For those of you looking for something Celtic to read this spring, author Martin Wall brings us Warriors and Kings: The 1500-Year Battle for Celtic Britain.
The latest issue of the medieval magazine! The Legacy of St. Patrick, Florence – Part II: Visiting the Duomo, How King Arthur became one of the most pervasive legends of all time, A look at Ireland’s mysterious medieval round towers
Our focus is on medieval Irish literature—one of the earliest written vernaculars in Europe. Within this rich tradition, the face of evil changes according to genre.
Martin Golberg, Senior Curator at the National Museums of Scotland, travelled to the British Museum to give audiences perspective on the various pieces in the exhibit as well as an introduction to what constitutes “Celtic” art.
The aim of this thesis is to find out whether there are some aspects, themes or symbols of the pagan Celtic mythology that appear in the Arthurian legend and if so, what role they play there and to what extent they influence the legend.
The British Museum just opened its latest exhibit, Celts: Art and Identity this past Thursday, covering 2,500 years of Celtic history. The exhibit explores Celtic identity and how it eveolved from the time of the Ancient Greeks to the present through art, culture, daily life, religion and politics.
I attended the opening of the British Museum’s, Celts: Art and Identity exhibit on Sept 24th. It showcases stunning art, jewellery, weaponry, daily and religious objects to tell the story of the Celtic people.
Many people in the UK feel a strong sense of regional identity, and it now appears that there may be a scientific basis to this feeling, according to a landmark new study into the genetic makeup of the British Isles.
For James Joyce, Irish nationalism, with its appeal to patriotic emotionality and promotion of interest in the archaic and medieval Irish past, was suspect.
Until recently it was generally held that Scotland first began to take shape with a union of Picts and Scots under Cinaed mac Ailpín, who died in 858.
The Old Irish law tracts have been the subject of many serious studies. In the early twentieth century the forensic philology of the great European Celticists, such as Rudolf Thurneysen or Kuno Meyer, prepared the ground for later philologists, such as Daniel Binchy and Liam Breatnach.
When researching early or ‘forbidden’ historical subjects it can be a considerable challenge finding primary sources that give a first-hand experience of contemporary events.
Long ago, primordial forests, dark and impenetrable, surrounded the mountainous frontier, which today separates northeastern Bohemia from large parts of northern Moravia in the Czech Republic. This area was situated north of the sparsely populated flatlands of the March (Morava) River. The stillness of the forests remained largely undisturbed by man.
My interest here is in finding usable information regarding the centuries before Bede and in the way in which new data, especially the outstanding recent archaeological discoveries at Whithom in Wigtownshire (which is certainly the site of Candida Casal. might support and add to his picture of St. Ninian and the importance of his church at Candida Casa.
There are many lines of inquiry to explore in the analysis of Samhain’s role in Celtic identity, including: What constituted the Celtic identity? What did the Celtic community hold as its core values, ideals, hopes, and fears? How did Samhain rituals establish and reaffirm Celtic identity?
In the Celtic world, as elsewhere, canines were admired for their senses of sight, smell and hearing. Dogs were used on hunting expeditions and to guard homes, as domestic pets and as a source of food
BOOKS: Happy St. Patrick Day! New reads to celebrate Medieval Ireland!
Defining the term ‘faerie’ is not easy; some definitions include only specific, pre-Christian types of mythological creatures while other definitions include all of the spirits, angels and supernatural animals as well as the souls of the dead. I will take a middle road and include the spirits and the souls of the dead, since the dead and the faeries have an intimate connection in the folklore of the British Isles.
These centuries of tension and adaptation provide the evidence for the interaction of Christianity and Celtic religions, but one must use caution when examining Celtic religion because of potentially biased evidence.
Unfortunately, many historians not specializing in the study of the ancient Irish law tracts have been unaware of the textual inaccuracies of the O’Curry – O’Donovan translations and have continued to incorporate their older unscientific work, and that of their editors, into their own work.
Arguably one of the biggest changes in how the Picts portrayed themselves is understood through their use of sculpture. The earliest is thought to date to around the fifth century (Historic Scotland, 2012) lending itself to the Class I typology.
The attempt made in this paper to answer these questions will be based almost entirely on Welsh evidence. The English evidence, examined and re- examined since the late nineteenth century, is already sufficiently familiar to members of the British Agricultural History Society.
Even if we cannot accept the claim made by Geoffrey in his introduction that his putative source was ‘attractively composed to form a consecutive andorderly narrative’, he certainly made extensive use ofWelsh genealogies andking-lists.
Arthur and his knights are set apart from other literary heroes because of their unique construct, a blending of two cultures into one legend.
My intent in the following paper is to make a case for the usefulness of comparative analysis in a narrower and more specific context, that is, in examining two fascinating but often marginalized medieval works: the Irish Cogadh Gáedel re Gallaib (modern Irish Cogadh Gaedhel re Gallaibh [“The Battle of the Gaels and the Foreigners”]) and the Icelandic/Orcadian Orkneyinga saga (“The Saga of the Orcadians”).