Scottish Mythology And Folklore

Lia Fáil, Teamhair na Rí, An Mhí, Éire (Íomhá: Séamas Ó Sionnaigh, 2008)

Lia Fáil, Teamhair na Rí, An Mhí, Éire (Íomhá: Séamas Ó Sionnaigh, 2008)

Some of the most popular (and visited) pages on An Sionnach Fionn are dedicated to the core elements of the Seanchas or indigenous mythology and folklore of Ireland, Scotland and the Isle of Man. I have several lengthy articles discussing the likes of the Tuatha Dé Danann and the Fomhóraigh (not to mention the Lucharacháin or Leprechauns). However a number of Scottish friends and readers have taken me to task for not examining in closer detail some of the more unique aspects of the Scottish tradition. They have also levelled (some gentle) criticism at me for not providing enough names and titles as Gàidhlig (in Scottish or Scottish Gaelic). In my defence the shortage of Scottish language names is largely due to the lack of an agreed spelling in Modern Scottish for many characters or groups from the indigenous literatures of the Gaelic peoples. So one naturally defaults to Modern Irish spelling, which I admit is somewhat unfair. I certainly hope to remedy this failing in the near future (time permitting).

However until then I can recommend no better place to start one’s study of Scottish mythology and folklore than Tairis, the website of Seren who describes herself as (in her own words) “…a Gaelic Reconstructionist Polytheist”. Okay. While that description might appeal to some of you to others it will be positively off-putting. It certainly was to me, hard-headed atheist that I am, when I first came across the site many years ago. However I – and you – could not be more wrong. Tairis is clearly based upon years of scholarly study into the known or surmised beliefs of the Celtic and Gaelic-speaking peoples. The academic foundations of the site are obvious and it contains some of the best (and most accessible) summaries of modern Celtic studies on the web. More importantly it does it all with a definite Scottish focus that should satisfy most of my Gaelic cousins o’er the sea. Related to the site is a regularly updated personal blog filled with lots of useful cultural notes and engaging speculations on all things historical from Scotland, Ireland and beyond.

Both come recommended.

Meanwhile I hope all of you are celebrating Lá Bealtaine (which of course began yesterday at sunset) in suitable fashion. For my sins I’m working, otherwise I would be joining you.

By the by, and related to this, is it not time that the four great festival days of the indigenous Irish calendar were designated national holidays in Ireland instead of the colonial hangover of the utterly meaningless bank holidays’ system?

Hmmm. I do believe I feel a campaign coming on…

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Seanchas – Irish, Scottish And Manx Mythology And Folklore

Cairn Loch Craobh, Sliabh na Caillí, Loch Craobh, An Mhí, Éire, Meitheamh 2009 (Photo: Séamas Ó Sionnaigh)

Cairn Loch Craobh, Sliabh na Caillí, Loch Craobh, An Mhí, Éire, Meitheamh 2009 (Photo: Séamas Ó Sionnaigh)

For those of you with an interest in early, middle and early modern indigenous Irish literature and post-Medieval folklore (Irish and Anglicised-Irish), here is a collection of my articles, long and short (though two are unfinished). Naturally it covers the national traditions of Scotland and the Isle of Man too.

Tuatha Dé Danann
Na Fomhóraigh
Lucharacháin
An Sí
Na Fathaigh
Na Bocánaigh, Na Bánánaigh
Na Púcaí
Na Péisteanna
Na Murúcha
Seanchas Agus Litríocht na nGael
Na Fianna

Of course some may prefer the Hellboy version of these things…

 

Two Great Articles From “Come Here To Me”

Sarah Curran by George Romney

Sarah Curran by George Romney

One of the current buzzwords of the contemporary internet is “hyperlocal”. The term refers to the belief that small, regionally-based websites can best achieve success by focusing on the minutiae of the area they are located in. This can cover many types of internet media, from local current affairs to business reporting. While the viability of the theory is debatable (and to me, at least, it is only applicable to locations with large populations, like major cities or places with a strong regional identity), there are some sites that prove the idea’s worth.

