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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'LearyThis 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 intoxicationCe 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 natureTutkielma 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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Ginoux, Nathalie. "Le thème symbolique de "la paire de dragons" sur les fourreaux celtiques (IVe-IIe siècles avant J.-C.) : étude iconographique et typologie /." Oxford : J. and E. Hedges, 2007. http://catalogue.bnf.fr/ark:/12148/cb41160524d.
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Caviness, Dimitra-Alys Anne. "Investigating ancient religion and geography : an analysis of pre-Christian Ireland using mythology and a geographic information system." Virtual Press, 2001. http://liblink.bsu.edu/uhtbin/catkey/1204486.
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Pettersson, Joanna. "From Rome to Ireland : a comparative analysis of two pagan goddesses and a Christian saint." Thesis, Uppsala universitet, Teologiska institutionen, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-353022.
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In Celtic religious studies, it is often difficult to find reliable textual sources if you are working with pre-Christian religion, since all text is written in a Christian context. As a result, Celtic scholars have to look outside of the pre-Christian Celtic context, to search for knowledge elsewhere. For example, one may use texts from Classical writers (such as Caesar) who wrote about Celts they encountered, or look to Christian material (in particular saints’ lives) to search for clues of pagan traditions which may have survived into Christianity. This has resulted in that certain Celtic pagan deities which we do not have a lot of information on, are compared to or even equated with other religious figures from outside of the pagan Celtic context. One such example is the pagan, Irish goddess Brigid, who is frequently equated with the Roman goddess Minerva, and also said to be the predecessor of the Christian Saint Brigid. Some also make comparisons between Minerva and the saint. This thesis aims to make an extensive textual analysis where all of these three characters are compared and discussed. Are they actually ‘the same’, and if not, how similar or different are they? Is the equating valid, or do we need to take another approach within the Celtic field? Using discourse theory and a comparative method, the research eventually shows that some of the characters’ most important traits are lost when we do equate them with each other.
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Hendriok, Alexandra Michaela Petra. "Myth and identity in twentieth century Irish fiction and film." Thesis, [n.p.], 2000. http://library7.open.ac.uk/abstracts/page.php?thesisid=17.
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Retzlaff, Kay Lynn. "Creating the World of the Táin through the Remscéla: Prologemena to Reading." Fogler Library, University of Maine, 2004. http://www.library.umaine.edu/theses/pdf/RetzlaffKL2004.pdf.
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Ericsson, Emil. "Culhwch & Lúthien : Keltisk mytologi i J. R. R. Tolkiens sagovärld." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-38494.
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This study investigates in what respects Celtic mythology influenced J. R. R. Tolkien when writing the sagas incorporated in the mythopoeic compilation of The Silmarillion. Through narrative and comparative analysis, stories from the Irish prose collection Lebor Gabála Érenn, as well as the Welsh medieval manuscript Mabinogion, are collated to the tales of The Silmarillion in order to illuminate possible influences. The survey showed that even though Tolkien expressed a certain distaste for everything Celtic, several elements of Irish and Welsh mythology are indeed visible in his works.
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Davies, Lynda Mary. "Susan Cooper's heightened reality : how narrative style, metaphor, symbol and myth facilitate the imaginative exploration of moral and ethical issues /." St. Lucia, Qld, 2001. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe16530.pdf.
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Lyonnet, Bernard. "Sens d'autrefois : pour une sémantique interprétative de l'archive celtique." Thesis, Bourgogne Franche-Comté, 2018. http://www.theses.fr/2018UBFCC004/document.
