Tumgik
#Mac Gréine
stairnaheireann · 7 months
Text
Triple Goddesses
In religious iconography or mythological art, three separate beings may represent either a triad who always appear as a group or a single deity known from literary sources as having three aspects. In the case of the Irish Brigid it can be ambiguous whether she is a single goddess or three sisters, all named Brigid. The Morrígan also appears sometimes as one being, and at other times as three…
Tumblr media
View On WordPress
14 notes · View notes
aescheretalks · 1 year
Text
Is d’aodainn aig an uinneag, a leanaibh gréine, le do shùilean mór òrach.
And your face at the window, child of the sun, with your great eyes of gold
0 notes
kung-fu-grandma · 7 months
Text
It'd be cool to come up with Pagan alternatives to the days of the week in the Gaelic languages, since the current ones have such Christian meanings
DiLuain can stay since moon worship is a thing, but perhaps we might change the Latin to "Latha na Gealaich"?
DiMairt could be "Latha na Mhór-ribhinne" (The Morrigan's Day) in keeping with the "M" sound of "Mairt"
DiCiadain needs to go since it refers to a Christian fast, so why not make it Latha an Daghdha? (A sort of oblique reference to Wednesday being "Wodan's Day" in English perhaps?
DiarDaoin again refers to fasts, so maybe "Latha Lùgha"?
DihAoine, another fast, so how about "Latha Aoidh" since it sounds kinda similar to "aoin"?
DiSathairne isn't Christian so much as the wrong kind of pagan, so I'm not against leaving it as is, but as long as we're going with new names, why not "Latha Manannain"?
DiDòmhnaich is perhaps the most explicitly Christian, but since we have "Latha na Gealaich" already, I propose substituting "Latha na Gréine"
I was obviously a bit inspired by the Germanic names here, but I'm curious to see what everyone else's thoughts are! I came up with these off the top of my head, so I make no guarantees about their appropriateness or linguistic accuracy (I'm a Gaelic learner, not a fluent speaker).
48 notes · View notes
tuatha-de-danann-blog · 5 months
Text
The Irish Gods pt 2
During the war against Bres and the Fomorians, Lugh had a conflict with 3 brothers. They were the 3 sons of Turien. These 3 brothers killed Lugh's father. As punishment, Lugh sent them on a voyage to retrieve magical treasures. The brothers ended up dying, and Lugh refused to let them be healed by one of the magic treasures.
After the war, the Fomorians steal the Dagda’s harp. Lugh, the Dagda, and another god go to retrieve it. The Dagda calls the harp to him. It flies off the wall and hits and kills some Fomorians. He plays the harp, and it puts the Fomorians to sleep.
Eventually, Lugh tricks Bres and kills him. Lugh had fake cows made and filled the utters with bogwater. Bres was under a stipulation where he had to drink whatever was offered to him. Lugh offered Bres a drink from the "cows." Bres drank, got sick, and died.
Next, Lugh kills the Dagda’s son, Cermait. (Cermait and Lugh's wife had slept together). The Dagda preserved his son's body and wandered around until he found and stole a staff that resurrected Cermait. This staff brought life with one end and death with the other.
Lugh was eventually killed by the Dagda’s grandson, Mac Cecht.
The Dagda was king for a while until he died of a wound he received in the battle with the Fomorians. Next, Delbeath, son of Ogma was made king until he was killed by a king from over the sea. His son became king until he was killed by a man associated with a creek.
The Dagda’s 3 grandsons, Mac Cecht, Mac Cuill, and Mac Gréine share the kingship of Ireland.
The Milesians, a tribe from Spain, invade and conquer the gods, and the 3 kings and their wives are killed in battle. Some of the invaders promised to name the land after the 3 wives. One of the wives was Eriu, Bres' mother by Elatha.
The gods go to live in the sidhe mounds or "the land of promise," a type of otherworld.
4 notes · View notes
grelitia-fam · 10 months
Text
Hecates powers
General powers:
•Pyrokinesis: Fire manipulation
•Electrokinesis: Electricity manipulation
•Lumokinesis: Light manipulation
•Florakinesis: Plant manipulation
•Aquakinesis: Water manipulation
•Dynamokinesis: Energy manipulation
•Amokinesis: Love manipulation
•Geokinesis: Earth manipulation
•Cyro/Frigokinesis: Ice and Snow manipulation
•Nephokinesis: Cloud manipulation
•Areokinesis: Air manipulation
•Asterokenisis: Star manipulation
•Umbrakinesis: Darkness manipulation
•Animankinesis: Life manipulation
-Hemokinesis: Blood manipulation
-Virokinesis: Disease manipulation
-Toxikinesis: Poison manipulation
-Vitakinesis: Health manipulation
•Necrokinesis: Death manipulation
•Oneirokinesis: Dream manipulation
•Efialtiskinesis: Nightmare manipulation
Animage summons:
•The fianna lasracha
•The fitheach tintreach
•The féileacán solas na gréine
•The nathair plandaí
•The deilf uisce
•The capall mara fuinnimh
•The péacóg grá
•The sionnach sneachta
•The froganna scamall
•The colm gaoithe
•The firéad réalta
•The caimileon scáth
•The greim anam
•The ascaill codladh
•The mac tíre cruthaitheoir
Weapon summons:
•The twin daggers of the flaming ash
•The war hammer of the thunderous current
•The shurikens of the burning day
•The spear of the blossoming forests
•The whip of the foaming seas
•The kunai of the energetic blasts
•The bow of the cupids heart
•The mace of the rolling earth
•The axe of the shivering cold
•The flail of the drifting clouds
•The morning star of the bursting winds
•The scythe of the shooting stars
•The katana of eternal shadows
•The hail bird of the everlasting cycle
•The glaive of the sleeping mind
•The staff of the iridescent eye
I might do spells and attack on another post.
