to marry. Fionn's hounds , Bran and Sceólang , born of a human enchanted into the form of a hound, recognised her as human, and Fionn brought her home. She transformed back into a woman the moment she set foot on Fionn's land, as this was the one place she could regain her true form. She and Fionn married and she was soon pregnant. When Fionn
594-430: 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
693-538: A Quest for his lost Father", a tale type that, however, some see as exclusive to South Asian tradition, namely India. The 17th-century historian Geoffrey Keating , and some Irish scholars of the 19th century, believed that Fionn was based on a historical figure. The 19th century scholar Heinrich Zimmer suggested that Fionn and the Fenian Cycle came from the heritage of the Norse-Gaels . He suggested
792-406: A boar hunt, and Diarmuid is gored. Water drunk from Fionn's hands has the power of healing, but each time Fionn gathers water he lets it run through his fingers before he gets back to Diarmuid. His grandson Oscar shames Fionn, but when he finally returns with water it is too late; Diarmuid has died. According to the most popular account of Fionn's death, he is not dead at all, rather, he sleeps in
891-738: A cave , surrounded by the Fianna. One day he will awake and defend Ireland in the hour of her greatest need. In one account, it is said that he will arise when the Dord Fiann, the hunting horn of the Fianna, is sounded three times, and he will be as strong and as well as he ever was. Many geographical features in Ireland are attributed to Fionn. Legend has it he built the Giant's Causeway as stepping-stones to Scotland , so as not to get his feet wet; he also once scooped up part of Ireland to fling it at
990-625: A certain salmon, thought to be the Salmon of Wisdom . The account of this is given in The Boyhood Deeds of Fionn . Young Fionn, still known by his boyhood name Demne, met the poet Finn Éces (Finnegas), near the river Boyne and studied under him. Finnegas had spent seven years trying to catch the salmon that lived in Fec's Pool ( Old Irish : Linn Féic ) of the Boyne, for it was prophesied
1089-422: 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
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#17327833391941188-573: A further tale of how Fionn and the buggane fought at Kirk Christ Rushen . One of Fionn's feet carved out the channel between the Calf of Man and Kitterland , the other carved out the channel between Kitterland and the Isle of Man, and the buggane's feet opened up Port Erin . The buggane injured Fionn, who fled over the sea (where the buggane could not follow), however, the buggane tore out one of his own teeth and struck Fionn as he ran away. The tooth fell into
1287-631: 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
1386-538: 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
1485-668: A keen hunter and often hunted with Na Fianna on the hill of Allen in County Kildare, it is believed by many in the area that Fionn originally caught the Salmon of Knowledge in the River Slate that flows through Ballyteague. The secret to his success thereafter when catching "fish of knowledge" was to always cast from the Ballyteague side of a river. He gained what commentators have called the "Thumb of Knowledge" after eating
1584-497: A modernised version of The Pursuit of Diarmuid and Gráinne . In this, Diarmuid, played by Colin Dunne, dies at the hands of the Fianna after he and Gráinne, played by Jean Butler, run away together into the forests of Ireland, immediately after Fionn and Gráinne's wedding. When she sees Diarmuid's body, Gráinne dies of a broken heart. In 2010, Washington DC's Dizzie Miss Lizzie's Roadside Revue debuted their rock musical Finn McCool at
1683-469: A name that means a young male deer; several legends tell how he gained the name Fionn when his hair turned prematurely white. Fionn and his brother Tulcha mac Cumhal were being hunted down by the Goll, the sons of Morna, and other men. Consequently, Finn was separated from his mother Muirne, and placed in the care of Bodhmall and the woman Liath Luachra ("Grey of Luachra"), and they brought him up in secret in
1782-632: A rival, but it missed and landed in the Irish Sea – the clump became the Isle of Man , the pebble became Rockall , and the void became Lough Neagh . In Ayrshire, Scotland a common myth is that Ailsa Craig , a small islet just off coast of the said county, is another rock thrown at the fleeing Benandonner. The islet is sometimes referred to as "paddys' mile stone" in Ayrshire. Fingal's Cave in Scotland
