Epona

EPONA

 

The name Epona derives from the Celtic word for horse. She was a Celtic horse-goddess whose iconography was linked with equine symbolism. Many images and dedications were set up throughout the Celtic world during the Roman period. She was particularly venerated in Gaul and in the Rhineland, but she appears also in Britain, Yugoslavia, North Africa, and in Rome. Here he had a festival on December 18th, so she was officially accepted also in the capital of the Empire. The special interest of Epona's cult lay in her images. In fact she is always represented with her equine companion(s). Epona's iconography can be divided into two main groups: most important are the depictions of the goddess riding side-saddle on a mare. In the other main representation she is depicted between two horses.

Much of Epona's imagery shows the symbolism of fertility and the earth's abundance. In many images she is portrayed with baskets of fruits or corn. In addition, there seems to have been a definite association between Epona and the Mother-goddesses.

The Goddess was associated both with water/healing and with death. In Gaul she was depicted in the guise of a water nymph. Frequently, she was also represented with a dog which could reflect either healing or death. The symbolism of afterlife may be represented by her on her mare with the image of a man behind the goddess. This has been interpreted as a human soul carried to the Otherworld. Also she can be portrayed carrying a large key -- this may show the ability of Epona to unlock the gates of heaven and the happy Otherworld. She was even depicted with a mappa reflecting her presiding over the beginning of man's journey through life.

Certainly she is a patroness of horses, which were very important for the Celts in terms of transport, war, power, prestige, and religion, but also she reflected the deep mysteries of life, death, and rebirth. She is even known as Rhiannon and Rosette.

BOADICEA : QUEEN OF THE ICENI 

Julius Caesar had started Britain's invasion in 55 B.C., but never really managed to impose his domination over the Britons[1]. It was in 43 A.D. that the Emperor Claudius ordered that Britain should be conquered. It is during this second invasion that Boadicea's story is set.

Boadicea was described as a fearsome, powerful woman. This description comes f 11111f510l rom a Roman writer:

"She was very tall. Her eyes seemed to stab you. Her voice was harsh and loud. Her thick, reddish-brown hair hung down below her waist. She always wore a great golden torc around her neck and a flowing tartan cloak fastened with a brooch."
-- Cassius Dio, quoted by Terry Deary in The Rotten Romans.

Boadicea was married to Prasutagus, the King of the Iceni [2] tribe in East Anglia [3], and they had two daughters. Prasutagus was a rather weak king, and to avoid a war he made a pact saying that all his lands and riches would be split between his daughters and the Romans at his death. When he died, the Romans plundered the Iceni houses and invaded the entire land. They also flogged Queen Boadicea. This provoked the her anger. She started up a great rebellion, capturing the town of Camulodunum (Colchester), then marched onto Londinium (London) and Verulamium (St Albans).

"Among the Romans, Boudicca, the Killer Queen, was still a name to frighten children. In Londinium you could see the marks where the basilica had burned, and workmen digging foundations as the city grew sometimes found the bones of those who had tried to flee the bloodlust of the Iceni hordes."
-- Marion Zimmer Bradley, in The Forest House.

Boadicea managed to frighten many Romans, yet they were powerful and well organised, unlike the Britons. An army of 10'000 Romans was prepared to counter Boadicea's 100'000 men horde. It is said that she held this speech to them before the battle:

"We British are used to women commanders in war. I am the daughter of mighty men. But I am not fighting for my royal power now... I am fighting as an ordinary person who has lost her freedom. I am fighting for my bruised body. The Gods will grant us the revenge we deserve. Think of how many of us are fighting, and why. Then you will win this battle or die. That is what I, a woman, plan to do. Let the men live as slaves, if they want. I won't."
-- Queen Boadicea, quoted by Terry Deary in The Rotten Romans.

It is well known that the Romans are very organised. Their men managed to vanquish the Britons, and they finally captured Boadicea. Rather than undergo another humiliation from the Romans, according to Roman historian Tacitus, she took poison and died. Another version of the story, by Cassius Dio, says that Boadicea died in her cell, of a disease.

