{"id":296,"date":"2012-09-22T10:34:26","date_gmt":"2012-09-22T14:34:26","guid":{"rendered":"http:\/\/blogs.bu.edu\/guidedhistory\/?page_id=296"},"modified":"2012-12-11T18:00:57","modified_gmt":"2012-12-11T22:00:57","slug":"agatha-leach","status":"publish","type":"page","link":"https:\/\/blogs.bu.edu\/guidedhistory\/historians-craft\/agatha-leach\/","title":{"rendered":"Symbols and Myths in Northern Ireland"},"content":{"rendered":"<p><a href=\"http:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/439142324_9ad4994275.jpg\"><img loading=\"lazy\" class=\"aligncenter\" src=\"http:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/439142324_9ad4994275.jpg\" alt=\"\" width=\"341\" height=\"254\" \/><\/a><\/p>\n<h6 style=\"text-align: center\"><span style=\"color: #808080\">(Stamp: 1991, 75th Easter Rising Anniversary<\/span><\/h6>\n<h6 style=\"text-align: center\"><span style=\"color: #808080\">Bronze statue of C\u00fachulainn, O&#8217;Connell St, Dublin; <\/span><a href=\"http:\/\/www.flickr.com\/photos\/7563212@N03\/439142324\/in\/photostream\"><span style=\"color: #808080\">flickr<\/span><\/a><span style=\"color: #808080\">)<\/span><\/h6>\n<p><span style=\"color: #808080\"><br \/>\n<\/span><\/p>\n<h3 style=\"text-align: center\">Agatha Leach<\/h3>\n<h3 style=\"text-align: justify\"><span style=\"color: #008000\">Introduction<\/span><\/h3>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">Irish patriotism, in its many forms and materializations, rests on the rich, historical imagination of her people. It is that inexorably calls on the vividly symbolic and highly mythic culture found across the whole of the island. The purpose of this research guide is to largely a basic starting-off point for a larger study of the history and role symbols and myths so often found in Irish culture, specifically that of Northern Ireland. The emphasis on symbols and myths of the North comes largely from my own personal interest in the region, but also from what is variously perceived as a Northern conflict taken visual form through the use of fairly ancient images. The symbols and myths utilized in Northern Ireland largely mirror those understood throughout the entire island, across geographical, political, and social boundary. The common set of symbols and shared mythological ancestry of people across the island, and specifically in the North, creates a particularly interesting array of historical and national identities. In an attempt to provide a source for those interested in studying such a topic, I have gathered some of the beginning sources from which to pursue the origins of and cultural manifestations of key symbols and myths in Northern Ireland.<br \/>\n<\/span><\/p>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">The guide below falls into three main sections. In each <\/span><span style=\"color: #333333\">I have  attempted to supply resources which complement each other in providing  additional or, where necessary, opposing points of view. T<\/span><span style=\"color: #333333\">he first section provides some beginning points of historical reference, from general historical overviews of Ireland to histories of interested paramilitary groups, whose rhetoric and displays involve many symbols and myths. The second section goes on to outline the basic Irish mythological canon and its many characters. There is difficulty here in presenting such a topic, due to the largely unconsolidated nature of the mythical stories. Original manuscripts containing the legends remain largely unpublished in an accessible, singular work. Thus it is necessary to often handle literary renderings and pieces written through second hand sources. The third section handles the topic of symbols, a subject equally difficult to explore due to its own complications. Irish symbolism is a topic heavily discussed, though often in the context of larger issues and themes. Specific references are buried in larger essays and works on various subjects. However, the symbolically-rich mural culture of Northern Ireland provides a fantastically visual and accessible lens into the field.<\/span><\/p>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">The time frame of such a study can be infinite or limited, depending on the depth of the study undertaken. The pursuit of Irish mythology naturally draws on the ancient, early peoples of the island. In the same way, symbolism has had a tumultuous role in Irish history, and one which remains highly prevalent to the present day.<br \/>\n<\/span><\/p>\n<p style=\"text-align: justify\"><span style=\"color: #000000\"> <\/span><\/p>\n<h3 style=\"text-align: justify\"><span style=\"color: #008000\"><strong>Historical Context<\/strong><em> <\/em><em> <\/em><em> <\/em><strong><em> <\/em><\/strong><em> <\/em><strong><em> <\/em><\/strong><\/span> <em> <\/em><\/h3>\n<ul style=\"text-align: justify\">\n<li>\n<h4 style=\"text-align: left\"><span style=\"color: #333333\"><em>A New History of Ireland<\/em> out of Oxford University Press<\/span><\/h4>\n<\/li>\n<\/ul>\n<p style=\"padding-left: 60px;text-align: justify\"><a href=\"http:\/\/www.oup.com\/us\/catalog\/general\/series\/NewHistoryofIreland\/?view=usa&amp;sf=all\"><span style=\"color: #333333\"><em>A New History of Ireland<\/em><\/span><\/a><span style=\"color: #333333\">, a nine volume collection, represents the largest scholarly project in modern Irish history. These texts provide comprehensive new synthesis of modern scholarship on all aspects of Irish history, from the earliest geological data to modern day. The narratives in these texts provide good general frameworks within which to form more specific thematic trends. The volumes cover the following periods: prehistoric and early Ireland (V. 1), medieval Ireland 1169-1535 (V. 2), early modern Ireland 1534-1691 (V. 3), eighteenth century Ireland, 1691-1800 (V. 4), Ireland under the Union 1801-1870 (V. 5), Ireland under the Union II 1870-1921 (V. 6), Ireland 1921-1984 (V. 7), a chronology of Irish history to 1976 (V. 8), maps, genealogies, lists (V. 9).<\/span><\/p>\n<h5 style=\"padding-left: 60px\"><span style=\"color: #888888\">\u00d3 Cr\u00f3in\u00edn, D\u00e1ibh\u00ed, Art Cosgrove, T.W. Moody, F.X. Martin, F.J. Byrne, W.E. Vaughan, J.R. Hill, eds. <span style=\"text-decoration: underline\"><em>A New History of Ireland<\/em><\/span>. 9 vols. London: Oxford University Press, 1983-2005<\/span>.<\/h5>\n<ul style=\"text-align: justify\">\n<li>\n<h4 style=\"text-align: left\"><span style=\"color: #333333\"><em>Early Medieval Ireland,      400-1200 <\/em>by D\u00e1ibh\u00ed \u00d3 Cr\u00f3in\u00edn<\/span><\/h4>\n<\/li>\n<\/ul>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">This text represents the first of a series of six volumes of analytical accounts of Ireland from early Christian times to the present. <em>Early Medieval Ireland, 400-1200<\/em> constitutes a comprehensive survey of early Irish society from the sending of Palladius by Celestine as the first bishop to Ireland in 431 to the deposing of Cathal Crobderg Ua Conchobair, King of Connaught, in 1200. The chronological limits \u00d3 Cr\u00f3in\u00edn establishes focus on a notable period of Irish history largely untouched by the influence of the Roman Empire. Thus the relatively indigenous and unbroken culture that developed in Ireland becomes a central theme in \u00d3 Cr\u00f3in\u00edn&#8217;s study. <em>Early Medieval Ireland<\/em> explores the spiritual and secular roles of the Church, the foundations and workings of Irish kingdoms and politics, the development of kingdoms and provinces, the workings of early society, and the invasions and influences of outside powers. <em>Early Medieval Ireland<\/em> avoids a strictly chronological approach, favouring instead of picture of what society was like.<em> Early Medieval Ireland<\/em> contains a thorough glossary of Irish terms, several maps and genealogical tables, a guide to further reading on various topics, and a chronological framework of events.<\/span><\/p>\n<h5 style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #888888\">\u00d3 Cr\u00f3in\u00edn, D\u00e1ibh\u00ed. <span style=\"text-decoration: underline\"><em>Early Medieval Ireland, 400-1200<\/em><\/span>. Edited by Steven G. Ellis. Longman Group Limited: London, 1995.<\/span> <em> <\/em><\/h5>\n<ul style=\"text-align: justify\">\n<li>\n<h4 style=\"text-align: left\"><span style=\"color: #333333\"><em>A History of Northern Ireland, 1920-1996<\/em> by Thomas Hennessey<\/span><\/h4>\n<\/li>\n<\/ul>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">Thomas Hennessey&#8217;s narrative aims to reveal a history of Northern Ireland through the perceptions of the involved participants. The central theme that emerges concerns the differing interpretations of particular policy by unionists and nationalists according to disparate world views. Hennessey applies this theme to the economic, social, cultural, and political policies and decisions examined throughout the text. Methodologically, <em>A History of Northern Ireland<\/em> illustrates various events through the opposition of different interpretations by the concern parties. The argument of Hennessey&#8217;s text, in effect, concludes that the &#8216;Troubles&#8217; began in the creation of the new state in 1920 through an incredibly thorough chronicling of twentieth century crises.<\/span><\/p>\n<h5 style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #888888\">Hennessey, Thomas. <span style=\"text-decoration: underline\"><em>A History of Northern Ireland, 1920-1996<\/em><\/span>. New York: St. Martin&#8217;s Press, 1997.