Grannus
| The continental Celtic god of healing, associated with mineral springs. The center of his cult was Aquae Granni (Achen, Germany). His consort is the fertility goddess Sirona. The Romans identified Grannus with their Apollo. |
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Macha One of three aspects of the Morrigan, goddess of war. Macha feeds on the heads of slain enemies. |
Modron
| A Welsh goddess, daughter of Avalloc, derived from the Celtic goddess Matrona. She is regarded as a prototype of Morgan (from Arthurian Legend). |
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Morrigan The Morrigan is a goddess of battle, strife, and fertility. Her name translates as either "Great Queen" or "Phantom Queen," and both epithets are entirely appropriate for her. The Morrigan appears as both a single goddess and a trio of goddesses. The other deities who form the trio are Badb ("Crow"), and either Macha (also connotes "Crow") or Nemain ("Frenzy"). The Morrigan frequently appears in the ornithological guise of a hooded crow. She is one of the Tuatha Dé Danann ("Tribe of the goddess Danu") and she helped defeat the Firbolg at the First Battle of Mag Tuireadh and the Fomorians at the Second Battle of Mag Tuireadh. |
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Origin The origins of the Morrigan seem to reach directly back to the megalithic cult of the Mothers. The Mothers (Matrones, Idises, Disir, etc.) usually appeared as triple goddesses and their cult was expressed through both battle ecstasy and regenerative ecstasy. It's also interesting to note that later Celtic goddesses of sovereignty, such as the trio of Eriu, Banba, and Fotla, also appear as a trio of female deities who use magic in warfare. "Influence in the sphere of warfare, but by means of magic and incantation rather than through physical strength, is common to these beings." (Ross 205) Eriu, a goddess connected to the land in a fashion reminiscent of the Mothers, could appear as a beautiful woman or as a crow, as could the Morrigan. The Disir appeared in similar guises. In addition to being battle goddesses, they are significantly associated with fate as well as birth in many cases, along with appearing before a death or to escort the deceased. There is certainly evidence that the concept of a raven goddess of battle was not limited to the Irish Celts. An inscription found in France which reads Cathubodva, 'Battle Raven', shows that a similar concept was at work among the Gaulish Celts. Valkyries in Norse cosmology. Both use magic to cast fetters on warriors and choose who will die.During the Second Battle, the Morrigan "said she would go and destroy Indech son of De Domnann and 'deprive him of the blood of his heart and the kidneys of his valor', and she gave two handfuls of that blood to the hosts. When Indech later appeared in the battle, he was already doomed." (Rees 36) Compare this to the Washer at the Ford, another guise of the Morrigan. The Washer is usually to be found washing the clothes of men about to die in battle. In effect, she is choosing who will die. An early German spell found in Merseburg mentions the Indisi, who decided the fortunes of war and the fates of warriors. The Scandinavian "Song of the Spear", quoted in "Njals Saga", gives a detailed description of Valkyries as women weaving on a grisly loom, with severed heads for weights, arrows for shuttles, and entrails for the warp. As they worked, they exulted at the loss of life that would take place. "All is sinister now to see, a cloud of blood moves over the sky, the air is red with the blood of men, and the battle women chant their song." (Davidson 94) An Old English poem, "Exodus", refers to ravens as choosers of the slain. In all these sources, ravens, choosing of the slain, casting fetters, and female beings are linked. "As the Norse and English sources show them to us, the walkurjas are figures of awe an even terror, who delight in the deaths of men. As battlefield scavengers, they are very close to the ravens, who are described as waelceasega, "picking over the dead"..." (Our Troth) "The function of the goddess [the Morrigan] here, it may be noted, is not to attack the hero [Cu Chulainn] with weapons but to render him helpless at a crucial point in the battle, like the valkyries who cast 'fetters' upon warriors ... thus both in Irish and Scandinavian literature we have a conception of female beings associated with battle, both fierce and erotic." (Davidson 97, 100) The Morrigan and Cu Chulainn She appeared to him on at least four occasions and each time he failed to recognize her.
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Nemetona
| The Celtic goddess of sacred groves or shrines (nemeton, "shrine"). |
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Oengus Mac Oc Oengus Mac Oc, otherwise known as Aengus, is an Irish/Celtic God. He is the god of love, beauty and youth. He is known for his physical beauty and golden hair, and because his kisses become birds. His name means "Son of the Young." He was the young lad of Dagda. Oengus lived in a mound by the River Boyne. He was a figure of beauty, wit and charm. Aengus is associated with fatal love. He is said to have dreamed of a beautiful maiden, named Caer, for whom he searched all over Ireland. Eventually, he found Caer chained to 150 other maidens, destined to become swans at the time of Samhain on November 1st. Oengus transformed himself into a swan and was united with the maiden who followed him back to his palace at Brugh na Boinne, on the River Boyne (which is now the modern New Ganges). |
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Rhiannon Rhiannon (her name is either "Maid of Annwn" or a variant of Rigatona, "Great Queen"), a version of the horse-goddess Epona and of sovereignity. She was mistress of the Singing Birds. She appeared to Pwyll, lord of Dyfed, as a beautiful woman in dazzling gold on a white horse. Pwyll sent his fastest horsmen after her, but could not catch her. On the third day, he spoke and she told him she wanted to marry instead of her espoused husband Gwawl. Pywll was to meet her in a year and a day. He won her at the court of her father, Hefeydd the Old, by her aid. She bore Pwyll a son, who vanished. Her women killed a puppy and smeared its blood on her, to avoid blame at the child's loss. As punishment, Rhiannon spent seven years telling her story to all comers and bearing them, like a horse, to the court. The child, meanwhile, turned up at the court of Teyrnon, whose mares foaled on May eve and lost the foals mysteriously. When Teirnon kept watch, he saved a foal from a mysterious beast and also discovered, outside the stable, a child, whom he and his wife adopted. Then child grew to young manhood in seven years, and was given the foal rescued on the night he was found. Teirnon recognised the child as the son of Pwyll and returned him to his family, where he was named Pryderi ("worry") by his mother.Later, after Pwyll's death, Rhiannon married Manawydan, brother of Bran and Branwen and son of Llyr, a great magician. One day, all of Dyfed turned into a wasteland, and only Rhiannon, Manawydan, Pryderi, and his wife Cigfa, were spared. Manawydan and Pryderi out hunting followed an enormous white boar into a caer, where Pryderi saw a golden bowl; when he touched it, he was enspelled. Rhiannon went after him and fell under the same spell the caer then vanished, taking them with it. She was rescued when Manawydan captured the wife of their enemy, Llwyd, who was taking revenge for the illtreatment of Gwawl. |
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Rosmerta In Gaulish Celtic mythology, Rosmerta was the goddess of fire, warmth, and abundance. A flower queen and hater of marriage, Rosmerta was also the queen of death. A Celtic goddess of fertility and wealth, whose cult was widely spread in Northeast Gaul. Rosmerta was the wife of Esus, the Gaulish Hermes. Her attributes are a cornucopia and a stick with two snakes |
Sirona
| The Gaulish goddess of astronomy, and goddess of the Mosel Valley. |