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The Morrígan and Cú Chulainn
During single combat, the Morrígan offers Cú Chulainn love and aid, then threatens to obstruct him after he rejects her. She attacks as an eel, wolf and heifer, before meeting him as an old milkmaid, where their hostility moves towards reconciliation. The Morrígan and Cú Chulainn The Morrígan offered Cú Chulainn her love and aid while he fought in single combat. He rejected her. She warned him that she would hinder him at the hardest point of the fight. She would take the form of an eel, trip him in the ford, and attack him there. Cú Chulainn answered that he would catch the eel and crush its ribs with his toes. He would leave a lasting mark on her unless he removed it with a blessing. She then threatened to become a grey she-wolf and drive cattle into the ford against him. Cú Chulainn said that he would throw a sling-stone at her and burst the eye in her head. She also said that she would take the form of a hornless red heifer. She would lead the herd through the ford and pools, trample him in the water, and remain unknown to him. During the fighting, an eel wrapped three coils around Cú Chulainn’s feet and brought him down in the ford. Léch attacked him with a sword, and the water turned red with his blood. Bricriu taunted him for being overcome by a small creature. Cú Chulainn rose, struck the eel, and smashed it. The combat continued. He later fought Loch with the sword and the gae bolga. After Loch fell, Cú Chulainn cut off his head, and great weariness came over him. The Morrígan then appeared as a squint-eyed old woman milking a cow with three teats. Cú Chulainn asked her for a drink. This meeting followed her attacks in animal forms and his earlier rejection of her. The account presents her approach as a reconciliation after their conflict. Source note: Primary text: the ancient sources. Corpus check: Encyclopedia of Celtic Mythology and Folklore; The Táin : translated from the Irish epic Táin Bó Cualinge. The Death of Meche Mac Cécht killed Meiche before the serpents within him could mature. Meiche was the son of the Mórrígan and had three hearts. Three great serpents were coiled within each heart. If they reached maturity, they would break out of his body and devastate the land. One account says that they would split his heart open and devour all Ireland. Mac Cécht killed Meiche to prevent this danger. After the killing, Mac Cécht burned the heart to ashes. He threw the ashes into a river, whose waters boiled and killed every living creature in them. Another account says that he threw the burned remains of Meiche’s body into the Barrow River. The accounts differ over whether the remains were ashes or burned body parts, and over the river named. Both describe their destruction after Meiche’s death because of the danger posed by the serpents. Meiche is also named Mechi or Merca. The accounts identify Mac Cécht, a warrior of the Tuatha Dé Danann, as the killer. They name the Mórrígan as Meiche’s mother, not as the person who killed him. They give the same numbers for his hearts and serpents: Meiche had three hearts, and each heart contained three serpents. The Death of Meche. Original MythSource illustration created for this story; not a historical artwork. Source note: Primary text: the ancient sources. Corpus check: Encyclopedia of Celtic Mythology and Folklore. The Morrígan and the Dagda at the Ford The Morrígan stood astride the River Unius in Connacht, with one foot on each bank. She washed the clothes of those who were about to die in battle. The black-winged goddess was associated with war and prophecy. She was also known as a magician who cast oracles and foretold the future. The Dagda came upon her at the river. He saw the enormous goddess bending over the stream and was overcome with desire. He had many mates among the Irish goddesses. At the ford, he had intercourse with the Morrígan. The encounter satisfied her. The Dagda was preparing to fight for the Tuatha Dé Danann against the Fomorians at Mag Tuired. The Morrígan agreed to support his side in the battle on the following day. She would remain at the edge of the fighting and sing magical chants as the Tuatha Dé Danann faced their enemies. Her support came before the second battle of Mag Tuired, when the Tuatha Dé Danann fought to drive out the Fomorians. The account links the meeting at the river with her promise to aid the Dagda and his people in the coming battle. Source note: Primary text: the ancient sources. Corpus check: Celtic Mythology; Encyclopedia of Celtic Mythology and Folklore.
