The Quest for the Nine Maidens E-Book

Stuart McHardy

• Herausgeber: Luath Press
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2020

Beschreibung

King Arthur went to Avalon with Morgan and her eight sisters. In this book McHardy traces similar groups of nine maidens throughout the ancient Celtic and Germanic worlds and far beyond. In Pictland, Wales, Ireland, Scandinavia, Gaul and Iberia the nine Maidens were known in mythology and as practising priestesses. As far away as Kenya the Kikuyu people claim descent from nine sisters, while a cave painting in Catalonia shows nine dancing maidens from almost 15,000 years ago. Weather-workers, shape-shifters, diviners and healers - the Nine Maidens are linked to the Old Religion over much of our planet.

Leseprobe

First Published 2003

eISBN: 978-1-913025-95-3

Typeset in Sabon 10.5 by Sarah Crozier, Nantes

© Stuart McHardy

This book is dedicated to my wife Sandra Davidson in whom, for me, the Goddess walks.

Acknowledgements

Thanks are due to my editors Jennie Renton, Helen Rayner and Justin Crozier for their skills and tolerance. My friends and colleagues in the Pictish Arts Society deserve credit for tolerating my obsession with the Nine Maidens over many years and I would like to thank all the students at Edinburgh University’s Centre for Continuing Education who have helped me clarify my thinking on the subject in the course of teaching several courses on the subject.

Contents

Introduction

1 Dragonslayer

2 Bride and Monenna

3 The Nine Maidens in Welsh Tradition

4 Sisters of Avalon

5 Islands of Women

6 Sagas and Sea Spirits

7 Muses and Maenads

8 Magic Use of Nine

9 Nine

APPENDIX A Major figures associated with Nine Maidens Groups

APPENDIX B The Magic Use of Nine

Bibliography

Introduction

THE THEME OF THIS BOOK is the existence of groups of nine women who were involved in healing, prophecy, weather-working and shape-shifting over a remarkably wide geographical and chronological area. Their activities suggest they are best understood as priestesses. Such groups of nine women exist in the mythologies of different cultures. Although I first came across them in my native Scotland, the search for the Nine Maidens has involved material from many countries, some of them well beyond Europe, and from many time periods. What is clear is that the Nine Maidens functioned as discrete sacred groups within many different societies, some of which have the Nine Maidens at the centre of their mythologies. Mythology can be understood as the process which gives rise to the earliest stories we have in which attempt to explain life in ways that are meaningful and understandable.

Mother Goddess

Because so many of the different traditions of the Nine Maidens associate them with single goddess figures, I believe that the religion they followed was based on Mother Goddess worship. This is generally thought to have been the earliest form of human religion and the fact that we all have mothers is probably why humans developed the idea of a supreme Mother Goddess, giver of life and death. The material from Scotland, where our story starts, can be interpreted as showing the existence of an ancient dual Goddess figure portrayed in terms of light and dark, summer and winter, life and death. This duality is much more like the eastern concept of Yin and Yang than the later simplified Christian idea of the battle between good and evil. In Scottish tradition the goddess of Winter, the Hag, actually becomes the golden goddess of Summer, the Bride. Bride, the pagan precursor of St Bridget, was common to both Britain and Ireland and is associated in different traditions with the Nine Maidens.

In other traditions we see the Nine Maidens associated with the Norse goddesses Menglod and Ran, the Welsh Cerridwen, in Siberian shamanic traditions, in a foundation legend from Kenya and of course in the case of the Muses we see them associated with a god, Apollo. While it impossible to prove that the association with such male god figures came later than their link to the Goddess, we can be sure that their association with a single male figure is very ancient indeed. As we shall see, the earliest reference to the Nine Maidens is in a Magdelanian cave-painting from Catalonia which is perhaps as much as 17,000 years old. This painting clearly shows some sort of fertility rite. The association with the Mother Goddess might account for the existence of many Nine Maidens Wells in Scotland, water itself being the fount of all life. In one particular case, at Sanquhar in southern Scotland, nine white stones were still being placed in St Bride’s Well, in the 20th century, in memory of the Nine Maidens.