<\/span><\/h5>\n<ul style=\"text-align: justify\">\n<li>\n<h4 style=\"text-align: left\"><span style=\"color: #333333\"><em>The IRA<\/em> by Tim Pat Coogan<\/span><\/h4>\n<\/li>\n<\/ul>\n<p style=\"text-align: justify;padding-left: 60px\"><span style=\"color: #333333\">Tim Pat Coogan&#8217;s exhaustive study of the IRA studies the occurrences of the Republican physical-force tradition from the late eighteenth century and the influence of the French Revolution on leading Irish revolutionary figures to post-Peace Accord Ireland. Coogan&#8217;s own occupation in journalism lends the work a certain character and style heavily based on interview and firsthand account. Despite a tendency towards the dramatic story, Coogan&#8217;s narrative provides much documentation and annotation for further study. A highly detailed study, <em>The IRA<\/em> attempts to explore the many connections and wide-spread reach of the various Republican organisations throughout Ireland, Europe, and the United States. The work includes many graphs, maps, and statistical charts relating to Coogan&#8217;s study.<\/span><\/p>\n<h5 style=\"text-align: justify;padding-left: 60px\"><span style=\"color: #888888\">Coogan, Tim Pat. <em>The IRA<\/em>. New York: Palgrave, 2002.<\/span><\/h5>\n<ul style=\"text-align: justify\">\n<li>\n<h4 style=\"text-align: left\"><span style=\"color: #333333\"><em>The Red Hand: Protestant Paramilitaries in Northern Ireland<\/em> by Steven Bruce<\/span><\/h4>\n<\/li>\n<\/ul>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\"><em>The Red Hand<\/em> holds its place as one of the first comprehensive histories on the Protestant (Loyalist) paramilitaries and the phenomenon of prostate terrorism in Northern Ireland. Steven Bruce&#8217;s main purpose in writing <em>The Red Hand<\/em>, according to the author, was to establish a balance in the study of Irish paramilitaries and create a serious study of Protestant terrorist organisations, a topic neglected in consideration of the extensive literature on the Irish Republican Army (IRA).<\/span><\/p>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">Bruce&#8217;s study aims to be two things: a work of record and an explanation. <em>The Red Hand<\/em> is notable for its consciously maintained academic nature and its avoidance of moral judgement. Bruce&#8217;s studies revolve largely around numerous accounts, from the &#8216;hearsay&#8217;, first-hand accounts to professionally-conducted interviews. Equally, the accounts published in local and Dublin papers provides a key narrative. Specifically, Bruce derives much framework from the <em>Irish Times<\/em>, the <em>Independent<\/em>, and the <em>Hibernia<\/em> newspapers. The main body of the text creates a record and explanation of the details of the history of Loyalist paramilitarism. The concluding chapters of the text seek to develop an emerging, common thread running through the features of paramilitary groups, specifically the Ulster Defence Association (UDA) and the Ulster Volunteer Force (UVF). Bruce also includes a statistical appendix detailing data relating to his study.<\/span><\/p>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\"><em>The Red Hand<\/em> is somewhat hampered by its date of publication, 1992. Written immediately before the 1994 ceasefire and the 1998 Good Friday Accord, <em>The Red Hand<\/em> remains an unedited historical account of paramilitary groups pre-1992. In such, it is key to seek other sources to provide a more recent analysis of paramilitaries, but nevertheless, Bruce&#8217;s work succeeds within the limits of its time.<\/span><\/p>\n<h5 style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #808080\">Bruce, Steven. <span style=\"text-decoration: underline\"><em>The Red Hand: Protestant Paramilitaries in Northern Ireland<\/em><\/span>. Oxford: Oxford University Press, 1992.<\/span> <em> <\/em><\/h5>\n<ul style=\"text-align: justify\">\n<li>\n<h4 style=\"text-align: left\"><span style=\"color: #333333\"><em>After the Peace: Loyalist Paramilitaries in Post-Accord Northern Ireland<\/em> by Carolyn Gallaher<\/span><\/h4>\n<\/li>\n<\/ul>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\"><em>After the Peace<\/em>, a modern attempt to chronicle the history of Northern Irish paramilitaries, provides a complementary and more conclusive narrative to Bruce&#8217;s <em>The Red Hand<\/em>. Gallaher&#8217;s work details the aftermath of the Northern conflict, which she sees as a conflict largely ended, due to the significant duration of time since the peace agreement and ceasefire of the 1990s. The questions dealt with in the work are large and carry heavy baggage: why did Loyalist paramilitaries stay on the battlefield after peace, what can convince them to leave it for good? The book is designed to examine the aftermath of the Troubles, rather than the Troubles itself, and to provide an analytic counterweight to the more recent journalistic accounts of Loyalism. Gallaher&#8217;s narrative reads as conscious of potential alignment, such as referring to Northern Ireland as &#8216;the North&#8217; or &#8216;the province&#8217;. In this way, <em>After the Peace<\/em> presents a wholly academic, analytical work on the historical setting of paramilitaries in Northern Ireland, but even more the shift in situation after the peace accords, and the future layout of Northern Irish society&#8217;s grappling with such organisations.<\/span><\/p>\n<h5 style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #808080\">Gallaher, Carolyn. <em><span style=\"text-decoration: underline\">After the Peace: Loyalist Paramilitaries in Post-Accord Northern Ireland<\/span>.<\/em> Ithaca, NY: Cornell University Press, 2007.<\/span><\/h5>\n<p>&nbsp;<\/p>\n<h3 style=\"text-align: justify\"><span style=\"color: #008000\">Myths<\/span><\/h3>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">The  Irish mythological canon appears in two forms. The first branch deals  with a genre of the cultural medieval epic, the folklore and mythology  of the ancient Celts and Gaels. These narratives largely call on the  traditional, culturally preserved memories of Ireland, that is, the  heroic past of the indigenous, Gaelic-speaking clans. The second  branch of the Irish mythological canon pertains to the portrayal of  historical persons as striking images of mythological heritage. These  two genres, though distinctly different in their origins, often appear  side-by-side in texts, with cross-referencing between both the mythology  of the ancient legends and the mythology of heroic persons.<\/span><\/p>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">In  order to proceed in the exploration of both these mythological tracks,  it is important to mind the relatively recent recording of these myths.  The oral tradition that characterizes early Irish myth provides for few  primary source texts. The records available, on both the legendary and  heroic sources, are largely produced in their original Irish. The key  English translations of these sources were in many cases products of the  Gaelic Revival of the nineteenth-century, a relatively recent movement.  The nature of the Gaelic Revival, the resurgence of interest  in Irish language and literature inspired by increased Irish  nationalism, should dictate the careful consideration of these legends  in the light of their emotionally-persuaded editors. (It is, too, helpful to remain aware of the great variety of ways in which an Irish name can be spelled. When referring to specific mythological figures, I have tried to use the name which corresponds to particular name-spelling used in each specific texts.)<\/span><\/p>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">The Irish mythological canon comprises of four tracks: the Mythological Cycle, the Ulster Cycle, the Fenian Cycle, and the Cycle of the Kings. These four tracks are explored further below. Many of  the key texts of the Irish Cycle do not exist in full,  translated  reproduction. In such cases, a catalogue of manuscripts  available in the  Library of Trinity College, Dublin is accessible <\/span><a href=\"http:\/\/archive.org\/details\/catalogueofirish00trinrich\"><span style=\"color: #333333\">here<\/span><\/a><span style=\"color: #333333\">.<\/span><\/p>\n<h5 style=\"text-align: justify\"><span style=\"color: #008080\">Mythological Cycle<\/span><\/h5>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">The  Mythological Cycle deals with the origins of the world and the most  ancient history of the gods and of men. It is a large body of  semi-historical narrative and verse revolving on the imagined successive  invasions of early Ireland. The cycle culminates in the arrival of Lug  L\u00e1mfhota, of the Tuatha D\u00e9 Danann, and the defeat of the Irish by the  Milesians. The Mythological Cycle was so termed to deal explicitly with  the origins of and the conspicuous remnants of pre-Christian religion in  Irish society. The Cycle is marked by themes of magic and wizardry,  unlike the succeeding cycles.<\/span><\/p>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">Key  figures of the Mythological Cycle: \u00c1ine, Ana, Angus \u00d3g, Balor, Boand, Bres, Bran mac Febail, Brian, Brigit, the Cailleach Bh\u00e9irre, Cairbre mac Ethne, Cesair, Cl\u00eddna, Cridenb\u00e9l, the Dagda, Dian C\u00e9cht, Donn, Donn mac M\u00edled, Eochaid Airem, Eochaid mac Eirc, \u00c9ta\u00edn, \u00c9ta\u00edn \u00d3g, Fintan mac B\u00f3chra, Goibniu, Iuchair, Iucharba, Lir, Lug L\u00e1mfhota, Macha, Manann\u00e1n mac Lir, Midir, M\u00edl Esp\u00e1ine, the M\u00f3rr\u00edgan, Nemed, Nuadu Airgetl\u00e1m, Ogma, and Parthol\u00f3n.<\/span><\/p>\n<h5 style=\"text-align: justify\"><span style=\"color: #008080\">Ulster Cycle<\/span><\/h5>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">The  Ulster Cycle, or the Cycle of Conchobar and C\u00fachulainn, comprises the  tales that relate to those characters and to the other heroes with which  they associate. Early Irish annalists cite Conchobar and C\u00fachulainn as  contemporaneous with Christ, if not more ancient. The Ulster Cycle, containing the only Irish prose epic, <em>T\u00e1in B\u00f3 C\u00faailnge, <\/em>centres on the traditional heroes of the Ulaid, or modern east Ulster. These Ulster stories develop a world older than those narrated by other European traditions, thus the Cycle often receives the greatest prestige of the four Irish cycles.