Odilon Redon's Cyclops: The Monster Who Hides
The image of the Cyclops Polyphemus hiding on distant rocks or watching nymphs from afar developed through Renaissance and Baroque visual art. Works by Sebastiano del Piombo and Nicolas Poussin transformed Ovidian mythology into quiet pastoral compositions, exploring the giant's song, human agriculture and hidden desires. Classical Statues and Renaissance Frescoes In 1511, the banker Agostino Chigi sought to marry the illegitimate daughter of the Gonzaga family. After those hopes were disappointed, Chigi travelled to Venice, met Francesca Ordeaschi, a young girl of humble stock, and brought her to Rome. In Rome, Chigi commissioned frescoes representing a love story from Greek mythology. The artistic choices for these frescoes drew directly upon an ancient classical statue of Polyphemus in the collection of Cardinal Raffaele Riario. The French traveller Claude de Bellièvre saw Cardinal Riario's statue in Rome around 1514 or 1515. In his unpublished manuscript titled Noctes Romanae, Bellièvre described the marble as an image of physical power and submission. He noted that the statue possessed a huge, hairy head, a beard and empty eye sockets, with its single eye in the centre of the forehead gouged out by Ulysses. Sebastiano del Piombo used this marble source for his fresco of Polyphemus created around 1512-13, painted alongside Raphael's fresco of Galatea. Sebastiano modified the ancient sculpture by replacing the body of the dead Acis between the giant's legs with a pastoral stick, a zuffolo pipe and a companion dog. In Ovid's Metamorphoses, Polyphemus sings his song of love and loyalty to Galatea from a high rock on his island. Galatea flees from the giant after he kills her lover Acis. Sebastiano's fresco shows the seated Cyclops looking off into the distance, holding his musical instruments to sing rather than engaging in violent action. The fresco suited Chigi's desire to depict a powerful man's love for a beautiful nymph. Poussin and the Calmer Giant of 1627 Nicolas Poussin addressed the myth of Acis and Galatea in a painting created between 1627 and 1628, now held in the National Gallery of Ireland in Dublin. In Ovid's poem, Polyphemus is described as highly agitated and satirical when serenading Galatea. Poussin altered this disposition significantly. His painting depicts Polyphemus sitting quietly on a rock in the background, playing his musical pipes while seemingly unaware of the lovers embracing below. The foreground of Poussin's 1627 work displays Acis and Galatea embracing in a kiss. Ovid describes Acis as a youth of sixteen with soft cheeks. Galatea is a deity and nereid, making her the superior partner in the relationship. Poussin depicts Galatea as the active lover, gazing into Acis's eyes and holding his neck. Above the water, two erotes fly and shoot arrows of love at cavorting sea gods, who then accost uninhibited nereids. While Ovid describes Galatea's repulse of Polyphemus as forceful and obstinate, Poussin presents her demeanour toward Acis as mild. The uninhibited nereids offering no resistance to the sea gods contrast with the unstated tension of Galatea's distaste for Polyphemus's advances. In Ovid's narrative, Polyphemus is feminised by his song, whereas Galatea becomes masculinised by her stubborn resistance to the giant's unwanted desires. 1914 Redon Zyklop anagoria. Public domain; source: Wikimedia Commons. The Sicilian Countryside and Human Agriculture In 1649, Poussin completed the oil painting Landscape with Polyphemus for Jean Pointel, a French banker and silk merchant. Pointel also commissioned Poussin's Eliezer and Rebecca, now in the Louvre. The 1649 painting, measuring 150 by 198 centimetres, is preserved in the State Hermitage Museum in St. Petersburg. The composition presents a moment in early human history when mankind discovered the practices of agriculture. In the middle distance of the St. Petersburg canvas, men are shown digging, ploughing and watching over their agricultural flocks. Classical mythology associates the Cyclopes with the Golden Age that existed before the invention of agriculture, a period when humans lived entirely off the natural fruits of the earth. Polyphemus sitting on the mountain top symbolises this older age that recedes as human cultivation advances across the land. The background depicts Polyphemus seated on a high mountain top, playing his pipes to an invisible Galatea who disports herself in the sea visible on the far right. The setting represents the contrast between barren mountains and fertile plains typical of the Sicilian countryside, particularly in western Sicily. Poussin rendered this general Sicilian environment without copying a single specific geographic site. Hidden Nymphs and Watching Satyrs According to the writer Félibien, Jean Pointel specifically requested that Poussin paint a composition containing several girls showing different aspects of female beauty. Poussin fulfilled this request in the 1649 Hermitage painting by placing three semi-nude water nymphs in the immediate foreground. These water nymphs represent the fertility that water brings to the soil. One of the nymphs features hair of a blue-green colour matching the surrounding reeds. Behind bushes on the right side of the canvas, satyrs hide and secretly gaze at the nymphs. These satyrs act as traditional symbols of animal fertility, complementing the vegetable fertility symbolised by the water nymphs. The most prominent nymph in the foreground is identified as Galatea. She is shown wringing out her wet hair while listening to the sound of Polyphemus's distant music. This details Ovid's Metamorphoses, where Galatea describes hiding beneath a rock and resting in the lap of Acis while hearing the giant's rustic piping echo across the mountains. Ovid notes that Charybdis combed Galatea's hair while Galatea recounted her tale. By placing the hiding satyrs near the resting nymphs, Poussin connects Ovidian storytelling with visual themes of hidden observation. Narrative Contrast and Visual Tradition The treatments of Polyphemus by Sebastiano del Piombo and Nicolas Poussin establish visual patterns for representing the monster in myth. Rather than portraying the giant solely as a violent brute, both artists show Polyphemus removed from the immediate central action, perched on rocks or distant mountains with his musical instruments. The seated position originates partly from the classical marble once owned by Cardinal Riario. In Poussin's paintings, the physical separation between the giant and Galatea heightens the narrative contrast. In the 1627 Dublin painting, Polyphemus plays calmly in the background while Acis and Galatea embrace below. In the 1649 St. Petersburg painting, Polyphemus plays on his distant mountain top while Galatea listens from the foreground among her companion nymphs.