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Dans le cadre général d’une sémiotique des cultures, cette recherche a utilisé les propositions épistémologiques et méthodo-logiques de la sémantique interprétative pour renouveler l’analyse de textes irlandais médiévaux. Le but était d’apporter une contribution à une problématique générale intéressant les sciences du langage, mais aussi les sciences historiques : comment fonder la pertinence scientifique d’une interprétation de textes et signes anciens appartenant à une culture différente ? Pour cela il a été choisi de viser les faits sémantiques qui interviennent dans les processus de transfert de sens que la tradition rhétorique nomme comparaison, métaphore ou symbole. L’approche méthodologique a nécessité l’édition d’un corpus interlinéaire offrant un accès direct aux données de l’Electronic Dictionary of the Irish Language. L’étude du lexique a confronté les possibilités définitoires aux afférences contextuelles observées par un relevé systématique des isotopies ciblées.Sur le plan sémantique, l’analyse des processus différentiels qui structurent les molécules sémiques a permis d’observer la circulation des sèmes marquant les analogies intentionnelles. Sur le plan diachronique, la description du système de valeur, pris dans sa globalité, fonde la pertinence de l’interprétation en ce qu’il intègre les normes sociales du contexte historique du signe. Sur le plan des études celtiques, l’analyse des correspondances entre les domaines de l’orientation spatiale, des cycles temporels et des fonctions sociales donne un nouvel accès à la complexité du système de pensée de cette culture. Les formes sémantiques décrites fournissent de nouveaux modèles pour des comparaisons. Sur cette base, les expressions de l’association arbre-savoir ont été décrites pour apporter une solution aux problèmes de l’étymologie de la lexie druid- et proposer le dépassement des approches lexicales monographiques par l’approche intertextuelleWithin the general framework of a semiotic of cultures, this research has used the epistemological and methodological propositions of the interpretative semantic to renew the analysis of the medieval Irish texts. The aim was to make a contribution to a general question concerning the language sciences but also the historical sciences : How to set up the scientific relevance of a text interpretation and ancient signs that belongs to a different culture ? With this mind, it has been decided to aim at semantic facts which intervene in the transfer process of meaning that the rhetoric tradition name comparison, metaphor or symbol. The methodological approach has required the edition of an interlinear corpus giving a direct access to the data of the Electronic Dictionary of the Irish Language. The study of the lexis has compared the defining possibilities to the contextual afferences has been observed by a systematic survey of targeted isotopies.On the semantic level, the analysis of the differential processes that structures the semic molecules has enabled the possibility to observe the semes circulation that highlight the intentional analogies. On the diachronic approach, the description of the value system taken as a whole, set up the interpretation’s relevance because it’s integrating the social standards of the sign’s historical background. With regard to the Celtic studies, the analysis of correspondence between the fields of spatial orientation, the time cycle and the social functions gives a new access to the complexity of this culture’s system of thought. The described semantic patterns provide new models for comparisons. On this basis, the expressions of association tree-knowledge has been described to find a solution to etymological problems of the lexis druid- and suggest to go beyond the monographic lexical approaches by the intertextual approach
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Dumel, Yoann. "Les analogies de la souveraineté dans le Pantagruel : enquête sur les "mythologies" de Rabelais." Thesis, Lyon, 2019. http://www.theses.fr/2019LYSE3022.
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Cette étude porte sur l’implication du paradigme analogique dans les dispositifs d’image des « mythologies pantagrueliques » de Rabelais. Sont tout d’abord étudiés les enjeux problématiques, les configurations et les fonctions qui peuvent être assignés à l’analogie à la Renaissance, principalement dans ses implications poétiques et herméneutiques. Cette approche permet de situer la notion de « mythologie » – par laquelle Rabelais peut qualifier ses œuvres de fiction – dans le champ de l’analogie, en référence à la fable allégorique et aux principes d’une écriture stéganographique qui procède par jeux de correspondance et superposition d’images. L’hypothèse fondatrice d’une relation d’analogie entre la littérarité rabelaisienne et le paradigme du mythe, détermine les modalités de l’investigation herméneutique, principalement consacrée au Pantagruel. Dans la mesure où l’expression de « mythologies galliques » concernerait ce premier opus, la référence à des mythèmes caractéristiques des mythologies celtiques, dans leurs restitutions et leurs reconfigurations au Moyen-âge et à la Renaissance, constitue un fil conducteur de l’enquête. Il s’agit notamment de montrer en quoi les relectures du thème de la Souveraineté, expressément représentée par une figure féminine et féérique dans les mythes celtiques, se rattache aux enjeux de la fiction et à l’objet principal de la narration au sujet du « prince » Pantagruel, tout en engageant