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Published on: 2012-05-13
Released on: 2012-05-13
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PREFACETHE following work, all save from page 105 to the end, appeared in the Celtic Magazine in 1883-4, and is here reprinted from the Magazine type. Hence it is that it is reproduced " with all its imperfections on its head," and the critic must be asked, before condemning details at least, to note the list of corrections appended to this preface.The intention of this series of papers was to popularise the subject of Mythology, and to apply its principles to the elucida tion of Celtic beliefs, tales, and traditions. I wished to place clearly before my Gaelic brethren the exact position which the religious beliefs of the Celts held in the European kinship, to clear up the misty subject of " Druidism," and to reconstruct, from the shattered materials to hand, the Pantheon of their Gaelic ancestors. This I undertook, knowing that in the last part of my object—the rehabilitation of the Gaelic Olympus—my results must only be tentative, for the material for reconstruction is dif ficult to deal with, and much of it is in MSS. unedited.Since these papers began to appear in print, events have travelled with more than usual rapidity both in the field of general and of Celtic Mythology. It was last year that Mr Andrew Lang delivered his lively attack against the " orthodox" school of mythologists, and it was also last year that M. D'Arbois de Jubainville's important works on Celtic Literature and Myth ology appeared. Mr Lang's attack has certainly driven the older school from several of their positions, but he has by no means overthrown either the importance of language in the development of myth, or the fact that the sun, the sky, the powers of wind and storm, and the change of day and night were the most prominent factors in the creation of the deities and powers of the ancient mythologies. Despite Mr Lang, myth ology is, nevertheless, a dramatic view of the course of nature,and a personification of its forces; and language has been a most potent force in the development of myths, because it stereotyped older epithets and expressions, which in later ages were misunder stood. Mr Lang has, however, shown that language is by no means so much the cause of myth as Max Muller and Cox be lieve, and that many of the myths claimed as Aryan are found also among barbarous and savage tribes all over the world. What Mr Lang has proved in regard to the origin and growth of myth ology does not in the least invalidate the arguments and con clusions in the following papers, for the reason that, on the whole, I followed Mr Tylor's views on Mythology, and he, like Mr Lang, is an anthropologist. But what Mr Lang has invalidated in these papers of mine is the relation in which, following Max Muller, I held myth and folk-tale. Mr Lang has made it clear in his " Custom and Myth," and better still in his introduction to Mrs Hunt's translation of " Grimm's Fairy Tales," that the old idea that the fairy or popular tale is a broken-down myth is so totally wrong, that the opposite is nearer the truth. Indeed, Mr Lang holds that the myth—the god-tale—is but a sublimated folk-tale. That, however, is not often the case. Folk-tales have been raised to myths ; the Jason myth is a case in point; but myths have often, and, indeed, with change and advance of religion, they have generally become folk-tales. Another thing that Mr Lang has done is to place the folk-tale on a proper way towards explanation. The " orthodox " belief is that the hero of the folk-tale must be the sun-god, and that many incidents, in cluding the beast-form he assumes, arose from " disease of lan guage," that is, from after ages misunderstanding the epithets applied to the sun-god and to the incidents, by a previous age. This view is untenable. Mr Lang shows that savages now believe in men being transformed into animals ; in fact, that we are kin with animals as we are with one another. Transforma tion of men into beasts is a fixed article of savage faith. It may be caused by witchcraft Norse Mythology for Smart People - The Ultimate Online ... Norse Mythology for Smart People provides reliable well-documented information on the fascinating mythology and religion of the Norse/Germanic peoples. Celtic Art: Celtic Mythology; The Realistic Celtic Art ... Celtic Art: Celtic Mythology; realistic illustrations of Celtic Myths & Legends. An exhibition of Mythic Art by Contemporary American Illustrator Howard David Johnson Celtic religion Britannica.com The locus classicus for the Celtic gods of Gaul is the passage in Caesars Commentarii de bello Gallico (5251 bc; The Gallic War) in which he names five of them ... Celtic Otherworld - Wikipedia In Celtic mythology the Otherworld is the realm of the deities and possibly also of the dead. In Gaelic and Brittonic mythology it is usually described as a ... Celtic Faeries - Timeless Myths Information on on Celtic faeries elves and goblins. Religion and mythology - Wikipedia Religion and mythology differ in scope but have overlapping aspects. Both terms refer to systems of concepts that are of high importance to a certain community ... Celtic Mythology and Celtic Religion - Scotland Celtic Mythology and Celtic Religion. When we consider ancient Celtic myths and Celtic legends we are confronted with two rather conflicting mental images. Encyclopedia Mythica: mythology folklore and religion. Welcome to the Encyclopedia Mythica. Please enter the award-winning internet encyclopedia of mythology folklore and religion. Here you will find everything from A ... Sacred Texts: Comparative Religion Mythology and Folklore This page provides resources at sacred-texts which compare two or more religions. This page also indexes comparative folklore and mythology the study of the ... Celtic Fairies - Internet Sacred Text Archive: Celtic Folklore Some of these books and texts are translations of Celtic legends and sagas; others are retellings of the material folklore or literary works based on Celtic themes.
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