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The Twilight of the Celtic Gods

Author: John Patrick Parle

Copyright © 2001 jpparle@aol.com

The Milesians, according to myth, were the first Celts to settle in
Ireland. This group was named after the eight sons of Mil (some texts say
King Milesius); these Gaelic peoples, the myths report, came to Ireland
from Spain. Ironically, the first phase of the diminishment of power of
the Celtic gods came with the arrival of the Milesian Celts themselves.
And, as might be expected, the second phase came with the arrival of St.
Patrick. But elements of the gods and goddesses still remain in the Celtic
mind as part of
a folk-culture that bids many to dare not offend the fairies of the mounds
or be outwitted by a cornered Leprechaun.


Ancestors of the Gaels



According to the Lebor Gabala in the Book of
Leinster, there were 36 generations stretching from the Biblical Adam (via
Seth) to Mil, and after, to the Milesian Celts. (The abundant influence of
the Irish monks, working as scribes, can be clearly seen in this
genealogy.) The bard-author of this myth states firmly that these earlier
generations were "our ancestors." They were the Gaedels (sometimes spelled
Goidils), or as we say, the Gaelic Celts.

The Gaels trace their mythic lineage to one Fenius Farsaid, a sort of
king of Scythia, a territory in what is now southern Russia, near the
Black Sea and Caspian Sea. According to the monk-inspired twist in the
myth, Fenius was descended from Noah, through Japeth. And Fenius was
active in helping build the Tower of Babel. When the dispersal of the 72
world languages occurred, Fenius was quick to found a great school of
these languages in Scythia. (An ironic bend to this myth is that some
historians believe that the Indo-European family of languages, of which
Irish Gaelic is one, came originally from this region of the world.)

Pharaoh in Egypt was deeply enthused about learning all the languages, so
he bid Fenius Farsaid and his son Nel to settle in the land of the Nile.
Nel fell in love with pharaoh's daughter, Scota, they married, and had a
son named Gaedel Glas, whose chief role in Celtic mythology is having
invented the Irish Gaelic language. The author of the myth also makes it
clear that the armor and vesture of Gaedel Glas were all green in color.

The generations passed until Eber Scot, the great grandson of Gaedel
Glas, got into difficulty in Egypt, was forced to leave, and thus his
people began a period of travels lasting three hundred years. The mythic
ancestors of the Gaels first went back to Scythia, but things did not work
out there over the long run. Then a druid named Caicher had a vision. He
announced: "Rise, we shall not rest until we reach Ireland." But the Gaels
had never heard of a place named Ireland. Caicher assured them that it was
very far away, and that it would be found only by their descendants.

According to the myths, the Gaels resided a long while in their boats in a
place called the Macotic Marshes. (Speculation: what may really be meant
here is an area around the Maeotic Sea, an ancient name for the region in
the northern part of the Black Sea, adjacent to what was once Scythia.)
This dark period was not to last forever.

Brath, a descendant of Eber Scot, urged his fellow Gaels to move on and
explore. They left the Black Sea region, entered the Mediterranean, and
landed for a while in Crete, and then for a while in Sicily. Finally,
under Brath's leadership they travelled westward until they reached Spain,
where they wished to form a colony. Through a series of mythic battles,
these Celtic Gaels gained control of Spain from the Iberians, and set the
stage for fulfillment of the druid Caicher's prophecy.

So the legendary story of the Gaelic Celts involved many generations,
including the direct line of Fenius Farsaid, Nel (husband of the Egyptian
Scota), Gaedel Glas, Eber Scot, and Brath (and many members in between).
As the story proceeds, the myths tell us that Brath had a son named
Breagon, who built an enormous watchtower on the northern coast of Spain
(in a town he called Braganza or Brigantia, depending on what text you
consult). Many feel that this tower was in the Galicia region of northern
Spain, where Celtic culture still thrives today.

King Breagon, as some call him, had two sons: Ith and Bile; Bile had a son
named Mil (or King Milesius, for whom the Celtic Milesians were named).
Mil had eight sons, including Eber, Eremon, and Amergin the White Knee, a
bard with druidic powers. It is these last three generations that in quick
succession bring forward the story of conflict between the Celts and the
Tuatha Dé Danann, the gods and goddesses of Ireland.


