P is for Pick Your Poison: Alcohol in Post-Roman Celtic Britain

Reconstruction drawing of a Celtic feast in full flight in Iron Age Britain, by Chris Evans (English Heritage Graphics Team).

What would a Celtic feast be without a bit of drink? (Okay, a lot of drink – the Celts knew how to have fun!) Even though distillation and the spirits it produced didn’t come along in Ireland and Scotland until the 1400s (at least as far as written records show), the Celtic people had plenty of alcohol to keep them in a partying (and sometimes fighting) mood. Alcohol played an important role in both feasting (especially after battle) and religious ritual. The following is a brief synopsis, taken primarily from Food in Roman Britain by Joan Alcock, A History of Beer and Brewing by Ian Spencer Hornsey and Who Were the Celts? by Kevin Duffy.

Wine – Perhaps one of the most ancient forms of alcohol, wine was used by the Celts both for cooking and drinking. While the climate of Britain wasn’t hospitable to vineyards, the Celts (southern tribes) were importing wine as early as the Iron Age from places like Italy, Rhodes and Southern Gaul. By the 3rd century, it was coming from North Africa and from the Mediterranean by the 5th and 6th centuries. Remnants of attempted British vineyards have been found in various parts of the country and it is believed that was grown in them was consumed locally, but not fit for export or trade.

Mosaic showing a slave with wine amphorae

Unlike the Romans, the Celts didn’t water their wine and were said by some to get quite drunk and rowdy.The Romans even commented that the long, thick mustaches of the Celtic men acted as strainers as they drank (I know, ewwww!). Duffy says wine was reserved for nobility, while commoners drink mead or beer. Wine quality varied depending on the number of pressings the fruit went through. The lowest quality was the fourth and final press, which was mixed with water and sold to soldiers and slaves. Some wines were flavored with gypsum or lime or had fruit or fruit juice (raisins were popular), herbs (such as wormwood or oil of black myrtle), spices (like pepper) or honey added. The taste of the wine was also affected by the substance used to coat the inside of the amphorae in which it was stored. Common coatings included bitumen, wood pitch and resin. Some wines, especially those sent to forts, were mixed with medication (like horehound) to help cure disease. (See, drinking really can be for medicinal purposes!)

Mead/ale/beer – The wording on this beverage is tricky. Many people call what the Celts drank beer, but others argue that beer is really mead with hops, which weren’t introduced into Britain until the 15th century by the Flemish. However, Roman records note the popularity of Corma, a type of wheat beer prepared with honey that was consumed by the lower classes. They passed around a common cup and drank only a mouthful at a time. And – fun fact – Pliny noted that the froth of beer was used to wash hair, a practice that continues today.

Mead

Mead is a different drink, one made from diluted honey that is left to ferment and them flavored with herbs and fruit. Like wine, it can be dry, semi-dry or sweet. It has an alcohol content of 8%-18%.

Ale, on the other hand, is barley left to ferment, converted to malt and steeped in water to produce wort, a sweet, brown liquid that is then boiled with honey, wormwood or herbs (costmany/alecost was popular, introduced to Britain by the Romans). Ale had to be brewed often because it didn’t last long, and was a  good source of income on large villas and farms.

Cider – The Celts were also known to make cider from crushed and fermented apples (3%-7% alcohol content). Pears, although not native to Britain, were cultivated there, so Alcock speculates they could have produced a pear cider as well.

When I was in Ireland, one of our hosts told me about a strong spirit native to Scotland that pre-dates distillation. For the life of me, I can’t remember what it was called. I think it started with a “p.” Can anyone help jog my memory?

I don’t know about you, but I’d love to try mead. Have any of you ever had it? I’ve never had alcoholic cider either. What do you think about the Celts’ choices in drink? Have you heard of any others?

L is for Laughter, or Celtic Women’s Rules

Boudicca by laiyla (http://laiyla.deviantart.com/)

We all need more laughter, and given this is a Celtic/Arthurian blog, I thought this might do it.

I didn’t write this. I don’t know who did. It was sent to me on a listserc back in 1997 and I haven’t been able to find out where it came from. If you know, please tell me and I’ll give credit. I hope you enjoy this as much as I have.