5 notes · View notes
apaelfwine · 1 year
Text
Mar a Fuair Cú Chulainn Síob go Cuaille
Tráthnóna álainn fómhair bhí mé i mo shuí i dTeach Abeba, an siopa caife is ansa liom in Eamhain Mhacha, agus mé ar mo sháimhín só, nuair a tháinig Cú Chulainn isteach. D’aithin mé ar an toirt go raibh mo dhuine réidh le gar a iarraidh orm. Bhrú mé mo shrón ar ais san iris seandálaíochta a bhí á léamh agam, agus ghuigh mé Rí na Glóire agus Muire na nGrást go raibh dul amú orm. D’fhéadadh nach bhfuil sé anseo ach chun cailín a bhréagadh, an barista álainn úr as Corcaigh, abair.
Tá seanaithne agam air, an dtuigeann tú? Casadh dúinn lena chéile ar an mheánscoil nuair a chonaic mé dalta céad bhliana agus stócach mór láidir sa cheathrú bhliain—mar a bhí mise ag an am—ag tabhairt aghaidh ar a chéile. Rinne mé iarracht teacht eatarthu leis an leaid beag a shábháil... ach mar a tharla ba é mo pháirtí ranga a fuair an greadadh.
D’fhoghlaim mé níos déanaí go raibh Séadanda Mac Neasa ag staidéar ealaín chomhraic faoi stiúir an traenálaí cháiliúil Culann Mac Gabhainn ó bhí sé sé nó seacht mbliana d’aois. Sin mar a fuair sé an leasainm a thugann achan duine—lasmuigh dá athair, Sualdamh Mac Róich, agus dá mháthair, Deichtine Nic Neasa—air, fiú a uncail, Conchúr Mac Neasa, Ardthiarna Uladh.
An gcuirfeá locht air? Ainm ar nós Séadanda... bhuel, d’fhéadadh go ndéarfá nach bhfuil ceart cainte agam féin agus Lao Mac Rianghabhra orm.
Aidhe, caithfidh mé a admháil go bhfuil gaol i bhfad amach idir mise agus Cú s’againne. De shliocht laochra na Craoibhe Rua muidne, de shliocht na tiarnaí agus na ridirí a chuir ruaig ar na Normannaigh agus—ar mhaithe an bhráithreachas Cheiltigh, mar a scríobhadh i seanleabhair scoile, nó ar ghrá na creiche, mar a maíonn staraí an lae inniu—a sheol trasna Mhuir Éireann le troid in éadan na Sacsanach nuair a chuir ríochtaí Gwynedd agus Rheged Athghabháil na Breataine i gcrích. De shliocht na saighdiúirí uaisle a d’iompair Gall Gréine na hÉireann ar fud an domhain agus a chloígh Forghabhálaí na Baváire sa Chogadh Eoráiseach, mar a chuireann Daideo i gcuimhne domh gach uair a bhfaigheann sé deis.
Ainmneacha seanfhaiseanta... laethanta saoire scoile á gcaitheamh againn i dtithe móra seanchaite i gcuideachta seanóirí a raibh níos mó eolas acu ar mhionsonraí stair mhíleata na Meánaoise ná ar rud ar bith a tharla sa chéad seo... seanscéal uaisle na hÉireann agus meirg air, tá a fhios agat.
Chuala mé gliogaireacht na slabhraí amaideacha ar an tseaicéad leathair a bhíodh á chaitheamh aige le déanaí, amhail is dá mbeadh Macdara Mallaithe nó punc-cheoltóir eile ó na seachtóidí ann, agus thuig mé go raibh sé ag teacht i mo threo. Ba mhór an trua nach raibh clóca draíochta agam mar a bhí ag an leaid—Harri y Crochenydd, nó ainm mar sin—sna leabhair fantaisíochta ón Bhreatain a bhíodh mo dheirfiúr is óige gafa leo, chun go bhféadfainn dul i bhfolach.
Shuigh sé síos ag an bhord in aice liom, gan chuireadh gan iarraidh. “Tráthnóna maith duit, a Lao, a bhráthair. Caide mar atá tú?”
D’amharc mé go géar air, ach sula dtiocfadh liom focal a rá tháinig iníon an úinéara chugainn, tráidire ina lámha. Leag sí pota úr caife ar an bhord dharach smolchaite, agus cupán glan do Chú Chulainn. “Go raibh maith agat, a Mhakeda” ar seisean, agus rinne sí meangadh gáire leis, a haghaidh álainn chrón lasta le phléisiúr mar a bheadh Oisín Óg ann in áit rógaire ceart críochnaithe agus gruaig thrídhathach air.
“Mura miste leat, d’ordaigh mé pota dúinn beirt.” Líon sé mo chupán le caife sula dhoirt sé a chuidse. Duine múinte go smior é, ar a bhealach féin. "Im?"
Gan smaointeamh, thóg mé an babhla a shín sé chugam agus chuir mé prionta beag ime i mo chaife. “Cad é a thug anseo thú, a Chú?”
Chrom sé ar a chupán féin—é ag cur daba mór meala ann, ar nós páiste—agus chorraigh sé é. “An gá cúis a bheith agam caint le seanchomrádaí dílis?” D’ardaigh mé mo mhala, agus lig sé osna as. “Bhuel, mar a tharlaíonn... Aon seans go dtiocfadh leat síob a thabhairt domh ag deireadh na seachtaine, le do thoil?”
“Dáiríre? Do charr á dheisiú arís, an ea? Agus an carr eile chomh maith?”
“Bhuel...”
“Cad é a rinne tú anois?”
Tháinig cuma na náire air. Is annamh an rud é sin, mise á rá leat. “Tá cosc tiomána orm. Sé mhí, an gcreidfeá?”
D’amharc mé suas chun na bhflaitheas. “Agus é tuillte ort gan amhras, a mhic-ó.”
“Débhealach a bhí ann, in ainm Dé! Bhí mé sách cinnte nach raibh an teorainn luais chomh íseal sin. Níl sé féaráilte in aon chór.”