Languages

The stories of the Nine Maidens survive in many lands in many tongues. I begin with a short place poem in Scots, still the first spoken language of at least a third of Scotland’s population. Many of the versions of the tale in Scotland must have been told earlier in Celtic languages: Scottish Gaelic, Irish, Welsh and British. Without going in to too much detail, Britain at the time the Romans left is generally thought to have been populated by a variety of tribes who spoke two basic different kinds of Celtic language. Early Roman sources tell us that some at least of these peoples were in regular, if sporadic, alliance with Germanic-speaking tribes and it is at least possible some of these latter groups were also based in the British Isles. The Celtic-speaking peoples came to speak what we now know as Scots and Irish Gaelic (Q-Celtic), and Welsh (P-Celtic). The tendency in the recent past has been to see these languages as defining people into separate ethnic groups but the fact that the British Nine Maidens stories survive language shifts – into Scots and English from originally Celtic roots – shows the danger of resting too much faith in language. The notion of ethnic purity is a racist concept and the fact that we know people were travelling the whole of the eastern Atlantic littoral on a regular basis as far back as 5,000 years ago shows that contact between widely-spread societies has been going on a long time. One example should illustrate this. Many scholars have noted the great flowering of Gaelic culture within the Lordship of the Isles in the mediaeval period. The culture of this society, which clearly saw itself as different from the growing Scottish nation state, was in fact a combination of what is known as Gall-Gael traditions and learning. The Gall here is Norse, the Gael Celtic. Attempting to separate out how these two strands intertwined and grew is an exercise in futility – like many human societies, the mixture of ideas, languages, social mores and skills emanating from different sources made the combination more vibrant and dynamic. An analogy might be found in the selective breeding of livestock.

Geographical Spread

We can be sure that Scotland and Ireland were still primarily inhabited by people living in tribes before and after the Romans controlled England. However, in other areas society was much more centralized and from the city states of Greece we have early written sources that tell us of the best known Nine Maidens group, the Muses. As I will show, there are grounds for seeing their god Apollo as originating in the north, but this is not of primary importance. What is important that the extensive Greek sources show many Muse-like groups associated with mountain tops, springs and islands, just like many other Nine Maidens groups. Within the Celtic-speaking areas of Europe in Roman times we have references form Scotland, Ireland, Wales and a striking early literary reference to a group of druidesses in Brittany. These are not the only such groups in Breton tradition but the source gives them a definite historical provenance. It is striking that the Nine Maidens also play a considerable role in the British Arthurian tales, which, though surviving in Welsh, probably originated amongst the British-speaking tribes of south and central Scotland.

Within the Germanic-speaking world, and we should remember that contact between Britain and Scandinavia goes back to megalithic times, we have various groups like the Valkyries and the Nine Maidens of the Mill, who clearly belong to the realm of mythology, while Icelandic traditions carry memories of what appear to have been practising pagan priestesses. I have also considered material from Romania, Africa and South America which focuses on groups of nine women. This remarkable spread is paralleled by the magic use of nine which seems in fact to have been almost universal. While the link between the use of the number in ritual and the actual and mythological groups of nine women is unclear, it seems more than likely that there is some underlying concept common to both.

Literature and Oral Transmission

Western education has for a long time been based almost exclusively on literacy. However even in the modern world literacy is not yet universal and just a few hundred years ago only a tiny minority of human beings were able to read. For the majority of our time on this planet all knowledge was passed on by word of mouth and example. Scholars have tended to be dismissive of oral transmission and historians in particular consider the lack of written sources an insuperable problem in understanding the past. This attitude is now being severely challenged. As I show in the text there are examples from Australian aboriginal tradition that show the capacity of oral transmission to carry accurate data for period of tens of thousands of years. If the indigenous peoples of Australia were capable of this why should we think our own ancestors any different? I believe that there is much we can learn from traditional tales, particularly when used critically in conjunction with other disciplines such as archaeology and place-name studies. Oral material is of course different from literary material – the old cliché about history being written by winners is of particular relevance when dealing with remnants of pagan religion that have survived in written sources from the pens of Christian scribes. Within the oral tradition the transmission of knowledge to the young was an integral part of tribal societies and what worked would always be of more relevance than what was strictly accurate in terms of precise date, personnel etc. This is not to diminish the relevance of such material only to show that it has its limitations, as of course all literary history has. An example of this can be seen by reading American and Soviet histories of the Second World War. One side says the victory was achieved by the armed proletariat the other that it was effectively achieved by the entrepreneurial and creative capacities of capitalism. Which one is the more accurate? When one also considers how the British and their Commonwealth allies saw their role in the same conflict it is clear that history is not a definitive science. In this sense all history has to be treated critically. The difference with the oral tradition is that it arises within particular functions in tribal societies that mean it has to be treated conservatively. Ideas survive because of their relevance to society and in pre-literate societies ideas have to be transmitted from tongue to ear, or by practical example. The vast amounts of mythological and genealogical data that are common to most tribal societies were like the lore of healing, birthing, cooking, food-gathering, planting, hunting and all other activities – passed down from generation to generation by word of mouth. This meant that people passing on and receiving such information used their memories differently than we do. We write things down to remember them; oral societies with mnemonic skills that have no need of that. Even today there are storytellers who believe they have to transmit their tales virtually word perfect, while others believe that they stick closer to the inherent worth of their material by retelling them every time, without ever losing sight of the essence of particular tales. What is clear is that myth, legend and folklore retain a great deal of human knowledge from a very long stretch of the human story on this planet.