In Ireland one such website is the Dublin-based Come Here To Me blog. Since 2009 it has catalogued the cultural, social and political history of the capital city, as well as venturing broader afield, in ever-more fascinating detail. No person, no building, no event is too obscure for this wonderful website as it uncovers forgotten parts of Dublin’s history as well as reporting on its many contemporary affairs. Where else could one go from reading a post on the 18th century Hellfire Club to an article on urban graffiti artists?

What makes the site all the better is its vaguely iconoclastic, anti-establishment air. This is the people’s history, not the state’s, the world from the bottom up, not the top down. The latest two articles are up to the usual high standards, with an examination of the long forgotten Jemmy Hope, the Irish Republican revolutionary of the late 1700s and early 1800s, and a look at “The Priory”, the now sadly forlorn home of Sarah Curran, Robert Emmet’s great love. I recommend a reading of both.

Some New Arrivals

New Books – The World That Never Was, The Gaelic Finn Tradition, The Shadow-Walkers, Vanished Kingdoms, Celtic from the West, Weapons and Warfare in Viking and Medieval Dublin

In recent months I have been somewhat remiss in posting no new book reviews on An Sionnach Fionn. This is not for a lack of book purchases but rather a lack of time. The chill winds of recession have well and truly caught up with me and they are cold indeed. Like most people in Ireland outside of the corrupt elites of the Continuity State I find myself running fast to stand still and exhaustion is never that far away. However, as is my wont, I digress from the real purpose of this post: a quick round-up of recent purchases that might interest some of you. Especially with Christmas coming.

Celtic from the West: Alternative Perspectives from Archaeology, Genetics, Language and Literatureedited by Barry Cunliffe and John T. Koch (published by Oxbow Books, 2010)

First off the (printing) blocks is “Celtic from the West: Alternative Perspectives from Archaeology, Genetics, Language and Literature“, a series of essays on the origins of the Celtic peoples edited by professors Barry Cunliffe and John T. Koch. The central thesis of the collection is the long-standing but now increasingly in-vogue suggestion that the Celts gradually emerged as a distinct peoples from the Neolithic communities dwelling in the so-called Atlantic Zone of western Europe during the Late Bronze Age. This new paradigm of course replaces the older and now difficult to sustain theory of a central European origin for the Celts. It presents the Celtic homelands as those self-same countries where the Celtic-speaking peoples are known to have been historically present, with an ultimate source of origin in an even further distant past perhaps somewhere on the Iberian peninsula. This theory of course answers the age old question of when did the Celts come to Ireland, Scotland and Wales with an elegant reply that stems from contemporary archaeological, genetic and linguistic evidence. The Celts never came to the modern Celtic nations because the Celts came from the modern Celtic nations.

Admittedly “Celtic from the West” is for the serious Celtic scholar, lay or otherwise, since it consists of a number of detailed academic studies. The text can be quite densely worded at times, with scholarly terms in profusion, but for those who make the effort it is a thoroughly rewarding and an eye-opening collection, finely produced with numerous colour photographs and illustrations that aid understanding. Unfortunately you must pay for such professional excellence. My copy cost some 45 euros so only purchase it if you are sure you want to engage with such a heavyweight work.

“The Gaelic Finn Tradition” edited by Sharon J. Arbuthnot and Geraldine Parsons (published by Four Courts Press Ltd, 2011)

Another collection of scholarly essays this time covering all aspects of the history, literature and poetry of Fionn mac Cumhaill, the legendary Gaelic hero-figure of Ireland, Scotland and the Isle of Man. This is a relatively unique book since no new studies have been published on Fionn and the Fianna in many decades and the series of thirteen articles brings Fenian studies bang up-to-date with the latest in historical, linguistic, textual and comparative analyses. While many casual readers will find some of it heavy going, and in places scholarly terms and abbreviations fall like rain drops, essays like Kim McCone’s “The Celtic and Indo-European origins of the fian” are an essential read. Unfortunately we have another pricey work here, in my case 50 euros plus shipping. Academic rigour and validity do not come cheap though one certainly wonders if it should come quite so high. With only 288 pages and a handful of dubiously relevant illustrations I had to think long and hard before placing my order. While I’m glad that I did so the high price justifiably gives one pause for thought.

