Myth and History in Celtic and Scandinavian Traditions explores the traditions of two fascinating and contiguous cultures in north-western Europe. History regularly brought these two peoples into contact, most prominently with the viking invasion of Ireland. In the famous Second Battle of Mag Tuired, gods such as Lug, Balor, and the Dagda participated in the conflict that distinguished this invasion. Pseudohistory, which consists of both secular and ecclesiastical fictions, arose in this nexus of peoples and myth and spilled over into other contexts such as chronological annals. Scandinavian gods such as Odin, Balder, Thor, and Loki feature in the Edda of Snorri Sturluson and the history of the Danes by Saxo Grammaticus. This volume explores such written works alongside archaeological evidence from earlier periods through fresh approaches that challenge entrenched views.

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 Tain Bo 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 volume includes "Milesians and Alans in the Northwest of the Iberian Peninsula and the Mythical Invasion of Ireland," by Manuel Alberro; "The Breton Compositions of Jean Cras," by Paul Andre Bempechat; "The 'Gallic Disaster': Did Dionysius I of Syracuse Order It?," by Timothy Bridgman; "Dangerous Liaisons," by Marion Deane; "Cernunnos: Looking a Different Way," by David Fickett-Wilbar; "Epic or Exegesis? The Form and Genesis of the Tain Bo Cualnge," by John J. Fisher; "Introducing King Nuadha: Mythology and Politics in the Belfast Murals," by Alexandra Hartnett; "'Gaelic Political Scripture': Ui Mhaoil Chonaire Scribes and the Book of Mac Murchadha Caomhanach," by Benjamin James Hazard; "Voice, Power, and Narrative Structure in Orgain Denna Rig," by Bettina Kimpton; "Cu Chulainn: God, Man, or Animal?," by Erik Larsen; "The Celtic Seasonal Festivals in the Light of Recent Approaches to the Indo-European Ritual Year," by Emily Lyle; "The Date and Provenance of Vita Prima Sanctae Brigitae," by Laurance Maney; "Spirit and Flesh in Twentieth-Century Welsh Poetry: A Comparison of the Works of D. Gwenalt Jones (1899-1968) and Pennar Davies (1911-1996)," by D. Densil Morgan; "Joseph Cooper Walker's Historical Memoirs of the Irish Bards (1786): Significance and Impact," by Lesa Ni Mhunghaile; "Old Irish *desgabal and the Concept of Ascension in Irish Religious Texts," by Brian O Broin; "Oenach Aimsire na mBan: Early Irish Seasonal Celebrations, Gender Roles, and Mythological Cycles," by Sharon Paice MacLeod; "Literature Reviews in An Claidheamh Soluis: A Journalistic Insight to Irish Literary Reviews in the Revival Period 1899-1932," by Regina Ui Chollatain; and "Celtic Ornament, Irish Gospel Book Decoration, and the Illustrated Prose Lancelot of Yale 229," by Elizabeth Moore Willingham.

The various Indo-European branches had a shared linguistic and cultural origin in prehistory, and this book sets out to overcome the difficulties about understanding the gods who were inherited by the later literate cultures from this early "silent" period by modelling the kind of society where the gods could have come into existence. It presents the theory that there were ten gods, who are conceived of as reflecting the actual human organization of the originating time.There are clues in the surviving written records which reveal a society that had its basis in the three concepts of the sacred, physical force, and fertility (as argued earlier by the French scholar, Georges Dumezil). These concepts are now seen as corresponding to the old men, young men, and mature men of an age-grade system, and each of the three concepts and life stages is seen to relate to an old and a young god. In addition to these six gods, and to two kings who relate in positive and negative ways to the totality, there is a primal goddess who has a daughter as well as sons. The gods, like the humans of the posited prehistoric society, are seen as forming a four-generation set originating in an ancestress, and the theogony is explored through stories found in the Germanic, Celtic, Indian, and Greek contexts.The sources are often familiar ones, such as the Edda, the Mabinogi, Hesiod's Theogony, and the Ramayana, but selected components are looked at from a fresh angle and, taken together with less familiar and sometimes fragmentary materials, yield fresh perspectives which allow us to place the Indo-European cosmology as one of the world's indigenous religions. We can also gain a much livelier sense of the original culture of Europe before it was overlaid by influences from the Near East in the period of literacy. The gods themselves continue to exert their fascination, and are shown to reflect a balance between the genders, between the living and the ancestors, and between peaceful and warlike aspects expressed at the human level in alternate succession to the kingship.