Most of what I have gathered about the Nine Maidens groups has of course been gathered from literary sources, but these literary sources vary in how close the original writers were to actual oral tradition. In Norway and Iceland the pagan religion lasted till circa 1000 AD and there we have clear representations of Nine Maidens as pagan priestesses. In Scotland we have early medieval sources presenting the Nine Maidens as a particular group of Pictish saints. In Greece the various nine female groups on islands and hilltops, though occurring in literary sources, were also based on earlier oral traditions. What is also often forgotten is that most early European literature and thus history was created by monks who had a vested interest in obscuring, hiding or ignoring non-Christian traditions. In this light it is perhaps a testament to the tenacity of both pagan belief and the institution of the Nine Maidens themselves that we have so many literary sources for them. It is a fact that oral tradition continues after literacy is introduced, a point that will be dealt with in the text, and this can possibly account for some of the survivals. What I hope I prove here beyond dispute is that the institution of groups of nine women, involved in some kind of sacral behaviour, and regularly associated with a single male figure, was something known over a very wide geographical area for a remarkable length of time.

Stuart McHardy

Edinburgh

2003

CHAPTER 1

Dragonslayer

THE ORIGINAL STIMULUS for this book was a simple four-line poem, in Scots (a Germanic language distinct from English), which survived in oral tradition as the explanation of Martin’s Stane, a Pictish symbol stone just to the north of Dundee. This is the poem as recorded in Andrew Jervise’s Epitaphs and Inscriptions:

It was tempit at Pittempton

Draggelt at Badragon

Stricken at Strikemartin

An killt at Martin’s Stane. (p206)

The story is of a group of nine sisters whose father farmed at Pittempton, and who were all killed by a dragon-like creature that appeared at the nearby well. The stone with which the tale is associated is known as Martin’s Stane and stands in the shadow of the Sidlaw hills, a few miles north of Dundee. Here is the story as told by Jervise in The Land of the Lindsays:

Long, long ago, the farmer of Pittempton had nine pretty daughters. One day their father thirsted for a drink from his favourite well, which was in a marsh at a short distance from the house. The fairest of the nine eagerly obeyed her father’s wish by running to the spring. Not returning within a reasonable time, a second went in quest of her sister. She too tarried so long that another volunteered, when the same result happened to her and to five other sisters in succession. At last the ninth sister went to the spring, and there, to her horror, beheld, among the bulrushes, the dead bodies of her sisters guarded by a dragon! Before she was able to escape, she too fell into the grasp of the monster, but not until her cries had brought people to the spot. Amongst these was her lover, named Martin who, after a long struggle with the dragon which was carried on from Pittempton to Balkello, succeeded in conquering the monster. It is told that Martin’s sweetheart died from injuries or fright; and the legend adds that in consequence of this tragedy, the spring at Pittempton was named the Nine Maidens’ Well, and the sculptured stone at Strathmartine, also St Martin’s Stane at Balkello, were erected by the inhabitants to commemorate the event. (p162)