“The Shadow-Walkers: Jacob Grimm’s Mythology of the Monstrous” edited by Tom Shippey (published by Medieval & Renaissance Texts & Studies, 2005)

If the name of Tom Shippey sounds familiar to you that should come as no surprise. For the last twenty years he has become synonymous with the publication of studies into the works of the English fantasy writer J.R.R. Tolkien. More than any other person (except perhaps Tolkien’s son Christopher) he has become the scholarly defender of Tolkien’s Middle-earth legendarium against its critics and possibly its greatest proselytizer. However Shippey is also a noted professor of Medieval and Old English literature and it is this expertise that comes to bear in this series of essays by a number of international scholars.

If you wish to investigate the origins of the supernatural races of English and Germanic myth, elves, dwarves, trolls and the like, but with the surety of academic rigour, this is the place to start. Thankfully free of New Age or Wiccan nonsense this large book (at some 433 pages) is very well produced, finely-stitched and bound with long-lasting acid-free paper (which I thoroughly approve of!). The majority of the articles are clearly written, though again the casual reader might find some of it quite challenging. If criticisms could be made one might look to the indexes which are extremely poor, something that will certainly hamper its use for ready referencing. The lack of illustrations that in some places could have broken up the dense text also tell against it.

Naturally Irish literary figures and institutions receive a mention in a book dealing with the Medieval mythologies of the nearest neighbours of the Celts, though at times one wonders about some writers understanding of their Irish source materials (for instance the féinnithe are not the exact same as the díbheargaigh, despite the implications drawn from some early Irish ecclesiastical texts). However, in general, there is very little to question here when it comes to scholarly learning.

One sour note, though, is yet again the hefty price to be paid for all this professional knowledge and guidance. At 63 euros it is very hard to justify the purchase of this book for the ordinary reader and I don’t think I shall even attempt to do so. All I can say is that for me not smoking and drinking has some benefits beyond mere health, not least the health of one’s bank account. Otherwise I’m not sure that I could afford any of the works above.

“Weapons and Warfare in Viking and Medieval Dublin” by Andrew Halpin (published by the National Museum of Ireland, 2008)

Now here is a truly excellent study of military matters in Medieval Ireland that extends well beyond the Scandinavian-Irish city of Baile Átha Cliath or Dublin. Everything you could want to know about warfare in early Ireland is touched upon here, especially in the first few chapters, and it’s safe to say that it will challenge and overturn several preconceptions about Irish, Viking and Norman-British warfare on the island of Ireland. The book, which is in a large format, runs to 269 lavishly illustrated pages and certainly justifies the 35 euro price tag. However this is a work for those interested not just in the broad scope but also in the minutiae of Irish military archaeology as it relates to Dublin city and its environs. If that is for you then you won’t regret the purchase. If not then perhaps you should look elsewhere.

“The World That Never Was: A True Story of Dreamers, Schemers, Anarchists and Secret Agents” by Alex Butterworth (published by Vintage, 2011)

This is a great read. The militant world of revolutionaries, democrats and anarchists in 19th century Europe and North America brought to vivid life. While in places there is a certain glossing over of the subjects, or lack of elucidation, in general this is a thoroughly enjoyable and at times thought-provoking work. My only criticism is the scarcity of Irish references and the author’s unfamiliarity with Ireland’s revolutionary movements, in particular the Fenians (both the Irish Republican Brotherhood and Fenian Brotherhood). However at only 8 euros you can’t go wrong.

“Vanished Kingdoms: The History of Half-Forgotten Europe” by Norman Davies (published by Allen Lane, 2011)

Another great read, as celebrated historian Norman Davies takes us on a grand tour of the “lost” states of European history, from the early Middle Ages right up to the 21st century. At 848 pages you certainly get your money’s worth (11 euros in paperback) in what is a well-written and thoroughly engaging book. The parts of the book dealing with the author’s predictions for the future of the ”UK” make for fascinating reading though, yet again, a lack of familiarity with Irish affairs does make for one of two annoyances.

And that, a chairde, is it for now.