des modalités implicites de l’intertextualité et des rapports de correspondance entre les épisodes du récit. L’étude de ces analogies au sujet d’une souveraineté gallique conduit à accorder un rôle déterminant à la fable, enchâssée au beau milieu du livre, que Panurge raconte alors à Pantagruel. Dans cette perspective, nous pourrons envisager en quoi cette fable, dans son obscénité caractérisée, se présente comme un dispositif symbologique particulièrement riche, dont le langage des images impliquerait, notamment, des connotations relevant de la métaphysique et de la théologieThis dissertation focuses on the implication of the analogical paradigm in the image devices of Rabelais's pantagruelian mythologies. It covers firstly the issues, configurations and functions that can be assigned to analogy during the Renaissance, mainly in its poetic and hermeneutic implications. This approach allows to situate the notion of "mythology" - by which Rabelais can describe his works of fiction - within the field of analogy, in reference to the allegorical fable and the principles of a steganographic writing, that proceeds by correspondences and superposition of images. The founding hypothesis of an analogical relation between Rabelaisian literacy and the myth paradigm determines the modalities of the hermeneutical investigation, mainly devoted to the Pantagruel. Insofar as the expression "Gallic mythologies" would concern this first opus, the reference to specific mythemes of Celtic mythologies, through their restitutions and reconfigurations in the Middle Ages and the Renaissance, is a common thread of the investigation. This includes showing how the re-reading of the theme of Sovereignty, specially represented by a female and fairy figure in the Celtic myths, is related to the stakes of the fiction and to the main object of the narrative about the « prince » Pantagruel, while also engaging some implicit terms of intertextuality and correspondences between the episodes of the narrative. The study of these analogies about Gallic sovereignty leads to concede a decisive role for the fable, inserted in the middle of the book, that Panurge tells Pantagruel. In this perspective, we will come to consider that this fable, in its manifest obscenity, presents itself as a very rich symbological device, whose language of the images implies, more particularly, connotations pertaining to metaphysics and theology
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Boulanger, Audrey. "Mythologie celte et esthétique du vertige dans l'oeuvre de Léa Silhol." Thèse, Université du Québec à Trois-Rivières, 2012. http://depot-e.uqtr.ca/4418/1/030304103.pdf.
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Milin, Gaël. "Le roi Marc aux oreilles de cheval." Genève : [Paris] : Droz ; [diff. Champion], 1991. http://catalogue.bnf.fr/ark:/12148/cb354617632.
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Astier, Évan. "Monuments, espaces et représentations, d'une ère à l'autre : contribution à une "archéologie du sacré" au nord des îles Britanniques et en Irlande (1000 av. J.-C.-1000 ap. J.-C.)." Thesis, Sorbonne université, 2019. http://www.theses.fr/2019SORUL025.
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La civilisation celtique insulaire se caractérisait par un fort substrat païen. Le sacré pouvait s’incarner dans toute chose et se matérialiser au sein du paysage, qu’il soit naturel ou aménagé par l’homme. Dès le Néolithique, la pierre fut adoptée afin d’honorer les divinités et son emploi perdura pendant de nombreux millénaires. Grâce aux sources textuelles vernaculaires, il est possible de recenser de nombreuses valeurs d’usage à l’élément lithique, puisqu’il fut aussi bien associé au domaine astronomique qu’à celui du funéraire. Son utilisation n’était pas dévolue à une seule catégorie d’individus, rois, guerriers et religieux pouvant tour à tour en avoir la jouissance. L’arrivée des émissaires de la nouvelle foi entre les Ve et VIe siècles bouleversa les rites et les pratiques des populations locales. Bien qu’elles se soient soumises aux préceptes du Dieu unique, elles réussirent à conserver des fragments de leur héritage qui perdurèrent par le biais du vieux fond mythologique, couché par écrit par les scribes médiévaux. La présente étude propose une incursion dans cette époque méconnue, où histoire et légende se mêlentThe insular Celtic civilization was characterized by a strong pagan substratum. The sacred was embodied in everything and could be observed in the landscape, whether natural or man-made. Since the Neolithic, stones were used to honor divinities and this practice continued for many millennia. Thanks to vernacular textual sources, it is possible to identify many uses of the lithic element, since it was associated with astronomy as well as with burial practices. However, it was not reserved to a specific group and kings, warriors, druids or clerics could all have access to it. With the arrival of the emissaries of the new Christian faith between the 5th and the 6th centuries, local rites and practices were disrupted. Although the Celtic people submitted to the precepts of the one God, they still succeeded in preserving fragments of their heritage that survived through their mythology as recorded by medieval scribes. This study is an attempt at a foray into an obscure period where history and legend merge
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Chetcuti, Yves. "Le cerf, le temps et l'espace mythiques." Phd thesis, Université de Grenoble, 2012. http://tel.archives-ouvertes.fr/tel-00932815.
