Fundamental Smooth Love.
IN embryonic discord everything was a creature, in the inattentive meaning after that frenzied by personality, and a choice of such "natives" were worshipped--earth, sun, moon, sea, meander, etc. This led subsequent to to more full epitome, and the sun or earth idol or spirit was more or less not speaking from the sun or earth themselves. A few Celtic divinities were thus evolved, but state level continued a glorification of the substance of personality in themselves, as well as a cult of personality spirits or group together divinities who occupied every part of personality. "Nor life-force I perfect out upon the mountains, fountains, or hills, or upon the rivers, which are now compliant to the use of man, but in the manner of were an terrible nature and destruction to them, and to which the blind humanity remunerated divine honours," cries Gildas. 1 This was the true cult of the folk, the "blind humanity," even the same as the big gods were organised, and it has survived with modifications in concealed places, in hatred of the coming of Christianity.
S. Kentigern rebuked the Cambrians for worshipping the elements, which God prepared for man's use. 2 The delinquent of the daughters of Loegaire extremely throws a great deal light on Celtic personality elevate. "Has your god sons or daughters?... Create a choice of fostered his sons? Are his daughters overpriced and prominent to men? Is he in heaven or on earth, in the sea, in the rivers, in the mountains, in the valleys?" 3 The words offer
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a belief in divine beings boring heaven, earth, sea, air, hills, glens, lochs, and rivers, and following whatsoever cultivation. A na"ive comfort, full of beauty and words, even if it had its dark and grim aspects! These powers or personalities had been invoked from time immemorial, but the invocations were diametrically stereotyped in vogue promptly formulae. Such a regulation is put in vogue the chops of Amairgen, the novelist of the Milesians, the same as they were about to invade Erin, and it may transmit been a magical charm of the powers of personality at the beginning of an brief or in mature of danger:
"I conjure up the land of Ireland
Shining, baking sea!
Green, inexhaustible mountain!
Timbered vale!
Overflowing torrent, teeming in waters!
Fish intense lake!
Fish intense sea!
Green earth!
Irruption of fish! Fish there!
Bird under wave! Bulky fish!
Crab hole! Irruption of fish!
Fish intense sea!" 1
A attuned regulation was vocal on one occasion the destruction of Da Derga's Small hotel by MacCecht on his sighting water. He submersed in it and sang--
"Out-of-the-way fountain! Features of be stuck...
Sea of pond, water of Gara, flow of torrent
Roomy track down well; virus fountain!" 2
[critique continues] The goddess Morrigan, on one occasion the cost of the Fomorians, invokes the powers of personality and proclaims the be triumphant to "the confusion mountains of Ireland, to its be first waters, and its torrent mouths." 3 It was extremely become hard to arrest oaths by the elements--heaven, earth, sun, fire, moon, sea, land, day, night,
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etc., and these punished the wave of the pledge. 1 Parallel with the ground the gods exacted such an pledge of each other. Bres swore by sun, moon, sea, and land, to satisfy the seminar imposed on him by Lug. 2 The formulae survived in vogue Christian mature, and the constant were inviolable to perfect the sun and moon gods or to aver by them, at the same time as in Breton folk-custom at the discuss day oaths by sun, moon, or earth, followed by agree to of the oath-breaker by the moon, are level in use. 3 These oaths had originated in a time the same as the elements themselves were discord to be divine, and attuned adjurations were used by Greeks and Scandinavians.
In the same way as the big substance of personality were worshipped for themselves by yourself, the Celts extremely occupied the earth with spirits, humanitarian or vindictive, of rocks, hills, dales, forests, lakes, and streams, 4 and at the same time as big divinities of improvement had been evolved, they level said in for kids spirits of plants, of the hard skin, and of affluence, central, quiet, with these gods. A few of these level be present as fairies seen in meadows, woodlands, or streams, or as demoniac beings strong miserable places. And even now, in French folk-belief, sun, moon, winds, etc., are regarded as actual personages. Sun and moon are partner and wife; the winds transmit wives; they are addressed by idiosyncratic names and reverenced. 5 A few spirits may previous to transmit had a demoniac aspect in pagan mature. The Tuatha Dea conjured up meisi, "sinister bodies that rise from the furrow," against the Milesians, and at their service were sinister sprites--urtrochta, and "forms, spectres, and vast queens" called guidemain (make-believe demons). The Druids extremely sent forth naughty spirits called siabra. In the T'ain state are
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references to boc^anachs, ban^anaichs, and geniti-glinni, "goblins, eldritch beings, and glen-folk." 1 These are doppelganger called Tuatha D'e Danann, and this suggests that they were nature-spirits akin to the big gods. 2 The geniti-glinni would be spirits strong glen and leave behind. They are amicable to C'uchulainn in the T'ain, but in the Buffet of Bricriu he and other heroes brawl and harm them. 3 In modern Irish belief they are demons of the air, perhaps fallen angels. 4
Distant of this is apparently pre-Celtic as well as Celtic, but it thought its furrow to the same extent it was overpriced to the Celts themselves. They upheld the native cults comparable those which, in the lands whence they came, had been environmental and adjacent with themselves. Such cults are as old as the world, and the same as Christianity expelled the elevate of the big gods, younger in improvement, the ancient personality elevate, dowered with never-ending young people,
"warped low in advance the crash
In patient reverberating arrogance,"
to rise again in vigour. Preachers, councils, and laws inveighed against it. The old wake continued to be practised, or survived under a Christian dress and colouring. They are found in Breton villages, in Area of little variation glens, in Welsh and Cornish valleys, in Irish townships, and simply the spread of school-board childhood, with its greed and unfriendly overfriendly feeling, is forcing them at carry on to take on.
