The Horse Amongst the Celtsby Kym ní Dhoireann (copyright 2000© Kym ní Dhoireann, all rights reserved do not republish anywhere)
We can only imagine the circumstances that first took man from hunter of
horses for meat, to raiser of horses for meat and milk, to deciding to use
the horse as a partner for transportation. Likely this began as
a packing relationship, as even the small early horses man first hunted
would be larger than dogs and therefore able to carry more provisions.
Eventually we established a
While we see mostly references to chariot warfare in Irish myth, it might be surmised, both by the widespread finds of single bits (as opposed to in pairs--although it should be noted that this also can not rule out the driving of single horses which is not an option mentioned in the source) and evidence of riding predominance among other Celtic people, that riding was more widespread than the literature would give us to believe. We already know from archaeological finds that the chariots described in myth, often sickle wheeled and rather Roman in design, are not the type of chariot's found anywhere in the Celtic world and that few chariots seem to date past the beginnings of the La Tène period. However, the question remains if chariots such as those in the myths would have survived for us to find, therefore their existence and methods of fighting cannot be ruled out in Ireland. (pg. 104-106 Raftery Pagan Celtic Ireland) We do know that cavalry was common in much of the Celtic world and therefore MIGHT have been found in Ireland as well. The Gaulish cavalry clearly impressed the Romans they fought as Strabo noted "Although they are all fighters by nature they are better a cavalry than infantry..." and Arrians noted that the Romans adopted Celtic horsemanship exercises in their cavalry training. (pg. 44- 46 Ritchie "The Army, Weapons and Fighting" The Celtic World) It is erroneous to think, as many seem to, that fighting from horseback was impossible without treed saddles or stirrups, for while that leaves out jousting, a well-seated horseperson can clearly use sword or spear and remain seated. With such an impact made in their lives by the horse, it is not surprising that there is a great deal of evidence of sacred regard given these animals. The horse is linked with a great number of Goddesses and Gods and cultic activity can be found regarding horses, often to the detriment of the living horse itself. The best known Celtic Mare Goddess is Epona, who gave Her name to the smaller equine. She was originally a Gaulish Goddess depicted with or riding a horse, who was adopted by the Roman calvary and taken to Britain where She found much honor. (pg 40-3 Davidson Roles of the Northern Goddesses, Green Symbol and Image in Celtic Religious Art several pages throughout)
Native to Britain the Welsh Rhiannon also has a horse association, as She
is first seen by her future husband Pwyll riding a horse that, while it never
appears to go faster than a walk, can not be caught. After nearly killing
his own mount he finally asks that She stop for him. Later when her son Pryderi
is born a colt is born at the same time. Every year
Pryderi is not alone is sharing his birth with horse. Cú Chulainn had two lifelong equine companions born at the same time (well, as one of his three births but that's something that need examining elsewhere), named Black Sainglend and the Grey of Macha. These remained his chariot horses throughout his life. In the battle that ended the hero's life, the Grey was mortally wounded. It was released but returned to fight in it's master's defense until the end.(CuChulainn ---see Death of)
Here by the name, we see a Goddess connection with horses in Ireland as well.
