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The medieval myth of Partholón says that his followers were the first to invade Ireland after the flood, but the Fomorians were already there: Geoffrey Keating reports a tradition that the Fomorians, led by Cichol Gricenchos, had arrived two hundred years earlier and lived on fish and fowl until Partholon came [13] (this detail only appears in ...
The Celtic deities are known from a variety of sources such as written Celtic mythology, ancient places of worship, statues, engravings, religious objects, as well as place and personal names. Celtic deities can belong to two categories: general and local.
The nuckelavee (/ n ʌ k l ɑː ˈ v iː /) or nuckalavee is a horse-like demon from Orcadian folklore that combines equine and human elements. British folklorist Katharine Briggs called it "the nastiest" [1] of all the demons of Scotland's Northern Isles. The nuckelavee's breath was thought to wilt crops and sicken livestock, and the creature ...
The púca (Irish for spirit/ghost; plural púcaí), puca (Old English for goblin), also pwca, pookah, phouka, and puck, is a creature of Celtic, English, and Channel Islands folklore. Considered to be bringers both of good and bad fortune, they could help or hinder rural and marine communities.
The name Balor may come from Common Celtic *Boleros, meaning "the flashing one". [2]In the early literature he is also referred to as Balor Béimnech (Balor the smiter), [2] Balor Balcbéimnech (Balor the strong smiter), [3] Balor Birugderc (Balor of the piercing-eye), [4] Balor mac Doit meic Néid (Balor, son of Dot son of Nét) [5] or Balor ua Néit (Balor, grandson of Nét).
Celtic mythology is the body of myths belonging to the Celtic peoples. [1] Like other Iron Age Europeans, Celtic peoples followed a polytheistic religion , having many gods and goddesses. The mythologies of continental Celtic peoples, such as the Gauls and Celtiberians , did not survive their conquest by the Roman Empire , the loss of their ...
Pre-Roman Celtic art produced few images of deities, and these are hard to identify, lacking inscriptions, but in the post-conquest period many more images were made, some with inscriptions naming the deity. Most of the specific information we have therefore comes from Latin writers and the archaeology of the post-conquest period.
Writing in the Celtic Review in 1908, the folklorist E. C. Watson described the beithir as a "venomous and destructive creature". [9] She suggested the basis of the legends were founded in the destructive characteristics of lightning and serpents. [9] The beithir was said to be sighted on summer nights when lightning strikes occurred. [13]