<\/span><\/p>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">Key  figures of the Ulster Cycle: Achall, \u00c1ed Ruad, Amairgin mac Eit, Baile, Bec mac D\u00e9, B\u00e9lch\u00fa, Bla\u00ed Briugu, Bl\u00e1ith\u00edne, Briccriu, Cairbre Cuanach, Cairbre Nia Fer, Cathbad, Celtchar, Cet mac M\u00e1gach, Cethern mac Fintain, Conall Cernach, Conchobar mac Nessa, Condere mac Echach, Cormac mac Airt, Crunniuc, C\u00fa Ro\u00ed, C\u00fachulainn, Culann, C\u00fascraid, D\u00e1ire mac Fiachna, Deidre, Dubthach D\u00f3eltenga, \u00c9bliu, Fedelm No\u00edchrothach, Fedlimid mac Daill, Fergus mac Leti, Fergus mac R\u00f3ich, Fiachu mac Fir Febhe, Follomain mac Conchobair, Fr\u00e1ech, Friuch, Furbaide Ferbend, Garb mac Stairn, Goll mac Carbada, L\u00f3egaire B\u00faadach, Lugaid mac Con Ro\u00ed, Lugaid Riab nDerg, Macha,Medb, M\u00f3rr\u00edgan, Mugain, Nera, Sc\u00e1thach, Sencha mac Ailella, Uathach.<\/span><\/p>\n<h5 style=\"text-align: justify\"><span style=\"color: #008080\">Fenian Cycle<\/span><\/h5>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">The Fenian Cycle, or the Ossianic Cycle, is primarily concerned with  the personages of Fionn mac Cumhaill and his son Ossin, or Ois\u00edn, and appears to be  largely based on historic events that occurred in the second or third  centuries, CE. It forms a large body of verse and prose romances, as well as one of the most popular and extensive of the four Cycles.<\/span><\/p>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">Key figures of the Fenian Cycle: Aicher, Baillgel, Barr\u00e1n, B\u00e9binn, Cairbre Lifechair, Cethern, Cochrann, Con\u00e1n mac Lia, Con\u00e1n mac Morna, Conar\u00e1n, Cormac mac Airt, Crimthann, Cr\u00f3n\u00e1nach, Cuilenn, C\u00faldub, Cumhall mac Tr\u00e9nm\u00f3ir, D\u00e1ire, D\u00e1ire Derg, D\u00e1ire Donn, Diarmait ua Duibne, Doirend, Eithne, Fianna \u00c9ireann, Fionn mac Cumhaill, Iuchra, Liath Luachra, Mongfhind, Muirenn Munch\u00e1em, Nuadu Airgetl\u00e1m, Nuadu Necht, Ois\u00edn, Tadg mac Nuadat, and Uirne.<\/span><\/p>\n<h5 style=\"text-align: justify\"><span style=\"color: #008080\">Cycle of the Kings<\/span><\/h5>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">The Cycle of the Kings, or the Historical Cycles, contain a certain  number of pieces which form a semi-chronological order of events  regarding the real and imaginary poetic annals of Ireland from the third  to the seventh centuries, CE. The Cycle is distinguished by the other three by its solid focus on provincial and lesser kings, whether legendary or historical.<\/span><\/p>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">Key figures of the Cycle of the Kings: Ailinn, Baile, Becfola, Cano, Conaire M\u00f3r, Conn C\u00e9tchathach, Cormac mac Airt, Domnall the son of \u00c1ed, Fergus mac L\u00e9ti, Labraid Loingsech, Lugaid mac Con, Mong\u00e1n, Muirchertach mac Erca, Niall No\u00edgiallach, and R\u00f3n\u00e1n.<\/span><\/p>\n<h4 style=\"text-align: justify\"><span style=\"color: #3366ff\">General Mythology Sources<\/span><\/h4>\n<h5 style=\"text-align: justify\"><span style=\"color: #008080\">Primary Sources and Manuscripts<\/span><\/h5>\n<ul style=\"text-align: justify\">\n<li>\n<h4 style=\"text-align: left\"><span style=\"color: #333333\"><em>Lebor na hUidre<\/em>, Book of the Dun Cow<\/span><\/h4>\n<\/li>\n<\/ul>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">The oldest manuscript written entirely in Irish, complied sometime before 1106 at Clonmacnoise, the Book of the Dun Cow contains texts of the Mythological Cycle and the Ulster Cycle, including the epic <em>T\u00e1in B\u00f3 C\u00faailnge.<\/em> The manuscript is currently housed at Trinity College, Dublin.<\/span><\/p>\n<h5 style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">A catalog of this manuscript and slides of its pages are located <\/span><a href=\"http:\/\/www.isos.dias.ie\/master.html?http:\/\/www.isos.dias.ie\/libraries\/RIA\/english\/ria_desc.html?ref=http:\/\/www.isos.dias.ie\/english\/search.html\"><span style=\"color: #333333\">here<\/span><\/a><span style=\"color: #333333\">. The text of the manuscript is available online in Irish, see <\/span><a href=\"http:\/\/archive.org\/details\/lebornahuidreboo00best\"><span style=\"color: #333333\">Internet Archive<\/span><\/a><span style=\"color: #333333\">.  <em> <\/em><\/span><\/h5>\n<ul style=\"text-align: justify\">\n<li>\n<h4 style=\"text-align: left\"><span style=\"color: #333333\"><em>Lebor Laignech, <\/em>Book of Leinster<\/span><\/h4>\n<\/li>\n<\/ul>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">Compiled in the 12th century, the Book of Leinster is second most important source of Irish myth and legend after the Book of the Dun Cow. It contains the <em>Dindschenchas<\/em>, the collection of Old Irish lore and history of places names and associations. The surviving manuscript is split between Trinity College, Dublin and the Franciscan Library, Dublin.<\/span><\/p>\n<h5 style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">The Book of Leinster is available online in Irish, see <\/span><a href=\"http:\/\/www.ucc.ie\/celt\/published\/G800011D\/index.html\"><span style=\"color: #333333\">CELT<\/span><\/a><span style=\"color: #333333\">. The Metrical Dindschenchas are available online, see <\/span><a href=\"http:\/\/www.ucc.ie\/celt\/published\/T106500B\/index.html\"><span style=\"color: #333333\">CELT<\/span><\/a><span style=\"color: #333333\">.<\/span><\/h5>\n<ul style=\"text-align: justify\">\n<li>\n<h4 style=\"text-align: justify\"><span style=\"color: #333333\">Book of Fermoy<\/span><\/h4>\n<\/li>\n<\/ul>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">The Book of Fermoy is a mid-15th century manuscript containing the text of <em>Altram Tige d\u00e1 Medar, <\/em>&#8216;The  Nurture of the Houses of the Two Milk Vessels.&#8217; The narrative in Middle  Irish focuses on the dispersal of the immortal Tuatha D\u00e9 Danann into  the world of men. The Book of Fermoy also contains the Book of Invasions. The manuscript is housed in the Royal Irish Academy, Dublin.<\/span><\/p>\n<h5 style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">A catalog of this manuscript and slides of its pages are located <\/span><a href=\"http:\/\/www.isos.dias.ie\/master.html?http:\/\/www.isos.dias.ie\/libraries\/RIA\/RIA_MS_23_E_29\/english\/index.html?ref=http:\/\/www.maryjones.us\/jce\/fermoy.html\"><span style=\"color: #333333\">here<\/span><\/a><span style=\"color: #333333\">.  <em> <\/em><\/span><\/h5>\n<ul style=\"text-align: justify\">\n<li>\n<h4 style=\"text-align: left\"><span style=\"color: #333333\"><em>Lebor Gab\u00e1la \u00c9renn<\/em>, Book of Invasions<\/span><\/h4>\n<\/li>\n<\/ul>\n<h1 id=\"pagetitle\" style=\"text-align: justify\"><span style=\"color: #333333\"><em> <\/em><\/span><\/h1>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">A  12th-century text, it forms a collection of pseudo-historical texts by  various authors of different periods, thematically consolidating myths,  legends, and genealogies from early Ireland within a framework of biblical exegesis. It contains<em> Cath Maige Tuired,<\/em> &#8216;The Battle of Mag Tuired,&#8217; a key document for the Mythological Cycle.  It documents a number of battles fought in the invasions of Ireland. The  Book of Invasions also contains <em>Oidheadh Chlainne Tuireann<\/em>, &#8216;The Tragic Story of the Children of Tuireann.&#8217;<em> <\/em><\/span><\/p>\n<h5 style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">This book is available online, see <\/span><a href=\"http:\/\/archive.org\/details\/leborgablare04macauoft\"><span style=\"color: #333333\">Internet Archive<\/span><\/a><span style=\"color: #333333\">.<em> <\/em> <em> <\/em><\/span><\/h5>\n<ul style=\"text-align: justify\">\n<li>\n<h4 style=\"text-align: left\"><span style=\"color: #333333\"><em>T\u00e1in B\u00f3 C\u00faailnge, Recension I<\/em> edited by Cecile O&#8217;Rahilly<\/span><\/h4>\n<\/li>\n<\/ul>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">The epic saga tale, the <em>T\u00e1in B\u00f3 C\u00faailnge <\/em>(&#8216;Cattle Raid of Cooley&#8217;)<em>, <\/em>and   its related r\u00e9msc\u00e9la (&#8216;pre-tales&#8217;) are collectively known as the  Ulster  Cycle. These tales relate the story of how the ancient Ulster  kingdom  was besieged by the combined armies of the other provinces, led  by Queen  Mebd of Connaught, and how the powers of the Ulster hero C\u00fa  Chulainn  saved Ulster from defeat. The <em>T\u00e1in<\/em>, one of the  longest and most  important tales of the Ulster Cycle, has been  preserved in three  recensions. O&#8217;Rahilly&#8217;s edition of the <em>T\u00e1in<\/em> features Recension  I, drawing from four specific manuscripts, <em>Lebor na  hUidre<\/em> (&#8216;The Book of  the Dun Cow&#8217;), c. 1100, the Yellow Book of  Lecan, c. 1300, MS Egerton 1782, c. 1517, and  O&#8217;Curry MS, c. 1600.<\/span><\/p>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">O&#8217;Rahilly&#8217;s edition of the <em>T\u00e1in<\/em> contains both an Irish text, as well as an English translation, both of   which are thoroughly footnoted. O&#8217;Rahilly&#8217;s edition also contains an   extensive chapter of textual notes, index to main notes, index of   persons, places, peoples, and rivers.<\/span><\/p>\n<h5 style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">This text is available online from University College Cork, see <\/span><a href=\"http:\/\/www.ucc.ie\/celt\/online\/T301035.html\"><span style=\"color: #333333\">English Text<\/span><\/a><span style=\"color: #333333\"> \u2026 <\/span><a href=\"http:\/\/www.ucc.ie\/celt\/online\/G301012.html\"><span style=\"color: #333333\">Irish Text<\/span><\/a><span style=\"color: #333333\">.<\/span><\/h5>\n<h5 style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #808080\"> O\u2019Rahilly, Cecile, ed. <span style=\"text-decoration: underline\"><em>T\u00e1in B\u00f3 C\u00faailnge<\/em><\/span>. Dublin: Dublin University Press Ltd., 1976.