Relevant bibliographies by topics / Celtic mythology

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Celtic mythology'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

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Journal articles on the topic "Celtic mythology"

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K. Miller, Lisa. "Celtic literature and mythology reference sources: a general review." Reference Reviews 28, no. 4 (May 13, 2014): 2–5. http://dx.doi.org/10.1108/rr-06-2013-0155.

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Purpose – This bibliography explores reference sources related to Celtic literature and mythology. Design/methodology/approach – This article provides an overview of and commentary on the available resources in the subjects of Celtic literature and mythology, focusing on those that are most valuable. Findings – Students, historians and genealogy researchers have all demonstrated a strong interest in the field of Celtic studies, especially the areas pertaining to Celtic literature and Celtic mythology. Surveying and providing access to resources on these topics is necessary to effective research in these subjects. Originality/value – Resources on Celtic studies are particularly useful for researchers – the sheer number of descendants of Celtic people currently in America ensures that this topic will continue to be relevant for those studying history and genealogy.
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Blažek, Václav. "Celto-Slavic Parallels in Mythology and Sacral Lexicon." Studia Celto-Slavica 1 (2006): 75–85. http://dx.doi.org/10.54586/tvgf2195.

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In the present study four Celtic-Slavic correspondences in mythology and sacral lexicon were analysed. Although the idea of a common heritage (so Victor Kalygin) cannot be excluded, the borrowing or adaptation of the Celtic theonyms and sacral terms seem to be a more probable explanation.
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Stalmaszczyk, Piotr. "Celtic Studies in Poland in the 20th century: a bibliography." ZCPH 54, no. 1 (April 30, 2004): 170–84. http://dx.doi.org/10.1515/zcph.2005.170.

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Introduction Celtic Studies are concerned with the languages, literature, culture, mythology, religion, art, history, and archaeology of historical and contemporary Celtic countries and traces of Celtic influences elsewhere. The historical Celtic countries include ancient Gaul, Galatia, Celtiberia, Italy, Britain and Ireland, whereas the modern Celtic territories are limited to Ireland, Scotland, Wales, Isle of Man, Cornwall and Brittany. It has to be stressed that Celtic Studies are not identical with Irish (or Scottish, Welsh, or Breton) Studies, though they are, for obvious reasons, closely connected.
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윤주옥. ""Morgen" in the Vita Merlini and Celtic Mythology." Journal of Medieval and Early Modern English Studies 28, no. 1 (April 2018): 1–26. http://dx.doi.org/10.17054/jmemes.2018.28.1.1.

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Unger, Matthew P. "Ode to a dying God: Debasement of Christian symbols in extreme metal." Metal Music Studies 5, no. 2 (June 1, 2019): 243–62. http://dx.doi.org/10.1386/mms.5.2.243_1.

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That extreme metal has had a conflictual experience with religion is nothing new. However, extreme metal’s engagement with ‘God’ is much more complicated than mere mockery, disdain or satire. This article will explore, through a close analysis of Celtic Frost’s Monotheist, and Antediluvian’s Cervix of Hawaah and λόγος, the often sincere and thoughtful, yet critical, engagement with God and religion through a very particular voice that I see within the extreme metal ethos. This voice takes the form of deconstructing Christian mythology through the paradoxical aspects of the religious – where the aetiological aspects of a myth are undermined not by reasoned analysis but through the inverted repetition of biblical stories and mythology.
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Macleod, Sharon Paice. "Celtic Mythology: Tales of Gods, Goddesses, and Heroes by Philip Freeman." Magic, Ritual, and Witchcraft 15, no. 2 (2020): 294–97. http://dx.doi.org/10.1353/mrw.2020.0026.

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Xu, Lijun, and Ki Ho Yun. "『어쉰의 방랑』에 나타난 켈트적 요소: 신화, 자연, 음악." Yeats Journal of Korea 59 (August 31, 2019): 131–55. http://dx.doi.org/10.14354/yjk.2019.59.131.

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Fimi, Dimitra. "“Mad” Elves and “Elusive Beauty”: Some Celtic Strands of Tolkien's Mythology [1]." Folklore 117, no. 2 (August 2006): 156–70. http://dx.doi.org/10.1080/00155870600707847.

