CELTIC MYTHOLOGY (Illustrated Edition). T. W. Rolleston
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Название: CELTIC MYTHOLOGY (Illustrated Edition)
Автор: T. W. Rolleston
Издательство: Bookwire
Жанр: Документальная литература
isbn: 4064066399948
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As a reflection from this state of things, the heroes of the sagas, Cúchulainn and Fionn, had numerous geasa applicable to themselves, some of them religious, some magical, others based on primitive ideas of honour, others perhaps the invention of the narrators.834
Geasa, whether in the sense of tabus or of obligations, could be imposed by any one, and must be obeyed, for disobedience produced disastrous effects. Probably the obligation was framed as an incantation or spell, and the power of the spell being fully believed in, obedience would follow as a matter of course.835 Examples of such geasa are numerous in Irish literature. Cúchulainn's father-in-law put geasa on him that he should know no rest until he found out the cause of the exile of the sons of Doel. And Grainne put geasa on Diarmaid that he should elope with her, and this he did, though the act was repugnant to him.
Among savages the punishment which is supposed to follow tabu-breaking is often produced through auto-suggestion when a tabu has been unconsciously infringed and this has afterwards been discovered. Fear produces the result which is feared. The result is believed, however, to be the working of divine vengeance. In the case of Irish geasa, destruction and death usually followed their infringement, as in the case of Diarmaid and Cúchulainn. But the best instance is found in the tale of The Destruction of Da Derga's Hostel, in which the síd-folk avenge themselves for Eochaid's action by causing the destruction of his descendant Conaire, who is forced to break his geasa. These are first minutely detailed; then it is shown how, almost in spite of himself, Conaire was led on to break them, and how, in the sequel, his tragic death occurred.836 Viewed in this light as the working of divine vengeance to a remote descendant of the offender by forcing him to break his tabus, the story is one of the most terrible in the whole range of Irish literature.
829. The religious interdictions mentioned by Cæsar (vi. 13) may be regarded as tabus, while the spoils of war placed in a consecrated place (vi. 18), and certain animals among the Britons (v. 12), were clearly under tabu.
830. Joyce, OCR 332 f.
831. Book of Rights, ed. O'Donovan, 5.
832. Book of Rights, 7.
833. Ibid. 3 f.
834. LL 107; O'Grady, ii. 175.
835. In Highland tales geasa is translated "spells."
836. RC xxii. 27 f. The story of Da Choca's Hostel has for its subject the destruction of Cormac through breaking his geasa (RC xxi. 149 f.).
Festivals
The Celtic year was not at first regulated by the solstices and equinoxes, but by some method connected with agriculture or with the seasons. Later, the year was a lunar one, and there is some evidence of attempts at synchronising solar and lunar time. But time was mainly measured by the moon, while in all calculations night preceded day.837 Thus oidhche Samhain was the night preceding Samhain (November 1st), not the following night. The usage survives in our "sennight" and "fortnight." In early times the year had two, possibly three divisions, marking periods in pastoral or agricultural life, but it was afterwards divided into four periods, while the year began with the winter division, opening at Samhain. A twofold, subdivided into a fourfold division is found in Irish texts,838 and may be tabulated as follows:—
| A. Geimredh (winter half) | 1st quarter, Geimredh, beginning with the festival of Samhain, November 1st. |
| 2nd quarter, Earrach, beginning February 1st (sometimes called Oimelc). | |
| B. Samradh (summer half) | 3rd quarter, Samradh, beginning with the festival of Beltane, May 1st (called also Cét-soman or Cét-samain, 1st day of Samono-s; cf. Welsh Cyntefyn). |
| 4th quarter, Foghamar, beginning with the festival of Lugnasadh, August 1st (sometimes called Brontroghain). |
These divisions began with festivals, and clear traces of three of them occur over the whole Celtic area, but the fourth has now been merged in S. Brigit's day. Beltane and Samhain marked the beginning of the two great divisions, and were perhaps at first movable festivals, according as the signs of summer or winter appeared earlier or later. With the adoption of the Roman calendar some of the festivals were displaced, e.g. in Gaul, where the Calends of January took the place of Samhain, the ritual being also transferred.
None of the four festivals is connected with the times of equinox and solstice. This points to the fact that originally the Celtic year was independent of these. But Midsummer day was also observed not only by the Celts, but by most European folk, the ritual resembling that of Beltane. It has been held, and an old tradition in Ireland gives some support to the theory, that under Christian influences the old pagan feast of Beltane was merged in that of S. John Baptist on Midsummer day.839 But, though there are Christian elements in the Midsummer ritual, denoting a desire to bring it under Church influence, the pagan elements in folk-custom are strongly marked, and the festival is deeply rooted in an earlier paganism all over Europe. Without much acquaintance with astronomy, men must have noted the period of the sun's longest course from early times, and it would probably be observed ritually. The festivals of Beltane and Midsummer may have arisen independently, and entered into competition with each other. Or Beltane may have been an early pastoral festival marking the beginning of summer when the herds went out to pasture, and Midsummer a more purely agricultural festival. And since their ritual aspect and purpose as seen in folk-custom are similar, they may eventually have borrowed each from the other. Or they may be later separate fixed dates of an earlier movable summer festival. For our purpose we may here consider them as twin halves of such a festival. Where Midsummer was already СКАЧАТЬ