If there is one story in Irish mythology relating to the Morrigan that the most people are familiar with it is probably the scene in the Cath Maige Tuired where the Morrigan and the Dagda meet at a river, join, and then plan strategy for the coming battle with the Fomorians. There are several interpretations of this incident but possibly the most common are that it shows the Morrigan as a goddess of sex and that it is a case of the Dagda trading sex for victory.

Probably not surprisingly to anyone who has read my blog, particularly my previous blog on the story of Dian Cecht and Miach, I have a different opinion. First let’s look at the actual story:

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I have done another version of the Morrigan’s satire poem from the Tain Bo Regamna but I thought it would be interesting to show you all the differences between the two versions. The previous one is the von Egerton version. The following is the Yellow Book of Lecan version:

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So a few months back at Pantheacon I was lucky enough to attend a class on the Other Crowd taught by Lora O’Brien. I enjoyed the class very much (and recommend it to anyone who may have a chance to attend it themselves). At one point Lora told a story of a friend of hers and the consequences he’d dealt with after trying to build a house partially on a Fairy Path, a story I was reminded of while reading Jane Brideson’s blog today which had a similar theme. Later at Pantheacon, I shared a story with Lora that I’d like to share here as well, of my own family’s experience with what happens when you anger the Good Neighbors.

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This is my first attempt at translating an entire story. I chose the TBR both because it is one of my favorites and because it is fairly short. I will give the full Irish text first then follow with my translation of it; normally I’d go with a rather literal version but I’m going to try to find a balance between staying true to the language and staying true to the intent of the phrasing. Unlike the previously translated versions I could find I did tackle the Morrigan’s satire poem but I will say upfront that the wording is obscure and it was given in the Irish text I have as a single block which I had to break down into lines at my own discretion; the translation should be taken as a suggestion rather than definitive. It does however include what appear to be intriguing  references to the Tain Bo Cuilgne and I think it deserves inclusion even if it is difficult. Also it explains why Cu Chulain’s reaction to hearing it is to leap back….

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So here’s the thing. I’m kind of swamped right now working on a couple writing projects and am having a hard time sitting down to get a focused blog put out. So today I give you, random Old Irish translations.

Enjoy.

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I’ve said it before but it bears repeating: Reconstructionism is a very misunderstood thing. There are many reasons for why that is and why some of those misunderstandings keep being perpetuated, but mostly it comes down to assumptions and stereotypes. So today let’s take a look at what reconstruction is and what it isn’t.

Disclaimer (because I don’t enjoy the sensation of being flayed): This article is meant as a general commentary on the methodology of reconstruction when applied to polytheist religion. As with anything there will be exceptions to any statement or cases where specific styles of Recon differ. I am writing it from the base of my own experience, which is primarily in Celtic Reconstructionism* and Heathenry, however I wouldn’t presume to speak for all recons everywhere.

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Today I wanted to tackle my own translation of an excerpt of an Fáed Fíada (the Deer’s Cry), which is itself a portion of the Lorica of Saint Patrick. The Fáed Fíada portion is said to be much older and reflect a pagan prayer, and quite frankly I’ve always liked and have based one of my own daily prayers on the style of it.

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This falls into the category of “frequently asked questions”, because I regularly see people wondering what the ancient Irish or Celtic view of homosexuality was. The short answer seems to be that prior to Christianity it was not remarkable. Let’s take a look at the long answer:

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Today’s translation installment is a look at an incitement by the Morrigan towards the end of the Tain Bo Cuiligne. She appears to incite what will be the final confrontation between the two armies of Ulster and Connacht.

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Beauty is such a wonderfully subjective thing. In our modern times what is considered beautiful has changed from one decade to another, as fashions shift and with it our ideas of what is attractive. In January there was a fascinating video that became popular called “Women’s Ideal Body Types Throughout History” which looked at different perceptions of female beauty in a variety of cultures over the last 3,000 years. It included the ideal body type from ancient Egypt to Renaissance Italy to modern America, and noted the increased rate at which our perception of beauty has begun shifting with modern technology and communication. As I watched it I began to wonder about the ancient Celtic and Irish standards of beauty, and so I decided to explore those a bit here.

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