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García Izquierdo, Diana Celeste. "El mundo bajo la máscara: el vórtice creativo en Le Fantôme de l’Opera." Latente Revista de Historia y Estética audiovisual 21 (2023): 79–110. http://dx.doi.org/10.25145/j.latente.2023.21.03.

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"The independent Irish animation studio Cartoon Saloon, one of the greatest examples of European animation, has created a series of films based on Celtic Irish mythology throughout their short but prosperous career. In their films they reflect the stories of fairies and druids intertwined with the reality of a country tormented throughout history. In this article we’ll analyse these myths, the sources they’re based on, and how the studio uses them and updates them to tell new stories based on the stories of yore."
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Davies, R. R. "Presidential Address: The Peoples of Britain and Ireland, 1100–1400: IV Language and Historical Mythology." Transactions of the Royal Historical Society 7 (December 1997): 1–24. http://dx.doi.org/10.1017/s0080440100005351.

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Since the beginning of the nineteenth century language has come to occupy a prominent place, often a provocative and intolerant one, in the ideology and rhetoric of nations. ‘Every people (Volk)’, so Herder asserted, ‘has its own language as it has its own culture (Bildung).’ Bishop Stubbs spoke with equal certainty, if only to vindicate the Germanic character of the English people and to clear it of the charge of being infected with Roman or Celtic traits. Language, he pronounced roundly, is ‘the nearest approach to a perfect test of national extraction’. It is a sentiment whose certainty and content would command almost no historical support today. We are much more likely to agree with Eric Hobsbawm's opinion that ‘language was merely one, and not necessarily the primary, way of distinguishing between cultural communities’.
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Dissertations / Theses on the topic "Celtic mythology"

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Johnson, Sean Aram. "Fog on the Barrow Downs: Celtic Roots of Tolkien's Mythology." Thesis, Boston College, 2010. http://hdl.handle.net/2345/1375.

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Thesis advisor: Philip O'Leary
This paper takes the opportunity to examine some of the lesser known roots the fictional world, Middle Earth, and its accompanying mythology, both created by J.R.R. Tolkien. It is concerned with tracing the elements of Celtic myth and legend that appear to have influenced Tolkien’s work. While he is ambiguous on the subject – flatly denying Celtic influences in one letter, while stating that his stories of Elves are rather Celtic – consulting the text yields a world rife with Celtic underpinnings. This paper makes no claims that such Celtic elements are the only myths Tolkien borrowed from, but attempts to give a compelling case that they some of the elements Tolkien used when creating Middle Earth and, consequently, are worthy of being introduced into the discussion of Tolkien’s extraordinary mythology
Thesis (BA) — Boston College, 2010
Submitted to: Boston College. College of Arts and Sciences
Discipline: English Honors Program
Discipline: English
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Ito, Satoko. "The three romances and the four branches : their narrative structure and relationship with native Welsh lore." Thesis, Aberystwyth University, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.247260.

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Tolen, Heather Lorene. "Resurrecting Speranza : Lady Jane Wilde as the Celtic Sovereignty /." Diss., CLICK HERE for online access, 2008. http://contentdm.lib.byu.edu/ETD/image/etd2700.pdf.

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Blustein, Rebecca Danielle. "Kingship, history and mythmaking in medieval Irish literature." Diss., Restricted to subscribing institutions, 2007. http://proquest.umi.com/pqdweb?did=1432770931&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.

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Beck, Noémie. "Goddesses in Celtic Religion : cult and mythology : a comparative study of ancient Ireland, Britain and Gaul." Thesis, Lyon 2, 2009. http://www.theses.fr/2009LYO20084.