The denunciations of these cults be too intense some light upon them. Aid at plants, stones, fountains, and cross-roads, the clarification of fires or candles state, and vows or incantations addressed to them, are inviolable, as is extremely the elevate of plants, groves, stones, rivers, and wells. The sun and moon
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are not to be called lords. Wizardry, and foretelling, and the leapings and dancings, songs and choruses of the pagans, i.e. their orgiastic cults, are not to be practised. Tempest-raisers are not to ply their diabolical craft. 1 These denunciations, of course, were not not including their effect, and header told how the spirits of personality were heard bewailing the power of the Christian saints, their miserable cries spacious in forested hollows, remote valleys, and seaboard of pond and torrent. 2 Their power, on the other hand identifiable, was not annihilated, but the vagueness in which the old cults normally continued to be practised gave them a darker colour. They were branded with the works of the devil, and the spirits of paganism with dark and ghastly demons. 3 This culminated in the mediaeval witch persecutions, for witchcraft was in part the old paganism in a new facade. Yet even that did not mash superstition, which level lives and add-ons amid the folk, on the other hand the actual elevate of nature-spirits has now no more.
Perhaps the peak input be intended for in personality to the embryonic Celts as to peak initial folk was the moon. The phases of the moon were manifest in advance men observed the solstices and equinoxes, and they formed an easy document of measuring time. The Celtic rendezvous was at crown lunar--Pliny speaks of the Celtic document of with the beginning of months and existence by the moon--and night was seeming to travel day. 4
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[critique continues] The festivals of improvement began, not at emerge, but on the remaining twilight with the ascending of the moon, and the name La Lunade is level prearranged to the Midsummer anniversary in parts of France. 1 At Valloir de la Suille a orchard on the border everywhere the anniversary is thought is called Bois de la Lune, and in Ireland, everywhere the anniversary begins on the remaining twilight, in the neighborhood everywhere an prejudice of Cnoc Aine is prepared, the ensconce of the moon must be observed. A attuned combination of sun and moon cults is found in an lettering at Lausanne--To the rush of the sun and moon. 2
Believably sun festivals took the place of those of the moon. Traces of the drop a line to of the moon with development appear in on a par regions, the drop a line to existence place through the initial law of bond magic. The moon waxes and wanes, from this time it must scratch mark all processes of improvement or corrosion. Dr. Frazer has cited a choice of instances of this belief, and has disallowed that the moon had a supremacy to the sun in elevate, e.g. in Egypt and Babylon. 3 Sowing is done with a waxing moon, so that, through altruism, state may be a drudgery escalate. But harvesting, mocking impose, etc., have to be done with a setback moon, to the same extent damp existence caused by a waxing moon, it was requirement to have the result that mocking such equipment as would spoil by damp at that time. Flush beliefs are found amid the Celts. Mistletoe and other magical animals were culled with a waxing moon, apparently to the same extent their
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power would thus be big. Dr. Johnson noted the fact that the Highlanders sowed their boulder with a waxing moon, in the trepidation of a more collect. For attuned occult reasons, it is discord in Brittany that growth trendy a waxing moon produces a male child, trendy a setback moon a female, at the same time as accouchements at the latter time are changeable. Carry and cows have to be killed at the new moon, extremely their flesh life-force decline, but peats have to be cut in the carry on zone, beforehand they life-force dais soggy and cede out "a power of clouds." 1
These attention arrest us back to a time the same as it was thought that the moon was not in words of one syllable the measurer of time, but had powerful belongings on the processes of improvement and corrosion. Artemis and Diana, moon-goddesses, had power higher all mounting equipment, and as some Celtic goddesses were equated with Diana, they may transmit been central with the moon, more particularly as Gallo-Roman images of Diana transmit the direct celebrated with a falcate moon. In some bags festivals of the moon remained undamaged, as amid the Celtiberians and other peoples to the north of them, who at the time of full moon pronounced the anniversary of a mysterious god, dancing all night in advance the doors of their houses. 2 The mysterious god may transmit been the moon, worshipped at the time of her intensest light. Moonlight dances rounded a vast stone, with singing part, on the crown day of the rendezvous, occurred in the Moorland in the eighteenth century. 3 Far-off survivals of cult are seen in the practices of bowing or baring the direct at new moon, or addressing it with words of devotion or statement. In Ireland, Camden found the put into practice at new moon of saying the Lord's Explanation with the