Marduk and the Making of the Cosmos
Ea subdued Apsû and Mummu, while Marduk later defeated Tiamat and Kingu before dividing Tiamat’s body to form heaven and earth. He ordered the skies, weather, time, stars, earth, gods, and humanity, then made Babylon the gods’ first city and centre. Marduk’s Rise, Victory, and Creation of the Cosmos Ea poured sleep over Apsû, bound him, and killed him. He confined Mummu and kept him under control. Ea established his dwelling on Apsû, named it Apsû, and appointed its shrines. Ea and Damkina lived there in splendour, in the chamber of the destinies and the room of the archetypes. The Enūma Eliš then recounts Marduk’s rise to kingship. Marduk defeated Tiamat and Kingu, overcoming the forces opposed to him. After the battle, he surveyed Tiamat’s corpse and divided it by a planned design. He split her in two, like a dried fish. He raised one half and stretched it out as the heavens. He fixed the skin in place and appointed a watch so that her waters could not escape. Marduk crossed the heavens and arranged their celestial parts. He adjusted them to match the Apsû, the dwelling of Nudimmud, and measured the shape of the Apsû. He built Ešarra as a replica of Ešgalla. From Tiamat’s spittle he formed clouds, then appointed the winds, violent rainstorms, and billowing mist. He organised the day, the year, the watches of night and day, and the movements of the heavenly bodies. He organised the earth and the pantheon. He created humanity and gave the gods an ordered cosmos in which to dwell. He established Babylon as the first city and the centre of the gods. Source note: Primary text: the ancient sources. Corpus check: Babylonian mythology. Marduk’s Ordeal Marduk grew exasperated with the existing divine government and resolved to overthrow it. At that point, his plan and its immediate result were lost. In one telling, the gods later gathered under Enlil’s leadership, at Anu’s command, and came before the lord of the land. They raised a lament for Babylon, and the Babylonians’ grief disturbed Marduk’s sleep. The gods wept for Babylon. After much weeping, they reached a decision, but the story gave no account of what they decided. Its direct consequence was therefore uncertain. Babylon may have been freed from hard labour and given a privileged place in the universe, but no scene showed how this happened. No event showed Marduk seized, confined, killed, restored, or sought by other gods. Another tale placed Marduk before Enmešarra and his sons after Nergal brought the prisoners from the jail. Marduk denounced Enmešarra for his offence, then beheaded the seven sons and portrayed them on a wall. He next turned to Enmešarra. Enmešarra’s rays were taken from him and given to Šamaš, and Marduk placed Enmešarra’s depiction on his own dwelling. The account gave no clear statement of Enmešarra’s execution, and it did not describe a seizure, confinement, death, recovery, or return of Marduk. The wider creation cycle also included conflicts, the organisation of the universe, the splitting of heaven and earth, the ordering of the heavens and earth, and Babylon as the first city, but none of those events completed Marduk’s ordeal. Marduk’s Ordeal. Original MythSource illustration created for this story; not a historical artwork. Source note: Primary text: the ancient sources. Corpus check: Babylonian Creation Myths.





