By Sharon Paice Macleod
This publication presents a complete assessment of Celtic mythology and faith, encompassing a variety of features of formality and trust. themes contain the presence of the Celtic Otherworld and its population, cosmology and sacred cycles, knowledge texts, mythological symbolism, folklore and legends, and an appreciation of the flora and fauna. facts is drawn from the archaeology of sacred websites, ethnographic bills of the traditional Celts and their ideals, medieval manuscripts, poetic and visionary literature, and early glossy money owed of people healers and seers. New translations of poems, prayers, inscriptions and songs from the early interval (Gaulish, outdated Irish and heart Welsh) in addition to the folklore culture (Modern Irish, Scottish Gaelic, Welsh, Cornish, Breton and Manx) supplement the textual content. details of this type hasn't ever earlier than been amassed as a compendium of the indigenous knowledge of the Celtic-speaking peoples, whose traditions have persisted in quite a few types for nearly 3 thousand years.
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Extra resources for Celtic Myth and Religion: A Study of Traditional Belief, with Newly Translated Prayers, Poems and Songs
This was known as díchetal di chennaib, and was a type of inspired and spontaneous incantation or spell (“off the top of one’s head”). ”44 Since this type of divination happened very spontaneously (and was therefore a highly personal experience), we do not have a detailed description of the rituals associated with it. ” Rivers and bodies of water were often associated with the pursuit of divine wisdom in Celtic tradition. In addition, sometimes the name of the divinatory method was spelled in a different way —díchetal do chollaib cenn.
Like mistletoe, the club moss was also gathered in a fresh white cloth. The druids of Gaul taught that possession of the plant warded off all harm and that the smoke of it was good for all eye troubles. In the folk tradition, club moss was utilized as a powerful emetic and cathartic; fumigation with club moss was also used to treat eye disease. A Scottish folk 25 26 Part One. 4 The Druids in Gaul were also reported to collect samolus or brook-weed, which was used to treat diseases in pigs and cattle.
42 The second technique that had to be mastered by the ﬁlid was teinm laeda, which means the “breaking open” of a “song,” or the “cracking open” of the pith or marrow of something. It involved chanting of some kind (as did imbas forosnai). Many Irish legends describe the “cracking open” of hazelnuts in order to obtain divine wisdom. One story tells how Finn utilized this technique, putting his thumb in his mouth and chanting through teinm laida to obtain whatever knowledge he required. 43 Saint Patrick outlawed imbas forosnai and teinm laeda because he felt they involved offerings to pagan deities.
Celtic Myth and Religion: A Study of Traditional Belief, with Newly Translated Prayers, Poems and Songs by Sharon Paice Macleod