Milesians versus the Gods



One winter evening, Ith the son of Breagon
stood on the watchtower and looked across the seas from Spain. He saw a
land that sparked his curiosity. Ith wished to give the territory closer
examination. He set off with thrice thirty warriors to this new land,
which was Ireland.

The rulers of Ireland were now the Tuatha Dé Danann deities who had
wrested control of the Isle from the Fir Bolg peoples and the Fomor
giants. The tripartite kingship of the gods was now in the hands of Mac
Cuill, Mac Cecht, and Mac Greine--these were sons of the god Ogma, and
grandsons of the Dagda. When Ith arrived with his warriors, he spoke of
Ireland in glowing terms, full of praises of the new land. The three kings
of the gods considered this as a sign that the newcomer might try to
possess the island, so they had Ith killed.

When news of Ith's murder reached the Gaels in Spain, his nephew Mil rose
up in anger and spoke his determination to even the score. So, the sons of
Mil gathered a force of three score and five ships and sailed to
Ireland,landing on the day before Beltaine, on the 17th day of the moon,
in the year
3500 of the world. Amergin was the first to step off the ship, and plant
his right foot on the Irish soil. Immediately he burst into an exposition
of poetry, saying: "What land is better than this island of the setting
sun?" The Celtic Milesians concurred that this would be their new home.
But first they needed to contend with the Tuatha Dé Danann.

So the Milesians marched towards Tara, the seat of power of the gods. On
their way, they met Eriu, one the deity queens, the wife of Mac Greine.
She welcomed the warriors, and prophesied that Ireland would become theirs
and that their race would be "the most perfect the world has ever seen."
She then asked the Milesians to name the island after her, and Amergin
consented to do this. Hence, Ireland's name in the genitive Gaelic form is
to this day "Erinn."

Once the Milesians reached Tara, the gods complained that the Celtic
warriors had taken them by surprise. Amergin agreed to be fair and
honorable, and concurred with a plan where the Milesians would embark on
their ships once again and go a distance of nine waves from the shore.
Upon returning to the land, the gods would then be ready for battle. This
the Milesians did, but the gods raised up a powerful druidic wind,
preventing the Milesians from reaching the shore.

Amergin's voice then grew powerful. He proceeded to invoke the Land of
Ireland itself, a charm higher then the gods. He bellowed: "I invoke the
land of Eriu! The shining, shining sea! The fertile, fertile hill! The
wooded vale! The river abundant, abundant in the water! The fishful,
fishful lake! I implore that we regain the land of Eriu, we who have come
over the lofty waves..." The incantation worked, and the Land of Ireland
forced the druidic wind to die down.
The Milesians landed and defeated the gods in two battles, the last in an
area south of the present Tralee. The three kings of the gods were killed,
and the Celtic Milesians gained control of Ireland. This is only partially
true though, for the Tuatha Dé Danann retreated below the earth, continued
to exert a strong influence, thus becoming the gods and goddesses of the
Celtic Irish.

The New Order


The notion of a people defeating their own gods in
battle, and reigning victorious in some way over them, is not a regular
theme that one sees in the mythologies of the world. Why it happened this
way in Ireland, or why the Celtic myths of Wales show humans leading
successful raids to the Underworld, is not altogether clear. In the case
of Ireland, though, it was not a complete victory.

The deities selected the god Dagda to be their new king, and he set about
the task of giving each member of the Tuatha Dé Danann a fairy mound of
their own, places where there would be "inexhaustible splendor and
delight." In these sidh fairy mounds, the Celtic deities would engage in
perpetual feasting, and never would a cauldron or drinking horn be dry.
The Dagda chose the most elaborate mound for himself, at Newgrange
(sometimes called the Brugh-na-Boyne; even so, his son Angus in a bit of
chicanery tricked the
Dagda, and took occupancy of the Newgrange sidh for his own).

