Monaghan Patricia. The Encyclopedia of Celtic Mythology and Folklore

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arose in the mid-20th century in England and

represent an attempted reconstruction of

European paganism. In addition to this contem-

porary usage, there is a long-standing belief in

Celtic lands that WITCHES can cause distress and

mischief, but such witches were seen as magi-

cally gifted individuals who did not need a coven

to work their spells.

Witta Contemporary religion. An invented

NEO-PAGAN religion that purports to be an

ancient form of Irish paganism, Witta has no

basis in any Celtic history or tradition; even the

name is an invention.

wodwose (woodwose, wild men) British and

Scottish folkloric figure. In the forests, it was long

believed, lived great hairy wild men, shy beings

who avoided human contact but did no harm to

anyone. Some traditional British dances and

mummers’ parades include cavorting imitations of

the wodwose. The image of the wild man is also

found in mythology; in Ireland mad king SUIBHNE

lived in a tree, while in legends of king ARTHUR the

great magician MERLIN similarly went insane and

hid in the forest (see MYRRINN WYLLT).

wolf Symbolic animal. Although now extinct

in the ancient Celtic lands, the wolf once hunted

through their forests. The wolf shares symbolic

meaning with its relative, the tame canine

DOG,

as a creature that could see into the OTHER-

WORLD. In some ancient texts we find references

to wolves as SHAPE-SHIFTING people. The Irish

Leabhar Breathnach tells of people who,

descended from wolves, could still change into

that form to prey upon their neighbors’ cattle,

while Giraldis Cambrensis describes a family

who turned into wolves every seventh year

because of a curse, retaining human language

and having prophetic powers. On the Continent

the god DIS PATER was sometimes clad in wolf-

skin; Julius Caesar reported that the Gauls

believed themselves descended from wolves.

wooing (tochmarc) Irish mythological text.

Among the various categories of Irish narratives

are those that tell of the courtship of a woman or

goddess. Although all Irish literary texts were

written down by Christianized monks, the

female characters in such texts are often more

vigorous and self-willed than the category title

might imply. ÉTAIN, for instance, willingly goes

along with an invitation to commit adultery;

BECFHOLA grew bored with king DIARMAIT of

TARA and took a FAIRY LOVER.

worm Folkloric figure. Looking rather like a

SERPENT but entirely fantastic, the worm is a

DRAGON figure that derives from Scandinavian

mythology, which arrived in Celtic lands with

the invading Vikings. That connection may

explain why worms are typically found in seaside

areas, where Vikings might have landed.

The famous Lambton Worm was an eft, the

immature adult form of a newt, which grew to

enormous size after being thrown into a WELL by

a man sacrilegiously fishing on Sunday. It was

hard to conquer because its breath poisoned the

air and, every time it was cut in two, it joined

itself together and attacked again. In the same

way, the Dragon of Loschy Hill would never

have been destroyed if a DOG had not carried

away the hacked-off parts and buried them, so

they could not reassemble themselves. The most

famous worm today is surely the Loch Ness

Monster, which might also be classified as a SER-

PENT from the alleged reptilian shape of its head.

Aside from the monstrous worm, there is the

mythological creature that makes women preg-

nant through the mouth (see PREGNANCY

THROUGH DRINKING, EATING). This worm is

tiny and apparently can breathe underwater, for

most miraculous conceptions take place when a

woman drinks a glass of water in which the

worm is swimming. Many heroes are born from

such worm insemination; CÚCHULAINN, to make

sure that his parentage was clear and that he was

not the child of incest, emerged from the womb

clutching a worm in each hand.

474 Witta

wren Symbolic animal. Many species of BIRDS

attract legends, but only the stately SWAN has

more symbolic significance than the wren, a tiny,

nondescript brown bird especially associated

with the winter season. In ancient times the bird

was considered a prophet, although its cries were

notoriously hard to interpret; the glossarist

Cormac refers to the wren as “the DRUID bird.”

Killing a wren brought bad luck, even death;

such ill fortune could extend itself to the herds,

which were thought to give bloody milk after a

wren’s murder. In Brittany, even to touch a wren

or its nest would bring acne; worse, lightning

could strike the home of such an invader, or the

hand that touched the wren’s babies would

wither and drop off.