<\/span><\/h5>\n<p>&nbsp;<\/p>\n<h5 style=\"text-align: justify\"><span style=\"color: #008080\">Historical and Primary-Sourced Texts<\/span> <em> <\/em><\/h5>\n<ul style=\"text-align: justify\">\n<li>\n<h4 style=\"text-align: left\"><span style=\"color: #333333\"><em>Myths &amp; Legends of the Celtic Race<\/em> by T.W. Rolleston<\/span><\/h4>\n<\/li>\n<\/ul>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">Forming an extensive survey of legendary Celtic literature, T.W. Rolleston&#8217;s narrative allows for a general conception of the subject for further application elsewhere. The text itself does not attempt to compile the total canon of Celtic lore, but rather study the key concepts and problems which quickly surface when undertaking the subject. <em>Myths &amp; Legends of the Celtic Race<\/em> initially examine the historical place of the legendary tales through an efficient consideration of the Celts in ancient history and the religion of the Celts. The key mythological tracks pursued, the myths and tales of Invasion, Ulster, Ossian, and the Cymry, serve to demonstrate the initial historical analysis&#8217; application. <em>Myths &amp; Legends of the Celtic Race <\/em>includes detailed genealogical tables and illustrations to clarify early forays into Celtic myth.<\/span><\/p>\n<h5 style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">This text is available online, see <\/span><a href=\"archive.org\/details\/mythslegendsofc00roll\"><span style=\"color: #333333\">Internet Archive<\/span><\/a><span style=\"color: #333333\">.<\/span><\/h5>\n<h5 style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #808080\">Rolleston, T.W. <em><span style=\"text-decoration: underline\">Myths &amp; Legends of the Celtic Race<\/span>, <\/em>2nd ed. New York: Lemma Publishing Corporation, 1974.<\/span> <em> <\/em><\/h5>\n<ul style=\"text-align: justify\">\n<li>\n<h4 style=\"text-align: left\"><span style=\"color: #333333\"><em>The Irish Mythological Cycle and Celtic Mythology <\/em>by Marie Henri d\u2019Arbois de Jubainville<\/span><\/h4>\n<\/li>\n<\/ul>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">The Irish Myt<em>hological Cycle and Celtic Mythology <\/em>offers an analysis different to those presented above. First is the notable difference in analysis deriving from the French influence, but equally notable is the driving theme of comparison to Greek Mythology. Particular to d&#8217;Arbois&#8217;s study of Celtic gods is the assumed understanding of the gods of Greek and Roman antiquity, such as Ares, Apollo, and Jupiter.<\/span><\/p>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">As a text, d&#8217;Arbois&#8217;s work, though vaguely extemporaneous in style, proves worthwhile. Through meticulous consultation and annotation of supplementary texts, he seeks to offer a solution to some of the principle difficulties connected with Celtic mythology\u2014or the necessity of &#8216;concordance&#8217; between mythical figures. Drawing largely from the <em>Lebor Gab\u00e1la \u00c9renn<\/em><em>, <\/em>or Book of Invasions (see below)<em>,<\/em> d&#8217;Arbois details many mythological tales while further differentiating between Celtic myth and that of other cultures.<em> <\/em><\/span><\/p>\n<h5 style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">This text is available online, see <\/span><a href=\"http:\/\/hdl.handle.net\/2027\/inu.39000005797217\"><span style=\"color: #333333\">Hathi Trust Digital Library<\/span><\/a><span style=\"color: #333333\">.<\/span><span style=\"color: #808080\"> <\/span><\/h5>\n<h5 style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #888888\">D\u2019Arbois de Jubainville, Marie Henri. <span style=\"text-decoration: underline\">The Irish Mythological Cycle and Celtic Mythology<\/span>. Translated by Richard Irvine Best. New York: Lemma Publishing Corporation, 1970. <\/span><\/h5>\n<ul>\n<li>\n<h4><span style=\"color: #333333\">The Cycles of the Kings by Myles Dillon<\/span><\/h4>\n<\/li>\n<\/ul>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">Dillon&#8217;s brief work provides a preliminary study of the Cycles of the Kings.  He concisely summarises the concepts and themes pivotal to an understanding of the Cycle and presents the complicated problems associated with Irish manuscripts. Passing efficiently through several mythological texts, Dillon centres on the concepts of &#8216;incident&#8217;, &#8216;motif&#8217;, and &#8216;folklore.&#8217; The tales studied by Dillon are distinctly Northern in geographical distribution and could provide interest to both historians and philologists. Methodologically, Dillon aims chiefly to present the individual stories as well as the space allows, tending to stick to strict translation. The Cycle of the Kings proves most helpful as a starting point from which to study a preliminary collection of tales relating to the Cycle.<\/span><span style=\"color: #888888\"> <\/span><\/p>\n<h5 style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #888888\">Dillon, Myles. <span style=\"text-decoration: underline\">The Cycles of the Kings<\/span>. London: Oxford University Press, 1946.<\/span> <em> <\/em><\/h5>\n<ul>\n<li>\n<h4><span style=\"color: #333333\"><em>Gaelic Folk-Tales and Medieval Romances <\/em>by Alan Brudford<\/span><\/h4>\n<\/li>\n<\/ul>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">Alan Bruford&#8217;s Gaelic Folk-Tales and Medieval Romances is a comprehensive, but preliminary attempt to study the development of  certain Irish romances from a literary form in the late Middle Ages to  present Irish folk-tales. The work first outlines the conventions  according to which the romances were composed and handed down. Secondly,  it gives an account of the development of individual stories,  specifically of the Ulster, Fenian, and Dalcassian Cycle. Lastly, the  work contains some conclusions as to the ways in which long periods of  oral transmission, and the memories of non-elite story-tellers, shape  the style, form, and content of the tales.<\/span><\/p>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">Bruford provides a meticulously scientific  approach to the handling of the Gaelic tales. Quotations are presented  both in the original and in translation in an attempt to convey the  emerging verbal themes and developments as revealed through the tales. Bruford qualifies his own text, citing a natural limitation to its scope, due to the field&#8217;s &#8216;fringe&#8217; status at the time of his effort.<\/span><\/p>\n<h5 style=\"text-align: justify;padding-left: 60px\"><span style=\"color: #888888\">B<\/span><span style=\"color: #808080\">rudford, Alan. <span style=\"text-decoration: underline\">Gaelic Folk-Tales and Medieval Romances: A study of the Early Modern Irish &#8216;Romantic Tales&#8217; and their oral derivatives<\/span>. Dublin: The Folklore of Ireland Society, 1969. <\/span><\/h5>\n<p>&nbsp;<\/p>\n<h5 style=\"text-align: justify\"><span style=\"color: #808080\"> <\/span><span style=\"color: #008080\">Analytical Texts and Literary Renderings<em> <\/em><\/span> <em> <\/em><\/h5>\n<ul style=\"text-align: justify\">\n<li>\n<h4 style=\"text-align: left\"><span style=\"color: #333333\"><em>The Hero in Irish Folk History by <\/em>D\u00e1ith\u00ed \u00d3 h\u00f3G\u00e1in<\/span><\/h4>\n<\/li>\n<\/ul>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">This    book cleanly presents a series of legends in Irish folklore which    present particular historical characters in a &#8216;heroic&#8217; light. These    persons have, for reasons \u00d3 h\u00f3G\u00e1in explains in crisp detail, gathered    celebrated prestige in the traditional culture of the Irish imagination.    The Hero in Irish Folk History fills an otherwise gaping  void   in the Irish historical genre. In dealing specifically with  historical   persons\u2014from St. Colmcille to Brian Boru\u2014\u00d3 h\u00f3G\u00e1in avoids  such  characters  of Irish myth as C\u00fachulainn and Fionn Mac Cumhaill,  due to  their  &#8216;proper&#8217; situation in the medieval epic and to  literature. Thus,   legendary history as crystallised around the names  of these people   provides the centre point of \u00d3 h\u00f3G\u00e1in&#8217;s study.<\/span><\/p>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">The Hero in Irish Folk History seeks    to answer the questions of how great persons in Irish culture  have    been preserved through oral tradition and memory, how these figures     have ascended to mythological proportions, and how their continued     importance and fascination have effected social and cultural change.    Using a framework of the mechanisms of tradition, of situation, and of    aesthetics, \u00d3 h\u00f3G\u00e1in pursues the history which emerges from the process    of elevating these historical persons to heroic stature. He   specifically  examines the varying images given to the presented   figures, as well as  he resulting complicated ranges of resulting   cultural developments.\u00a0  Much time is also given to studying the   possibility of these images as  deliberately creating political and   social connections through which to  gain insight into the nature of   Irish culture.<\/span><span style=\"color: #808080\"> <\/span><\/p>\n<h5 style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #808080\">\u00d3 h\u00f3G\u00e1in, D\u00e1ith\u00ed. <span style=\"text-decoration: underline\">The Hero in Irish Folk History<\/span>. Dublin: Gill and Macmillan, 1985.<\/span><\/h5>\n<ul style=\"text-align: justify\">\n<li>\n<h4 style=\"text-align: left\"><span style=\"color: #333333\"><em>The Cuchullin Saga in Irish Literature<\/em> by Eleanor Hull<\/span><\/h4>\n<\/li>\n<\/ul>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">The Cuchullin Saga in Irish Literature provides   a collection of tales surrounding the hero Cuchullin, the chief figure   of the Ulster Saga. Largely a consolidation of texts from Middle  Irish,  Hull&#8217;s collection is useful supplement the &#8216;T\u00e1in B\u00f3 C\u00faailnge,&#8217;  providing  additional narratives for the larger mythological framework. The Cuchullin Saga is unlike O&#8217;Rahilly&#8217;s linguistically scientific T\u00e1in B\u00f3 C\u00faailnge (see above) in that it is less concerned with the specific translations   of the text and more with the impact of the text on the historical   mind.