fire

fire. In common with other ancient people, the Celts appear to have perceived fire to be the earthly counterpart of the sun. Although there is no Celtic Prometheus, fire is seen as a purifying element, a gift from the sun to humankind that can cleanse, warm, and illuminate as well as destroy. Like other people of cold, dark northern Europe, Celts venerated fire in several festivals, especially at the new year, 1 November (Samain) and the beginning of summer, 1 May (Beltaine); vestiges of these celebrations have survived in modern times. Great bonfires were built on these days as well as at midsummer, Christianized as St John's Day after the purported birthday of John the Baptist. Celebrations also included the rolling of huge fire-wheels. The classical commentators Julius Caesar and Strabo (both 1st cent. BC) testify that the Celts used man-shaped wicker figures in ritual sacrifices; animal and human victims could be burned alive in them. A 9th-century commentator linked the sacrifices with the thunder-god Taranis. The straw men burned in medieval and early Renaissance spring festivals may represent a survival of this sacrifice.

Brigit, the Irish fire-goddess, was transformed into St Brigid, the early Irish saint. The Breton St Barbe was reputed to be descended from a fire-goddess. St Patrick lit a paschal fire in Ireland, and Dewi Sant lit a fire to claim Wales. In the Irish pseudo-history *Lebor Gabála [Book of Invasions] Mide, chief druid of the Nemedians, lit the first fire in Ireland, at Uisnech, which blazed for seven years and was carried to every chief hearth of the island. In Irish folklore, fire was the best preventative against magic, fairy or otherwise. The Irish name Áed embodies another word for fire; Delbáeth means ‘fire shape’. OIr. teine; ModIr. tine, teine; ScG teine; Manx aile; W tân; Corn. tān; Bret. tan, tantad.