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Cette thèse propose de rapprocher l'histoire naturelle du cerf, appréhendée à travers les écrits des naturalistes et des veneurs, de l'ethnohistoire de l'Europe occidentale. Il s'agit donc de confronter des récits censés être vrais parce que fondés sur des faits observables, à des récits explicitement imaginaires. Nous avons modifié la définition du mythème développée par Claude Lévi-Strauss, à partir des termes narratifs (T) et leur inverse (T-1), et des fonctions narratives (F) et leur inverse (F-1). Nous définissons le mythème comme la combinaison des quatre versions possibles d'un récit, la version TF et la version contraposée T-1F-1, mais aussi les variantes TF-1 ou T-1F ; à la suite de Lévi-Strauss, nous considérons un mythe comme l'ensemble de ses variantes. Comme les objets réels existent indépendamment des usages et des représentations que peuvent en avoir les communautés humaines, des mythèmes ont été formulés relativement au cerf, à sa place dans l'environnement, aux bonnes façons d'employer son cœur, son cuir ou son bois pour signifier le cours du temps ou le destin des hommes. Nous avons isolé une vingtaine de ces mythèmes et les avons classés par ordre croissant d'abstraction, en considérant que chacun d'eux permettait de figer une relation entre termes et fonctions narratives, ou de résoudre une dissonance cognitive. Pour autant, aucun récit ne prétend relier entre eux tous ces mythèmes. La plupart ne sont reliés entre eux que de façon elliptique, la narration ne donnant pas les détails nécessaires à la vraisemblance ou à la véracité des récits. Pour y remédier, nous montrons l'existence, dans les rites religieux contemporains de Bretagne, d'un repérage cohérent des directions cardinales et intermédiaires, fondé sur les levers et couchers solaires aux solstices. A partir des indications horaires et directionnelles, puis des indications horaires et calendaires, nous restituons les dates dédiées aux saints hommes au cerf, l'agencement des sites de culte entre eux et la forme des trajets de procession, au solstice d'été. Par extrapolation à des niveaux supérieurs de l'échelle des grandeurs spatiales, nous restituons trois types de parcours rituels ; en l'état actuel du dossier, la relation entre le rite et son ampleur territoriale ne permet pas de présumer de la fonction sociale des trajets à l'échelle nationale ou européenne. En extrapolant aux niveaux inférieurs de l'échelle temporelle nous restituons les " unités " de calcul calendaire inférieures à la journée, en particulier la fréquence cardiaque de repos (60 battements par minute chez l'Homme). Le rapprochement est fait entre la métrique temporelle, écartelé entre ses cadences rapide (le pouls cardiaque) et lente (la précession des équinoxes), et la métrique spatiale, opposant le microcosme domestique au macrocosme borné par la " sphère des fixes ". S'en déduit intuitivement la fonction sociale des thèmes relatifs aux niveaux inférieurs des échelles de grandeur: le cœur, la maisonnée, etc... Une interprétation distincte des rites estivaux et hivernaux est alors proposée, à partir des récits mythiques des Celtes insulaires.
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Jeffrey, Johnson Kirstin Elizabeth. "Rooted in all its story, more is meant than meets the ear : a study of the relational and revelational nature of George MacDonald's mythopoeic art." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/1887.