Samhain

Cairn Loch Craobh, Sliabh na Caillí, Loch Craobh, An Mhí, Éire, Meitheamh 2009 (Photo: Séamas Ó Sionnaigh)

Well the sunset in Baile Átha Cliath is less than half-an-hour away and with it comes Samhain or the great festival marking the end of summer and the start of winter in the Celtic calendars of Ireland, Scotland and the Isle of Man (and probably the rest of the Celtic world). The event gives us the (barely) Christianized All Saints’ Day or Halloween and is popularised as the Irish or Celtic New Year in contemporary culture. Whether that was also the original meaning is much debated by academics. Certainly Samhain was one of the four great quarter-festivals of the Gaelic year, alongside Imbolg, Bealtaine and Lúghnasa (or Lúnasa), and one of the two dividing points on the calendar between the winter and summer halves of the year (the other being Bealtaine in May).

Importantly, compared to all the other seasonal celebrations, Samhain was the supernatural festival par excellence. This was the time when the barriers between the two broad worlds that made up the Celtic cosmos, that of gods and men, were lowered or thinned. Though the supernatural could intrude into the natural at any time of the year it was at Samhain that it was fully expected and around which the most Otherworldly tales clustered. In purely practical terms of course, as the commencement of the winter season, it was also the time when communities battened down the hatches and prepared to wait out the increasingly dark and cold days ahead. Cattle and other valuable livestock were brought down from their hillside pastures and placed in pens or fields near the owners homesteads. Winter grazing foods, such as mast, were gathered along with berries and winter fruits. Fences and ditches were repaired, as were roads and trackways.

Warfare came to a halt for several months (in legal theory, anyway) and people tended to stay at home with their families. Not only did Samhain symbolise the end of the summer season it likewise represented the last market festival for some time, at least until Imblog in February, and was a final opportunity to exchange or purchase goods, including harvest surpluses for those lucky enough to have produced them. This also allowed great communal festivities, between kings and their people, where loyalties were renewed and legal disputes settled or placed into arbitration.

Though some would argue that the summer festival of Bealtaine represents a more likely candidate for a “Celtic New Year” the weight of evidence continues to favour Samhain. There are mysteries aplenty to still resolve including the exact meaning of the name (the suggestion that it marked the commencement of the summer in the Otherworld seems unlikely – the domain of the gods was always summer-like regardless of whatever time of the year it was encountered). However the importance of the festival, greater than all its rivals, cannot be disputed.

So to Toghail Bruíne Da Dearga or the “Destruction of the Red God’s Hostel”, one of the most Otherworldy of all Irish tales. The English translation is Whitley Stokes’ 19th century version now published on CELT (the Corpus of Electronic Texts maintained by UCC). Unfortunately it is replete with artificial anachronisms (thou for you, and such like) and quasi-chivalrous overtones which makes it more than a little unrepresentative of the original text. However no other translation is available online and it must suffice. Next year I will try to provide an updated version of this translation (which I promised myself to do this year but at some 60 odd pages of a Word document time did not permit).

As always Jeffrey Gantz’s seminal book Early Irish Myths and Sagas is your best source for a modern, and more earthy, translation of the text.

Na Fianna – A Rough Edit

Something that might interest a few of you, a rough draft of a piece on the Fianna, the early Irish and Scottish version that is. I have lots to add in here, not least some of the information to be drawn from a couple of new fianna and Fionn-related academic titles I’ve read recently.

As I said, the result of a single dash of writing in the last hour, so don’t take it as gospel – just yet ;-)

Irish National Heritage Park – No Irish?

Irish National Heritage Park at Caladh na Carraige (Ferrycarrig) in Contae Loch Garman (County Wexford), Éire (Ireland)

A great post from the Irish Archaeology blog on a recent visit to the Irish National Heritage Park at Caladh na Carraige (Ferrycarrig) in Contae Loch Garman (County Wexford). The INHP website has loads of information and is available in several languages. Unfortunately when I clicked on the Irish flag for a translation Irish wasn’t one of them. Instead I got English.

Is English our national language?

I presume fluent or partial Irish-speaking tax payers are contributing towards the running costs of the INHP as well, unless over 40% of the population has somehow been miraculously excluded? So how about a bit of recognition too…?