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This work consists of a comparative study of the female deities venerated by the Celts of Gaul, Ancient Britain and Ancient Ireland from the 8th c. BC to around 400 AD. The Celts had the peculiarity of transmitting their culture, religious beliefs and myths exclusively by oral means, from one generation to another. The available data relating to Celtic goddesses are thus all indirect and of a different nature and period according to the country concerned. They fall into three categories: contemporary Classical texts, which mainly pertain to Gaul and are very rare; the vernacular literature of early medieval Ireland, which was written down by Christian monks from the 7th c. AD; and archaeology from Gaul and Britain, which is very fragmentary and consists of places of devotion, dating from pre-Roman, Gallo-Roman and Romano-British times, votive epigraphy and iconography, dating from after the Roman conquest. Which goddesses did the Celts believe in? Did the Celts from Ireland, Britain and Gaul venerate similar goddesses? What were their nature and functions? How were they worshipped and by whom? Were they hierarchically organized within a pantheon? This thesis thus attempts, by gathering, comparing and analysing the various linguistic, literary, epigraphic and iconographical data from Gaul, Ancient Britain and Ireland, to establish connections and similarities, and thereby reconstruct a common pattern of Celtic beliefs as they relate to female deities. This research consists of five chapters: the mother-goddesses (Matres and Matronae); the goddesses purveying fertility and embodying the land and the natural elements (animals, trees, forests and mountains); the territorial- and war-goddesses; the river-goddesses (rivers, fountains and hot springs); and the goddesses personifying ritual intoxication
Ce travail consiste en une étude comparée des divinités féminines vénérées par les Celtes de l’Irlande ancienne, de la Grande-Bretagne et de la Gaule du 8ème siècle avant J.-C. à environ 400 après J.-C. Les Celtes avaient la particularité de transmettre leur culture, croyances et mythes par voie orale, de génération en génération. Les sources qui nous permettent d’étudier les divinités et croyances des Celtes sont donc toutes indirectes et de nature, d’origine et de période différentes. Elles se regroupent autour de trois catégories : les textes classiques contemporains, qui ne concernent que la Gaule et sont très peu nombreux ; la littérature vernaculaire de l’Irlande haut-médiévale, qui fut mise par écrit à partir du 7ème siècle après J.-C. par des moines chrétiens ; et l’archéologie gauloise et britannique, qui est très fragmentaire et étudie les lieux de cultes préromains, gallo-romains et romano-britanniques, l’épigraphie votive et l’iconographie, datant d’après l’invasion romaine. Quelles déesses les Celtes honoraient-ils ? Les Celtes d’Irlande, de Grande-Bretagne et de Gaule vénéraient-ils des déesses similaires ? Quelles étaient la nature et les fonctions de ces divinités ? Comment étaient-elles vénérées et par qui ? S’organisaient-elles hiérarchiquement dans un panthéon ? L’analyse et la comparaison des données linguistiques, littéraires, épigraphiques et iconographiques de l’Irlande, de la Grande-Bretagne et de la Gaule permettent d’établir des connexions et des similitudes, et de reconstruire ainsi une somme de croyances religieuses communes. Ce travail s’articule autour de cinq chapitres : les Déesses-Mères (Matres et Matronae) ; les déesses pourvoyeuses de richesses, personnifiant la terre et les éléments naturels (animaux, arbres, forêts, montagnes) ; les déesses du territoire et de la guerre ; les déesses des eaux (rivières, fontaines et sources d’eau chaude) ; et les déesses incarnant l’ivresse rituelle
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Talvitie, T. (Tiina). "From divine to earthly:ravens and crows in Celtic and Norse mythology before and after the emergence of Christianity." Master's thesis, University of Oulu, 2017. http://urn.fi/URN:NBN:fi:oulu-201705181929.

