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In Irish mythology, Fintan mac Bóchra is said to be the sole survivor of the Great Flood on the island of Ireland, subsequently becoming a personification of old age and knowledge. As a shapeshifter, he appears to be identical to the Salmon of Wisdom and the name may thus have deeper roots in Celtic mythology. The mythical figure is probably ...
Bran and Sceólang ("raven" and "survivor" [1]) are the hounds of Fionn mac Cumhaill in the Fenian Cycle of Irish mythology.. The dogs are described as being mostly white, with purple haunches, a crimson tail, blue feet, and standing as tall as Fionn's shoulder. [2]
Due to its presence in insular Celtic art, Celtic Reconstructionists use the triquetra either to represent one of the various triplicities in their cosmology and theology (such as the tripartite division of the world into the realms of Land, Sea, and Sky), [6] or as a symbol of one of the specific Celtic triple goddesses – for example the ...
Since the Celtic Revival, the ringed cross became an emblem of Celtic identity, in addition to its more traditional religious symbolism. [6] Modern interest in the symbol increased because of Alexander and Euphemia Ritchie. The two worked on the island of Iona in Scotland from 1899 to 1940 and popularised use of the Celtic cross in jewelry. [7]
Tricephalic head found at Roquepertuse, a major Celtic religious centre dated to the 3rd century BC The three faced Corleck Head, Irish, 1st century AD. Celtic stone idols are Northern European stone sculptures dated to the Iron Age, that are believed to represent Celtic gods. The majority contain one or more human heads, which may have one or ...
5,000 year-old triskelion on an orthostat at Newgrange. The triple spiral symbol, or three-spiral volute, appears in many early cultures: the first appeared in Malta (4400–3600 BCE); the second in the astronomical calendar of the megalithic tomb of Newgrange in Ireland built around 3200 BCE; [13] as well as on Mycenaean vessels.
Celtic pagans have been accused of cultural appropriation and ignoring living Celtic communities, particularly because of the neo-pagan concept of "elective affinity", whereby identification as Celtic is a personal choice; [24] [25] [26] Celtic reconstructionists seek to be aware of this danger and to participate in living Celtic cultures. [27]
Through the Gallaecian-Roman inscriptions, a great pantheon of Gallaecian deities begins to emerge, sharing cults with other Celtic or Celticized peoples in the Iberian Peninsula, such as Astur — especially the more Western — or Lusitanian, but also the Gauls and Britons among others. However, because the borders shifted numerous times and ...