“Agus an t-am roimhe sin?”
“Tá a fhios agat féin céard a dúirt an cladhaire Connachtach úd Feilimí Mac Eochaidh. ‘Gliogar gránna de sheancharr spíonta,’ a thug sé ar Liath Mhacha s’agamsa! Ar onóir Uladh amháin a chuaigh mé ag rásaíocht leis! Cad chuige faoin spéir nár thuig an breitheamh go raibh mé ag cosaint chlú ár gcúige? Mar is dualgas liom ó bhroinn!”
Chroith mé mo chloigeann. “In ainm Chroim, a Chú, tá Ríocht na hÉireann ina monarcacht bhunreachtúil le trí céad bliana anuas.”
Rinne sé comhartha gáirsiúil. “Fuair mé pas le gradam in Oideachas Saoránach, creid nó ná creid.”
Chreid mé, déantar na fírinne. Tá intleacht mhaith ag Cú s’againne, cé gur annamh a mbíonn sí á húsáid aige le rud ar bith a dhéanamh seachas cliúsaíocht le iarrthóirí PhD. “Mar sin, caithfidh go bhfuil tuiscint agat nach bhfuil ceart éirice nó cód na laochra nó a leithéid de raiméis ann níos mó. Níl cead raide agat, d’ainneoin gur nia Thiarna Uladh thú. Nó aigesean, d’ainneoin gur mac Bhantiarna Chonnachta é féin.”
“Ar son Uladh...” ar seisean faoina anall.
Rinne mé mo dhícheall cur i gcéill nár chuala mé é. “Agus roimhe sin?”
“Níor thiomáin mé ach tríocha ciliméadair thar an teorainn... agus nach álainn í an garda a tharraing i leataobh mé? Theip orm áitiú uirthi an ticéad a scriosadh, ach mar sin féin bhí sí breá sásta dul amach liom an Satharn ina dhiaidh sin. Fuair mé luach an ticéid agus tuilleadh ar an oíche úd, creid uaimse é, a chailleach.”
Sin é Cú Chulainn agat. Fear mór na mban é, d’ainneoin an chlúimh nár fhás fós air. De réir na cosúlachtaí, tá dúil ag cailíní an lae inniu i stócaigh dathúla ar nós na mboc sna mbannaí buachaillí.
Bhuel, níl mé ag gearán. Tá neart ban ann go fóill nach bhfuil dall ar an fhéasóg fhearúil s’agamsa, geallaim duit.
Lig mé osna uaim. “Maith go leor, a Chú. Más rud é nach bhfuil cead tiomána agat, cad chuige faoin spéir go bhfuil tú ag iarraidh síbe uaimse? Cé mhéad tiománaithe gairmiúla a bhfuil fostaithe ag Clann Mhic Neasa, nó ag do dhaid go pearsanta?”
Chuir sé strainc air féin. “Cuireann siad uilig Séadanda orm! Bhraithfinn mar a bheinn faoi chúram fheighil leanaí. Nach fearr comrádaí dílis a dtuigeann go bhfuil fear feasta ionam?”
“Más rud é go bhfuil, a mhic-ó.”
“Ó, cinnte, seanduine liath atá ionat, a Lao.”
Deamhan a fhios agam cad chuige ar ghéill mé dó, ach ghéill sa deireadh, go bhfóire Dia orm. Agus sin mar a tharla mé a bheith ag stiúradh Mercedes maorga a thug mo dhuine Dubh Sanglainn air—ní ligfeadh an náire don Chú taisteal sa Citroën beag praiticiúil agamsa, agus ní ligfeadh an ciall domhsa tiomáint charr spóirt a bhíodh súil géar á choimhéad ag na gardaí air, amhail Liath Mhacha s’aigesean—chuig Ionad Comhdhála Cuaille agus Comórtas Tháin an Dá Tharbh, an tionól ealaín chomhraic is mó in Éirinn.
Thug mé fá deara le déanaí go raibh corpas fanfic ann don Táin, ach é uilig i mBéarla. Mar sin, ba léir go raibh dualgas orm an bhearna a líonadh. Ní bhfuair mé trácht ar bith ar AO3 go fóill agus an scéal seo ar an tsuíomh le mí anuas, agus mar sin rith sé liom gur chóir domh triail a bhaint as é a phostáil anseo.
5 notes · View notes
Note
I don't know too much about Imbolc, I've got to say. Are there any stories that really feature Brigid outside of the Christian saint's story? And are swords apart of her purview/story in any way, or was someone messing with me?
Ah, very sorry it's taken a bit to get to this (and to everyone else in the asks: I haven't forgotten, I promise, the semester's just kicking me in the back. Repeatedly.)
But this is something that I actually can discuss!
So, the figure Bríg shows up...relatively little in the medieval material. That doesn't mean she wasn't important, but it does mean that there just...isn't that much to go on, which means that the modern portrayal of Bríg overwhelmingly draws from the saint, not the goddess.
So. Let's discuss the attestations that we do get.
9th century - Cath Maige Tuired. Now, much has been made of this appearance, but, when you read it without any preconceptions, you realize that Bríg just...is not a major presence in this text. She undoubtedly gets one of the most poignant moments in this text and, arguably, one of the most poignant moments in medieval Irish literature in general, when she keens for her son, Ruadán, but...that is her only appearance. And if it seems like I'm hitting on this point rather hard, it's because I've seen people say that she is an abuse victim in the text, that she's in an arranged marriage, that she's a sovereignty goddess, etc. etc. People have written entire books that are designed to make Bríg, in this one ninth century text, as pitiable as possible, often with a side note of removing any hint of agency. And...in reality, we don't know what the author had in mind. We don't even know that she and Bres WERE married in this text, at least in the most formal way a couple could be under the law -- it just says that Ruadán is their son.