<\/span><\/p>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">While   Hull&#8217;s editing voice appears somewhat conspicuously throughout the   collection, it does not take away from the overall purpose of the work.   Hull&#8217;s introduction to the collection supplies an interesting and  useful  preface to the study of the Ulster Saga. She examines the age of  Irish  literature and the literary qualities of the Saga, while  speculating on  their impact on the historical imagination and the  resulting use of  symbolism arising in the Irish mind and culture. The  collection further  pursues the character of Cuchullin as a &#8216;solar&#8217;  hero, thus adding a  specific lean to the text as a whole.<\/span><\/p>\n<h5 style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">This text is available in many forms online, see <\/span><a href=\"http:\/\/archive.org\/details\/cu31924026824940\"><span style=\"color: #333333\">Internet Archive<\/span><\/a><span style=\"color: #333333\">.<\/span><\/h5>\n<h5 style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #808080\">Hull, Eleanor, ed. <span style=\"text-decoration: underline\">The Cuchullin Saga in Irish Literature<\/span>. New York: AMS Press,1972.<\/span> <em> <\/em><\/h5>\n<ul style=\"text-align: justify\">\n<li>\n<h4 style=\"text-align: left\"><span style=\"color: #333333\"><em>The Great Queens: Irish Goddesses from the Morr\u00edgan to Cathleen N\u00ed Houlihan<\/em> by Rosalind Clark<\/span><\/h4>\n<\/li>\n<\/ul>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\"><em>The Great Queens<\/em> is a substantial account of two important supernatural female figures, the war goddess and the sovereignty goddess. Divided stylistically into two halves, the book generally seeks to trace the development of the literary portrayal of supernatural women form the early Middle Ages, about the eighth century, to the Irish Literary Renaissance in the nineteenth and twentieth centuries.<\/span><\/p>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">The first half of the text deals solely with the first distinct body of Irish literature, the oral and written literature in Irish, which essentially forms an uninterrupted tradition from the Middle Ages to the present day. The second half of the text turns toward the nineteenth and twentieth centuries kindling of an Anglo-Irish literature, written in English. Clark draws an explicit contrast between these two movements, both connected through the use of early Irish tales, but separated by language and culture. In the course of her study, Clark examines in isolation many of the key and recurring female figures in Irish myth: Cathleen n\u00ed Houlihan<em>, <\/em>Deirdre, \u00c9ta\u00edn, Gr\u00e1inne, Medb, the Morr\u00edgan, and N\u00edall. Much of Clark&#8217;s text references Standish O&#8217;Grady&#8217;s and Lady Gregory&#8217;s various works (as cited below).<\/span><\/p>\n<h5 style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #808080\">Clark, Rosalind. <span style=\"text-decoration: underline\">The Great Queens: Irish Goddesses from the Morr\u00edgan to Cathleen N\u00ed Houlihan<\/span>. Savage, Maryland: Barnes &amp; Noble Books, 1991.<\/span> <em> <\/em><\/h5>\n<ul style=\"text-align: justify\">\n<li>\n<h4 style=\"text-align: left\"><span style=\"color: #333333\"><em>Ossian and the Ossianic Literature<\/em> by Alfred Nutt<\/span><\/h4>\n<\/li>\n<\/ul>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">Alfred Nutt&#8217;s work revolves around his central concept of Ossian acting as the connecting point for the existing body of Gaelic literature, citing the oldest texts of Irish myth which draw on his name. Nutt goes on to examine the potential thematic questions arising by Ossian&#8217;s lineage from the hero Finn mac Cumhail. The ultimate goal of Nutt&#8217;s text seeks to reveal legend and myth as concretely revealing a picture of the society in which it took rise than the specifics of its narrative.<\/span><\/p>\n<h5 style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">This text is available online, see <\/span><a href=\"http:\/\/archive.org\/details\/ossianossianicli00nuttiala\"><span style=\"color: #333333\">Internet Archive<\/span><\/a><span style=\"color: #333333\">.<\/span><\/h5>\n<h5 style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #808080\">Nutt, Alfred. <span style=\"text-decoration: underline\">Ossian and the Ossianic Literature<\/span>, 2nd ed. London: David Nutt, 1910.<\/span> <em> <\/em><\/h5>\n<ul style=\"text-align: justify\">\n<li>\n<h4 style=\"text-align: left\"><span style=\"color: #333333\"><em>The Heroic Biography of Cormac Mac Airt <\/em>by Tom\u00e1s \u00d3 Cathasaigh<\/span><\/h4>\n<\/li>\n<\/ul>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">\u00d3 Cathasaigh&#8217;s short work is devoted to the tales about Cormac mac Airt, one of the celebrated great kings of Tara. By scrutinising the early Irish texts citing Cormac through international types of heroic biography, \u00d3 Cathasaigh presents the beginnings of a potentially deeper source of comparative analysis on early Irish biographical literature. This central argument allows for Cormac to be placed on the same level as extensively chronicled C\u00fachulainn and Fionn mac Cumaill.<\/span><\/p>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\"><em>The Heroic Biography of Cormac Mac Airt<\/em> is presented in three parts. The first briefly surveys the development and application of the heroic biography as a form with an internationally established pattern The second attempts to assess the status of Cormac in tradition and history. The third provides the Irish text from which \u00d3 Cathasaigh works. The essential aim of the work is to ascertain the nature of the texts handled to understand the role of Cormac in Irish tradition by the expressed themes of ideology of kingship and political themes relating to the territory or status of particular peoples.<\/span><\/p>\n<h5 style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #808080\">\u00d3 Cathasaigh, Tom\u00e1s. <span style=\"text-decoration: underline\">The Heroic Biography of Cormac Mac Airt<\/span>. Dublin: Dublin Institute for Advanced Studies, 1977.<\/span> <em> <\/em><\/h5>\n<ul style=\"text-align: justify\">\n<li>\n<h4 style=\"text-align: left\"><span style=\"color: #333333\"><em>Gods and Fighting Men<\/em> by Lady Augusta Gregory<\/span><\/h4>\n<\/li>\n<\/ul>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">Lady Gregory&#8217;s <em>Gods and Fighting Men<\/em> is a collection of tales from their original Irish. The book itself is split into two halves, the first pertaining to the Gods of the Mythological Cycle and the second covering the Fianna of the Fenian Cycle. Unlike many of the sources cited variously throughout this page, Lady Gregory&#8217;s work proves of interested due to its immensely traditional status in the Irish knowledge of myth and legend. While the work itself deserves merit on its collection of texts, it is truly quality in its highly melodious voice and tone. Lady Gregory&#8217;s own literary voice and bilingualism with Irish, lend the texts a unique quality. The texts, of the author&#8217;s own frank admission, include some connecting and fusing sentences inserted by Lady Gregory to make the tales clearer in outlining the doings of the heroes. <em>Gods and Fighting Men<\/em> could prove interesting if studied in connection with the following source by W.B. Yeats, due to the two scholar&#8217;s deep connection and referencing in their sources.<\/span><\/p>\n<h5 style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">This text is available online, see <\/span><a href=\"http:\/\/www.gutenberg.org\/ebooks\/14465\"><span style=\"color: #333333\">Project Gutenberg<\/span><\/a><span style=\"color: #333333\">.<\/span><\/h5>\n<h5 style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #808080\">Gregory, Augusta. <span style=\"text-decoration: underline\"><em>Gods    and Fighting Men: The Story of the Tuatha De Danaan and of the Fianna    of Ireland, Arranged and Put into English by Lady Gregory<\/em><\/span>. Shannon, Ireland: Irish University Press, 1970.<\/span> <em> <\/em><\/h5>\n<ul style=\"text-align: justify\">\n<li>\n<h4 style=\"text-align: left\"><span style=\"color: #333333\"><em>Writings on Irish Folklore, Legend, and Myth <\/em>by W.B. Yeats<\/span><\/h4>\n<\/li>\n<\/ul>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">A literary source, the volume contains all of poet W.B. Yeat&#8217;s discursive writings on Irish folklore, legend, and myth. These include essays, introductions, and sketches that are largely concerned with such topics as their main subject. The majority of the writings presented were written between 1887 and 1904, years in which Yeats heavily familiarised himself with Irish tradition and its folk and legendary aspects. This volume will prove attracting to those interested in analytical, literary renderings of myth and legend. Yeat&#8217;s works develop in a pattern of increasing complexity, exploring themes of analysis and youth fascination, world views of considerable psychological and philosophical depth, and intellectual and cultural interests.<\/span><\/p>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\"><em>Writings on Irish Folklore, Legend, and Myth<\/em> contain the first printings of Yeat&#8217;s works. It contains an interesting glossary of anglicised Irish words, names, and phrases; Yeat&#8217;s explanations of terms; transliterations of terms into standard modern Irish; and phonetic pronunciations.<\/span><\/p>\n<h5 style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #888888\">Yeats, William Butler. <span style=\"text-decoration: underline\">Writings on Irish Folklore, Legend, and Myth<\/span>. Edited by Robert Welch. London: Penguin Books, 1993.