NOTES:

1.  Briton. One of a people inhabiting Britain before the Anglo-Saxon invasions beginning in the 6th century AD. The majority were probably Cymric Celts, who arrived on the island at an unknown date but perhaps beginning as early as the 7th or 6th century BC; they undoubtedly mixed with aborigines who spoke non-Indo-European languages

2.  Iceni. In ancient Britain, a tribe that occupied the territory of modern Norfolk and Suffolk and, under the leadership of its queen Boudicca (Boadicea), revolted against Roman rule. Having controlled the Iceni through a client-king, Prasutagus, the Romans attempted to annex his territory after his death (AD 60), thus provoking his queen to lead a revolt of all East Anglia. After several initial successes by the Britons, the Romans ultimately defeated them and regained the province. They severely punished the Iceni, who eventually became a small tribal community with a capital at Venta Icenorum (modern Caister St. Edmund in Norfolk).

3.  East Anglia. Traditional region of England, the easternmost, consisting of the counties of Norfolk, Suffolk, and parts of the counties of Cambridgeshire and Essex.

THE STORY OF THE PRINCESS ETHLINN

- her father, King Balor and Kian and the coming of her son, Lugh

From the Myths of the Celtic Race

By Peter Pehrson

In this folktale the names of Balor and his daughter Ethlinn (the latter in the form "Ethnea") are preserved, as well as other mythical personages, but that of the father of Lugh is faintly echoed in MacKineely; Lugh's own name is forgotten, and the death of Balor is given in a manner inconstistent with the ancient myth. In the styry rewritten here the antiqe names and mythical outline are preserved, but are supplemented where required from the folk-tale, omitting from the latter those modern features which are not reconcilable with the myth.

The story goes that Balor, the Fomorian king, heard in a Druidic prophecy that he would be slain by his grandson. His only child was an infant daughter named Ethlinn. To avert the doom he, like Acrisios, father of Danae, in the Greek myth, had her imprisoned in a high tower which he caused to be built on a precipitous headland, theTor Mōr, in Tory Island. He placed the girl in charge of twelve matrons, who were strictly charged to prevent her from ever seeing the face of man, or even learning that there were any beings of a different sex from her own. In this seclusion Ethlinn grew up - as all sequestered princesses do - into a maiden of surpassing beauty.

Now it happened that there were on the mainland three brothers, namely, Kian, Sawan, and Goban the Smith, the great armourer and artificer of Irish myth, who corresponds to Wayland Smith in Germanic legend. Kian had a magical cow, whose milk was so abundant that every one longed to possess her, and he had to keep her strictly under protection.

Balor determined to possess himself of this cow. One day Kian and Sawan had come to the forge to have some weapons made for them, bringing fine steel for that purpose. Kian went into the forge, leaving Sawan in charge of the cow. Balor now appeared on the scene, taking on himself the form of a little red-headed boy, and told Sawan that he had overheard the brothers inside the forge concocting a plan for using all the fine steel for their own swords, leaving but common metal for that of Sawan. The latter, in a great rage, gave the cow's halter to the boy and rushed into the forge to put a stop to this nefarious scheme. Balor immediately carried off the cow, and dragged her off the sea to Tory Island.

Kian now determined to avenge himself on Balor, and to this end sought the advice of a druidess named Birog. Dressing himself in woman's garb, he was wafted by magical spells across the sea, where Birog, who accompanied him, represented to Ethlinn's guardians that they were two noble ladies cast upon the shore in escaping from an abductor, and begged for shelter. They were admitted; Kian found means to have access to the Princess Ethlinn while the matrons were laid by Birog under the spell of an enchanted slumber, and when they awoke Kian and the Druidess had vanished as they came. But Ethlinn had given Kian her love, and soon her guardians found that she was with child. Fearing Balor's wrath, the matrons persuaded her that the whole transaction was but a dream, and said nothing about it; but in due time Ethlinn was delivered of three sons at a birth.