1881-422: A special spear (the " Birga ") from Fiacha mac Congha ("son of Conga"), which warded against the sleep-inducing music of Áillen's " dulcimer " ( Old Irish : timpán ) when it was unsheathed and the bare steel blade was touched against the forehead or some other part of the body. This Fiacha used to be one of Cumall's men, but was now serving the high-king. After Fionn defeated Áillen and saved Tara, his heritage
1980-703: 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
2079-470: 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
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#17327833391942178-513: Is a hero in Irish mythology , as well as in later Scottish and Manx folklore . He is the leader of the Fianna bands of young roving hunter-warriors , as well as being a seer and poet. He is said to have a magic thumb that bestows him with great wisdom. He is often depicted hunting with his hounds Bran and Sceólang , and fighting with his spear and sword. The tales of Fionn and his fiann form
2277-676: Is a retelling of a few of the Fiannaíocht. Fionn MacCumhail was transformed into the character "Fingal" in James Macpherson 's poem cycle Ossian (1760), which Macpherson claimed was translated out of discovered Ossianic poetry written in the Scottish Gaelic language. "Fingal", derived from the Gaelic Fionnghall , was possibly Macpherson's rendering Fionn's name as Fingal based on a misapprehension of
2376-547: 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
2475-466: Is also named after him, and shares the feature of hexagonal basalt columns with the nearby Giant's Causeway in Northern Ireland . In both Irish and Manx popular folklore, Fionn mac Cumhail (known as "Finn McCool" or "Finn MacCooill" respectively) is portrayed as a magical, benevolent giant. The most famous story attached to this version of Fionn tells of how one day, while making a pathway in
2574-507: Is described as granddaughter of Núadu of the Tuatha Dé Danann according to another source ( Acallam na Senórach ). Cumhall served Conn Cétchathach "of the Hundred Battles" who was still a regional king at Cenandos ( Kells , Co. Meath). Cumhall abducted Muirne after her father refused him her hand, so Tadg appealed to the high king Conn, who outlawed Cumhall. The Battle of Cnucha was fought between Conn and Cumhall, and Cumhall
2673-585: Is explored in 'Tis Himself: The Tale of Finn MacCool by Maggie Brace. Other stories featuring Fionn Mac Cumhail are two of three of the stories in The Corliss Chronicles the story of Prudence Corliss. In the stories, he is featured in The Wraith of Bedlam and The Silver Wheel. He is a close confidant to Prudence and allies himself with her to defeat the evil fictional king Tarcarrius. In 1987 Harvey Holton (1949–2010) published Finn with
2772-759: Is mention of the Uí Thairsig in the Lebor Gabála Érenn as one of the three tribes descended from the Fir Bolg. His mother was called Muirne Muincháem "of the Fair Neck" (or "of the Lovely Neck", or "Muiren smooth-neck" ), the daughter of Tadg mac Nuadat (in Fotha Catha Chnucha ) and granddaughter of Nuadat the druid serving Cathair Mór who was high-king at the time, though she
2871-508: 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
2970-428: Is out but will be back shortly. As Benandonner waits, he tries to intimidate Oona with his immense power, breaking rocks with his little finger. Oona then offers Benandonner a griddle-cake, but when he bites into the iron he chips his teeth. Oona scolds him for being weak (saying her husband eats such cakes easily), and feeds one without an iron to the 'baby', who eats it without trouble. In the Irish version, Benandonner
3069-535: Is so awed by the power of the baby's teeth and the size of the baby that, at Oona's prompting, he puts his fingers in Fionn's mouth to feel how sharp his teeth are. Fionn bites Benandonner's little finger, and scared of the prospect of meeting his father considering the baby's size, Benandonner runs back towards Scotland across the Causeway smashing the causeway so Fionn can't follow him. The Manx Gaelic version contains
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3168-654: 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
3267-406: 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"), a legendary history of Ireland,
3366-605: 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
3465-722: 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 the lengthy Acallam na Senórach ("Tales of
3564-902: 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 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