The Milesian Celts, though now governors of Ireland, came to believe that
the assistance of the gods and goddesses was necessary for living on the
Isle. Charles Squire quotes an ancient tract from the Book of Leinster to
this effect: "Great was the power of the Dagda over the sons of Mil, even
after the conquest of Ireland; for his subjects destroyed their corn and
milk, so that they must needs make a treaty of peace with the Dagda. Not
until then, and thanks to his good-will, were they able to harvest corn
and drink the milk of their cows." Hence the Celtic gods found their place
within the Irish surroundings, and had a honorific role, even if their
abode
was below the ground.

Though the myths report that most of the gods remained in Ireland after
the Milesian conquests, some gods left for the Otherworld of the West, the
vast uncharted expanses of the Atlantic Ocean. Chief among these
expatriate gods was Manannan, son of Lir the sea god. The Otherworld
territories across the ocean had a number of names in myth: the Land of
Promise (Tir Tairngire in Gaelic), the Plain of Happiness (Mag Mell), the
Land of the Young (Tir-non-og), the Isle of the Women (Tir inna mBan),
and others. In one myth, Bran the son of Febal (not to be confused with
the Welsh Brân the Blessed) takes a voyage to the Otherworld of the West
and meets Manannan, who extols the paradisiac quality of his adopted lands
in the Atlantic. In another legend, an Irish king named Breasal voyages
across the Atlantic and founds an island of magic that is visible only
once every seven years. This legend spread around Europe, and medieval
cartographers began placing the island on the western edges of their maps,
calling the isle Hy-Brasil (a variant of the Gaelic words). One account is
that when European explorers, who were well-familiar with these maps,
reached South America they named the area Brazil, thinking they had
reached Breasal's Island.


The Annalists


With the coming of the Milesians a new form of Celtic
myth arose. Oral legends of the new kings and their successors became
standard practice, and the monk-scribes later wrote down these
chronicles, the work of what became known as the annalists. To begin,
there was the story of the first Milesian king of Ireland. Eber and
Eremon, sons of Mil, divided Ireland between them after the conquest, Eber
ruling over the south, and Eremon over the north. But quarrels soon began,
battles commenced, and Eber was killed. Eremon then became the first
Milesian Celtic king of all Ireland.

These kings of the annalists are quasi-historical, and more emphasis in
the annals is placed on heroic humans and their feats. Although these
myths show the humans interacting with the gods on occasion, the Celtic
deities assumed roles that became smaller and smaller in the texts of the
new stories.

Some kings merit mention. Tigernmas reigned about a century after
Eremon, and legends say he was the first on Ireland to make ornaments of
gold and to dye clothing. According to the stories, Tigernmas disappeared
with the majority of Irishmen while worshiping a god named Cromm Cruaich.
Conchobar was said to have lived about the time of Christ and was well
known in myth; his rule in Ulster was the centerpiece of that cycle of
legends. Conn of the Hundred Battles has high king sometime around 180
A.D., and his grandson was the illustrious King Cormac the Magnificent.
The great grandson of Conn was Cairbre, who was said to have lived in
about 280 A.D.

Another descendant of Conn was perhaps the first truly historical king of
the lot: Niall of the Nine Hostages (379-404). He began the famous Ui
Neill dynasty. Also, during Niall of the Nine Hostage's reign, an event
bearing a great impact on Celtic mythology happened: a Christian boy named
Patrick was captured in a raid on Britain, and brought back as a slave to
Ireland. The boy was to become a saint.


Saintly Legends and Pious Stories


The stories of Ireland in the fifth
century are full of miraculous ordeals between St. Patrick and the druids;
spiritual trials abound. Then there are the legends of Patrick driving the
snakes out of Ireland, and explaining the Christian Trinity by way of a
shamrock. A clever tale has St. Patrick raising the Celtic hero Cuchulainn
from the dead, who then attests to the truth of Christianity while
standing before high king Laogaire the Second. The once skeptical Irish
monarch immediately converts.