The Vandalism Of The Lia Fáil

Lia Fáil, Teamhair na Rí, An Mhí, Éire (An Sionnach Fionn, 2008)

I didn’t get a chance to post on this last week but the Lia Fáil or Stone of Destiny at Teamhair, the Hill of Tara, was severely damaged in an attack by at least one person armed with a large hammer in the days leading up to the 13th of June 2012. Eleven blows were struck on the Lia, on all sides, vandalising the granite surface. The stone fragments that would have been left by the destruction seem to have been removed by the perpetrators of the crime.

From the Irish Times:

“A national monument that is said to have served as the coronation stone for the High Kings of Tara has been vandalised, it was revealed today.

Minister for Heritage Jimmy Deenihan condemned the attack on the Lia Fáil (stone of destiny) Standing Stone, which is situated on the Hill of Tara in Co Meath.

The standing stone, which is believed to date from 3,500BC, is considered an extremely important national monument and features extensively in ancient texts. The granite stone is associated with the inauguration rites for the Kings of Tara and was moved to its current position in the early 19th century.

The monument was reported to be damaged last weekend, but it is unknown when the attack occurred.

An archaeologist from the National Monuments Service examined the monument this week and concluded it had been struck – possibly with a hammer or similar instrument – at 11 places on all four faces of the stone. Fragments of the standing stone were also removed.

Speaking today, Mr Deenihan said the national monuments at Tara, which include the standing stone, are nationally and internationally renowned.

“These monuments are a fundamental part of our shared heritage and history, and I condemn in the strongest terms the damage that has been caused to this monument,” he said.”

The Herald carries a commentary that will echo the feelings of many in the country, and beyond:

“IT wasn’t beautiful, the Lia Fáil. Just a tall, rounded monument like a primeval penis, standing upright on the Hill of Tara in Co Meath.

But to see it as the sun rose or set was to be connected with five thousand years of Irish history, because this is the spot where kings were crowned.

The stone carried writing from a time we can barely imagine. A time when Ireland was filled with mystery and myth. It caused visitors to realise just how small they are, in the long, long story of this island.

Until someone took a lump hammer to it. Some anonymous vandal struck the monument at least eleven times. Oh, the power that vandal must have felt, destroying history with each blow.

And the secret power the vandal may still feel, clutching some of the pieces chipped off the stone.

Souvenirs to be boasted of with drinking buddies, or maybe just savoured in private to prove how heroic the vandal is, in his own eyes. (Sorry to be sexist, but the chances that the perp was a woman are pretty small.)

This was vandalism on a different scale. Whoever did this has a pathetic need to prove themselves bigger than history. And they succeeded.

They erased some of the work of a craftsman who reached out to us across the centuries. They severed a link that mattered. Let’s face it, if you drop a glass bought in IKEA last week, you sweep it up and forget about it.

If you drop a glass left to you by your grandmother, you’re furious with yourself; some part of your family past has been accidentally destroyed.

But you’d never, ever take a hammer to a family heirloom. Of course, more Irish people go to Disneyland in any given year than ever visited the Lia Fáil in Meath, and many of those who have visited were not that moved by the tall rounded lump of stone.

For many, this was a “whatever” moment, rather than a shock-and-awe issue. And now, some expert will assess what can be done and the majority will forget about it, because we have more immediate fish to fry.

We’ve lost monuments before and their loss hasn’t done us enormous harm.

Someone with more fire power than a lump hammer decided to take down Nelson’s Pillar in the middle of Dublin and a fair few Irish people thought “good riddance,” because, although climbing all the steps to the top was a rite of passage for tourists, many locals didn’t particularly like having a British admiral, however heroic, dominating the capital’s streetscape.

But Nelson had been up there for nearly two hundred years. Not thousands of years. Nelson linked us with a period of our history we hated. So we got over his fall.

But here’s the reality. The lads who sang The Fields Of Athenry this week in the face of sporting humiliation were following a great tradition. Making a statement in song about who we are, as a nation.

Ireland’s story is told in song, in story — and in stone. That some fool with a lump hammer destroyed one of the great stone chapters in our history is stupid, shameful — and sad.”