(And, frankly....as the #1 Verified International Bres Stan...if there is one thing that I could impart to people, it's that there's no evidence, in CMT and in the medieval tradition in general, for Bres being a bad husband. Literally all of his interactions with the women of his family is him relying on them for advice. He literally takes them more seriously than his father. That is a side note but please burn Abusive Bres with fire)
And, importantly, this section isn't really referenced elsewhere. I suspect, along with the Míach episode, that it was actually hastily added, because it doesn't really reflect the tradition anywhere else.
This is the entirety of her appearance (from the Gray translation):
Bríg came and keened for her son. At first she shrieked, in the end she wept. Then for the first time weeping and shrieking were heard in Ireland. (Now she is the Bríg who invented a whistle for signalling at night.)
Now, what I will say is that there is something to support the association with keening here -- In the dindshenchas of Loch Oirbsen, we see her ALSO inventing the practice for Mac Gréine -- could this be the source for the CMT account? Mac Gréine certainly has more of an impact in the world of the Tuatha Dé than Ruadán, as one of the last three Tuatha Dé kings in Ireland, he certainly seems to have an impact, even though his presence begs the question of what he would have looked like before the 11th century or so, when the pseudohistories became big. Alternatively, could the CMT account have been transferred over to the Dindshenchas (since Dindshenchas material is often later and sometimes deliberately references earlier material)? But, if so, why? Why Bríg? Why keening? (A good article on it can be found here -- also in John Carey's "Tuatha Dé Miscellany")
The only conclusion I can draw is that there WAS a strong tradition around Bríg and keening. It might not have been Ruadán OR Mac Gréine who was the original target, but, regardless, we see two independent attestations.
In Cormac's Glossary (Sanas Cormaic), she's described in what Mark Williams describes as "the most exalted and specific terms used of any Irish goddess", saying that she is "Brigit the female sage of poetry (or woman of poetic skill), i.e., Brigid a goddess whom the filid used to worship...Therefore they used to call her goddess of poets, whose sisters were Brigit the female physician and Brigit woman of smithcraft, daughters of the Dagda, from whose names almost all the Irish used to call Brigit a goddess."
Now, this is interesting on multiple levels: That this appears to be coming from the filid themselves, that this could only be done retrospectively (they USED to worship her, keeping her safely as an artifact), and, of course, the notion of Brigit as being one of sisters, which doesn't show up anywhere else. It could be that she DID have sisters, or it could be an attempt at rationalizing Brigit having multiple functions. I try to be very careful when it comes to taking Cormac at face value -- his writing is useful as far as showing off what a medieval Irish writer THOUGHT, especially with regards to pre-Christian traditions, but he is still a medieval Irish writer. I obviously do believe there's something to what he's saying -- I don't believe...that he believes that he's writing misinformation, and the fact that he's writing parts of this in Latin indicates, to me, that he was nervous about what he was writing about. It's a useful account, but I would also compare it against the other accounts.
The ~11th century Lebor Gabála Érenn lists Bríg and Bres as the parents of the Trí Dé Dána (The three gods of skill), which further heightens that idea of Bríg as being associated with the learned class and what Carey, in his article "Myth and Mythography in Cath Maige Tuired" labels as a "pantheon of skill". (This is why Bríg is sometimes portrayed as being married to Tuireann -- in reality, she's never actually listed as Tuireann's wife, she's always associated with Bres, but because the Trí Dé Dána as the sons of Tuireann were merged, and there's generally...not that much discussion of Bres and Bríg's other children, people assume that her being the mother of the Trí Dé Dána = her being married to Tuireann.)
So. That's it. All we have. All the references we have to Bríg, daughter of the Dagda. For what it's worth? I do believe that she was a prominent figure, likely. At least, in the areas where Cormac was writing from because I do NOT believe that he would go into that much detail for a nobody (though...see Anu for an example of how a minor goddess can be inflated to a divine mother figure). But, at the same time, there's just...so much we don't know. I do think there's something to the association with poetry, I do STRONGLY believe that there's something to the association with keening, and I even agree with Cormac with the associations with healing and smithcraft (there's your swords!), but we just...don't know.
(And, of course, to anyone whose practice involves Bríg...my usual disclaimer: I'm not a religious expert, my job is not to tell you how to worship her, and I can't comment on your relationship to her. If you believe that she is pulling you to, say, worship her as a spring goddess or a fire goddess, I won't tell you you're WRONG, all I can say is that there just isn't anything in the surviving sources from medieval Ireland to suggest that that's how she was historically worshipped.)
75 notes · View notes
mothmoor · 3 years
Text
A (roughly) complete list of the Celtic pantheon/Gaelic deities
pls feel free to add info in the comments if you see any mistakes/have things to add!