<\/span><\/h5>\n<p>&nbsp;<\/p>\n<h3 style=\"text-align: justify\"><span style=\"color: #008000\">Symbols<\/span><em> <\/em><\/h3>\n<ul style=\"text-align: justify\">\n<li>\n<h4 style=\"text-align: left\"><span style=\"color: #333333\"><em>Symbols in Northern Ireland<\/em> edited by Anthony D. Buckley<\/span><\/h4>\n<\/li>\n<\/ul>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\"><em>Symbols in Northern Ireland<\/em> presents a series of nine, accessible essays intended to provide a sense of the range of symbols employed in Northern Ireland, the variety of their contexts, and the diverging means they convey. The interdisciplinary collection of essays each pursues a specific argument and succeeds in creating a range of perspectives from which to pursue a deeper study of the use of symbols and their role in Northern Irish culture. The topics covered include such varying issues as the spacial occupation of political murals, the media representations of Orange marches, the use of Irish language for symbolic potency in Belfast, the symbolism of womanhood, and the continued emergence of Celtic mythological images in graffiti. <\/span><em> <\/em><\/p>\n<h5 style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #888888\">Buckley, Anthony D., ed.<span style=\"text-decoration: underline\"><em> Symbols in Northern Ireland<\/em><\/span>. Belfast: Institute of Irish Studies, 1998.<\/span> <em> <\/em><\/h5>\n<ul style=\"text-align: justify\">\n<li>\n<h4 style=\"text-align: left\"><span style=\"color: #333333\"><em>Culture and Belonging in Divided Societies<\/em> by Mark Howard Ross<\/span><\/h4>\n<\/li>\n<\/ul>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\"><em>Culture and Belonging in Divided Societies <\/em>forms a detailed and wide ranging collection of essays on the cultural expressions and enactments which produce large emotional outpourings in a wide range of societies. Of interest here are two essays:<\/span> <span style=\"color: #008080\">&#8216;<strong>Flagging Peace<\/strong>: Struggles over Symbolic Landscape in the New Northern Ireland&#8217;<\/span> <span style=\"color: #333333\">and<\/span><span style=\"color: #008080\"> &#8216;<strong>Conflict Transformation<\/strong>, Cultural Innovation, and Loyalist Identity in Northern Ireland&#8217;.<\/span><\/p>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">The first of these essays, &#8216;Flagging Peace: Struggles over Symbolic Landscape in the New Northern Ireland&#8217; is written by Dominic Bryan and Clifford Stevenson, who have both written extensively on the political rituals, public spaces, and identities in Northern Ireland and give the essay a uniquely Irish perspective. The essay effectively surveys the heightened symbolic landscape of Northern Ireland before and after the 1994 paramilitary ceasefires and the subsequent 1998 peace process, the Good Friday Agreement. Bryan and Stevenson focus on the use and presence of flags to analyse these shifts. The specific argument of the essay deals with Northern Ireland as maintaining a complex symbolic landscape in which the use of symbols and emblems reflects\u00a0 not only personal identities, but as intimately coupled with localised power structures and the remembered violence and contests within their communities and to the borders of their communities. &#8216;Flagging Peace&#8217; largely assumes knowledge of the events handled and the names mentioned, but the essay remains a stimulating short work from which to build a larger narrative.<\/span><\/p>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">The second essay, &#8216;Conflict Transformation, Cultural Innovation, and Loyalist Identity in Northern Ireland&#8217; is written by Lee A. Smithey, and thus lends the piece an American perspective. The work focuses on the complex situating of murals in Northern Irish society. Smithey examines the wide range of visual representation mainly deriving from the streets of loyalist working-class East Belfast or the Shankill Road. He focuses on the role of murals and other cultural expressions in producing and shaping communal identities and communication beyond the immediate community. The essay&#8217;s specific argument develops around Smithey&#8217;s point of murals as mediums through which communities and leaders can catalyse collective identity from defensiveness and exclusivity to empowerment and inclusivity.<\/span><\/p>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">Both &#8216;Flagging Peace&#8217; and &#8216;Conflict Transformation and Loyalist Identity&#8217; work from highly detailed, rich bibliographies which could be of great interest in pursuing the topics covered above. Despite the explicit arguments presented in the above essays, their bibliographies could provide a source of more general, unbiased material.<\/span><\/p>\n<h5 style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #888888\">Ross, Mark Howard, ed. <em>C<span style=\"text-decoration: underline\">ulture and Belonging in Divided Societies: Contestation and Symbolic Landscapes<\/span><\/em>. Philadelphia: University of Pennsylvania Press, 2009.<\/span><\/h5>\n<p>&nbsp;<\/p>\n<h3 style=\"text-align: justify\"><span style=\"color: #008000\">Symbols and Myth in the Community<\/span><\/h3>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">Symbols are largely realised in five forms: as images, as words, as dates, as colours, and as actions.<\/span><\/p>\n<h5 style=\"text-align: justify\"><span style=\"color: #008080\">Symbols as Images<\/span><\/h5>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">Flags  are used throughout Northern Ireland can be understood on numerous  levels,  possibly as demarcations of territory, reflections of communal  identity,  and physical enthopolitical boundaries. (See above, &#8216;Flagging  Peace: Struggles over Symbolic Landscape in the New Northern Ireland&#8217;  by Dominic Bryan and Clifford Stevenson.)<\/span><\/p>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">The  images below are the (1) Irish Tricolour Flag, (2) British Union  Flag,  (3) Government of Northern Ireland Flag, (4) Four Provinces of  Ireland  Flag, (5) Province of Ulster Flag, (6) Leinster Flag, (7) Orange  Order  Flag, (8) Fianna na h\u00c9ireann Flag.<\/span><\/p>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">1. <img loading=\"lazy\" style=\"border: 1px solid black\" src=\"http:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/irishtri-colourflag-300x150.gif\" alt=\"\" width=\"180\" height=\"90\" \/> 2. <\/span><a href=\"http:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/union-jack-old.gif\"><span style=\"color: #333333\"><img loading=\"lazy\" style=\"border: 1px solid black\" src=\"http:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/union-jack-old-300x150.gif\" alt=\"\" width=\"180\" height=\"90\" \/><\/span><\/a><\/p>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">3. <img loading=\"lazy\" style=\"border: 1px solid black\" src=\"http:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/Northern_Ireland_Flag_big-300x150.jpg\" alt=\"\" width=\"180\" height=\"90\" \/> 4. <\/span><a href=\"http:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/Four_Provinces_of_Ireland_Flag_xl5.png\"><span style=\"color: #333333\"><img loading=\"lazy\" style=\"border: 1px solid black\" src=\"http:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/Four_Provinces_of_Ireland_Flag_xl5-300x199.png\" alt=\"\" width=\"180\" height=\"119\" \/><\/span><\/a><\/p>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">5. <img loading=\"lazy\" style=\"border: 1px solid black\" src=\"http:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/ulster-300x199.png\" alt=\"\" width=\"180\" height=\"119\" \/> 6. <img loading=\"lazy\" style=\"border: 1px solid black\" src=\"http:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/leinster-ireland-province-flag-714-p-300x199.gif\" alt=\"\" width=\"180\" height=\"119\" \/><\/span><\/p>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">7. <img loading=\"lazy\" style=\"border: 1px solid black\" src=\"http:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/450px-Flag_of_the_Orange_Order.svg_-300x200.png\" alt=\"\" width=\"180\" height=\"120\" \/> 8. <img loading=\"lazy\" style=\"border: 1px solid black\" src=\"http:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/O103-300x149.jpg\" alt=\"\" width=\"180\" height=\"89\" \/><\/span><\/p>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">Symbolic  images which make frequent appearance, especially in murals: Celtic  images, cl\u00e1irseach, crest of O&#8217;Neill, crest of the Society of United  Irishmen, crossroads, crowns, Easter lily, poppy, Orangeman, Red Hand of  Ulster, Star of David, wolfhound.<\/span><\/p>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">The appearance of people in murals generally falls into two categories, the mythical and the historical, including Oliver Cromwell, C\u00fachulainn, Fionn mac Cumhaill, George Best, King William III, Bernadette McAliskey, the Pope (generally nameless and often depicted as the position of pope), and Bobby Sands.<\/span><\/p>\n<h5 style=\"text-align: justify\"><span style=\"color: #008080\">Symbols as non-Images<\/span><\/h5>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">Words  and acronyms make frequent appearances in murals, acting as  imagery-based symbols: &#8216;Brits Out&#8217;; writings in Irish; IRA, PIRA, INLA;  &#8216;Lest We Forget&#8217;; &#8216;No Surrender&#8217;; &#8216;Remember 1690&#8217;; &#8216;Remember 1916&#8217;;  &#8216;Tiocf\u00e1idh \u00e1r L\u00e1&#8217;; UDA, UFF, UVF, LVF; &#8216;Ulster Says No&#8217;.<\/span><\/p>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">Dates and numbers, too, act as symbolic references: 13, 1690, 1916.<\/span><\/p>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">Colours  play a conspicuous role in symbolic renderings: St. Patrick&#8217;s blue;  green, white, orange; green; orange; red, white, blue.<\/span><\/p>\n<h5 style=\"text-align: justify\"><span style=\"color: #008080\">Murals<\/span><\/h5>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">The appearance and materialisation of symbols in Northern Irish society are best demonstrated through murals. Murals provide an excellent source of study due to their highly visual, conspicuous nature. Such publicly expressed emotion and identity provide windows into their creators as well as the communities from which they come.