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This thesis studies ravens and crows in Celtic and Norse mythology before and after the emergence of Christianity. There are five research questions the thesis concentrates on. First, are there any shared meanings in Celtic and Norse mythologies with regard to ravens and crows, and in what respect do these meanings differ in Celtic and Norse mythologies? The second research question is whether there are any possible reasons behind Celtic and Norse mythologies using these birds in a (possibly) similar manner in some context, and in a (possibly) different manner in the other. The question as to whether the use of raven and crow in these epics is interchangeable is also looked into. Fourth, after looking into ravens and crows in the Celtic and Norse mythologies, their symbolical meanings in The Bible are studied. Finally, by comparing these meanings the aim of this thesis is to find out whether emerging of Christianity would have, based on these texts, changed the way people regard these birds. The research material consists of three texts: The Táin, Edda and The Doauy-Rheims Bible, The Táin being an Irish epic, Edda a Norse epic and Doauy-Rheims Bible a translation from The Vulgate Bible. The theoretical background section of this thesis sheds some light on how Christianity gained ground in Ireland and Nordic countries. The findings show that the way ravens and crows are portrayed in The Táin and Edda are somewhat similar, however, there seems to be difference in how natural these birds and their actions appeared to people. These birds are used in a rather intermixed way in both of the epics, but in some contexts Edda separates crows to be somewhat inferior to ravens. The Bible brings a different view on how these birds are perceived. They are created by God, inferior to him and humans. Therefore, a continuum can be established from The Táin where crows and ravens are closest to deities and their actions are perceived to be natural, to Edda where these birds were deemed as part of life of humans and deities but, for example, gods and goddesses do not transform to ravens or crows as in The Táin. In Edda, ravens’ and crows’ feeding on carrion is not seen quite as natural as in The Táin. In The Bible, then, these birds are valued as part of Creation but they are clearly inferior to God and humans. Thus, based on the research material, emergence of Christianity has brought with it a different relationship to nature
Tutkielma käsittelee korppeja ja variksia kelttiläisessä ja muinaisnorjalaisessa mytologiassa ennen ja jälkeen kristinuskoa. Tutkimuskysymyksiä on viisi. Ensimmäisenä tutkitaan, onko kelttiläisessä ja muinaisnorjalaisessa mytologiassa yhteisiä merkityksiä korpeille ja variksille sekä miltä osin merkitykset taas eroavat toisistaan. Toinen tutkimuskysymys on, löytyykö mahdollisia syitä sille, miksi kelttiläisessä ja muinaisnorjalaisessa mytologiassa käytetään näitä lintuja (mahdollisesti) samalla tavalla jossain asiayhteydessä ja (mahdollisesti) eri tavalla toisessa asiayhteydessä. Tutkielma käsittelee myös sitä, onko korppi- ja varis- nimityksiä käytetty rinnasteisesti. Kun on käsitelty korppeja ja variksia kelttiläisessä ja muinaisnorjalaisessa mytologiassa, tutkitaan näiden lintujen symbolisia merkityksiä Raamatussa. Lopuksi vertailemalla näitä merkityksiä pyritään ottamaan selvää — perustuen tutkimusmateriaalina käytettyihin teksteihin — ihmisten suhtautuminen korppeihin ja variksiin muuttunut kristinuskon tulon jälkeen. Tutkimusmateriaali koostuu kolmesta tekstistä: The Táinista, Eddasta ja Doauy-Rheims -Raamatusta. The Táin on irlantilainen, Edda taas muinaisnorjalainen eepos, Douay-Rheims- Raamattu taas käännös Versio Vulgatasta. Tutkielman teoriaosuudessa käsiteltiin sitä, miten kristinusko valtasi maaperää Irlannissa ja Pohjoismaissa. Tutkimuksen perusteella voidaan todeta, että korpit ja varikset esitetään sekä The Táinissa että Eddassa melko samalla tavalla. On kuitenkin havaittavissa ero siinä, kuinka luonnollisina nämä linnut ja niiden toiminnot näyttäytyvät ihmisille. Korppi- ja varis- nimityksiä käytetään molemmissa eepoksissa varsin rinnasteisesti, tosin Eddassa varikset nähdään joissain kohdin korppeja alempiarvoisina. Raamatun myötä tulee mukaan hiukan erilainen tapa nähdä korpit. Jumala on luonut ne itseään ja ihmisiä alempiarvoisiksi. Näin ollen, tekstit voidaan nähdä eräänlaisena jatkumona The Táinista jossa varikset ja korpit ovat lähinnä jumalia ja niiden toiminta nähdään luonnollisena, Eddaan, jossa nämä linnut nähtiin osana ihmisten ja jumalten elämää mutta esimerkiksi The Táinista löytyvä jumalten muuntautuminen näiksi linnuiksi puuttuu Eddasta. Eddassa myöskään korppien ja varisten haaskansyöntiä ei nähdä niin luonnollisena tapahtumana kuin The Táinissa. Jatkumon toisessa päässä on Raamattu, jossa näitä lintuja kyllä pidetään arvossa siinä mielessä, että ne ovat osa luomakuntaa, mutta ne ovat selvästi Jumalaa ja ihmisiä alempiarvoisia. Näin ollen tutkimusmateriaalin perusteella kristinuskon rantautuminen toi mukanaan toisenlaisen luonto-suhteen
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Rogers, Melissa. "Lofty depths and tragic brilliance the interweaving of Celtic and Anglo-Saxon mythology and literature in the Arthurian legends /." Lynchburg, Va. : Liberty University, 2010. http://digitalcommons.liberty.edu.

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Wong, Kuok. "The ghost story across cultures : a study of Liaozhai Zhiyi by Pu Songling and the Celtic Twilight by William Butler Yeats." Thesis, University of Macau, 2008. http://umaclib3.umac.mo/record=b1943892.