Teamhair, the ritual capital of Ireland, is one of the most important sites on the island of Ireland; it connects us to our Gaelic and Celtic identity. The Lia Fáil was part of that identity and the damage done to it was not just a series of physical blows to a granite stone but a blow at the very foundations of the Irish nation. Of who we are as a people.

I urge anyone who has information in relation to this grotesque act of vandalism to contact the Gardaí. Or if reluctant to do so you may contact me in confidence at the email address of An Sionnach Fionn and I will take the matter from there.

An Garda Síochána can be contacted at:

Ashbourne Garda Station, Ashbourne, Co. Meath

Tel: +353 1 8010600

Fax: +353 1 8352837 (Public Office)

Fax: +353 1 8010603 (District Office)

District HQ: Ashbourne

District HQ Tel: +353 1 8010600

Divisional HQ: Navan

Divisional HQ Tel: +353 46 9036300

Binn Éadair, Cúige Laighean, Éire, Meitheamh 2012

Uaigh Éadaoine, Diméin Bhinn Éadair, Caisléan Bhinn Éadair “Éadaoin’s Grave, Howth Demesne, Howth Castle”.

Uaigh Éadaoine, Binn Éadair, Cúige Laighean, Éire, Meitheamh 2012

Uaigh Éadaoine, Binn Éadair, Cúige Laighean, Éire, Meitheamh 2012

Uaigh Éadaoine, Binn Éadair, Cúige Laighean, Éire, Meitheamh 2012

Diméin Bhinn Éadair, Cúige Laighean, Éire, Meitheamh 2012

Diméin Bhinn Éadair, Cúige Laighean, Éire, Meitheamh 2012

Diméin Bhinn Éadair, Cúige Laighean, Éire, Meitheamh 2012

Caisléan Bhinn Éadair, Cúige Laighean, Éire, Meitheamh 2012

In Praise Of An Hobad – But Why The Awful Gaelicisations?

The J.R.R. Tolkien fansite, TheOneRing.net, carries some news on the release of An Hobad, the Irish language version of Tolkien’s children’s classic the Hobbit. Very interesting it is, including details on some of the issues around finding a suitable word to translate the term Elf as Tolkien employs it.

“Part of the evening was taken up by media interviews with the extraordinary people involved in the translation. Professor Nicholas Williams (who previously translated Alice’s Adventures in Wonderland and Through the Looking-Glass) explained that a particular difficulty in the translation was the absence in Irish mythology of an exact equivalent of Tolkien’s Elves. The search for a suitable word resulted in a years-long delay while Professor Williams and the publisher, Michael Everson (himself a formidable linguist, typesetter and font designer) sought to find common ground on the matter. In the end, a new word was created, Ealbh, based on a borrowing into Scottish Gaelic from Norse – a solution Tolkien might well have approved of!”

Maybe Tolkien would approve of it but I certainly don’t. What a terrible decision. And an awful Gaelicisation. Yes, I know it’s based upon an original Scottish word ealbhar, so has genuine Gaelic roots, but that word in turn is a borrowing from Old Norse álfr “elf”; and in Scottish the original borrowing now means “a good for nothing”. I should also point out that ealbh is an alternative spelling of the existing Irish word ealbha which means “a drove or herd of cattle”. Is that a suitable root for the Eldar of Middle-earth? And one that Tolkien the philologist would approve of?

As for the claim that there is no exact equivalent of Tolkien’s Elves in Irish mythology, stuff an’ nonsense. Tolkien’s Elves are straight out of Irish mythology, via the Tuatha Dé Danann and the Aos Sí.

There are many Irish terms for the Otherworld Folk which would have been entirely suitable for the Elves of Middle-earth and all derived from the base word Sí “Otherworld”. I have listed most of them here. Yes, some might say it is “culturally” incorrect (and perhaps confusing) to apply the same word for the supernatural race of Irish, Scottish and Manx myth to J.R.R. Tolkien’s imaginative creations. But since that imaginary race is so heavily based on its Irish counterpart, and since context would clearly indicate which race is being discussed, I see no harm in it.