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Scholars and storytellers alike have deemed George MacDonald a great mythopoeic writer, an exemplar of the art. Examination of this accolade by those who first applied it to him proves it profoundly theological: for them a mythopoeic tale was a relational medium through which transformation might occur, transcending boundaries of time and space. The implications challenge much contemporary critical study of MacDonald, for they demand that his literary life and his theological life cannot be divorced if either is to be adequately assessed. Yet they prove consistent with the critical methodology MacDonald himself models and promotes. Utilizing MacDonald’s relational methodology evinces his intentional facilitating of Mythopoesis. It also reveals how oversights have impeded critical readings both of MacDonald’s writing and of his character. It evokes a redressing of MacDonald’s relationship with his Scottish cultural, theological, and familial environment – of how his writing is a response that rises out of these, rather than, as has so often been asserted, a mere reaction against them. Consequently it becomes evident that key relationships, both literary and personal, have been neglected in MacDonald scholarship – relationships that confirm MacDonald’s convictions and inform his writing, and the examination of which restores his identity as a literature scholar. Of particular relational import in this reassessment is A.J. Scott, a Scottish visionary intentionally chosen by MacDonald to mentor him in a holistic Weltanschauung. Little has been written on Scott, yet not only was he MacDonald’s prime influence in adulthood, but he forged the literary vocation that became MacDonald’s own. Previously unexamined personal and textual engagement with John Ruskin enables entirely new readings of standard MacDonald texts, as does the textual engagement with Matthew Arnold and F.D. Maurice. These close readings, informed by the established context, demonstrate MacDonald’s emergence, practice, and intent as a mythopoeic writer.
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Dufour, Manon. "Le concept de féminité dans la civilisation celtique : les perspectives sociohistorique, religieuse et mythologique." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0007/MQ41893.pdf.
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Fischer, Michèle Ramos. "Mythe gaulois et mythe tectosage : perception des Gaulois par les auteurs de l'Antiquité à nos jours." Paris 1, 1990. http://www.theses.fr/1990PA010523.
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Dès l'antiquité, le mythe gaulois est en place. Grands, échevelés, avides, intempérants et vantards, mais aussi hospitaliers et philosophes, tels apparaissent les gaulois aux yeux des auteurs antiques. Certains font de la Gaule le berceau de la celtique, le point de départ des guerriers qui conquirent l’Europe et l’Asie; parmi eux, les Tectosages, puissant peuple de la région de Toulouse. Pendant tout le moyen âge, le mythe gaulois connait une éclipse. Il resurgit au XVIe s. Les gaulois sont utilisés à des fins de propagande royale. Le XVIIe s. Voit l'enracinement du mythe. Par le sérieux de leurs recherches, les écrivains toulousains donnent un fondement logique à l'époque Tectosage. Avec le XVIIIe s. , le mythe gaulois est à son apogée. Les celtes deviennent les ancêtres de tous les peuples d’Europe. Les Tectosages poursuivent leur ascension grâce aux remarquables travaux des bénédictins et de géographes-historiens. Avec le XIXe s. , le romantisme s'empare des gaulois. Le mythe Tectosage s'écroule grâce aux progrès de la toponymie et de l'archéologie. Mais un nouveau héros apparait, Vercingétorix. Après la guerre de 1870-1871, Germains et Gaulois s'affrontent et ce jusqu'à la 2eme guerre mondiale. Dans la 2eme moitié du XXe s. , le celte et l'autochtone supplantent le gaulois. Le mythe s'est réfugié dans la bande dessinée.
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Thomalla, Marc. "L'anthropologie d'Ausone : étude de la relation au monde d'un lettré de l'Antiquité tardive." Thesis, Lyon, 2020. http://www.theses.fr/2020LYSE3001.
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Decimus Magnus Ausonius fut l’un des lettrés les plus remarquables du IVe siècle. Célèbre pour sa poésie, il fut aussi un homme politique de premier plan, en tant que consul.L’examen de l’influence de l’héritage culturel gréco-latin met en évidence son attachement aux valeurs traditionnelles. Cet attachement est aussi visible dans ses relations sociales et amicales. Ses remarquables capacités d’adaptation l’ont conduit au sommet du pouvoir. Son attachement à l’héritage culturel traditionnel influença aussi ses conceptions philosophiques et religieuses. Ainsi, sa relation avec Paulin de Nole montre qu’il n’est pas chrétien.Des influences familiales féminines fortes ont structuré sa personnalité. Ainsi, son approche de la féminité, l’amour pour son épouse, et la relation avec Bissula montrent un poète proche d’Ovide. Il apparait, ainsi, comme un précurseur de l’amour courtois.Son rapport au corps, au sexe, à la vieillesse et à la mort est spécifique. Il en est de même dans sa relation à la nature et à la terre natale où une influence celtique est notable.Ses origines et son parcours social et personnel le différencient de ses contemporains latins. Romain par sa culture, celte par ses origines, Ausone apparait comme un représentant typique d’une culture hybride gallo-romaineDecimius Magnus Ausonius was one of the most remarkable erudites of the fourth century. Famous for his poetry, he was also a prominent politician as a consul.Examination of the influence of the Greco-Latin cultural heritage highlights its attachment to traditional values. This attachment is also visible in his social and friendly relationships. His remarkable ability to adapt led him to the height of power. His attachment to traditional cultural heritage also influenced his philosophical and religious conceptions. Thus, his relationship with Paulin de Nole shows that he is not a Christian.Strong female family influences structured his personality. Thus, his approach to femininity, love for his wife, and the relationship with Bissula show a poet close to Ovid. He appears, thus, as a precursor of courtly loveHis relationship to body, sex, old age and death is specific. It is the same in his relation to nature and the native land where a Celtic influence is notableHis origins and his social and personal background distinguish him from his Latin contemporaries. Roman by its culture, Celtic by its origins, Ausone appears as a typical representative of a hybrid Gallo-Roman culture
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Retzlaff, Kay Lynn. "Creating the world of the Táin in through the remscéla : prologemena to reading /." 2004. http://www.library.umaine.edu/theses/theses.asp?highlight=1&Cmd=abstract&ID=EID2004-001.