\u00a0 Equally, the near constant presence of murals through the twentieth century, especially in Derry and Belfast, allow for the study of changing attitudes as represented in the shifting subjects of the images.<\/span><\/p>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">The Irish Studies Institute at Queen&#8217;s University Belfast accumulated existing data on murals, memorials, and flags and made the findings available to the public through GoogleMaps. The map below shows the location and images of maps located in Belfast, a project which is not comprehensive, but continues to update.<\/span><\/p>\n<p>View <a style=\"color: #0000ff;text-align: left\" href=\"http:\/\/maps.google.co.uk\/maps\/ms?safe=active&amp;ie=UTF8&amp;hl=en&amp;msa=0&amp;msid=212001202605420707898.00046875ec6f329d188e9&amp;t=h&amp;source=embed&amp;ll=54.602875,-5.943314&amp;spn=0.05731,0.098426\">Murals April 2009<\/a> in a larger map<\/p>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">Similarly, <\/span><a href=\"http:\/\/www.virtualbelfastmuraltour.com\/\"><span style=\"color: #333333\">Virtual Belfast Mural Tour<\/span><\/a><span style=\"color: #333333\"> provides a central resource, integrating Google Street View and Google Maps. Accessible <\/span><a href=\"http:\/\/www.virtualbelfastmuraltour.com\/map-of-belfast-murals.htm\"><span style=\"color: #333333\">here<\/span><\/a><span style=\"color: #333333\">.<\/span><\/p>\n<h6 style=\"text-align: center\"><a href=\"http:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/Easter-Lily-1-Ardoyne-Avenue-2006.jpg\"><img loading=\"lazy\" class=\"size-large wp-image-977 aligncenter\" style=\"border: 4px solid black\" src=\"http:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/Easter-Lily-1-Ardoyne-Avenue-2006-1024x768.jpg\" alt=\"\" width=\"550\" height=\"411\" \/><\/a><span style=\"color: #888888\">(<em>IRA Roll of Honour Mural<\/em>, Ardoyne Avenue, Ardoyne | PIRA, Republican Activists<\/span><\/h6>\n<h6 style=\"text-align: center\"><span style=\"color: #888888\">Reads: &#8216;This mural is dedicated to the memory of those local Republican activists who devoted their lives to the cause of Irish freedom&#8217; | &#8216;Many suffer so that some day future generations may live in justice and peace \u2014 Vol. Bobby Sands&#8217; ; <\/span><a href=\"http:\/\/cain.ulst.ac.uk\/viggiani\/north_mural.html\"><span style=\"color: #888888\">CAIN<\/span><\/a><span style=\"color: #888888\">)<\/span><\/h6>\n<h6 style=\"text-align: center\"><span style=\"color: #333333\">Areas of potential symbolism: Beret and gloves; lilies; tricolour and starry plough flags; portraits around border; shields of the four provinces of Ireland.<\/span><\/h6>\n<p style=\"text-align: center\">&nbsp;<\/p>\n<h6 style=\"text-align: center\"><a href=\"http:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/2736625863_b9cfdaa381_b.jpg\"><img loading=\"lazy\" class=\"size-full wp-image-976 aligncenter\" style=\"border: 4px solid black\" src=\"http:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/2736625863_b9cfdaa381_b.jpg\" alt=\"\" width=\"550\" height=\"413\" srcset=\"https:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/2736625863_b9cfdaa381_b.jpg 1024w, https:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/2736625863_b9cfdaa381_b-300x225.jpg 300w\" sizes=\"(max-width: 550px) 100vw, 550px\" \/><\/a><span style=\"color: #888888\">(<em>The Red Hand of Ulster <\/em>Mural, Lower Shankill, Shankill; <\/span><a href=\"http:\/\/www.flickr.com\/photos\/kyz\/2736625863\/\"><span style=\"color: #888888\">flickr<\/span><\/a><span style=\"color: #888888\">)<\/span><\/h6>\n<h6 style=\"text-align: center\"><span style=\"color: #333333\">Areas of potential symbolism: red hand of Ulster; red hand of O&#8217;Neill; flag of government of Northern Ireland; O&#8217;Neill.<\/span><\/h6>\n<p>&nbsp;<\/p>\n<h6 style=\"text-align: center\"><a href=\"http:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/4095113589_7933630324_o-e1353380195192.jpg\"><img loading=\"lazy\" class=\"size-full wp-image-975 aligncenter\" style=\"border: 4px solid black\" src=\"http:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/4095113589_7933630324_o-e1353380195192.jpg\" alt=\"\" width=\"550\" height=\"379\" srcset=\"https:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/4095113589_7933630324_o-e1353380195192.jpg 1001w, https:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/4095113589_7933630324_o-e1353380195192-300x207.jpg 300w\" sizes=\"(max-width: 550px) 100vw, 550px\" \/><\/a><span style=\"color: #888888\">(<em>C\u00fachulainn Freedom Mural<\/em>, Lenadoon Avenue, Ballymurphy | Republican, IRA<\/span><\/h6>\n<h6 style=\"text-align: center\"><span style=\"color: #888888\">Based on Oliver Sheppard statue, GPO, Dublin; <\/span><\/h6>\n<h6 style=\"text-align: center\"><span style=\"color: #888888\">Reads: &#8216;Leana an Duin\u2014Unbowed\u2014Unkroken. Saoirse; <\/span><a href=\"http:\/\/www.flickr.com\/photos\/84269782@N00\/4095113589\/\"><span style=\"color: #888888\">flickr<\/span><\/a><span style=\"color: #888888\">)<\/span><\/h6>\n<h6 style=\"text-align: center\"><span style=\"color: #333333\">Areas of potential symbolism: dying warrior C\u00fachulainn, upright; shields of four provinces of Ireland; Celtic emblems along bottom border; portraits and names of volunteers.<\/span><\/h6>\n<p>&nbsp;<\/p>\n<h6 style=\"text-align: center\"><a href=\"http:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/2.jpg\"><img loading=\"lazy\" class=\"size-full wp-image-972 aligncenter\" style=\"border: 4px solid black\" src=\"http:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/2.jpg\" alt=\"Remember 1961 Mural\" width=\"549\" height=\"313\" srcset=\"https:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/2.jpg 617w, https:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/2-300x171.jpg 300w\" sizes=\"(max-width: 549px) 100vw, 549px\" \/><\/a><span style=\"color: #808080\">(<em>\u00c9ir\u00ed Amach na C\u00e1sca<\/em>, 1916, Whiterock Road, Ballymurphy | Republican<\/span><\/h6>\n<h6 style=\"text-align: center\"><span style=\"color: #808080\">Reads: &#8216;Who fears to speak of Easter Week, \u00c9ir\u00ed Amach na C\u00e1sca, 1916-1991; <\/span><a href=\"http:\/\/www.flickr.com\/photos\/gerryward\/1455195292\/\"><span style=\"color: #808080\">flickr<\/span><\/a><span style=\"color: #808080\">)<\/span><\/h6>\n<h6 style=\"text-align: center\"><span style=\"color: #333333\">Areas of potential symbolism: portraits of the signatories of the Proclamation of the Irish Republic, Countess Markievicz<span style=\"font-size: small\"> <\/span>; Irish tricolour; starry plough flag motif; sunburst; phoenix; GPO.<\/span><\/h6>\n<p>&nbsp;<\/p>\n<h6 style=\"text-align: center\"><a href=\"http:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/145283546_d3ee787546_b.jpg\"><img loading=\"lazy\" class=\"size-full wp-image-970 aligncenter\" style=\"border: 4px solid black\" src=\"http:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/145283546_d3ee787546_b.jpg\" alt=\"\" width=\"550\" height=\"395\" srcset=\"https:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/145283546_d3ee787546_b.jpg 1024w, https:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/145283546_d3ee787546_b-300x215.jpg 300w\" sizes=\"(max-width: 550px) 100vw, 550px\" \/><\/a><span style=\"color: #808080\">(<em>UDA Mural<\/em>, Lower Shankill, Shankill | UDA, UFF, UVF, loyalist<em> <\/em>; <\/span><a href=\"http:\/\/www.flickr.com\/photos\/norfolkodyssey\/145283546\/\"><span style=\"color: #808080\">flickr<\/span><\/a><span style=\"color: #808080\">)<\/span><\/h6>\n<h6 style=\"text-align: center\"><span style=\"color: #333333\">Areas of possible symbolism: red hand, red clenched hand; flag of the government of Northern Ireland; British Union Flag, UDA, UYM crests.<\/span><\/h6>\n<p><span style=\"color: #333333\"><br \/>\n<\/span><\/p>\n<h6 style=\"text-align: center\"><a href=\"http:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/1.jpg\"><img loading=\"lazy\" class=\"size-full wp-image-969 aligncenter\" style=\"border: 4px solid black\" src=\"http:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/1.jpg\" alt=\"\" width=\"550\" height=\"367\" srcset=\"https:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/1.jpg 1016w, https:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/1-300x200.jpg 300w\" sizes=\"(max-width: 550px) 100vw, 550px\" \/><\/a><span style=\"color: #888888\"><em>(Tuatha D\u00e9 Danann Mural<\/em>, Springhill | Nationalist<\/span><\/h6>\n<h6 style=\"text-align: center\"><span style=\"color: #888888\">Reads: &#8216;Is \u00e9 seo Nuadha, R\u00ed Tuatha D\u00e9 Danann&#8217;; <\/span><a href=\"http:\/\/www.flickr.com\/photos\/slainte\/18827233\/\"><span style=\"color: #888888\">flickr<\/span><\/a><span style=\"color: #888888\">)<\/span><\/h6>\n<h6 style=\"text-align: center\"><span style=\"color: #333333\">Areas of possible symbolism: mythic king Nuadha; celtic landscapes, cromlechs, megaliths.<\/span><\/h6>\n<p><span style=\"color: #333333\"><br \/>\n<\/span><\/p>\n<h6 style=\"text-align: center\"><a href=\"http:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/5072958306_b224cfcd8b_o.jpg\"><img loading=\"lazy\" class=\"size-large wp-image-1148 aligncenter\" style=\"border: 4px solid black\" src=\"http:\/\/blogs.bu.edu\/guidedhistory\/files\/2012\/09\/5072958306_b224cfcd8b_o-1024x681.jpg\" alt=\"\" width=\"550\" height=\"365\" \/><\/a><span style=\"color: #808080\">(<em>UFF Mural<\/em>, Newtownards Road, East Belfast | UFF, UVF; <\/span><a href=\"http:\/\/www.flickr.com\/photos\/boldorak\/5072958306\/\"><span style=\"color: #808080\">flickr)<\/span><\/a><\/h6>\n<h6 style=\"text-align: center\"><span style=\"color: #333333\">Areas of possible symbolism: Red Hand of Ulser, clenched fist; 1973.