Macha further is known as a Mare Goddess, a sister to Epona and Rhiannon
and like that latter betrayed regarding birth. She heard the lonely
prayers of an Ulster farmer named Crunnchu or Crunn and came to him offering
to be his wife. Like all Goddesses and other supernatural women who
make this agreement, there were stipulations and in this case it was that
She never be mentioned to anyone. Especially the powers She so
The Mare as Goddess may indeed be, as many propose, the reason for the 12th century Donegal ritual Giraldus Cambrensis reported where the new king mated with a white mare which was then sacrificed and fed to all. While many think there is some basis for this, and the sacrifice of horses would be a likely part of Celtic religious life (sacrifice means you give up your best), it can't be forgotten that there were political reasons to give such a shocking account. We can't really know what it was that Giraldus witnessed or to what extent he created details, but we should remember that we are talking well into the Christian period which might further bring the story into question. (pg 81 Raftery Pagan Celtic Ireland) Horse racing was an intrical part of Celtic life, linked strongly with Lughnasadh games but probably indulged during any season that allowed for it. As gatherings often were times to trade and deal, this is not surprising for those horses that ran well would bring the best price. Doubtless other shows of ones horses' abilities were a part as well. And today, in Ireland, as with the rest of the world, remains of this still exist even in a world that has "past the horse by," a world where the horse is often a luxury rather than an necessity (although there are still many who work with draft animals today, I live not so far from an area of VT. renown for it). Many modern Celtic Pagans are fascinated with the horse, but it is often hard for us to actually indulge in. I do hope that those who can will consider taking on the responsibility, those with the knowledge (or ability to gain it) and resources. And I hope that they will consider the fact that overpopulation of horses today means many go to slaughter and look into getting a horse that might have ended up on such a road. A PMU foal, an ex-racer, a "throw away" horse whose owner found the slaughter buyers the easiest way to unload. For those who can not care for a horse of their own, there are options to give honor to the Horse Goddesses by helping their Earthly children. Volunteering at a horse rescue barn, for stalls always need cleaning and the horses need as much contact as they can get. Or consider sponsorship of a rescue, especially a "retired" horse that is placed for life at a retirement farm, which runs on donations and sponsorships. And of course to work to bring awareness of the situation. Just because we live in the "culture" of cars, it doesn't mean we can forget the sacred animals without who our ancestors so depended on and whose Matron's we still worship. The Encyclopaedia of the Celts --- CuChulainn Horse related links are here
Hilda Ellis Davidson
Roles
of the Northern Goddesses Routledge; 1998 Another look at The Sacred Celtic Horse by C. Leigh Nic Fhionghaile
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All text is copyright © 2000 Kym ní Dhoireann, all right reserved, and may not be copied or reprinted without expressed permission. Links are permitted, notification is requested.
Pictish Horse based on the
Inverurie
stone drawing
copyright ©
2002 Aaron Miller.
Top bar Clipart
Castle
Knotwork horse from Aon
Celtic Art
Triple horses created by George Bain based loosely on the
Inverurie
4 (horse stone) found on
EponaWorks
relationship that allowed us to put carts behind them and even
sit upon them while overcoming the natural fears that both, especially riding
which is so much like a predator's attack, must have sparked. Perhaps the
only animal/human relationship that could have changed humans more was when
we first learned to hunt with canines, for the horse changed our abilities
to travel, hunt, and war thereby creating much of our history.
when
a colt was born to this mare it would disappear, on the night of Pryderi's
birth he is also abducted and then when the creature goes to take the colt
it is confronted by the farmer; it not only fails to take this foal but leaves
the boy. Meanwhile, the nurse had killed a puppy and smeared the blood
on Rhiannon's mouth and left the bones near Her, making Pwyll believe that
the mother killed Her own child. Rhiannon is punished for this alleged
infanticide by having to sit at the gates, tell her tale to all guests and
carry them, like a mare, on Her back until Her son becomes one of these guests
and She is absolved. (Gantz, trans.
obviously held. At the Lughnasadh horse races however
he could not contain himself and he bragged that his wife could beat the
king's horses, which won all races. This was of course overheard and
King Conchobhar demanded She be brought forth and prove Her unwise husband's
boasts. She ran and, though pregnant and about to give birth, she
won the race, only to drop down in labor at the finish. She gave birth to
twins (one translation of Eamhain Mhacha is "The Twins of Macha") and either
died or picked Them up and returned to the Otherworld. But not before cursing
the Ulstermen, who were so callous as to force a pregnant woman to race,
with labor pain of 5 days and 4 nights for nine generations anytime Ulster
was in danger. (Gantz, trans "The Labour Pains of the Ulaid and the
Twins of Macha"