In any case there are plenty of now fairly obscure Irish Otherworld terms that could have been used: and with far more gravitas and authenticity. Ealbh is right up there with rampaí as an indicator of our lack of confidence in our own language and culture. One only has to look at other non-English versions of The Hobbit to see the ready use of culturally-specific translations without the need for awful bastardisations. Elf would have been rendered far better in Irish as Sióg or Síogaí than the mongrelised Elabh. Or if they were felt too modern or too loaded with other connotations then one could have used Síodhaí, Síodhbróg or even Sídheog (all meaning an inhabitant of the Otherworld or an Otherworld domain).

Of course one could point to the translation of the term Hobbit itself: Hobad. Why? It is perfectly clear that the Halfling Hobbits of Tolkien’s Middle-earth have a close role-model in the Little People of Irish Folklore, the Lucharacháin or Leipreacháin. Yes, that’s right: Leprechauns. However the more literary term Lucharachán for Hobbit would surely have been more suitable, and more indicative to an Irish-speaking reader, than the utterly meaningless Hobad.

I wish the translators of An Hobad every success. They have done wonderful work and so far I have heard nothing but praise for the job they have done (a job, in fact, apparently superior to many other translations made of Tolkien’s first published work of Middle-earth legendarium). I will certainly be purchasing it and I recommend others do the same.

I’m just hoping that Ealbh dies the linguistic death it so richly deserves. But I doubt it.

UPDATE: Two videos on the release of An Hobad, one from Grafton Media and the other from Club Leabhar via Gaelchultúr (focusing mainly on the translation Eachtraí Eilíse i dTír na nIontas or “Alice’s Adventures in Wonderland” by the same translator of The Hobbit).

UPDATE: Michael Everson, the publisher of An Hobad, has been generous enough to contribute several comments below vigorously defending the use of the word Ealbh for “Elf” in the translation, and the reasons for doing so.

Lá Fhéile Bríd Shona Daoibh!

Its the first of February and the first day of Spring in the Irish calendar so happy Lá Fhéile Bríde to you all. Or as some of us prefer to say, happy Imbholg! Above is the image of a Crosóg Bríde, “Bríd’s Cross”, a traditional Christianised Imbholg symbol formed from rushes or more rarely straw (some information on making one is here). Below is a slightly less Christianised symbol that may have been associated with the goddess-turned-saint, Bríd. It is a Síle na gCíoch “Síle of the Breasts” and it sort of speaks for itself.

 

Dáithí Ó hÓgáin – Ar Dheis Dé Go Raibh A Anam

A brief post to mark the passing of Professor Dáithí Ó hÓgáin, a man who brought academic rigour to the popular promotion of Early Irish Literature, Mythology and Folklore. From the Irish Times:

“The funeral takes place today of folklorist and UCD emeritus professor Dáithí Ó hÓgáin.

Prof Ó hÓgáin, originally from Bruff, Co Limerick, but living in Bray, Co Wicklow, was a professor of Irish folklore at UCD, and the author of many books on the subject.

He worked at the university for almost 40 years and was the author of books including The Sacred Isle and The Lore of Ireland, a weighty encyclopedia of folklore.

He died on Sunday, aged 62. He is survived by his wife Caitríona, children Aisling, Orla, Niamh, Ruán and Sadhbh, two grandchildren and his brothers and sisters.”

His body of work was phenomenal, running to dozens of articles, pamphlets and books. But undoubtedly his greatest contribution is the huge compendium of native Irish literary knowledge published in “The Lore of Ireland: An Encyclopaedia of Myth, Legend and Romance“. Like may others I found it an invaluable introduction to Ireland’s indigenous traditions (and still do).

He will be sadly missed.

Binn Éadair – Lúghnasa, 2011

In celebration of the Féile Lúghnasa, a climb to the summit of Binn Éadair (Howth) ‘The Summit of Éadar’, and the Suí Finn ‘Seat of Fionn’, one of the elevated sites where Fionn mac Cumhaill and Na Fianna kept watch in days of yore (if you believe the Fiannaíocht and Dinnsheanchas). A ritual climb to a hill or mountain top has long formed part of the rituals around the festivities in honour of Lúgh so here’s hoping even an atheist can garner some good luck for the months ahead.