Tumblr media
Gods
Abarta
Abcán
Abhean
Aed
Aengus [Óengus]
Ailill
Aillen
Amerigin Glúingel
Balor
Bith
Bobd Dearg
Bres
Brian, Luchar & Lucharba
Builg
Cermait
Cernunnos
Cian
Conand
Corb
Creidhne
Crom Cruach
The Dagda [Dáire]
Dian Cecht
Donn
Ecne
Elatha
Goibniu
Labraid
Lén
Lir
Luchtaine
Lugh
Mac Cuill
Mac Cecht
Mac Gréine
Manannán Mac Lir
Miach
Midir
Mug Ruith
Neit
Nuada [Nechtan/Elcmar]
Ogma
Seonaidh
Tethra
Tuirenn [Delbáeth]
Goddesses
Achall
Achtland
Aibell
Aimend
Aífe
Áine
Airmed
Anu
Banba, Ériu, & Fódla
Bec
Bébinn [Béfind]
Bé Chuille
Bláthnat
Bodhmall
Boann
Brigid [Brigit]
Caillech, Beira, & Biróg
Canola
Carman
Cessair
Cethlenn
Clídna [Clíodhna]
Clothru
Danand [Danu]
Dechtere
Dierdre
Ernmas
Étaín
Ethniu [Ethliu]
Fand
Finnabair
Finnguala
Flidais
Fuamnach
Gráinne
Grian
Lí Ban
Macha
Medb [Maeve/Medb Lethderg]
Mess Buachalla
Mongfind
The Morrigan (The Great Queen), Badb (The Crow), Nemain (Battle Frenzy)
Mór Muman [Mugain]
Muirenn Muncháem
Niamh
Plor na mBan
Sadhbh
Tailtiu
Tlachtga
Uirne
DOES NOT INCLUDE: Gaulish, Pannonian Celtic, or Moesian Celtic deities
**i was gonna add descriptions but that was way too much work hdhdhfnnf
art creds
746 notes · View notes
rabbitfeet200 · 2 years
Text
Irish Language
C
Obair- Work pictiúr- Picture éasca- easy Star- History eolaíocht- Science matamaitic- Maths tíreolaíocht- Geography eilimintí nádúrtha- Natural elements Tine- Fire Talamh- earth Uisce- water aer /gaoithe- Air/Wind
traenacha- Trains innill- Engines Gal- Steam peitril / díosa- petrol/diesel leictreach- electric biúró- Biro , peann- -pen spúnóg- Spoon forc- Fork Scian-Knife Mór-Big Asal- Donkey Salach- Dirty Spéir- Sky Codail- Sleep Sámh- Tight Éist- Listen Tuig-To Understand Cúl- Goal Eorpach -European Celitis- Celtic Ársa- Ancient Sean- Old Níos Sine- Older is sine- Oldest An- the Seachtú- seventh Céad- 100- Century Máthair- Mother Teanga-Tongue Gaeilge- Gaelic na hAlbain- Scottish Gaeilge- Gaelic Mhanann- Manx Óileán-Isle/Island, Mhanann-Man Fileata- Poetic Bóín Dé- Lady Bird (God's Little Calf) Mac Tíre- Wolf (Son Country/Son of the land ) *Athrú- Change Ag Forbairt- Developing/Evolving *An- The t- am- Time ar fad- all* Na- The Normannaigh- Normans Pingin- Penny Giúistís- Magistrate/Judge ( both words are originally Norse) An- The Naoú Déag -19th Céad- 100/Centuary (1800's) Greim-Grip Smacht- Control Labharta- Spoken i rith- through out/during the course of Dúshlán- challenge/difficulty go leor- Many Imeallaithe- Marginalized/isolated An-The Eaglais- Church Chaitliceach- Catholic Oideachas- Education An-The Mhéanaicme- middle classes riaradh- Administration Comhairle- council/advice Rialtas- Government Óibríonn- works, áitiúl- local Comhairleoir- Councillor Cathrach- City Cén Fath?- Why? Níl a fhois agam- I do not know fhois- know An-the Pholaitíocht- politics Suim- interested An-the Dlí- law éadan- against *An-The Taoiseach- Chief, Príomh-prime aire-minister Tánaiste-deputy Rialtas- Government na hÉireann-Irish/Ireland* An- The Cháin-Tax Fuath-Hate Cánacha- taxes liom-I Físeán- Video An-The Cogadh- War troideann-fighting tiortha- countries Tíre- Country fud-all/throughout Adhlacóir- Under taker Ámharach/ Ádhúil- Luckily/fortunately Áisiúil- useful/convenient Óstan- Hotel aerfort- airport Anlann- Sauce/Dressing Annan- Pineapple An Astráil- Australia San- In Bótar- Road Anois- Now Críocnaithe- finished Sionnach- fox, Madra Rua- Fox (Madra-Dog Rua-Red) síul- walking féar- grass pógíni Gréine- freckles sun kisses Póg-kiss grain-sun haghaidh-face Fia- Deer Rua-Red Fiáin-wild Gráinneog- hedgehog ( Gráinne -Grain- óg-young) iora- squirrel rua- red Giorria-Hare Bróc-Badger fhaiteach- shy/private Cú Faoil- Irish Wolf Hound dog Madra-Dog Madraí-dogs dúchais/dúchsach-native Bóín- Runt Bó- Cow Buachaill- boy Mhór- Big - big shot Bealach na bó finne- the milky way (The way of the fair/white cow) inis bó finne- the island of the white cow inis-island Inisbofin Bainne-milk Bó-cow, Bleachtáin-plenty - cowslip Bóthar- road, Bó-cow, thar- over/on top of Bóithrín- small road Maith Tú- Well done Maith Sibh Féin- good on you (plural) Comhghardeas- congratulations éacht- achievement déanta-great hálainn-lovely farriage- sea aoibhinn-delightful taitneamh-time chairc- fun siopadóireacht-shopping cuma-look bheith-increadably fhásta- mature/grown up ghalánta-beauthfuil iontach- wonderful féachaint- looking cliste-clever speisisalta-special bualadh- privilege go béasach-polietly foighne-patience taitneamhach-enjoyable breá sásta -delighted Cúrsaí- things feabhsú- improving feabhsaíonn-improves aois-age chumasach-capale healaíonta-skillfully Comhrá- conversation Físeán- Video Is Mise- I am Is as- I am from Ceart go leor-alright fadbh ar bith- no problem ghrainghraif saoire- Holiday Photos Laethanta Saoire- Holidays Mí na meala- honey moon Mas- If Mhaith-like leat-you Mar- For shampla- example fanfaimid- wait go maire tú an lá- many happy returns Nollaig- Christmas Shona- Happy Athblian- year faoi mhaise dhuit-Happy new year Caitheamh aimsire- Hobbies foghlaim- learning ag Síul- walking, ag rith-running ag Damhsa/rince-dancing taistil- to travel ag léamh- reading amach-every séasúir- seasons na blianna- year an t-earrach-spring, ag teacht-is coming, an samhraidh- summer tráthnóna- afternoon, fada- long, breá-love
an fómhar- autumn an geimhreadh-winter crua-hard/diffcult domhan-world
Ag Canadh- To Sing
A Stór- sweetheart/honey/my love/treasure
Fada-long
Tír- Country
Teanga- Language
Scéal- News
Cé Tuasa/Cé thú fein- who are you?.