Celtic Woman’s Rules

  1. Please do not talk to my breasts.  You will not be meeting them.
  2. If you attempt to do so, you will be meeting my sword.
  3. My sexual preference is no. (Whoever wrote this had obviously never heard of Queen Maeve. I think this should be changed to “yes, please!” At least that would be more historically accurate.)
  4. Remember: my people can kick your people’s arse.
  5. Fifty-one percent love goddess. Forty-nine percent bitch. ALL warrior.
  6. Girls are made of sugar and spice and everything nice – say any differently and I will slice your head off.
  7. If you want to control someone, become a Roman.
  8. Breakfast is on the table. YOU cook it.
  9. It is not the size of your sword that counts, it is- no, wait… size does count.
  10. If you disobey ANY of these rules, you should better pray your horse is FAST.

Eventually, I’ll get around to doing a series of posts on women in the Celtic world: their status, rules on marriage/divorce, children, etc. (the laws are fascinating, but very complex), so keep this funny little post in mind. It’s more accurate than you may think!

E is for Excalibur

Who knew the story of Arthur’s famous sword was so complicated? (And this is just a short summary!)

Contradictory accounts have been written over the years, but Excalibur is usually not one in the same with the Sword in the Stone. The sword Arthur drew from the stone was broken in battle. In searching for its replacement, Arthur received Excalibur from the Lady of the Lake. According to John Matthews, the story of the sword in the stone may have come from the Sarmatian custom of worshiping a sword stuck in a stone. (Apparently there was a large Sarmatian contingent in Britain. Matthews states that after they lost a long-standing battle with Rome, 3,000 Sarmatians were banished to Britain by Emperor Marcus Aurelius in the 2nd century.) And if you like a little conspiracy to your legend, check out the story of Galgano Guidotti (later canonized a saint), whose act many believe is the actual origin of the Sword in the Stone stories.

Even though today we automatically think of Excalibur as linked with Avalon and the Lady of the Lake, the earliest Celtic Arthurian legends don’t include that part. Although they could have. It was common in Celtic myth for a young would-be warrior to be given his weaponry by a goddess-like woman.

In the earliest tales, Arthur’s sword is called Caliburn (or Caledfwich in Welsh). According to David Day and Ronan Coghlan, both come from the Irish Caladblog, which means either “flashing sword” (Day) or “hard lightning” (Colghlan). However, John Matthews argues that the name comes from Sarmatian smiths called Kalybes who lived in the Caucasus. He says that Caliburn derives from the words “chalybus” which means “steel” and “eburnus” or “white,” translating as “white steel.”

It is generally believed that the name Excalibur is the Norman French translation of the Celtic Caliburn, and that’s fitting seeing since the French are the ones who give us the story of the Lady of the Lake (and/or the arm that reaches up out of the lake, which might belong to the Lady or not, depending on the tale).  This sword was very powerful, forged by an elf smith of Avalon. It’s blade could not be broken, yet it could cut through steel and stone without being dulled. It’s jeweled scabbard was magic and protected the person who wore it from wounds involving blood loss. In many traditions, Morgan steals both the sword and the scabbard, replacing them with fakes. Excalibur is eventually recovered, but the scabbard is not, leaving Arthur vulnerable for the fateful battle of Camlann.

John Duncan – The Taking Of Excalibur

Interestingly, the Sword in the Stone and the idea of magical swords is common across the world. In the Norse Volsunga stories, the hero Sigmund pulls a sword from a tree. It is broken in battle. His son Sigurd gets a replacement called Gram, given to him by the mother of the god Odin. The hero Charlemagne had his sword Joyeuse. El Cid had Tizona. And according to Day, all were made by the mythic Wayland the Smith, who in turn traces his origin to the Roman god Vulcan and the Greek god Hephaestus.

What about the end of the story? Bedivere’s role of returning Excalibur to the lake comes into the myth at the 13th century, but it was probably based on the ancient Celtic custom of throwing offerings into sacred pools of water as part of a ritual honoring the deity of the lake or spring.

And if all this isn’t complicated enough, Excalibur isn’t necessarily Arthur’s alone. In some versions Accalon (also spelled Accolon) holds the sword for a time, while in Chretien de Troyes’s Perceval, Gawain is its owner.

What have you heard about the famous Excalibur? What part of the myth do you believe? What other famous swords do you know about? What other “E” topics do you want to read about when I do the A to Z Challenge again?

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Sources: The Quest for King Arthur by David Day, King Arthur: Dark Age Warrior and Mythic Hero by John Matthews, The Illustrated Encyclopedia of Arthurian Legend by Ronan Coghlan, and King Arthur and the Goddess of the Land by Caitlin Matthews.