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Sperens, Jenny. "Yeats, Myth and Mythical Method : A Close Reading of the Representations of Celtic and Catholic Mythology in “The Wanderings of Oisin”." Thesis, Umeå universitet, Institutionen för språkstudier, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-85074.

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“The Wanderings of Oisin” was published in 1889 and is one of W.B Yeats’ earliest poems and is the main focus for this essay. The poem depicts the duality of Irish identity and the transition from one system of belief to another. This essay will demonstrate that W.B Yeats uses Celtic and Catholic mythology in “The Wanderings of Oisin” in order to reflect his contemporary Ireland. The essay begins with a deifintion and a discussion about the words 'myth' and 'mythical method'. The second part of the essay describes the depiction of Celtic and Catholic mythology in “The Wanderings of Oisin” and the connection to late nineteenth century Ireland. The first section presents information on Irish nineteenth-century history and the second section focuses on five parallels to Yeats' contemporary society: The vitality of Celtic mythological beings, the depiction of Oisin as mediator, the sense of loss regarding Irish culture, the juxtaposition of Celtic and Catholic and the ambivalence that follows in a society where two conflicting mythologies coexist and compete. The main body of arguments discusses these parallels between Yeats’ portrayal of Celtic mythology and nineteenth century Ireland and shows that "The Wanderings of Oisin" reflects Yeats' contemporary Irish society.
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Silvester, Niko. ""There's a piece wad please a brownie" : a comparative study of offerings to the fairies in traditional cultures and contemporary earth-centred religions /." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape8/PQDD_0009/MQ52697.pdf.

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Books on the topic "Celtic mythology"

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Cana, Proinsias Mac. Celtic mythology. New York: P. Bedrick Books, 1985.

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Cana, Proinsias Mac. Celtic mythology. London: Chancellor, 1996.

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MacCulloch, J. A. Celtic mythology. London: Constable, 1992.

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Bernard, Catherine. Celtic mythology. Berkeley Heights, NJ: Enslow Publishers, Inc., 2012.

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Macbain, Alexander. Celtic mythology and religion. Royston: Oracle, 1996.

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Rolleston, T. W. Celtic. London: Senate, 1994.

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Squire, Charles. Mythology of the Celtic people. London: Bracken, 1996.

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Stewart, R. J. Celtic myths, Celtic legends. London: Blandford, 1994.

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Tremayne, Peter. Dictionary of Celtic mythology. Santa Barbara: ABC-CLIO, 1992.

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Tremayne, Peter. Dictionary of Celtic mythology. London: Constable, 1993.

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Book chapters on the topic "Celtic mythology"

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Remport, Eglantina. "‘The “whorl” of Troy’: Celtic Mythology, Victorian Hellenism, and the Irish Literary Revival." In Lady Gregory and Irish National Theatre, 51–84. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-76611-9_3.

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Loewenhagen Schrader, Angela. "The Darkside of Celtic Mythology: The Evil Eye, Evil Creatures, and the Frightening Side of the Otherworld." In Arizona Studies in the Middle Ages and Renaissance, 95–108. Turnhout, Belgium: Brepols Publishers, 2021. http://dx.doi.org/10.1484/m.asmar-eb.5.126379.

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Leeming, David. "Celtic Mythology." In From Olympus to Camelot, 73–100. Oxford University PressNew York, NY, 2003. http://dx.doi.org/10.1093/oso/9780195143614.003.0005.

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Abstract The origin of the Celts, today the smallest group of IndoEuropean speakers, is unclear. Some archeologists have perhaps somewhat dubiously suggested the existence of a proto-Celtic Indo-European people in the so-called Beaker and Battle-Ax cultures of the third millennium b.c.e. Still others see Celtic beginnings in the urnfield and tumulus cultures of the second millennium. Claims with more basis are those made for the central European Hallstatt culture of the ninth century b.c.e., marked by the extensive use of iron, and especially the fifth century b.c.e. La Tène culture, an Indo-European aristocratic-warrior culture that existed in the European lands we generally think of as Celtic.
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Ellis, Peter Berresford. "Introduction." In Dictionary Of Celtic Mythology, 1–15. Oxford University PressNew York, NY, 1994. http://dx.doi.org/10.1093/oso/9780195089615.003.0001.