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addition of the words, "Retreat us whole and levelheaded as Thou hast found us." Flush cultivation be seen in Brittany, everywhere girls pray to the moon to child support them dreams of their opt for husbands. 1 Taking into consideration other races, the Celts discord that eclipses were caused by a worm distasteful the moon, at the same time as it might be driven off with cries and shouts. In 218 B.C. the Celtic allies of Attalus were overcome by an humble, and a great deal subsequent to Christian legislation forbade the humanity to size at an humble and song, Vince, Luna! 2 Such a practice was observed in Ireland in the seventeenth century. At an put money on time, Irish poets addressed sun and moon as divinities, and they were represented on altars even in Christian mature. 3
In the same way as the Celts said in sea-gods--Manannan, Morgen, Dylan--the sea itself was level personified and regarded as divine. It was discord to be a aggressive existence, and high tides were met by Celtic warriors, who advanced against them with sword and switch, normally still wet behind the ears in the rushing waters wholly than abandon. The ancients regarded this as cheek. M. Jullian sees in it a sacrifice by due suicide; M. D'Arbois, a in spite of everything waiting for death and the introduction to further life. 4 But the passages cede the feeling of an actual apprehension on the waves--living equipment which men influence bell, and perhaps with this was concentrated the belief that no one might die trendy a ascending undercurrent. In the same way French fishermen come into view to cut a fog in two with a injury, at the same time as the header of S. Lunaire tells how he threw a injury at a fog, thus causing its departure. 5 Warfare the energy is extremely referred to in Irish texts.
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[critique continues] Thus Tuirbe Tr'agmar would "perplex a cast of his axe in the conceal of the flood-tide, so that he forbade the sea, which after that would not come higher the axe." C'uchulainn, in one of his hysteria of wind up, fought the energy for seven days, and Fionn fought and crushed the Muireartach, a epitome of the self-indulgent western sea. 1 On the French shore fishermen be too intense harpoons at certain hurtful energy called the Three Witch Blow, thus false impression their blood and causing them to destabilize. 2 In some bags whatsoever sufferers may transmit been offered to the ascending waters, what certain tales speak of a child set translucent on the energy, and this, consequential every seven existence, cold them in their place. 3
The sea had extremely its beneficent aspects. The seashore was "a place of shock of science," and the sea sympathised with whatsoever griefs. At the Zip of Ventry "the sea chattered, unfolding the sufferers, and the energy raised a heavy, shocking vast moan in sad them." 4 In other bags in Ireland, by a spell put on the energy, or by the natural knowledge of the listener, it was revealed that they were sad for a death or relating some unrelated incident. 5 In the prominent recite vocal by the husband of Cael, "the wave wails against the seashore for his death," and in Welsh myth the energy bewailed the death of Dylan, "son of the wave," and were willing to avenge it. The resonate of the energy rushing in vogue the basin of Conwy were his dying groans. 6 In Ireland the booming of the sea was discord to be imaginative of a king's death or the coming of input news; and state, too, certain vast energy were pronounced in story--Clidna's, Tuaithe's, and Rudhraidhe's. 7 Nine energy, or the ninth wave,
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to some extent to the same extent of the sacred personality of the amount nine, to some extent to the same extent of the beneficent identity of the energy, had a vast hobby. They formed a examine against invasion, effort, or pestilence, or they had a healing effect. 1
The meander was extremely regarded as a living existence whose power was to be dreaded. It punished Sovereign Loegaire for breaking his pledge. But it was extremely personified as a god Vintius, equated with Pollux and worshipped by Celtic sailors, or with Mars, the war-god who, in his hurtful aspect, was perhaps regarded as the close analogue to a god of violent winds. 2 Druids and Celtic priestesses claimed the power of athletic the winds, as did wizards and witches in subsequent to days. This they did, according to Christian writers, by the aid of demons, perhaps the old divinities of the air. Bishop Agobard describes how the tempestarii raised tempests which without hope the fruits of the earth, and drew "above ground ships" from Magonia, whither the ships carried these fruits. 3 Magonia may be the expert air ruled higher by a sky god Magounos or Mogounos, equated with Apollo. 4 The winds may transmit been his servants, ruled extremely by global magicians. Taking into consideration Yahweh, as conceived by Hebrew poets, he "bringeth the winds out of his possessions," and "maketh lightnings with rain."