Balkello is the name of a farm near where the stone stands. Local tradition has it that the original name of Kirkton of Strathmartine was Strikemartin, as in the poem, and the name has been reported as surviving in a medieval charter. There are also records attesting to the existence of a piece of another Pictish symbol stone with the figure of a man with a great club over his shoulder which used to be built into the wall of a nearby barn. It has been suggested that there were at one time around a dozen Pictish symbol stones in the immediate area but only three have survived. Such a collection of stones, like the collections elsewhere at Meigle and St Vigean’s, both less than 20 miles from Dundee, suggest an important, probably religious, foundation in the area. It is a striking fact that many of the Pictish symbol stones have been found in conjunction with Christian church or burial sites. Given that it was common practice for the early church to take over the temples of earlier worship, it is likely that somewhere around Strathmartine there was a major pagan religious centre.

Suggestions have been made that the story is merely an attempt to explain the meaning of the symbols on Martin’s Stane. Until very recently the symbols on the Pictish stones were thought to be indecipherable, but modern research is now coming up with plausible, if not definitive, interpretations linking them with dynastic symbols or totems and with pagan worship. Some of the symbols – adder, deer, cauldron, lunate crescents – have strong associations with ancient Goddess figures, both within the myths and legends of the Celtic-speaking peoples and in other European mythologies. The representative and decorative styles of the Pictish symbol stones are now recognised to have had a seminal influence on what has become known as Late Insular Celtic art, perhaps best known in The Book of Kells. This great masterpiece of illuminated manuscript art was begun on the Scottish holy island of Iona, if not by Pictish artists, then by artists who had been trained by the Picts.

The place-names in the Martin’s Stane rhyme suggest there is more to this story than the pursuit and killing of a maiden-eating dragon, fascinating as that might be. Pittempton, on the northern outskirts of the city of Dundee, appears to be a name combining the Pictish place name Pit with the Gaelic tiompan – a drum – giving the place of the drum. Drums have been used in sacred rituals in societies all over the world for as far back as memory can tell and so the name supports the idea of some sort of cult or religious practice taking place in the immediate area. Baldragon is Gaelic for the township of the dragon, or hero, either of which meanings could be seen as deriving from the story.

Although the verse is in Scots, still spoken by hundreds of thousands of people in Scotland today, the place-names are in Celtic tongues – Pictish and Gaelic. Pictish was probably, like the ancestor of modern Welsh, a P-Celtic language, while Gaelic, like Irish, is a Q-Celtic language. The P-Celtic and Q-Celtic forms are thought to have developed separately from the same root. One of the most obvious differences is that where the Q-Celtic has a hard ‘c’ sound, the P-Celtic languages have a ‘p’ sound. Compare the Welsh Owen Map Owen with the Gaelic Ewen Mac Ewen – with map and mac both meaning ‘son of’. Linguists believe that in the east of Scotland, Pictish was the native language before being superseded by Gaelic between the 9th and 12th centuries after which Gaelic was in turn replaced by Scots. Some scholars think that there were several languages spoken by the Picts and have even theorised that this might have included some form of Germanic language. It is possible that the story of Martin’s Stane existed in both Pictish and Gaelic before being told in Scots, but as we have no written record of it before the 18th century it is impossible to confirm. Recent research in Australia suggests that the oral transmission of information, through storytelling, can preserve real events for as much as 20,000 years (McHardy, 1998, p107) so we cannot rule out the possibility of the story being as old as the carvings on the stone, if not older. The date of the stone is generally given as 8th century, but this depends on comparing Pictish material with art styles outside Scotland, and as yet we have no conclusive way of pinpointing the date.

The meaning of the story has been interpreted in various ways, one suggestion I was given being that it was told to mark the end of whatever ‘power’ was associated with the stone. In 1985 I saw the stone being dowsed to see if there was a ley line running under it. Ley lines are thought to be a kind of weak electro-magnetic current that link together ancient sites, many of the sites being of greatly differing ages. What ley lines signify is unclear. The dowser, American artist Marianna Lines, used a cut crystal ball on a revolving mount fixed to a silver chain which she held between the fingers of her right hand, palm upwards. As soon as she got close to the stone, the ball began to whirl furiously and the silver chain flew up to the horizontal. It was remarkable seeing the ball rotate at high speed on the end of this rigid chain. The conclusion of the people there that day was that there was certainly some kind of power in evidence. It is worth noting that the Chinese name for what we call ley lines is ‘dragon lines’. In his Hill of the Dragon, P Newman makes the point that stories of dragons eating maidens are often references to the passing away of the old pagan religion in the face of Christianity.

