Pwyll Pwyll Pen Annwn is a prominent figure in Welsh mythology and literature, the lord of Dyfed, husband of Rhiannon and father of the hero Pryderi. He is the eponymous hero of Pwyll Pendefig Dyfed, the first branch of the Four Branches of the Mabinogi, and also appears briefly as a member of Arthur's court in the medieval tale Culhwch ac Olwen. Origin of Pwyll, Prince of Dyfed Tale is one of a group found in The Mabinogion Mabinogion. Pwyll, Prince of Dyfed Whilst hunting in Glyn Cuch, Pwyll, prince of Dyfed becomes separated from his companions and stumbles across a pack of hounds feeding on a slain stag. Some time later, Pwyll and his noblemen ascend the mound of Gorsedd Arberth and witness the arrival of Rhiannon, appearing to them as a beautiful woman dressed in gold silk brocade and riding a shining white horse. Under the advice of his noblemen, Pwyll and Rhiannon attempt to supply an heir to the kingdom and eventually a boy is born. References External links
Boudicca, the Celtic Queen that unleashed fury on the Romans We British are used to women commanders in war; I am descended from mighty men! But I am not fighting for my kingdom and wealth now. I am fighting as an ordinary person for my lost freedom, my bruised body, and my outraged daughters.... Consider how many of you are fighting — and why! These are the words of Queen Boudicca, according to ancient historian Tacitus, as she summoned her people to unleash war upon the invading Romans in Britain. Early years Little is known about Boudicca's upbringing because the only information about her comes from Roman sources, in particular from Tacitus (56 – 117 AD), a senator and historian of the Roman Empire, and Cassius Dio (155 – 235 AD), a Roman consul and noted historian. As an adolescent, Boudicca would have been sent away to another aristocratic family to be trained in the history and customs of the tribe, as well as learning how to fight in battle. Celtic woman were trained to use swords and other weapons. References Boudicca – BBC
Inuit Myth and Legend Inuit mythology is a repository of Inuit culture, passed down by elders through generations to enrich and enlighten. My Mother's Story By Solomon Karpik, 1987 (courtesy DINA/PAN 83PR87 29). Inuit mythology is a repository of Inuit culture, passed down by elders through generations to enrich and enlighten. Traditionally used in all aspects of daily life, Inuit mythology has undergone a resurgence in popularity as community groups aim to preserve traditional teachings as a method of cultural and political solidarity. Mythology and Legend The definition of a myth is as fluid as myths themselves. The Inuit People Inuit who make their homes across the vastness of Canada's Arctic belong to a much larger family that extends from the Bering Sea through Alaska and northern Canada to Greenland. Inuit Mythology Like all mythology, Inuit myths and legends are both entertaining and instructive. Myths and Beings Some Inuit myths are thought-provoking in their deceptive simplicity. Preservation
Celtic Otherworld In Celtic mythology, the Otherworld is the realm of the living and the home of the deities and other powerful spirits. Tales and folklore refer to the Otherworld as "The Fortunate Isles" in the western sea, or at other times underground (such as in the Sídhe) or right alongside the world of the living, but invisible to most humans. The intrusion of the Otherworld into this one is signaled by the appearance of divine beings or unusual animals, or other phenomena such as sudden changes in the weather. Sometimes an otherworldly woman will present an apple or an apple branch, or a ball of thread to follow as it unwinds. Beliefs of the ancient Gauls In Lucan's account of the druidical doctrine of metempsychosis, the Otherworld is referred to as Orbis alius. Graeco-Roman geographers[who?] Byzantine scholar Procopius of Caesarea described the Otherworld beliefs of the ancient Gauls. There are still remains of those beliefs in the Breton and Galician traditions. See also
The Irish Story and Legend of Cu Chulainn Cu Chulainn is one of the most famous Irish mythological heroes. He appears in the stories of the Ulster Cycle, and Scottish and Manx folklore. He was said to be the son of Deichtine and the god Lugh, and the nephew of Conchobar mac Nessa, the King of Ulster. His given name at birth was Setanta but he gained the name Cu Chulainn, meaning ‘Culann’s Hound’ after he killed a ferocious guard dog belonging to a smith named Culann. Cu Chulainn offered to take the place of the guard dog until a replacement could be reared. The stories of Cu Chulainn’s childhood, which date back to the 9th century, are many. In the next part of the story, Culann the smith invites Conchobar to his home for a feast. Cú Chulainn kills the hound. When Cu Chulainn is seven years old, he overhears a druid named Cathbad teaching pupils at Emain Macha. As Cu Chulainn gets older, he decides he would like to take Emer, daughter of Forgall Monach as a wife. Scáthach teaches Cu Chulainn all the arts of war. Sources:
The Druid and Phoenician Coarbs of Ireland "These Corybantes are the Irish Curbs or Coarbs. It is not surprising that they came from Phoenicia." - Sir Godfrey Higgins The ancient Druids in Ireland and Culdee priests of Iona had called their priests by the name of the Coarbs. They were from the same stock of priests who both wore a white dress, and followed the God Io (Jehovah or Yahweh). The Corybantes were the followers of the divine Virgin (parthenos) known in the ancient mysteries in the East by such names Core or Kore. In the West in Ireland, this mythology in continued by the followers of the Virgin and the serpent son Christos being directly connected to the priesthood of the Druid Coarbs. There is also the Old Irish Virgin myth of Brigit (Brigid or Brighid meaning exalted one) who is the daughter of the Dagda and one of the Tuatha Dé Danann, and the wife of Bres of the Fomorians, with whom she had a son, Ruadán. Here is a prayer to Saint Brigid: All have their Virgin Mothers; all have their Infant Redeemers. 2. 3.