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Carneiro, Carlos Miguel Filipe. "The Beheading Game - Transmission from Early Irish Literature to Arthurian Romance." Doctoral thesis, 2020. http://hdl.handle.net/10362/119254.
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Esta tese de doutoramento pretende estudar a forma como o tema literário do jogo de decapitação foi transmitido da literatura medieval irlandesa para o romance arturiano. O jogo de decapitação é um episódio central da narrativa irlandesa Fled Bricrenn e o mesmo tema está presente nos romances arturianos franceses Le Livre de Caradoc, Perlesvaus, La Mule Sans Frein e Hunbaut, assim como no romance arturiano inglês Sir Gawain and the Green Knight, onde também é central para a narrativa. Visto que a narrativa irlandesa é a mais antiga, tudo aponta para que seja a fonte das versões arturianas. O objectivo deste trabalho é então entender quais foram os canais de transmissão que permitiram ao tema ser transmitido desde a literatura medieval irlandesa até ao romance arturiano, e se o significado do tema literário sofreu mudanças na passagem da tradição irlandesa para a arturiana. O estudo deste assunto não é actualizado há bastantes anos, e ocorreram várias mudanças de paradigma e avanços no estudo tanto da literatura irlandesa como arturiana. É portanto também um propósito desta tese dar uso a esses desenvolvimentos de forma a compreender a transmissão com maior claridade e melhores resultados.This PhD dissertation intends to study how the story motif of the beheading game was transmitted from early Irish literature to Arthurian romance. The beheading game is a central episode of the Irish narrative Fled Bricrenn and the same motif is found in the Arthurian French romances Le Livre de Caradoc, Perlesvaus, La Mule Sans Frein and Hunbaut, as well as in the Middle English Arthurian romance Sir Gawain and the Green Knight, where it is also central to the narrative. Since the Irish narrative is the earliest one, it seems to have been the source of the Arthurian versions. The aim of this work is then to understand the channels of transmission which allowed the motif to travel from early Irish literature to Arthurian romance, and whether the significance or meaning of the motif was changed in the passage from Irish to Arthurian tradition. The study of this subject has not been updated in some years, and there were several paradigm shifts and advancements in the study of both Irish as well as of Arthurian literature. It is therefore also the purpose of this dissertation to make use of those developments in order to understand the transmission with greater clarity and results.
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Osborne, Jaquelyn. "Sport, games, women and warriors: an historical and philosophical examination of the early Irish Ulster cycle." Thesis, 2010. https://vuir.vu.edu.au/16108/.