The fame of the Nine Maidens Well at Pittempton lasted a long time. As late as the 1870s, according to Jervise, the farmer at Pittempton, fed up with people tramping across his fields to visit the well every first of May, the ancient feast day of Beltane, covered it over with a sheet of iron which he then buried. This survival of ritual activity at the well is remarkable testimony to the tenacity of the Nine Maidens story and the continuity of the ancient pilgrimage tradition to Scotland’s holy wells. People had been visiting this site for over a thousand years. Jervise, in Epitaphs and Inscriptions, writes:

… people still alive in the parish recall of nine graves, near the east end of the old kirk of Strathmartine, which were pointed out as those of the nine sisters; and it is uniformly added that the stone with two serpents carved upon it [now in Dundee Museum] stood at the head of one of these mounds. I am also told that no interments have been made in these graves during the recollection of the oldest inhabitants. (p206)

This last remark suggests a considerable degree of veneration by the locals for these nine graves. As interest grows in the beliefs and habits of our distant ancestors it is possible that the Nine Maidens Well might one day be re-opened. After all, the statue of a dragon, inspired by the story, now stands in the centre of Dundee.

When I first began to look into the Nine Maidens story I soon came across other material referring to them close to Martin’s Stane. Just over Balluderon hill to the north lies the head of Glen Ogilvy, nestling in the Sidlaw Hills. It is said that in the 6th century St Donald lived here with his nine daughters, following a simple life of contemplation and prayer, eating one plain meal of barley bread and water a day. St Donald was widely respected for his holiness and when he died, his daughters carried on as before. Their reputation for holiness grew, and, in time came to the attention of the King at Abernethy. The story tells us that the king was called Garnard (a Garnard appears in the Pictish king list, virtually the only Pictish document to have survived down the centuries). We are told Garnard invited the Nine Maidens to come and live in his capital at Abernethy, which is about 20 miles to the south-south-west of Martin’s Stane and on the south bank of the river Tay. There he built them an oratory and there they lived out their days in sanctity and prayer. It is said that they were buried at the foot of a large oak. This is how Bellenden translates Henry Boece’s Latin History and Chronicle of Scotland:

… thir holy virginis, efter deceis of thair fader, come to Garnard, King of Pichtis, desiring sum place quhare thay micht leif ain solitar life, in the honour of God. Garnard condescendit to thair desiris and gaif thaim ane hous in Abernethy, with certane rentis to be takin up of the nixt landis, to thair sustentation quhare thay leiffit ane devote life and war buryit at the rute of ane aik, quhilk is haldin yit in great veneration amang the pepil. (iX ch XXXV)

Burial at the foot of a large oak has clear pagan connotations. The story of this group of Nine Maidens was told in a series of carved wood panels in an oratory on the north side of the churchyard in Abernethy, which survived till they were destroyed in the mindless vandalism that accompanied the Reformation in Scotland in the 16th century. In a version of the story from early sources quoted in the Aberdeen Breviary (1854) the Nine Maidens are said to have come, at the request of the Pictish king, to Abernethy from Ireland with St Brigid, a major figure in the Celtic Church derived from the older goddess Bride, common to Scotland, Ireland and certain parts of England. These Nine Maidens crop up in a variety of early Scottish sources as a group of Pictish saints. They are unusual within Christian tradition in that they are known collectively. Forbes, in his Kalendars of Scottish Saints, has this in the entry for 18 July:

… the nine virgine dochters to S. Donewalde under King Eugenius VII in Scotland… He spent a most holy life in the Glen of Ogilvy, and on his death his daughters entered the monastery at Abernethy… (p420)

The names of three of them survive, Mayota or Mazota, Fincana and Fyndoca. All three are referred to as individual saints. In Stewart’s Metrical Version of Boece, written in the early 16th century a few years after Boece’s work appeared in Latin, he says ‘The eldest hecht Mazota to her name /The secund sister callit Fyncana;’ (p329). St Mazota, sometimes also known as St Mayoca, the eldest of the Nine Maidens, was commemorated on 22 December and had the parish of Drumoak, originally Dalmaik, in Aberdeenshire, called after her. There was an old well here called St Maik’s Well and it is likely it too was a pilgrimage well, visited at certain significant times of the pagan year.