News of this event came to Balor, and in anger and fear he commanded the three infants to be drowned in a whirlpool off the Irish coast. The messenger who was charged with this command rolled up the children in a sheet, but in carrying them to the appointed place the pin of the sheet came loose, and one of the children dropped off and fell into a little bay, called to this day Port na Delig, or the Haven of the Pin. The other two were duly drowned, and the servant reported his mission accomplished.

But the child who had fallen into the bay was guarded by the Druidess, who wafted it to the home of its father, Kian, and Kian gave it in fosterage to his brother the smith, who taught the child his own trade and made it skilled in every manner of craft and handiwork. This child was Lugh. When he was grown to a youth the Danaans placed him in charge of Duach, "The Dark", King of the Great Plain (Fairyland, or the "Land of the Living", which is also the Land of the Dead), and here he dwelt till he reached manhood.

The Four Major Festivals of the Celtic Calendar

Samhuinn or Samhain - 1 November

Samhain (pronounced sow-en) meaning "Summer's End," is celebrated on Oct. 31 and Nov. 1. A solemn occasion. As darkness overwhelmed the world, the days grew short, and the earth became barren and cold and the veil between the mortal and the supernatural was temporarily drawn aside. Samhain is the beginning of the Celtic new year. This is the time when the rising of Pleiades, heralds the triumph of night over day. Now it is the "time of the little sun" and the portion of the year which is ruled by the realms of the moon.

In the three days preceding the Samhain, the God of Light Lugh, dies at the hand of his Tanist, who is himself as the Lord of mis-rule. Lugh then passes through the veil between the worlds on Samhain. The Tanist is a stingy and harsh King who while shining brightly in the skies gives no warmth to the land. He cannot warm the north wind which is the breath of the Crone, Cailleach Bheare. This is indicative of the cyclic harmony of seasonal dominance which teaches us that neither Life nor Death can ever hold permanent sway.

Death was never far from our ancestors, and there was not the fear of it that permeates the society we live in. Yet while death itself wasn't feared, it was held important to die with honor. Through dying well, people had the promise of living on in this world through their clan and at "Fleadh nan Mairbh" (Feast of the Dead). It is at this time the ancestors were honored and the dead were remembered. This feast took place on Samhain Eve. In many ways it is very similar to the Mexican "Day of the Dead."

This is one of two times in the year when the veil between this world and Otherworld, the Shield of Skathach, is at it's thinnest. For this reason it was a time of divination. This day was considered to be a day that did not exist. Because of this the Spirits of the Dead and those yet to be born of the clan walked freely amongst the living. Food and entertainment were provided in their honour. In this way the clan remained in unity with its past, present and future. 

Samhain was a time of fairs and festivities. As with all the fire festivals, fires were lit on the hilltops at Samhain. This festival was one of the two when all hearth fires were extinguished and re-lit from the communal bonfires. The cattle were driven back from the mountains where they had been sent for the summer. At this time of their return they were driven between two bonfires to purify and protect them. People and cattle both had now returned from the hills and glens to their winter quarters and were engaged in actively re-tying the social bonds. Just prior to this, the stores that had been put up had been assessed. Part of this assessment was how many could be fed during the cold months ahead. Rather than have whole herds starve to death in the winter, the herds were culled and the weakest harvested and the meat was preserved. The taking of life was done in a sacred way, and the utilitarian killing of the excess livestock had a sacrificial nature. Another area were the religious philosophy is addressed was in the bonds of kinship which were renewed in the clan spirit that was invoked at this time of year. Traditionally Samhain begins the time of storytelling by the fires of the hearth, as there isn't much to do outside during this "time of the little sun."