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This thesis identifies the early Irish Ulster Cycle of tales as a rich source of information relating to the nature and significance of sport-like activity in the ancient world. Taking the tales of the Ulster Cycle as its data, this thesis adopts a method of analysis which combines aspects of historical and postmodern philosophical processes. The relationships between and among sport, history, truth and fiction are investigated in determining the contribution that the early Irish Ulster Cycle of tales might offer the historian of sport. Central to this notion is the idea that an examination of the role and significance that sport-like activity plays in the Ulster tales might help produce useful and interesting descriptions and understandings of sport in general and sport history in particular. This thesis addresses several aspects of the role of sport-like activity in the tales, namely: the role of sport-like activity in the development of the Celtic „hero‟; the connection between sport-like activity and combat; the use of sport-like activity in gaining and maintaining social status; and, the role of women in the physical development of the hero. This thesis asserts some important conclusions regarding sport and games in the Ulster tales and their contribution to sport history. The Ulster tales do indeed contain salient references to sport-like activity. Sport-like activity plays a critical role in the definition and status of a warrior. The tales provide evidence of specialised warrior training and an identifiable pattern of martial education of which sport-like activity is a central component. Several women are trained in martial arts and play a primary role in the latter stages of the physical and martial education of warriors. Finally, the sport-like activity in the tales can be seen to contain evidence of an early sport ethic. In essence, this thesis offers a fresh contribution to the understanding of sport in the ancient world by way of an examination of the sport-like activity in the early Irish Ulster tales.
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Nogueira, Anabela Garcia Ferreira Pinto. "R. S. Loomis, um celtizante à sombra do século XIX." Doctoral thesis, 2007. http://hdl.handle.net/1822/6681.
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Tese de Doutoramento na área de Ciências da Literatura, ramo da Literatura MedievalRoger Sherman Loomis (1887- 1966) é um estudioso incontornável quando se estuda literatura medieval. Ele proclama a presença da mitologia céltica na literatura medieval e oferece-nos o seu trabalho detalhado no campo do romance arturiano: personagens, episódios, locais, motivos. Loomis defende que o material usado pelos conteurs, primeiro, e pelos escritores, depois, é de origem irlandesa e desenvolvimento galês. Para o provar, ele segue um método que tem cinco passos essenciais: isolar os vários elementos, investigar paralelos, encontrar o original, procurar paralelos na mitologia céltica ou possíveis sobrevivências na tradição bretã, e, finalmente, estudar o caminho que o elemento seguiu e todas as suas possíveis relações com todas as outras versões. O seu método regressivo, arqueológico, é substituído mais tarde por um método progressivo, onde ele procura semelhanças e desenvolvimentos de um motivo, por exemplo, num e noutros romances. O estudioso americano saído das correntes filosóficas e filológicas do século XIX, considera que os mitos e as narrativas orais são a pré-história do romance, logo, as narrativas tradicionais são mais que meras transcrições. Ele apresenta-nos um novo conceito que vai atrair para o seu núcleo o mito e o folclore; esse conceito é tradição. Em suma, percebemos que o que Roger Loomis diz é que o manuscrito tem vários níveis de significados que correspondem a diferentes níveis de mouvance de uma narrativa oral; é por isso que podemos falar de uma pré- história da narrativa, anterior à sua forma manuscrita.
Roger Sherman Loomis (1887- 1966) est un studieux qu’on ne peut pas manquer quand on étudie la littérature médiévale. Il proclame la présence de la mythologie celtique dans la littérature médiévale et il nous offert son travail détaillé sur le champ du roman arthurien: personnages, episodes, places, motifs. Loomis défend que le materiel utlisé par les conteurs, premièrement, et par les écrivains, après, c’est d’origine irlandaise et de développement gallois. Pour le prouver, il suit une méthode de cinq pas essentials: isoler les plusieurs éléments, investiguer les parallèles, trouver l’original, chercher des parallèles dans la mythologie celtique ou des possibles survivances dans la tradition bretonne, et, finalement, étudier le chemin que l’élément a suivi et tous ses possibles rapports avec toutes les outres versions. Sa méthode regressive, archéologique, est remplacée plus tard par une méthode progressive, où il cherche des ressemblances et des développements d’un motif, par exemple, dans un et plusieurs romans. Le studieux américain, qui sort des théories philosophiques et philologiques du XIXe siècle, croit que les mythes et les narratives orales sont la pré-histoire du roman, alors, les narratives traditionnelles sont beaucoup plus que de simples transcriptions. Il nous prèsente un nouveau concept, lequel attire pour son centre le mythe et le folklore; ce concept est tradition. En conclusion, on voit que Roger Loomis dit que le manuscrit a de plusieurs niveaux de significations, lesquels correspondent à de différents niveaux de mouvance d’une narrative orale; voilà pourquoi on peut parler sur une pré-histoire de la narrative, antérieure à sa forme manuscrite.