<\/span><\/h6>\n<p>&nbsp;<\/p>\n<h5 style=\"text-align: justify\"><span style=\"color: #008080\">Rituals<\/span><\/h5>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">In an equally conspicuous way, rituals incorporate various forms and interpretations of symbols and myth. The rituals performed also incorporate much cultural and social tradition.<\/span> <span style=\"color: #333333\"><em> <\/em><\/span><\/p>\n<p style=\"text-align: justify\"><span style=\"color: #333333\"><strong><span style=\"color: #008080\">Bonfire Night<\/span><\/strong>, on 11 July, sees the annual lighting of large bonfires throughout the urban areas of Northern Ireland to commemorate the Battle of the Boyne, on 12 July, in which King William of Orange defeated the Catholic King James and secured the Protestant ascendancy in Ireland. These large-scale public events have become staple features of traditional celebratory life in Northern Ireland. For the purposes of symbols and myth, the bonfires, themselves a ritualised symbol, often incorporate various flags, posters, effigies, and banners on the burning pyres.<br \/>\n<\/span><\/p>\n<div>\n<ul>\n<li>\n<h4><span style=\"color: #333333\">&#8220;The Bonfire in North Irish Tradition&#8221; by Alan Gailey and G.B. Adams<\/span><\/h4>\n<\/li>\n<\/ul>\n<\/div>\n<p style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\">The article deals with the lighting of bonfires and the burning of effigies on non-recurring occasions as well as seasonal festivals of many different sorts. Gailey has the dual aim of placing data on recorded Northern Irish bonfires and the completion of a geographical mapping of bonfires. He further moves towards a narrative of Northern Irish bonfires as representative of and demonstrative of the beliefs of their creators.<\/span><\/p>\n<h5 style=\"padding-left: 60px;text-align: justify\"><span style=\"color: #333333\"><span style=\"color: #808080\">Gailey, Alan, and G.B. Adams. &#8220;The Bonfire in Northern Irish Tradition.&#8221; <em>Folklore<\/em> 88, no.1 (1977): 3-38.<\/span><br \/>\n<\/span><\/h5>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">The following video provides a brief commentary and analysis of the Eleventh bonfires by John Duncan. The video complements his larger work, <em>Bonfires<\/em>, a photo-book chronicling the continuing, urban tradition of bonfires in Duncan&#8217;s own Belfast. The book provides a documentary-type presentation of the transitional structures erected on the Eleventh. In addition to providing an aesthetically pleasing, visual commentary, Duncan&#8217;s work allows for a careful inspection of the varying and shifting use of symbolic objects in a larger framework of cultural story.<\/span><\/p>\n<p><iframe loading=\"lazy\" width=\"500\" height=\"375\" src=\"http:\/\/www.youtube.com\/embed\/4NxpJgrxKUE?feature=oembed\" frameborder=\"0\" allowfullscreen><\/iframe><\/p>\n<h5 style=\"text-align: justify\"><span style=\"color: #808080\">Graham, Colin, Mary Warner Marien, and John Duncan. <em>John Duncan, Bonfires<\/em>. Berlin: G\u00f6ttingen Steidl, 2008.<\/span><\/h5>\n<p><span style=\"color: #808080\"><br \/>\n<\/span><\/p>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">The following video captures a large bonfire lit on 11 July, 2011 in Ards, Northern Ireland. Note the placement of the Irish Tricolour atop the pyre.<\/span><\/p>\n<p><iframe loading=\"lazy\" width=\"500\" height=\"281\" src=\"http:\/\/www.youtube.com\/embed\/5qFL-AKPdyQ?feature=oembed\" frameborder=\"0\" allowfullscreen><\/iframe><\/p>\n<p style=\"text-align: justify\"><span style=\"color: #333333\"><span style=\"color: #008080\"><span style=\"color: #333333\">The Orange Order&#8217;s yearly <\/span><strong>Orange Marches<\/strong><\/span> characterise the months from April to August which mark the marching season in Northern Ireland. The season&#8217;s culmination on July 12 follows the night of Bonfires.<br \/>\n<\/span><\/p>\n<p style=\"text-align: justify\"><span style=\"color: #333333\">The following video captures the Price of Ardoyne Flute Band passing through Ardoyne in north Belfast.<\/span><\/p>\n<p><iframe loading=\"lazy\" width=\"500\" height=\"375\" src=\"http:\/\/www.youtube.com\/embed\/V4QvU3gaBAo?feature=oembed\" frameborder=\"0\" allowfullscreen><\/iframe><\/p>\n<h3><span style=\"color: #008000\">Related Sources<\/span> <em> <\/em><\/h3>\n<ul>\n<li>\n<h4 style=\"text-align: left\"><em>A Dictionary of Celtic Mythology<\/em> by James Mackillop<\/h4>\n<\/li>\n<\/ul>\n<p style=\"padding-left: 60px;text-align: justify\">Mackillop&#8217;s <em>Dictionary of Celtic Mythology<\/em> provides a comprehensive and accessible survey of terms encountered in the study of Celtic myth. It covers the people, places, creatures, themes, and concepts crucial to an understanding of both ancient and modern traditions of Celtic myth. Mackillop provides entries ranging from brief entries to detailed essays on larger, pivotal topics. It also includes a useful pronunciation guide to all the major Celtic languages.<\/p>\n<h5 style=\"padding-left: 60px\">MacKillop, James. <span style=\"text-decoration: underline\"><em>A Dictionary of Celtic Mythology<\/em><\/span>. Oxford: Oxford University Press, 2000. <em><a href=\"http:\/\/cain.ulst.ac.uk\/index.html\"><\/a><\/em><\/h5>\n<ul>\n<li>\n<h4 style=\"text-align: left\"><em><a href=\"http:\/\/cain.ulst.ac.uk\/index.html\">CAIN: Conflict Archive on the Internet<\/a><\/em><\/h4>\n<\/li>\n<\/ul>\n<p><em> <\/em><\/p>\n<p style=\"padding-left: 60px;text-align: justify\">The CAIN website serves as a database containing information and source material on the broad range of topics relating to the Troubles and politics in Northern Ireland. CAIN is located in the University of Ulster and is based within INCORE, below. CAIN assists in the preparation of learning materials and improving access to source materials. CAIN provides pages on key events and issues in Northern Ireland, guides to carrying out research on the area, as well as more specific glossaries, indexes, media consolidations, and political initiatives. <a href=\"http:\/\/www.incore.ulst.ac.uk\/\"><em> <\/em><\/a><\/p>\n<ul>\n<li>\n<h4 style=\"text-align: left\"><a href=\"http:\/\/www.incore.ulst.ac.uk\/\"><em>INCORE: International Conflict Research Institute<\/em><\/a><\/h4>\n<\/li>\n<\/ul>\n<p style=\"padding-left: 60px;text-align: justify\">An International Centre of Excellence for the Study of Peace and Conflict, INCORE is a joint project of the United Nations University and the University of Ulster. It seeks to combine research, education, and comparative analysis to address the causes of conflict in Northern Ireland.<em> <\/em> <em><a href=\"http:\/\/www.qub.ac.uk\/schools\/IrishStudiesGateway\/\"><\/a><\/em><\/p>\n<ul>\n<li>\n<h4 style=\"text-align: left\"><em><a href=\"http:\/\/www.qub.ac.uk\/schools\/IrishStudiesGateway\/\">Irish Studies Gateway: Institute of Irish Studies, Queen&#8217;s University Belfast<\/a><\/em><\/h4>\n<\/li>\n<\/ul>\n<p style=\"padding-left: 60px;text-align: justify\">The  Institute of Irish Studies at Queen&#8217;s University Belfast provides an  excellent online resource. The Institute plays a continued role in  contemporary Irish research, focusing on many varied topics, including  symbolism and myth in the community. The Irish Studies Gateway publishes  PhD research materials, current and past research projects, and links  to various Irish libraries, universities, and database sources. An  example of surveys conducted by the IIS is a 2006-2009 study, &#8216;<a href=\"http:\/\/www.qub.ac.uk\/schools\/IrishStudiesGateway\/FileStore\/Filetoupload,196779,en.pdf\">Public Displays of Flags and Emblems in Northern Ireland<\/a>.&#8217;  <em><a href=\"http:\/\/www.ark.ac.uk\/\"><\/a><\/em><\/p>\n<ul>\n<li>\n<h4 style=\"text-align: left\"><em><a href=\"http:\/\/www.ark.ac.uk\/\">ARK Northern Ireland: Access, Research, Knowledge<\/a><\/em><\/h4>\n<\/li>\n<\/ul>\n<p style=\"padding-left: 60px;text-align: justify\">ARK is a joint resource between the two universities of Northern Ireland, Queen&#8217;s University and University of Ulster. Its singular goals is making social science information on Northern Ireland available to the public. ARK promotes knowledge-based policy and a lobbying culture. It has four main areas of work: surveys; conflict, politics, and elections; policy research and resources; outreach, dissemination and training. Within these areas, ARK provides various kinds of information: background facts and figures, survey results, research reports, audio-visual material and election results.<\/p>\n<p>&nbsp;<\/p>\n","protected":false},"excerpt":{"rendered":"<p>(Stamp: 1991, 75th Easter Rising Anniversary Bronze statue of C\u00fachulainn, O&#8217;Connell St, Dublin; flickr) Agatha Leach Introduction Irish patriotism, in its many forms and materializations, rests on the rich, historical imagination of her people. It is that inexorably calls on the vividly symbolic and highly mythic culture found across the whole of the island. The [&hellip;]<\/p>\n","protected":false},"author":1144,"featured_media":0,"parent":251,"menu_order":0,"comment_status":"open","ping_status":"closed","template":"","meta":[],"_links":{"self":[{"href":"https:\/\/blogs.bu.edu\/guidedhistory\/wp-json\/wp\/v2\/pages\/296"}],"collection":[{"href":"https:\/\/blogs.bu.edu\/guidedhistory\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/blogs.bu.edu\/guidedhistory\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/blogs.bu.edu\/guidedhistory\/wp-json\/wp\/v2\/users\/1144"}],"replies":[{"embeddable":true,"href":"https:\/\/blogs.bu.edu\/guidedhistory\/wp-json\/wp\/v2\/comments?post=296"}],"version-history":[{"count":327,"href":"https:\/\/blogs.bu.edu\/guidedhistory\/wp-json\/wp\/v2\/pages\/296\/revisions"}],"predecessor-version":[{"id":336,"href":"https:\/\/blogs.bu.edu\/guidedhistory\/wp-json\/wp\/v2\/pages\/296\/revisions\/336"}],"up":[{"embeddable":true,"href":"https:\/\/blogs.bu.edu\/guidedhistory\/wp-json\/wp\/v2\/pages\/251"}],"wp:attachment":[{"href":"https:\/\/blogs.bu.edu\/guidedhistory\/wp-json\/wp\/v2\/media?parent=296"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}