Imbolic or Oimelc - 1 February

The next festival on the Celtic calendar took place on Feb. 1st or 2nd and was called Imbolc. It centered around the fertility goddess Brigit and was concerned with the fertility of livestock and other pastoral matters. Brighid is invited into the house on the eve of this holiday. Candles were blessed. Auguries were often taken at this time. This was the season when lambs were born. From Samhain to Imbolc was considered the winter. As there were few daylight hours during the season of cold work outdoors, the family spent their time round the fire which was the source of their light, heat and warming food. It was also the gathering point for the seannachaidh (story teller) who, with the fire of inspiration, would tell the stories of the people. The sacred fire is strongly associated with Bride. Her name translates as 'fiery arrow'. One of her aspects is the Goddess of poetry and it is She who is the 'flame of inspiration'. Another term given to Bride is 'the flame in the heart of all women'. This relates to the absolute authority of the woman in the house. Imbolc was a fire festival only for the household. During Imbolc, particular attention was paid to the hearth fire. Throughout the day it was kept specially fueled with specific woods, to welcome Her arrival. In the evening a rowan rod was placed in the heart of the fire. The following morning, before it was opened up, the fire was checked for the signs of a blessing from Her. The mark in question was a shape that looked like the foot print of a goose or swan. If a mark was found there was an extremely fortunate time ahead for the family. The associations between Bride and the goose or swan is also found in some of the incantations in the Carmina Gadelica by Alexander Carmichael. "The Language of the Goddess" by Dr. Maria Gimbutas goes a long way toward helping understand the meaning of the "Bird Foot Goddess."

Beltane or May Day - 1 May

This holiday was called Beltaine, probably because of the name Belenus, the god of light. At this time, all household fires were extinguished and great bonfires were kindled on hilltops. From these sacred fires all household fires were relit, thus gaining the blessings of the gods. People and cattle jumped across the bonfires in a symbolic ritual of purification and protection from evil; getting the cattle to jump over the fires must have been a difficult matter, even though cows are capable of clearing five- or six-foot fences. Might this ancient practice have been the origin of the nursery rhyme about the cow jumping over the moon? It is ironic but true that many so-called "children's" nursery rhymes were based on some very "Grimm" realities. 

Amongst the folk lore of this holiday is that which survives to this day, young women will wash their face in the dew of Beltaine morning to preserve their youth. May dew was indeed considered to be holy water. This day was one which saw visits to the holy well. A visitor would walk three times around the well, then they would throw in a silver coin, after which while thinking of their wish they would drink from the well using their hands. When those things were done, they would then tie a bit of colored cloth or a piece of clothing to a branch of a nearby tree. The above had to be done in complete silence as well as when the sun wasn't in sight. The final part of the procedure had the visiting person well out of sight of the well before sunrise. In many places, a May Queen was elected. She was crowned by an elder lady of notoriety, after the new queen and her court had arrived at a predetermined place. Some believe that in the older times, it was the May Queen who lead the hymns to the rising sun, as all the people congregated on the appropriate hill at Beltaine. She is also believe to have led some of the "marches" in the older times.

Lughnasadh or Festival of Light - 1 August

August 1 brought the feast of Lugh, the sun god; the feast was called Lughnasadh. The Celtic religion, like that of ancient Egypt, was basically solar-oriented; hence, this festival was an important one. It was primarily an agrarian occasion, mainly concerned with harvest time; it was a relatively happy period in the lives of the Celts, when the most benevolent aspects of the gods were in evidence. 