Discussion:Sidh Une page de Wikipédia, l'encyclopédie libre. Il suffit de regarder le dictionnaire pour voir que "sí” est la forme moderne. "sidh" est une forme obsolète. Filip Phloppe 29 novembre 2005 à 14:27 (CET) Que veut dire obsolète quand on parle de l'Antiquité ? Je rejoins Ollamh. §Rigueur et folklore[modifier | modifier le code] 1. 2. Mais il me semblait que les sidhs aient été également assimilés, par la suite au folklore irlandais, écossais... pour devenir des créatures surnaturelles (pas forcément miniatures), c'est à dire « Bon Peuple ». 3. Je note sur en:Sídhe la référence au folklore « that were thought to be home to a supernatural race related to the fey and elves of other traditions », comme si Sidhe avait été assimilé. J'ai donc l'impression que Sidh, même si originellement du domaine mythologie/Dieu, appartiennent également au folklore surnaturelle (c'est à dire aux fées). --ironie ஃ 7 janvier 2007 à 18:53 (CET) §Neutralité[modifier | modifier le code] Ah j'ai pigé... Faudrait savoir.
The Celtic Goddess Epona that Rode Swiftly Across the Ancient Roman Empire The protector of horses, mules, and cavalry, Epona was one of the only non-Roman goddesses to have been wholly adopted by the Roman Empire. Often depicted astride a horse, Epona resonated in the forces of the Roman cavalry as an inspiration and guide through even the darkest of battles, and she remained one of their most worshipped goddesses between the first and third centuries CE. Interestingly, Epona was also seen as a goddess of fertility, accompanied in many of her depictions by grain or a cornucopia. Coupled with the worship of her equine prowess in the military, it is evident she was seen both in Gaulish and Roman cultures as a deity of prosperity within the equestrian home and on the battlefield. Originally from Gaul, Epona was worshipped in Britain throughout the Iron Age, coming to the continent during the time of the Romans. Epona made her way to Rome through the aid of the Roman military. Small sculpture of the Roman/Celtic goddess Epona, third century A.D. Bibliography
Irish mythology Bunworth Banshee The mythology of pre-Christian Ireland did not entirely survive the conversion to Christianity. However, much of it was preserved in medieval Irish literature, though it was shorn of its religious meanings. This literature represents the most extensive and best preserved of all the branches of Celtic mythology. Although many of the manuscripts have not survived and much more material was probably never committed to writing, there is enough remaining to enable the identification of distinct, if overlapping, cycles: the Mythological Cycle, the Ulster Cycle, the Fenian Cycle and the Historical Cycle. The sources 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. Ulster cycle
Sidh Un article de Wikipédia, l'encyclopédie libre. Sidh (également orthographié sid) est une graphie originale du mot irlandais sí, qui désigne l’Autre Monde dans la mythologie celtique. Concept[modifier | modifier le code] La littérature médiévale et pré-médiévale mentionne trois localisations distinctes associées au Sidh : à l'ouest, au-delà de l'horizon de la mer, dans des îles magnifiques ; sous la mer, dans les lacs et les rivières où se situent de somptueux palais de cristal aux entrées mystérieuses ; sous les collines et les tertres qui sont devenus les résidences des Tuatha Dé Danann. L’eau en est le moyen d’accès privilégié. Mythologie[modifier | modifier le code] L'Autre Monde des anciens Irlandais porte aussi les noms de Mag Meld (« Plaine du Plaisir »), Mag Mor (« Grande Plaine »), Tir na mBéo (« Terre des Vivants »), Tir na mBân (« Terre des Femmes »), Tir na nOg (« Terre des Jeunes »), et Tir Tairngire (« Terre des Promesses »). Sources[modifier | modifier le code]