Roger Sherman Loomis (1887- 1966) is a scholar we can’t miss when studying medieval literature. He proclaims the presence of Celtic mythology on medieval literature, and he offers us his detailed work, studying the Arthurian romance on all its parts: characters, episodes, places, motives. Loomis defends that the material used by the conteurs, first, and by the writers, then, is of Irish origin and Welsh development. To prove it, he follows a method that has five essential steps: isolating the various elements, investigating the parallels, finding the original, looking for parallels in the Celtic mythology or possible survivals in the Breton tradition, and, finally, studying the path the element followed and all the possible relations of it with all the other versions. This regressive, archeological method, is latter replaced by a progressive one, in which he looks for resemblances and developments of a motive in and between romances. The American scholar, coming out from the philosophical and philological theories of the XIXth century, considers that myths and oral narratives are the prehistory of romance, so that traditional narratives are more than just transcriptions. He presents us a new concept that is going to attract to its core myth and folklore; that concept is tradition. So, we understand that what Loomis means is that the manuscript has different leaves of meaning that correspond to different states of mouvance of an oral narrative, that’s why we can talk about a pre-history of the narrative, previous to its manuscript form.
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Schaefer, David Matthew. "“It was the doing of the ‘6-Sky’ lord” : an investigation of the origins and meaning of the three stones of creation in ancient Mesoamerica." Thesis, 2011. http://hdl.handle.net/2152/ETD-UT-2011-12-4407.
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The following work presents a hypothesis which identifies the origins and meaning of an ancient Mesoamerican concept known as the three stones of creation. Previous interpretations have tended to apply astronomical, spatial, or geographical models, while many conclusions have been made on the basis of one Classic Maya monument, Stela C of Quirigua. This thesis builds an argument for the temporal nature of these “stones,” used to metaphorically represent a sequence of separate units of time, referred to as eras, ages, or creations. A primary goal is to demonstrate that Quirigua Stela C provides in brief, summary form a chronology which is better defined through inscriptions in the Cross Group at Palenque, and in a sequence of panels at Yaxchilan containing beliefs about the origins of the ballgame.
In constructing an argument for the temporal nature of the three stones of creation, every available context from a set of hieroglyphs mentioned in the Quirigua Stela C “creation” text—including Na Ho Chan (“First 5-Sky”) and “6-Sky”—is discussed in Chapter 2. In Chapter 3, these glyphs are shown to aid in the organization of the deeper past within the Palenque and Yaxchilan mythologies. When compared chronologically and thematically, these sites seem to point to the 24th century B.C.E. as the important termination of a time period (i.e., the planting of a creation stone) related to a mythic complex involving the death and underworld journey of the Maize Lord, followed by his resurrection, emergence, and/or accession to power.
Key questions addressed include the antiquity of these beliefs and where the metaphors used to arrange time observed among the Classic Maya originate. In Chapter 4, earlier expressions of this time ideology are interpreted through iconographic conventions, ritual deposits, and monumental architecture at the Olmec site of La Venta. Similarly, Chapter 5 proposes that the Humboldt Celt, the earliest known example of the three stones of creation, arranges units of time into a sequence. These and other interpretations suggest the existence of an ancestral, Mesoamerican era-based time model to which later Postclassic, colonial, and contemporary beliefs, such as those expressed in the K’iche’-Mayan Popol Vuh, are fundamentally related.text
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LEBAROVÁ, Dorotea. "Keltsko křesťanská spiritualita v období raného středověku." Master's thesis, 2008. http://www.nusl.cz/ntk/nusl-47756.
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This work deals with Christian tradition in Ireland and northwest Scotland in period from 5th to 12th century. The work is divided into two parts. The first one is an introduction into historical and cultural context. In the second one I used a religious model of Mr. Ninian Smart who distinguishes religion into seven dimensions. That dimensions are doctrinal, mythological, ritual, social, ethic, emotional and artistic. In each of these dimensions I deal with about four topics which are typical for Celtic {--} Christian tradition and on them I illustrate the uniqueness of that tradition. That uniqueness is in high ability for enculturation of Christianity together with ability for new innovative approaches. Some of these new approaches are introduction of new penitential practice, phenomenon of pilgrimage or interconnectedness of monasticism with apostolate.