The Dragon Myth appears in numerous languages; it can be found with minor variations in English, Russian, Swedish, German, French, Japanese and Swahili. The author of this work presents the Celtic version of the classic myth in a translation which reflects the spirit and beauty of the original Gaelic. The volume also includes The Geste of Fraoch and The Death of Fraoch, followed by The Three Ways and The Fisherman in the original Gaelic.

This wide-ranging book contains twelve chapters by scholars who explore aspects of the fascinating field of Celtic mythology – from myth and the medieval to comparative mythology, and the new cosmological approach. Examples of the innovative research represented here lead the reader into an exploration of the possible use of hallucinogenic mushrooms in Celtic Ireland, to mental mapping in the interpretation of the Irish legend Táin Bó Cuailgne, and to the integration of established perspectives with broader findings now emerging at the Indo-European level and its potential to open up the whole field of mythology in a new way.

This Is A New Release Of The Original 1911 Edition.

A fresh and revealing look at the stories at the heart of Celtic mythology, exploring their cultural impact throughout history up to the present day. The Celtic Myths That Shape the Way We Think explores a fascinating question: how do myths that were deeply embedded in the customs and beliefs of their original culture find themselves retold and reinterpreted across the world, centuries or even millennia later? Focusing on the myths that have had the greatest cultural impact, Mark Williams reveals the lasting influence of Celtic mythology, from medieval literature to the modern fantasy genre. An elegantly written retelling, Williams captures the splendor of the original myths while also delving deeper into the history of their meanings, offering readers an intelligent and engaging take on these powerful stories. Beautiful illustrations of the artworks these myths have inspired over the centuries are presented in a color plates section and in black and white within the text. Ten chapters recount the myths and explore the lasting influence of legendary figures, including King Arthur, the Celtic figure who paradoxically became the archetypal English national hero; the Irish and Scottish hero Finn MacCool, who as “Fingal” caught the imagination of Napoleon Bonaparte, Johann Wolfgang von Goethe, and Felix Mendelssohn; and the Welsh mythical figure Blodeuwedd, magically created from flowers of the oak, who inspired W. B. Yeats. Williams’s mythological expertise and captivating writing style make this volume essential reading for anyone seeking a greater appreciation of the myths that have shaped our artistic and literary canons and continue to inspire today.

It is commonly assumed that many of the elementary practices of civilization, such as the erection of rough stone buildings, whether houses, tombs, or temples, the crafts of the carpenter and the stonemason, the carving of statues, the customs of pouring out libations or burning incense, are such simple and obvious procedures that any people might adopt them without prompting or contact of any kind with other populations who do the same sort of things. But if such apparently commonplace acts be investigated they will be found to have a long and complex history. None of these things that seem so obvious to us was attempted until a multitude of diverse circumstances became focussed in some particular community, and constrained some individual to make the discovery. Nor did the quality of obviousness become apparent even when the enlightened discoverer had gathered up the threads of his predecessor's ideas and woven them into the fabric of a new invention. For he had then to begin the strenuous fight against the opposition of his fellows before he could induce them to accept his discovery. He had, in fact, to contend against their preconceived ideas and their lack of appreciation of the significance of the progress he had made before he could persuade them of its "obviousness". That is the history of most inventions since the world began. But it is begging the question to pretend that because tradition has made such inventions seem simple and obvious to us it is unnecessary to inquire into their history or to assume that any people or any individual simply did these things without any instruction when the spirit moved it or him so to do. The customs of burning incense and making libations in religious ceremonies are so widespread and capable of being explained in such plausible, though infinitely diverse, ways that it has seemed unnecessary to inquire more deeply into their real origin and significance. For example, Professor Toy disposes of these questions in relation to incense in a summary fashion. He claims that "when burnt before the deity" it is "to be regarded as food, though in course of time, when the recollection of this primitive character was lost, a conventional significance was attached to the act of burning. A more refined period demanded more refined food for the gods, such as ambrosia and nectar, but these also were finally given up." This, of course, is a purely gratuitous assumption, or series of assumptions, for which there is no real evidence. Moreover, even if there were any really early literature to justify such statements, they explain nothing. Incense-burning is just as mysterious if Prof. Toy's claim be granted as it was before. But a bewildering variety of other explanations, for all of which the merit of being "simple and obvious" is claimed, have been suggested. The reader who is curious about these things will find a luxurious crop of speculations by consulting a series of encyclopædias. I shall content myself by quoting only one more. "Frankincense and other spices were indispensable in temples where bloody sacrifices formed part of the religion. The atmosphere of Solomon's temple must have been that of a sickening slaughter-house, and the fumes of incense could alone enable the priests and worshippers to support it. This would apply to thousands of other temples through Asia, and doubtless the palaces of kings and nobles suffered from uncleanliness and insanitary arrangements and required an antidote to evil smells to make them endurable."