In another story, the Fenian hero Ossian returns to Ireland after staying
in the Atlantic Otherworld for three hundred years. Having been at the
Land of the Young during this sojourn, he has not aged a bit. But
everywhere Ossian looks in Ireland, things have changed. It is now the age
of St. Patrick. Men no longer look heroic, and when he asks about Finn
and the Fenians, people tell him that these were folks who lived long ago.
Upon stepping off his fairy horse and touching the ground of Ireland, the
years return to Ossian, and he becomes a haggard old man. St. Patrick
takes Ossian to his house and tries to convert him. But Ossian wants no
part of an eternal life where there is no hunting, no wooing of women, no
enjoying the
tales of the Celtic bards.

A different story has the four children of the god Lir returning to
Ireland after their centuries of journey as swans. Everyone they once knew
is gone. St. Caemhoc greets them, and converts them to the new faith. As
soon as holy water is sprinkled on them, they changed back from swans into
real people. But they are very old, and St. Caemhoc gives them a Christian
burial when they pass on.

The stories of the Christian saints are full of legends, like the one
where St. Columba was the first person to have seen the Loch Ness monster.
And although every honest Irishman knows for certain that Irish monks were
the first Europeans to have ventured to America, the modern mind is apt to
quarrel with the story of St. Brendan.

According to Proinsias Mac Cana, the "Navigatio Brendani" (Voyages of St.
Brendan) became Ireland's "greatest single contribution to medieval
European literature." This ninth century work took its form in Latin and
in numerous vernacular translations, and spread across Europe, such that
there are about a hundred old manuscripts of the Voyages of St. Brendan
still in existence. The story goes that St. Brendan (circas 484-578) was
born in Tralee, Ireland, and presided over a monastery at Clonfert in
County Galway. He and his monks
got into their coracle boats and crossed the Atlantic to discover a
marvelous land in the Western world. Medieval map-makers placed Brendan's
Isle in this area, and Mac Cana suggests that this may have influenced
explorers like Columbus to risk the Atlantic journey. An example of how
myth may have influenced reality!

Slán agat. Go n-éiri an bóthar leat!


SOURCES AND REFERENCES



Charles Squire, Celtic Myths and Legends. (New York: Gramercy Books,
reprint in 1994.) Much thanks for the information in this volume, for it was the
foremost source for these articles.



Proinsias Mac Cana, Celtic Mythology. (New York: Bedrick Books, 1985.)



John Arnott MacCulloch, Mythology of All Races, volume three on Celtic
mythology. (New York: Cooper Square Publishers, originally in 1918,
reprint
in 1964.)



Lebor Gabala Erren (The Book of Invasions) from the Book of Leinster.
(Irish
Texts Society, translated in 1939)



Simon James, The World of the Celts. (London: Thames and Hudson, 1993.)



Barry Cunliffe, The Ancient Celts. (London: Penguin Books, 1997.)



Gerhard Herm, The Celts. (New York: Barnes and Noble, 1975.)




Georges Dottin, The Civilization of the Celts. (New York: Crescent Books,
1970.)



British Broadcasting Company, The Celts. (Six hour videotape from the BBC
television series on Celtic culture, presented by Frank Delaney, 1986.)



Courtney Davis, Celtic Mandalas. (London: Blanford, 1994.)



Tom Kelly, Legendary Ireland. (Dublin: Town House, 1995.)



Peter Berresford Ellis, A Dictionary of Irish Mythology. (Oxford
University
Press, 1991.)



Thomas Cahill, How the Irish Saved Civilization. (New York: Doubleday,
1995.)



Sidney Lanier editing Sir Thomas Malory, King Arthur and His Knights of
the
Round Table. (New York: Grosset and Dunlao, reprinted in 1950.)



Robert MacNeil et al, The Story of English. (New York: Viking Press, 1986.)



Encyclopaedia Britannica (2000 on-line edition and 1998 and 1966 print
editions).



World Book Encyclopedia (1980 print edition).




Websites used as sources:



Bulfinch's Mythology:

http://www.bulfinch.org/tales/chiv19.html



On Taliesin and Aneurin:

http://www.public.iastate.edu/~gbetcher/373/Taliesin.htm

http://www.move.to/pop.asp?ID=1000930317

http://govschl.ndsu.nodak.edu/~egleave/poetry/aneurin/gododdin.html



Timetable of Arthurian legends:

http://britannia.com/popup/register_popup2.html


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