3663-596: The Tochomlad mac Miledh a hEspain i nErind , Fótla is described as the wife of Mac Cecht , reigning as Queen of Ireland in any year in which Mac Cecht ruled as king. The text goes on to relate that as the Milesians were journeying through Ireland, Fótla met them ‘with her swift fairy hosts around her’ on Naini Mountain, also called the mountain of Ebliu. A footnote identifies the Naini Mountain of Ebliu as
3762-627: The Acallam na Sénorach , the ability is referred to as "The Tooth of Wisdom" or "Tooth of Knowledge" ( Old Irish : dét fis ). Fionn's acquisition of the Thumb of Knowledge has been likened to the Welsh Gwion Bach tasting the Cauldron of Knowledge, and Sigurðr Fáfnisbani tasting Fáfnir 's heart. One feat of Fionn performed at 10 years of age according to the Acallam na Senórach
3861-622: 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
3960-602: The Fianna Cycle or Fenian Cycle ( an Fhiannaíocht ), much of it narrated by Fionn's son, the poet Oisín . In Old Irish , finn/find means "white, bright, lustrous; fair, light-hued (of complexion, hair, etc.); fair, handsome, bright, blessed; in moral sense, fair, just, true". It is cognate with Primitive Irish VENDO- (found in names from Ogam inscriptions), Welsh gwyn , Cornish gwen , Breton gwenn , Continental Celtic and Common Brittonic *uindo- (a common element in personal and place names), and comes from
4059-474: 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
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4158-538: The Proto-Celtic adjective masculine singular *windos . Fionn's birth and early adventures are recounted in the narrative The Boyhood Deeds of Fionn and other sources. Fionn was the posthumous son of Cumhall , leader of the Fianna , by Muirne . Fionn and his father Cumhall mac Trénmhoir ("son of Trénmór") stem from Leinster, rooted in the tribe of Uí Thairsig ("the Descendants of Tairsiu") There
4257-747: The Slieve Felim Mountains in County Limerick . The soil of this region is peaty luvisol . According to Seathrún Céitinn she worshipped the Mórrígan , who is also named as a daughter of Ernmas. In De Situ Albanie (a late document), the Pictish Chronicle , and the Duan Albanach , Fotla (modern Atholl , Ath-Fotla ) was the name of one of the first Pictish kingdoms . This article relating to
4356-514: 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
4455-399: The bard Amergin that her name be given to the country. Ériu ( Éire , and in the dative 'Éirinn', giving English ' Erin ') seems to have won the argument, but the poets hold that all three were granted their wish, and thus 'Fódhla' is sometimes used as a literary name for Ireland, as is ' Banba '. This is similar in some ways to the use of the poetic name ' Albion ' for Great Britain . In
4554-421: 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,
4653-529: 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,
4752-520: 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 the Otherworld (such as The Voyage of Bran ), and
4851-637: 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
4950-420: 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
5049-416: 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
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#17327833391945148-401: 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
5247-433: The High King Cormac mac Airt promises the aging Fionn his daughter Gráinne , but at the wedding feast Gráinne falls for one of the Fianna, Diarmuid Ua Duibhne , noted for his beauty. She forces him to run away with her and Fionn pursues them. The lovers are helped by the Fianna, and by Diarmuid's foster-father, the god Aengus . Eventually Fionn makes his peace with the couple. Years later, however, Fionn invites Diarmuid on
5346-428: 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
5445-438: The Three Tygers Press, Cambridge. This was a dramatic cycle of poems in Scots for the stage and with music by Hamish Moore , based on the legends of Finn McCool and first performed at The Edinburgh Festival in 1986 before going on tour around Scotland. In the 1999 Irish dance show Dancing on Dangerous Ground, conceived and choreographed by former Riverdance leads, Jean Butler and Colin Dunne , Tony Kemp portrayed Fionn in
5544-403: 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
5643-415: 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
5742-441: 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
5841-402: 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
5940-469: 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
6039-400: 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
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#17327833391946138-509: 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
6237-425: 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