Beltane: Celtic Fertility Festival

“It’s May, it’s May, the lusty month of May! That lovely month when everyone goes blissfully astray.” Yes, I’m channeling Guinevere in the legendary musical, Camelot. Who better to introduce the festival of Beltane (May 1) than the controversial queen? After all, Lerner and Loewe were right. Beltane is all about sex and fertility. And the Celts, unlike the Victorians, weren’t shy about it.

When we looked at Samhain and Imbolc, two of the other high holy days on the Celtic calendar (Lughnasa is yet to come), I took you through them in an experiential way through a short piece of fiction. The reason I’ve chosen not to do so with Beltane is that there is a long section of Book 1 that takes place on Beltane and I’m afraid anything I do here would too closely mirror what’s in the book. So I’m going to cover the festival on a more theoretical basis.

Beltane is the second most sacred of Celtic festivals, just behind Samhain (October 31). In some ways you can think of these two festivals like Christmas and Easter for some Christians. Even if you didn’t practice the rest of the year, you celebrated these two holidays. Beltane is on the opposite end of the wheel of the year from Samhain, and celebrates the light half of life, the life-giving, nurturing fertility of this time of year. (It’s actually the first day of summer on the Celtic calendar.) Like Samhain, Beltane was celebrated with great bonfires and revelry (and still is in parts of the world; check out the Beltane Fire Society to learn about modern celebrations in Edinburgh). Cattle were driven between bonfires as a way of blessing and purifying them, and many young couples daringly leapt over the flames or danced among them.

Taking it to its most basic level, you could say Beltane was an excuse to party. It was a celebration of the sexual union of the God and Goddess, and the creative energies born from their love-making. These energies were thought to bless the land, animals and people, bestowing health and fertility on all. And so the people of the Celtic tribes, unencumbered by prudish morals, took the opportunity to emulate the gods and spent Beltane night in feverish coupling. According to many sources, it didn’t matter if the partners knew one another previously or not, for on that night, all women were the Goddess incarnate and all men, the God. But it wasn’t just sex; it was a holy union blessed by the gods. Sometimes, a May Queen and May King were chosen to partake in these erotic roles in an especially sacred way or, in tamer times, to reenact the wedding of the God and Goddess in a non-sexual pageant before the whole village.

Another common Beltane theme, one that mirrors Samhain, is the hunt. At Samhain, you have Herne the Hunter, the dark god who rides the autumn sky with his red-eyed hell hounds in supernatural hunt. But on Beltane you have the image of the Great Hunt, of either a wild boar, or as beautifully depicted in The Mists of Avalon, the King Stag. Similarly, some branches of Celtic belief attach the story of the triumph of the Oak King (summer) over the Holly King (winter) to Beltane (although many neo-pagan groups associate this story with Midsummer, instead). No matter which mythology you choose, the idea is the same. Just as the light overpowers the darkness on Beltane, so does the younger generation topple the old in the hunt, giving reign to the powers of life and fertility once again.

Beltane is the other festival in which the veil between our world and the spirit world is virtually nonexistent. At Samhain, spirits of the dead roamed the lanes, but on Beltane, faeries and other nature spirits rule the day. While some invoked the tamer nature spirits, the Celts knew a dark side to the fey as well, so many used talismans against changelings (faerie babies put in place of stolen human babies) near this festival. Faeries could easily beguile people and animals on this night, taking them under control and leading them away to their mounds, where one day was equivalent to centuries in the mortal realm. To ward off such danger, the bonfires were made of nine sacred woods, and offerings of wine, milk or a pottage of oats were left outside the festival areas to divert and appease any fey who might be attracted to the revelry.

Today, Beltane lives on in Maypole dances (an ancient fertility rite in which the pole is phallic, the ribbons represent its union with the feminine, and the dance the act of intercourse), May Day and Catholic May Crowning ceremonies (which many point to as a form of veiled Goddess worship). Then again, in some parts of the world, it hasn’t changed at all. Check out this article from The Telegraph on the resurgence in popularity of the feast.

Do you celebrate Beltane? If so, how? What traditions live on in your part of the world? Have you read about Beltane festivals in books (fiction or non-fiction)? What are your favorite portrayals?

Imbolc: Herald of Spring

Imbolc (February 2) is the second of four high holy days in the Celtic year. Although it takes place amid cold and snow, it marks the beginning of spring, for the Celts believed all life begins in the darkness of the womb of the earth. It’s also the feast of the goddess Brigid, patroness of fire/forge, poetry/inspiration and the mysteries of hearth and home, including healing and childbirth. Step back in time with me to a cold February morn to get a glimpse of the way this feast may have been celebrated.