Is Mise- I am
Caithimh Aimsire- Hobbies
Shuimiúil- interesting
Uimhir- Number
Ghutháin- phone
Gabh Mo Leithscéal- excuse me
Brón Orm- sorry
Déanach-late
Isteach- inside
amach- outside
Dóigh- think/suppose
Chuma/cuma-look
iontach-fantastic/wonderful
Is Cuma- never mind, don't worry about it, don't care, don't mind
Lá- day
Ar Ais- be back
Siopa- Shop
Caife- Coffe
Síos- down
suigh- sat
scuaine- queue
Salann- Salt
Sceallóga- chips
Subh- Jam
Ith- eat
ioc- pay
an Bille- the bill
Ordaigh- order
Cáca/Cistí- Cake
Pléigh- discuss
Siad- they
Si- she
Sé- he
Pancóg- Pancake
Plodaithe- packed
Amharc-to look
Mhaith- good
Mbiachlár- Menu
Chlar- programme
Scanan-Film
Telefis- television
Muinteoir- people
Thart-Around
Ceannaigh- to buy
Píosa- Piece
Cara- Friend
Cara Mór- great friend
Áran Ban- White bread
Ban- White
Áran- Bread
Anraith- soup
Anraith Glasraí Le Huachtar- Cream of Vegetable soup
Glasraí- Vegetables
Le Huachtar- cream
Anlann Donn- Brown Sauce
Anlann- Sauce
Donn- Brown
Íarnóin- afternoon
iasc- fish
Agus- and
Íspini agus brúitín- bangers and mash
Íspini - Sausages
Chomh Bog- Soft
Leis- As
Im- Butter
Feitheamh- wait
freastalái- waiter
Fág- leave/exit
Méan Lae- Mid day
Feoil- meat
Eagraigh-organize/arrange/plan
- week
Cruinniú- meeting
A Stóirín -little treasure
A rún- secret/mystery love
Croí- heart
Thit- Sank
mo- my
Grá-love
Cúl- Cool
Fáinne- ring
Fáinne Pósta- weeding ring
Pósta- weeding
Óir- gold
Aoibhneas- bliss/great joy
Aoibhneas gan deireadh- unending joy
Aoibhneas an Dúlra- nature's beauty
Dúlra- nature
Draíocht- magic
Slat Draíochta- magic wand
Slat - wand
Abhainn- river
Chanáil- canal
Óileán-island
Saoirse- freedom
troid- fighting
Bríste- Trousures/pants
Briste- broken
Éachtach -epic/extraordinary
Taispeántas- performance
Éadóigh- Unlikely
Bain-Take
Anois-now
Éadrom-light (Not heavy) /strict
Solas- Light
Béil
Source: myself and Also: Youtube
2 notes · View notes
margridarnauds · 3 years
Note
i just read your post on bríg and I was wondering what is night whistling? or what's dark about it, I guess? I looked it up and couldnt find anything x.x
Very sorry for the belated answer! At first, I thought it would be straightforward (because, in my naivety, I thought no one had written on this), but then I had to take out an interlibrary loan, and those take a little bit of time, especially now. BUT! I got your answer!
So, first of all, let’s go back to the Old Irish used here, because it’s often in Old Irish that we get the answer to this sort of thing:
(Is sí didiu an Prích-sin roairich feit do caismeirt a n-oidci.)
Now, the key part of that sentence is “roairich feit do caismeirt a n-oidci”, or, “Whistle for signaling at night”
“Feit” (Fet in EDIL) means “Whistle”, “caismert” means “Signal” (and can also mean “conflict” or “Din”), and “oidci” is a form of “adaig” or “night”. (I suspect, though I’d have to read Gray’s notes, that the form indicates a later development, possibly a Middle Irish redactor, because as the language progresses, the vowels become less distinct, so “a” could become “o”, which, as noted by Carey, is also indicated by the univerbation of roairich, it would, in a “pure” OI form, be two distinct forms, not one…..which is literally only of interest to me, moving on.)
So. Clear as mud. Time to go to what people much smarter than me have written.
What a mythological scholar would do, and what I did, would be to look to see whether we can find anything related to this “Fet” elsewhere, specifically as it applies to Bríg, because that’s really the key. The problem is, of course, that there’s very little material on Bríg in general. But! It does, in fact, show up in a small tract called “The Tuatha Dé Miscellany” and that was given a critical edition by John Carey (which is also where that note on univerbation above comes from.) It dates from somewhere around 900-1100, most likely the last half of that (per Carey’s dating, and I’m not going to argue with the man on dating), very likely counted CMT as one of its sources, and, key to our purposes, it talks about “Brigit banfili ingen in Dagda” (Brigit the female poet, daughter of the Dagda.) Very curiously, though, we get this reference: “Is occai ro close trí gotha diabuil iarn-imarbus I nÉrinn .i. fet 7 gol 7 éigem.” (“It is with her that the three voices of the Devil were heard after transgression in Ireland: whistling and wailing and outcry.”)
Now, the term “immarbus” is interesting: It can mean “transgression”, and that’s the translation Carey went with. It can mean “sin”, which is probably how I’d have translated it, though the difference between the two of them is really minor so it isn’t really worth the change. Or, VERY specifically, it can mean “The Fall.” So, is it referring to these things being heard after a sin, possibly a murder? Or is it saying that these things only came into being after the Fall of Man in the Garden of Eden (which might make sense, given that is, allegedly, when death first came to the world?) I don’t know. The answers aren’t there in the language. Carey points out, leaning into my theory about the Fall, that it could suggest that, after the Fall, the Devil and his demons were reduced to whistles and other wordless noises, or, perhaps, it could be part of that ongoing equation of the Tuatha Dé with demons and fallen angels.