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Abstract The Celtic languages contain one of Europe’s oldest and most vibrant mythologies. By virtue of the fact that they were written down only early in the Christian period, the Celtic languages and therefore Celtic mythology are predated by Greek and Latin. But the mythology is a development from a far earlier oral tradition. Contained in many of the stories are voices from the dawn of European civilisation, for the Celts were one of the great founding peoples of Europe. It is generally thought they commenced their spread across Europe from their original homeland around the headwaters of the Rhine, Rhone, and Danube rivers, which still bear their original Celtic names, at the start of the first millennium B.c. By the third century B.c. the Celts were settled from the central plain of Turkey in the east through the Balkans, Hungary, Czechoslovakia, Austria, Switzerland, and north ern Italy to France, Belgium, Spain, and Britain and Ireland. They were the first Transalpine European civilisation to emerge into re corded history.
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Joep, Leerssen. "Mythology : CELTIC (genl., pan-C)." In Encyclopedia of Romantic Nationalism in Europe. Amsterdam University Press, 2015. http://dx.doi.org/10.5117/9789462981188/ngry8p36dson3ceekrqnbyqb.

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Ellis, Peter Berresford. "I." In Dictionary Of Celtic Mythology, 126–37. Oxford University PressNew York, NY, 1994. http://dx.doi.org/10.1093/oso/9780195089615.003.0010.

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Abstract larbanel. [I] One of the three sons of Nemed who escaped after the defeat and death of their father. His son was Beothach. Iarbanel is said to be the ancestor of the Tuatha De Danaan, while his brother Starn was the ancestor of the Firbolg.
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Ellis, Peter Berresford. "V." In Dictionary Of Celtic Mythology, 218. Oxford University PressNew York, NY, 1994. http://dx.doi.org/10.1093/oso/9780195089615.003.0022.

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Abstract Vortigern. [W] Mentioned by Geoffrey of Monmouth, the name means “overlord” or “High King.” He is also known in Welsh tradition as Gwrtheyrn, meaning “supreme leader.” He is said to have been ruler of Britain in the fifth century and to have invited Jutish mercenaries under Hengist and Horsa into the island of Britain. Hengist and Horsa then turned on him and began to carve out kingdoms for themselves. This was the first appearance of the ancestors of the English in Britain. Because of this, he is regarded as the archtraitor in Celtic tradition.
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Ellis, Peter Berresford. "F." In Dictionary Of Celtic Mythology, 95–101. Oxford University PressNew York, NY, 1994. http://dx.doi.org/10.1093/oso/9780195089615.003.0007.

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Abstract Fachtna. [I] There are several of this name but the most famous is the king of Ulster who married Nessa, daughter of Eochaidh Salbuidhe. Conchobhar Mac Nessa was brought up as his son, although the tradition has it that he was the natural son of the druid Cathbad, who had an amorous affair with Nessa.
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Ellis, Peter Berresford. "E." In Dictionary Of Celtic Mythology, 88–94. Oxford University PressNew York, NY, 1994. http://dx.doi.org/10.1093/oso/9780195089615.003.0006.

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Abstract Eachtra. [I] Adventure. A class of tales in mythology usually connected with a mortal’s journey to the Otherworld. The eachtra became very popular in Irish literature in the fifteenth to seventeenth centuries.
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Ellis, Peter Berresford. "A." In Dictionary Of Celtic Mythology, 17–36. Oxford University PressNew York, NY, 1994. http://dx.doi.org/10.1093/oso/9780195089615.003.0002.

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Abstract Abarta. [I] “The performer of feats.” A mischievous member of the Tuatha De Danaan who sought to become the servant of Fionn Mac Cumhail. He was also known as Giolla Deacair (“The Hard Servant”). He captured some of the Fianna and took them to the Otherworld. Fionn chased after him with Faruach, who could make a ship by magic, and Foltor, the best tracker in Ireland, and man aged to rescue them.
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Conference papers on the topic "Celtic mythology"

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Shushpanova, Maria. "ARTISTIC INTERPRETATION OF THE MOTIFS AND IMAGES OF CELTIC AND SCANDINAVIAN MYTHOLOGY IN THE NOVEL BY A. BYATT “THE CHILDREN’S BOOK”." In World literature Cultural Codes. Baskir State University, 2021. http://dx.doi.org/10.33184/kkml-2021-11-19.25.

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