Buku Celtic Gods and Heroes (Celtic, Irish) by Sjoestedt Marie-Louise

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Celtic Gods and Heroes (Celtic, Irish) by Sjoestedt Marie-Louise

Author:Sjoestedt, Marie-Louise [Sjoestedt, Marie-Louise]

Language: eng

Format: azw

ISBN: 9780486115887

Publisher: Dover Publications

Published: 2012-05-09T16:00:00+00:00

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Celtic Gods and Heroes (Celtic, Irish) by Sjoestedt Marie-Louise

CHAPTER VII

THE HEROES OUTSIDE THE TRIBE

PASSING from the legend of Cú Chulainn to the legends of the Fiana, one has the impression of entering a heroic world which is not only different from that in which the tribal hero moves, but irreconcilable with it. The two bodies of tradition have some conceptions in common: the same fusion of warrior and magician in the person of hero-magicians, the same constant coming and going between the world of men and the world of the Síde, between sacred and profane. But in other respects the contrast seems complete. It is not merely a difference of formal character, details of manners, technique of warfare, here on foot or on horseback, there in a chariot; it is a difference of function, which is more important, of the position which the hero occupies in society and in the world. Cú Chulainn finds his place quite naturally, though it is a dominant place, in Celtic society as we know it not only from the sagas but from history. He has his fort at Dún Delgan, his domain of Mag Muirthemne, his appointed place at the king’s knee among the other heroes, the first among them, it is true, but primus inter pares. Finn with his bands of warriors (fiana) is by definition outside the tribal institutions: he is the living negation of the spirit which dominates them. The two mythologies present two independent conceptions of the hero. They do not conflict. They are unaware of each other. How can they have existed together among the same people at the same time?

 

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Celtic Gods and Heroes (Celtic, Irish) by Sjoestedt Marie-Louise

Author:Sjoestedt, Marie-Louise [Sjoestedt, Marie-Louise] , Date: June 6, 2019

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Author:Sjoestedt, Marie-Louise [Sjoestedt, Marie-Louise]

Language: eng

Format: azw

ISBN: 9780486115887

Publisher: Dover Publications

Published: 2012-05-09T16:00:00+00:00
CHAPTER VII

THE HEROES OUTSIDE THE TRIBE

PASSING from the legend of Cú Chulainn to the legends of the Fiana, one has the impression of entering a heroic world which is not only different from that in which the tribal hero moves, but irreconcilable with it. The two bodies of tradition have some conceptions in common: the same fusion of warrior and magician in the person of hero-magicians, the same constant coming and going between the world of men and the world of the Síde, between sacred and profane. But in other respects the contrast seems complete. It is not merely a difference of formal character, details of manners, technique of warfare, here on foot or on horseback, there in a chariot; it is a difference of function, which is more important, of the position which the hero occupies in society and in the world. Cú Chulainn finds his place quite naturally, though it is a dominant place, in Celtic society as we know it not only from the sagas but from history. He has his fort at Dún Delgan, his domain of Mag Muirthemne, his appointed place at the king’s knee among the other heroes, the first among them, it is true, but primus inter pares. Finn with his bands of warriors (fiana) is by definition outside the tribal institutions: he is the living negation of the spirit which dominates them. The two mythologies present two independent conceptions of the hero. They do not conflict. They are unaware of each other. How can they have existed together among the same people at the same time?

The name fian (‘warrior-band’) 127 corresponds etymologically to Old Slavonic vojna ‘war’ and belongs to the root from which are derived Latin unri ‘to hunt’, Avestic vanaiti ‘conquers, obtains by force’, Sanskrit vanóti ‘wins, conquers’, vanús ‘warrior’, Old High German winnan ‘to fight’, etc., and which expresses the notion of ‘conquering, acquiring by warfare or hunting’. The fian was then originally a band of men who lived by hunting and plunder. What the epic legends tell us about the fiana confirms what the etymology suggests.

The fiana are companies of hunting warriors, living as semi-nomads under the authority of their own leaders. They are represented as spending the season of hunting and warfare (from Beltine to Samain) roaming the forests of Ireland in pursuit of game, or as guerillas. The later tales present them as the appointed defenders of their country against foreign invaders, but this is clearly a secondary development. During the winter season, from Samain to Beltine, they live mainly off the country like billeted troops. They are not under obedience to the king, with whom their leaders are often in conflict. Of these leaders the most popular is Finn, leader of the Clanna Baoiscne, the fiana of Leinster, who is said to have died in the latter half of the third century A.D. at the age of two hundred and thirty. Finn is the father of Oisín, or Ossian, from whom the cycle of the fiana is called the Ossianic cycle.

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