Carey believes, and I’m inclined to agree with him that, in this sentence, “gol” (lamentation, keening) and “éigem” actually reflect traditional belief - These are things that were likely associated with Bríg, whether we assume that to be in the folk belief at the time this was compiled or in the pre-Christian world. Carey further notes that, in an Old Irish penitential, there is actually a condemnation of “gol”. It seems like the act of keening was, for some time, associated very much with paganism, though, as time went on, it’s very clear that this is a battle that the church lost, which further explains that kind of………dark association to it that we can see here. I feel like this quote from Kristen Mills' article really encapsulates the reasoning behind the “demonic” understanding of it: "The same view would explain why the vocal utterances with which Bríg inaugurates the Irish keening tradition are also described as gotha diabuil in TDM. The gotha are demonic not because the Túatha Dé Danann in general were thought to be fallen angels (although this is sometimes the case), but because keening and crying out over the dead were associated with a class of beings which, within the Christianizing framework of early medieval Irish learning, were easily assimilated within the category of the demonic.”
Curiously, Kristen Mills, furthermore, notes that Cath Findchorad gives those three words (fet, gol, and éigem) as being the names of three prophesying female spirits. (Given it’s late medieval, I have to wonder if we’re seeing the influence of the Fates/the Furies as opposed to native influences such as the Morrigan here.) She, further, notes that we see it AGAIN associated with Bríg, in a rare appearance in the Dindshenchas, where she mourns for Mac Gréine (and, for what it’s worth, not that anyone’s asked me, I fully believe that THIS is the older variation, given that Mac Gréine’s death is an accepted part of the narrative of the Milesian invasion while Ruadan is unattested save for Cath Maige Tuired.) Furthermore, she considers the usage in CMT to be a bit of a misreading on the part of the scribe who wrote it down, taking a gloss that ORIGINALLY would have said that  “the whistle is an indication that something is happening”, and instead took it to mean “the whistling is a way of signaling.” Subtle difference, but it shows the dangers of translating. IF we accept this, then it means that that “whistling at night” was never an actual practice, rather it was, frankly, a medieval scribe fucking up.
Now, what IS fet, besides a whistle associated with grief? Well, Mills suggests it was one of the different types of vocalizations that would have been made at a funeral, which included a range of sounds that, frankly, were often considered by outside observers to be incredibly unpleasant to listen to. THIS is where Bríg’s association would have been and, indeed, given we have two independent myths discussing it, I believe there’s some evidence to suggest this is a Pre-Christian survival. (Though, of course, I say that as lightly as possible, given how difficult it can be to discern ANYTHING.)
Whatever the truth of it is, it seems like there’s some fairly strong evidence to suppose that, rather than simply being a “Sweetness and Light” goddess, as a lot of her modern portrayals suggest (borrowing strongly from the Saint...which in itself is funny given Saint Brigit is known for doing things like shriveling up fruit that pisses her off), also had a dark side, associated with death and mourning. Which, to some extent, makes sense, given that, for example, the Morrigan has an association with fertility and sovereignty on top of being a war goddess. I feel like, to some extent, we really have this tendency to put these figures into “GOOD” and “EVIL” boxes, or else “WAR, VIOLENCE, DEATH” and “MOTHERHOOD, SOFT, ANIMALS” and “LOVE, SEX, BEAUTY” when that might not have been the understanding (and understanding how they would have been understood in a Pre-Christian context is, essentially, impossible, though NOT unworthy of the attempt to try.)
Works Cited:  John Carey, “The Tuatha Dé Miscellany” 
Kristen Mills, “Fet, Gol, and Éigem”
7 notes · View notes
clevercatlearns · 3 years
Text
More Irish Words I Studied Today
teanga = tongue, language – “tyan-guh” oileán = island – “ihl-ohn” gaeilge gach lá agus i ngach áit = Irish (language) every (or each) day and everywhere – “gwhale-in ga-ghch lawh ag-us eh ngh-ah-h awt” ach ar an drochuair = but unfortunate (lit. But in an evil hour) – “aghch air ahn dro-hoor” scoil = school – “sco-il” brehon law = Early Irish Law (in Medieval Ireland, pre-British colonisation) an gorta mór = the great hunger, famine (the great hurt) – “an gorh-ta moo-er” bronntanas = gift – “brown-tuh-nuh-ss” draíocht = druidic art, druidism, magic – “dree-ughcht” knocknashee = cnoc na sí = the hill of the fairies – “knock-nuh-she” – “c-nock-nuh-she” póigíní gréine = freckles (lit. Sun kisses) – “po-gee-nee grey-neh” bricín gréine = freckles (lit. Sun speckles) – “brih-keen” éirí gréine = sunrise – “eye-ree grey-neh” éirí gealaí = moonrise – “eye-ree gah-lee” mactíre / mac tíre = wolf (lit. The son of the land) – “mok tchee-reh” Talamh an Éisc = Newfoundland (lit. The land of fish) – “taw-luvf awn ay-sh-k” léim an fhia = (Lemonfields) the leaping of the deer – “lee-m awn fee-uh” le chéile = with each other, together – “leh hghail-uh” tír gan teanga = country (land, state, nation) without language (tongue) – “tee-er gahn tyan-guh” tír gan anam = country (land, state, nation) without name – “tee-er gahn an-um” sinsearacht = ancestry (also seniority) – “sheen-shar-aghcht” sinsearach = senior – sheen-sher-aghch" sinsear = ancestor – “shen-sher” oidhreacht = heritage – “eye-r-aghcht” oidhreacht luachmhar = a rich (precious) heritage – “eye-r-aghcht loo-ghch-fur” dúchas = heritage – “doo-hgh-ss” ó dhúchas = by birth (or originally) – “oh doo-hgh-ss” stair = history – “stah-ir” tá sé ag déanamh taighde ar stair a theaglaigh = he is researching his family history – “taw shay eggh de-uh-nuhv tie-duh ahr stah-ir ah he-eye-lig” ag déanamh taighde = doing (carrying out) research – “eggh de-uh-nuhv tie-duh” tá stair a theaghlaigh iontach spéisiúil = his family history is very interesting – “ta stah-ir ah he-eye-lig oon-taghch speh-shoo-wl” ag fiosrú = investigating – “eggh fis-er-oo”
1 note · View note
stairnaheireann · 2 years
Text
Triple Goddesses
In religious iconography or mythological art, three separate beings may represent either a triad who always appear as a group or a single deity known from literary sources as having three aspects. In the case of the Irish Brigid it can be ambiguous whether she is a single goddess or three sisters, all named Brigid. The Morrígan also appears sometimes as one being, and at other times as three…
Tumblr media
View On WordPress
17 notes · View notes
dylaschutt-blog · 4 years
Text
Study in Ireland
If you've got already landed in capital or Dublin landing field from Paris, or for that matter, from London, you want to already be creating your plans of visiting the nook and corner of eire, to explore the rare natural beauties that this country claims to supply.