Boece’s history tells that one day in Glen Ogilvy, Mazota came to a field where geese were feeding on recently sown barley and charmed them into flying off and leaving the crop. This power over birds is reminiscent of the powers associated with goddesses and priestesses in many locations around the world and is told in Bellenden’s translation of the History and Chronicle of Scotland:

His [St Donald’s] eldest daughter, Mayo, maid inhibition to the wild geese, to eat hir fader’s corne, and thy obey hir holy monitions, and therefore, wild geese was never seen efftir on that ground… (p116)

This appears to be a reference to Mazota, and 22 December is the winter solstice, the shortest day of the year, a time of great importance in lands where the winter days are short and the weather is often severe. It has long been the time of great fire festivals which are believed to be the origin of the modern festivities of Christmas. The association with this date suggests not only antiquity but also that Mazota was a figure of some importance to the ancient peoples of Scotland. The Midwinter or Yule festivals of northern Europe celebrate the fact that from this time on the days grow longer, bringing the promise of the spring and summer to come. In countries where daylight lasts only a few hours at this time, midwinter has always been a time when people were in need of celebration. Within such festivities there was a strong undercurrent of supplication to the gods, or the Goddess, to carry on the turning of the seasons. The use of fire as a symbol of fertility and renewal continues to this day in Scotland, with the Burning of the Clavie at Burghhead, the whirling of fire-balls at Stonehaven and the Shetland festival of Up Helly Aa, when the festivities culminate in the burning of a replica of a viking longship. Other fertility rituals have survived with the decking of houses with boughs of evergreen trees and the hanging up of the once sacred mistletoe. Today’s kisses under the mistletoe are probably a remnant of something much earthier in the distant past. Seasonal Affective Disorder Syndrome (SADS) is the modern term for depression due to the long periods of darkness in winter. Our ancestors seem to have realised that in the darkest months it is psychologically beneficial to have a major feast or festival celebrating the forthcoming return of the sun, and a pretty good excuse for a party.

St Fyncana had a church dedicated to her at Echt in Aberdeenshire and the parish of St Fink near Blairgowrie in Perthshire was supposedly named after her. Her name survives there in the place-name Chapelton of St Fink, where there are the remains of an ancient burial ground and a chapel. St Fyndoca is believed to have had a dedication at Dunblane and her name is also thought to have survived in the Perthshire parish of Findo Gask, where, according to the Aberdeen Breviary, she had founded a church. There are also references to a church dedicated to Fyndoca on the island of Innishail in Loch Awe in Argyll. F Marian McNeill in her marvellous exposition of Scottish folklore and folk belief, The Silver Bough, tells us:

One of the Nine Maidens, St Fyndoca, erected a sanctuary on the lovely peaceful island of Innishail on Loch Awe, in the shadow of Ben Cruachan, and hither for centuries the clans of the adjoining territories – Campbells, MacArthurs, MacCalmans, MacCorkindales and others – brought their dead for burial. (1, p175)

JF Mackinlay stated, in his article ‘Traces of the Cultus of the Nine Maidens’ in the Proceedings of the Society of Scottish Antiquaries of 1905-6, that he believed all references and dedications to the Nine Maidens were in the east of Scotland, in the old counties of Perthshire, Forfarshire and Aberdeenshire, all within the ancient bounds of Pictland. In fact, Nine Maidens references are not limited to the Pictish area, or to Scotland, or even to the British Isles. Loch Awe itself is outside what is traditionally considered the Pictish area of Scotland. The MacArthur clan from this area claim descent from an ancestor who might have been the original of King Arthur. Arthurian legends contain a wealth of Nine Maidens connections. The generally accepted history of Scotland has Gaelic-speaking Scots coming into mainland Scotland not many miles from Loch Awe, around 500 AD. Whether or not this was the case, trading and cultural contacts over the Irish Sea were continuous from the Stone Age onwards – both ways. The motif of the Nine Maidens is very ancient and may date from the Stone Age, predating the arrival of the Celtic languages into the British Isles.