6336-600: 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
6435-541: The fall of Cumall, Goll mac Morna replaced him as the leader of the Fianna, holding the position for 10 years. Muirne was already pregnant; her father rejected her and ordered his people to burn her, but Conn would not allow it and put her under the protection of Fiacal mac Conchinn, whose wife, Bodhmall the druid, was Cumhall's sister. In Fiacal's house Muirne gave birth to a son, whom she called Deimne ( / ˈ d eɪ n i / DAY -nee , Irish: [ˈdʲɪvʲ(ə)nʲə] ), literally "sureness" or "certainty", also
6534-402: The forest of Sliabh Bladma , teaching him the arts of war and hunting. After the age of six, Finn learned to hunt, but still had cause to flee from the sons of Morna. As he grew older he entered the service – incognito – of a number of local kings, but each one, when he recognised Fionn as Cumhal's son, told him to leave, fearing they would be unable to protect him from his enemies. Fionn was
6633-456: 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 ,
6732-419: 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
6831-488: 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
6930-536: 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
7029-430: 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
7128-429: 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
7227-468: 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
7326-507: The love and loss of his beloved wife and child, and his legendary rise from a low class slave to leader of the invincible Fianna. Finn McCool is a character in Terry Pratchett's and Steve Baxter's The Long War . The adventures of Fion Mac Cumhail after death is explored by the novella "The Final Fighting of Fion Mac Cumhail" by Randall Garrett (Fantasy and Science Fiction – September 1975). Finn's early childhood and education
7425-641: The love stories that ensue in his life. That character is celebrated in "The Legend of Finn MacCumhail", a song by the Boston -based band Dropkick Murphys featured on their album Sing Loud Sing Proud! . Glencoe: The Story of the Massacre by John Prebble (Secker & Warburg, 1966), has an account of a legendary battle between Fionn mac Cumhaill, who supposedly lived for a time in Glencoe (in Scotland) , and
7524-525: 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
7623-410: 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
7722-769: The name Fianna was an Irish rendering of Old Norse fiandr "enemies" > "brave enemies" > "brave warriors". He also noted the tale of Fionn's Thumb of Knowledge is similar to the Norse tale of Sigurðr and Fáfnir , although similar tales are found in other cultures. Zimmer proposed that Fionn might be based on Caittil Find (d. 856) a Norseman based in Munster, who had a Norse forename ( Ketill ) and an Irish nickname ( Find , "the Fair" or "the White"). But Ketill's father must have had some Norse name also, certainly not Cumall, and
7821-550: 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
7920-437: 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
8019-459: The poet would eat this salmon, and "nothing would remain unknown to him". Although this salmon is not specifically called the " Salmon of Knowledge ", etc., in the text, it is presumed to be so, i.e., the salmon that fed on the nut[s] of knowledge at the well of Segais . Eventually the poet caught it, and told the boy to cook it for him. While he was cooking it, Demne burned his thumb, and instinctively put his thumb in his mouth. This imbued him with
8118-493: The proposal was thus rejected by George Henderson . Fionn Mac Cumhaill was said to be originally from Ballyfin , in Laois . The direct translation of Ballyfin from Irish to English is "town of Fionn". T. W. Rolleston compiled both Fenian and Ultonian cycle literature in his retelling, The High Deeds of Finn and other Bardic Romances of Ancient Ireland (1910). James Stephens published Irish Fairy Tales (1920), which
8217-442: The salmon's wisdom, and when Éces saw that he had gained wisdom, he gave the youngster the whole salmon to eat, and gave Demne the new name, Fionn. Thereafter, whenever he recited the teinm láida with his thumb in his mouth, the knowledge he wished to gain was revealed to him. In subsequent events in his life, Fionn was able to call on ability of the "Thumb of Knowledge", and Fionn then knew how to gain revenge against Goll. In
8316-538: 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
8415-475: The sea towards Scotland – The Giant's Causeway – Fionn is told that the giant Benandonner (or, in the Manx version, a buggane ) is coming to fight him. Knowing he cannot withstand the colossal Benandonner, Fionn asks his wife Oona to help him. She dresses her husband as a baby, and he hides in a cradle; then she makes a batch of griddle-cakes, hiding griddle-irons in some. When Benandonner arrives, Oona tells him Fionn