Well, obtaining concerning in eire isn't a challenge the least bit, provided some component of study or designing has been done on this side. understand one issue - you're ne'er secluded from any mode of transportation in Ireland; it's simply that you just ought to understand, that mode will assist you in obtaining concerning in eire, the quickest.
It is wide believed that air or rail travel in components of European nation might be a chic affair. Study in Ireland  guests ar so counseled to use the automotive to go to places in European nation. Since eire follows a left-drive policy, a lot of constant as some European countries, this would not be a troublesome ordeal for many guests.
Getting concerning in eire includes a rather peculiar drawback. If you mire in a very village or a remote place with none mode of transport to ferry you back to the building, you want to create a call quick. you may in all probability take one thing that might fetch you to the closest town. Most cities in eire ar well connected by rail, road and by air.
If you propose to drive a automotive all by yourself in eire, make certain you follow the road safety rules. Not doing thus, might end in your trip to eire culminating within the single bed.
Tumblr media
Travel light-weight is that the recommendation and affirmative, that suggests to the baggage you carry in your hands, and on your wallets too. this is often to not say that you just have to be compelled to pack your billfold with all the cards you've got. Carry some spare money, enough for you to last your travel.
If you're aiming to visit foreign places, given their scenic beauty, you will wish to fill up some sandwiches and fluids. Having a map of directions to the place is often aiming to be handy for you, because it would assist you track the locations simply.
Getting concerning in eire isn't aiming to be powerful the least bit for you, provided you're ready to follow basic directions and rules. This particularly applies if you're driving a automotive in eire. however most significantly, no matter mode of travel you select, you want to make sure that the mode of travel gets you to the place you would like to travel, quickly. Heading further along the coast they came to Sliabh Mis which is near modern-day Tralee and it is here that they met the first of three Queens of the Dé Danann, Banba. Travelling further they met the second Queen, Fódla at Slieve Felim, on the border of Limerick and Tipperary. By the time they reached Uisneach in Westmeath, they had met all three Queens, the third one being named Éire the Queen who the island of Ireland is named after.
Eventually, when they reached Tara, the seat of the Kings of the Tuatha Dé Danann, they met with the three Kings of Ireland; Mac Coill, Mac Céacht, and Mac Gréine. These Three Kings sought a truce with the Milesian invaders and so they asked that they could hold on to the country for three more days
1 note · View note
Tumblr media
Jim Fitzpatrick - ÉRIU 
Ériu, Goddess of Ireland
Éire / Éireann/ Éirenn / Éirinn / Erin
Ériu was a Queen and patron goddess of Ireland around the time of the Milesian invasion. She was seen as the Goddess of Irish Sovereignty along with her sisters, Banba and Fódla. Ériu’s name is thought mean ‘earth, soil’ or ‘plentiful’, as well as ‘fat land’ or ‘land of abundance’.
Ériu was the daughter of Fiachna mac Delbaeth and Ernmas of the Tuatha Dé Danann, the mythical race of people who inhabited Ireland before the Celts. Her husband was thought to be Mac Gréine (‘Son of the Sun’), who was the son of Oghma and grandson to the Dagda. Ériu’s son Bres was also known as Bres Mac Elatha, which could indicate her relationship with Elatha, a prince of the Fomorians. Bres later became High King of Ireland after Nuada, but was quickly found unfit to rule and replaced by Lugh. Ériu was also thought to be the lover of the hero Lugh. 
0 notes
sunlitevergreens · 3 years
Text
okay so i am learning about Ériu/Éire, goddess of ireland: she was the daughter of Delbáeth and Ernmas and sister to Banba and Fódla. the sisters formed a triumvirate, which i guess is a fancy way saying "governing body made up of 3 people." these triumvirs are known as the goddesses of sovereignty.
she also had a foster dad, Codal the Roundbreasted, who legend holds responsible for the high lands of ireland, claiming Ériu grew toward the sky because he fed her. it's interesting that etymologists believe her name comes from a proto-indo-european word that means "fat." there's a lot of wishy washy inconsistencies about her romantic/sexual partners. it has been said that her husband was Mac Gréine, the son of the sun, grandson to Dagda. it has also been said that she was the lover of Elatha, prince of the Fomhóire, and there are some who believe that they were half-siblings through Delbáeth. they had a kiddo named Bres.
the goddess also allowed herself to be a mistress to a hero.
0 notes
stairnaheireann · 3 years
Text
Triple Goddesses
In religious iconography or mythological art, three separate beings may represent either a triad who always appear as a group or a single deity known from literary sources as having three aspects. In the case of the Irish Brigid it can be ambiguous whether she is a single goddess or three sisters, all named Brigid. The Morrígan also appears sometimes as one being, and at other times as three…
Tumblr media
View On WordPress
34 notes · View notes