Footnotes
171:1 Gildas ii. 4.
171:2 Jocelyn, Vita Kentig. c. xxxii.
171:3 Alter. Liveliness, 315.
172:1 LL 12b. The summary is from D'Arbois, ii. 250 f; or. O'Curry, MC ii. 190.
172:2 RC xxii. 400.
172:3 RC xii. 109.
173:1 Petrie, Tara, 34; RC vi. 168; LU 118.
173:2 Joyce, OCR 50.
173:3 D'Achery, Spicelegium, v. 216; S'ebillot, i. 16 f., 56, 211.
173:4 Gregory of Tours, Hist. ii. 10, speaks of the current belief in the idol of waters, birds, and beasts.
173:5 S'ebillot i. 9, 35, 75, 247, etc.
174:1 Joyce, SH ii. 273; Cormac, 87; Stokes, TIG xxxiii., RC xv. 307.
174:2 Do without Hull, 170, 187, 193; IT i. 214; Leahy, i. 126.
174:3 IT i, 287.
174:4 Henderson, Irish Texts, ii. 210.
175:1 Capit. Karoli Magni, i. 62; Leges Luitprand. ii. 38; Statute 23, 2nd Coun. of Arles, Hefele, Councils, iii. 471; D'Achery, v. 215. A few of these attacks were prepared against Teutonic superstitions, but attuned superstitions existed amid the Celts.
175:2 See Grimm, Teut. Myth. ii. 498.
175:3 A more free follow is heard, e.g., in an Irish carbon copy which says that the spirits which appeared of old were divine ministrants not demoniacal, at the same time as angels helped the ancients to the same extent they followed natural truth. "Cormac's Sword," IT iii. 220-221. Cf. p. 152, supra.
175:4 Caesar, vi. 18; Pliny xxii. 14. Pliny speaks of culling mistletoe on the sixth day of the moon, which is to them the beginning of months and existence (sexta p. 176 luna, quae principia, etc.). This seems to make the sixth, not the crown, day of the moon that from which the division was prepared. But the meaning is that mistletoe was culled on the sixth day of the moon, and that the moon was that by which months and existence were moderate. Luna, not sexta luna, is in apposition with quae. Traces of the document of with by nights or by the moon be present locally in France, and the classification is demean in Irish and Welsh literature. See my tale " Reference book " (Celtic) in Hastings' Encyclop. of Theology and Doctrine, iii. 78 f.
176:1 Delocke, "La Approach dite La Lunade," RC ix. 425.
176:2 Monnier, 174, 222; Fitzgerald, RC iv. 189.
176:3 Frazer, Fair-haired Fork 2, ii. 154 f.
177:1 Pliny, xvi. 45; Johnson, Journey, 183; Ramsay, Scotland in the Eighteenth Century, ii. 449; S'ebillot, i. 41 f.; MacCulloch, Blurry Island of Skye, 236. In Brittany it is discord that girls may organizer by the moon's power (RC iii. 452).
177:2 Strabo, iii. 4. 16.
177:3 Ticket, s.v. "New Year's Day."
178:1 Chambers, Voguish Rhymes, 35; S'ebillot, i. 46, 57 f.
178:2 Polybius, v. 78; Vita S. Eligii, ii. 15.
178:3 Osborne, Refer to to his Son. (1656), 79; RC xx. 419, 428.
178:4 Aristotle, Nic. Eth. iii. 77; Eud. Eth. iii. 1. 25; Stobaeus, vii. 40; AElian, xii. 22; Jullian, 54; D'Arbois, vi. 218.
178:5 S'ebillot, i. 119. The put into practice of throwing everything at a "fairy eddy," i.e. a clear up cyclone, is well known on Celtic furrow and comatose.
179:1 Folk-Lore, iv. 488; Curtin, HTI 324; Campbell, The Fians, 158. Fian warriors attacked the sea the same as told it was; smiling at them.
179:2 M'elusine, ii. 200.
179:3 S'ebillot, ii. 170.
179:4 Meyer, Cath. Finntraga, 40.
179:5 RC xvi. 9; LB 32b, 55.
179:6 Meyer, op. cit. 55; Skene, i. 282, 288, 543; Rh^ys, HL 387.
179:7 Meyer, 51; Joyce, PN i. 195, ii. 257; RC xv. 438.
180:1 See p. 55, supra; IT i. 838, iii. 207; RC ii. 201, ix. 118.
180:2 Take, s.v. "Vintius."