8514-881: The sea, becoming the Chicken Rock , and Fionn cursed the tooth, explaining why it is a hazard to sailors. In Newfoundland , and some parts of Nova Scotia , "Fingal's Rising" is spoken of in a distinct nationalistic sense. Made popular in songs and bars alike, to speak of "Fingle," as his name is pronounced in English versus "Fion MaCool" in Newfoundland Irish , is sometimes used as a stand-in for Newfoundland or its culture. Folktales involving hero Fin MacCool are considered to be classified in Aarne-Thompson-Uther Index as ATU 369, "The Youth on
8613-535: 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
8712-1088: 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 Fionn mac Cumhaill Fionn mac Cumhaill ( / ˈ f ɪ n m ə ˈ k uː l / FIN mə- KOOL ; Ulster Irish: [ˈfʲɪn̪ˠ mˠək ˈkuːl̠ʲ] Connacht Irish: [ˈfʲʊn̪ˠ-] Munster Irish: [ˈfʲuːn̪ˠ-] ; Scottish Gaelic: [ˈfjũːn̪ˠ maxk ˈkʰũ.əʎ] ; Old and Middle Irish : Find or Finn mac Cumail or mac Umaill ), often anglicized Finn McCool or MacCool ,
8811-464: The title, taken from the street ballad " Finnegan's Wake ", may also be a blend of "Finn again is awake", referring to his eventual awakening to defend Ireland. Fionn also appears as a character in Flann O'Brien 's comic novel, At Swim-Two-Birds (1939), in passages that parody the style of Irish myths. Morgan Llywelyn 's book Finn Mac Cool (1994) tells of Fionn's rise to leader of the Fianna and
8910-720: The various forms of Fionn . His poems had widespread influence on writers, from the young Walter Scott to Goethe , but there was controversy from the outset about Macpherson's claims to have translated the works from ancient sources. The authenticity of the poems is now generally doubted, though they may have been based on fragments of Gaelic legend, and to some extent the controversy has overshadowed their considerable literary merit and influence on Romanticism . Fionn mac Cumhaill features heavily in modern Irish literature . Most notably he makes several appearances in James Joyce 's Finnegans Wake (1939) and some have posited that
9009-563: 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
9108-536: 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
9207-568: 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
9306-580: 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
9405-410: Was an enemy", he went to his maternal grandfather Tadg to demand compensation ( éric ) for his father's death, on pain of single combat, and Tadg acceded by relinquishing the estate of Almu (the present-day Hill of Allen ). Finn was also paid éric by Goll mac Morna. Fionn's sword was called "Mac an Luinn". Fionn met his most famous wife, Sadhbh , when he was out hunting. She had been turned into
9504-399: Was away defending his country, Fear Doirich (literally meaning Dark Man) returned and turned her back into a deer, whereupon she vanished. Fionn spent years searching for her, but to no avail. Bran and Sceólang, again hunting, found her son, Oisín , in the form of a fawn; he transformed into a child, and went on to be one of the greatest of the Fianna. In The Pursuit of Diarmuid and Gráinne
9603-526: Was killed by Goll mac Morna , who took over leadership of the Fianna. The Fianna were a band of warriors also known as a military order composed mainly of the members of two rival clans, "Clan Bascna" (to which Finn and Cumall belonged) and "Clan Morna" (where Goll mac Morna belonged), the Fenians were supposed to be devoted to the service of the High King and to the repelling of foreign invaders. After
9702-521: Was recognised and he was given command of the Fianna: Goll stepped aside, and became a loyal follower of Fionn, although a dispute later broke out between the clans over the pig of Slanga. Before Finn completed the feat of defeating the firebrand of the fairy mound and defending Tara, he is described as a ten-year-old "marauder and an outlaw". It is also stated elsewhere that when Finn grew up to become "capable of committing plunder on everyone who
9801-472: Was to slay Áillen (or ), the fire-breathing man of the Tuatha Dé Danann , who had come to wreak destruction on the Irish capital of Tara every year on the festival of Samhain for the past 23 years, lulling the city's men to sleep with his music then burning down the city and its treasures. When the King of Ireland asked what men would guard Tara against Áillen's invasion, Fionn volunteered. Fionn obtained
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