This is the time when the warriors returned from the fields of battle to begin harvesting the crops. At this time fairs were held. Traditionally, this was also the time when marriages were contracted. There were many games and races. A great number of records still exist which show that this date held importance across all of the Gaelic lands. From the ancient lore we see the God of Light Lugh Himself, instituted the great fair of Tailltenn (now called Teltown) in honour of his foster mother Tailltiu (pronounced Telsha). The lore relates how Tailltiu's heart broke under the strain of clearing the plain that carries her name. Lugh then ordained that the fair, with feasting and games should be held there annually for all time as a memorial to Her. Tailltiu was in fact a Goddess of the Land who founded the kingship of Ireland under the Fir Bolgs, in the time before the coming of either the Tuatha de Danaan or the Gael. It is said that the Fir Bolgs landed in Ireland at Lughnasadh, hence this festival seems to have a great deal of association with the older races of that land. The site of Tailltenn was also an ancient sacred burial place for the men of Ulster, which is traditionally the stronghold of the Fir Bolg warriors. The Fir Bolg peoples were closely associated with agriculture. Lughnasadh was an important land festival within the communities of the 'common folk'. Throughout Gaelic lands Lughnasadh is to this day known as "the festival of first fruits". It does in a very real way honor Thallium, who as a Goddess of the Land (and sovereignty), is the Earth Mother.

It seems that a common element was the prevalence of horses at the fairs associated with Lughnasadh. Of course the White Stead is a common companion of Lugh in the lore. Even in the Ulster Cycle, the foot race between Macha and the chariots of MacNesa speak of this. The emphasis on horse races and horsemanship seem to drive home the point. This is very significant, for the horse is the embodiment of the Goddess of Sovereignty. In this her task seems to be to deliver spirits to Otherworld. A telling custom related to this belief which was once widely practiced in the coastal lands of the Gaidhealtachd was for people to drive their horses down to the beach and into the sea on Lughnasadh. The Fair of Tailltenn, became a major annual event held on the 1st of August, which was attended by people of all classes in Gaelic Celtic. It had all the usual attractions of a great festival, but was particularly renowned for its excellent games and its 'marriage market'. Lughnasadh was the season of handfastings, or trial marriages that lasted a year and a day. After that time the couple had to return to the same place at the fair the following year to make their contract a permanent one. They also had the right to declare themselves divorced by walking in opposite directions away from each other. Trial marriages of a year and a day lasted up until recent centuries in many Gaelic areas. During this time young people would often simply *pair up* with a 'brother' or 'sister' for the duration of the fair, after which they went their separate ways. As a matter of fact, even into the 18th century the ribald flavor of the Teltown Fair (Teltown being the Anglicized version of the place name) was held to be quite scandalous. In some places one whole day was dedicated to horse and chariot. In addition to the games, there were recitations of poems, genealogies and romantic tales. Music was provided by "cruits" (harps), timpans, trumpets, horns and "cuisig" or "piob" (pipes). Feats of horsemanship were performed. There were also jugglers and clowns. It seems that there were usually three distinct market places; one for food and clothes, one for livestock and another for luxury goods. If it rained during this festival, it was believed that Lugh himself was present.

In many places, after the rise to dominance of Christianity, the pagan bannock became the 'Moilean Moire', dedicated to Mary. In this way the ancient customs were carried on under a thin veneer of Christianity as La Feill Moire, The Feast day of Mary. This festival falls on August 15th, very close to the ancient date of Lughnasadh before the Gregorian calendar changes. We can see many similarities between Mary as mother of Christ (the Sun King) and our ancestral Goddess of the Earth, Tailltiu, foster mother of the Sun King Lugh. La Feill Moire has retained much of its pagan roots. It is not very difficult to back-engineer this verse to regain a wholly pre-Christian expression. I shall however, leave that for the reader. In this rite the father of the household breaks the bannock, giving a piece to his wife and his children in order of age, then the whole family walk sunwise round the fire singing the rune of Mother Mary 'Iolach Mhoire Mhathair':

On the feast day of Mary the fragrant,
Mother of the Shepherd of the flocks,
I cut me a handful of the new corn,
I dried it gently in the sun,
I rubbed it sharply from the husk
With mine own palms.
I ground it in a quern of Friday
I baked it on a fan of sheep-skin
I toasted it to a fire of rowan
And I shared it round my people.
I went sunways round my dwelling
In the name of Mary Mother
Who promised to preserve me
Who did preserve
And who will preserve me...