One day each year, however, the taboo had to

be broken: On a date near the winter SOLSTICE,

the year’s longest night, boys killed a wren and

brought it from house to house, begging for alms

“to bury the wren.” On the Isle of Man it was ser-

vants who hunted the wren, suggesting that the

power to blight was not entirely removed, and

families might wish to protect themselves by

demanding that the hired help put themselves at

risk. After capturing the wren, the hunting party

fixed it to a long pole and walked around the vil-

lage, chanting, “We hunted the wren for Robin

the Bobbin, hunted the wren for Jack of the Corn;

we hunted the wren for Robbin the Bobbin, we

hunted the wren for everyone.” The wren was

then buried, with great ceremony, in the village

churchyard, after which Christmas festivities

began. Feathers from the buried wren were

believed to protect the owner against death at sea.

Source: Frazer, James George. The Golden Bough.

Vol. II: Spirits of the Corn and of the Wild. New

York: St Martin’s Press, 1913, pp. 317–318.

wulver Scottish folkloric creature. Half-

human, half-WOLF, the wulver lived like a WOD-

WOSE and generally left people alone, although

at times he could be helpful to those in need,

leaving wild food on their doorsteps.

wulver 475

Yallery Brown British folkloric figure. This

evil FAIRY was named for its yellow-brown hair,

which made an odd frame around its withered

and aged face. Yallery Brown worked mischief

even to those who tried to help or befriend him;

he was a fairy to be avoided. As he lived in the

British Fens, which have long since been drained,

he may be no longer a danger to anyone.

Yann-An-Ord (John of the Dunes) Breton

folkloric figure. Along the shorelines of Brittany,

this unpleasant creature wandered, calling like a

seabird; he was a form of the male siren called

the YANNIG. He looked like a little old man in a

raincoat, rowing in a boat just off shore. He

especially created a din at sundown.

yannig Breton folkloric figure. A dangerous

FAIRY of Brittany, the yannig ate the unwary who

did not hide when he called three times.

yarkins British folkloric figure. A member of

the Tiddy Folk (see TIDDY MUN), the yarkins

lived in the Fens, the great Lincolnshire wet-

lands that were drained in the 18th century to

expand agricultural land. The people of the

Fens had a complex and elaborate folklore fea-

turing many fantastic FAIRY creatures; like the

Fens themselves, these tales are now virtually

lost. Little is now known about the yarkins,

except that they demanded offerings to keep

the earth fertile.

Ychen Bannog Welsh folkloric figures. These

calves of the DUN COW were long-horned and

strong; they were also friendly to humans and

lured the monstrous AFANC out of its protective

LAKE so that it could be killed.

yew Symbolic object. The yew (species Taxus)

is a sturdy evergreen that can grow to an impres-

sive girth and age. Perhaps for this reason, yews

were associated with the OTHERWORLD, with

death, and with immortality; they are commonly

found in graveyards throughout Britain and

Ireland. In mythology a yew betokens transfor-

mation, as when the Welsh hero LLEU LLAW

GYFFES turns into an EAGLE at his death and

perches in a yew tree. Modern science is just

learning of healing chemicals found within yew

trees, such as taxol, used in fighting breast can-

cer; as with many ancient beliefs, the Celtic con-

nection between yews and immortality may

encode some scientific knowledge.

Yew of Ross Symbolic object. In Irish tradi-

tion there were several TREES of great legend, one

of which was the Yew of Ross, which the DIND-

Y–Z

476

SHENCHAS tells us was as broad as it was tall; it

bore apples, acorns, and nuts, all at the same time.

y fuwch frech (y fuwch laethwen lefrith) See

DUN COW.

Ygerna See IGRAINE.

y mamau (bendith y mamau) Welsh folkloric

figures. “The Mothers” was a name given in

some Welsh tales to the OTHERWORLD figures

otherwise known as FAIRIES. The meaning and

significance of the term is unknown; it is unclear

whether the fairy folk were believed to be ances-

tral figures, as the name suggests. Bendith y

mamau, “the Mothers’ blessing,” means good

luck brought by the fairies.

Ynys Gutrin (Ynys Wydrin) Welsh mythic

site. A legendary place that cannot be seen with

physical vision, “glass ISLAND” was a women’s

domain, inhabited only by nine beautiful maidens.

Ynys Wair Welsh mythic site. What is now

known as Lundy Island, in the ocean waters off

Bristol, was once known as Ynys Wair, the island

of Gwair or GWYDION, the magician-BARD who

figures so prominently in the mythological tales

collected as the MABINOGION.

Youdic Breton mythological site. Legend

claims that the mouth of hell can be found in the

region of Brittany’s known as Finistère (“earth’s

end”), in the BOG of Yeun. Because the Celts did

not see the OTHERWORLD as infernal, this legend

may be of Christian origin.

Yr Hen Wräch Welsh folkloric figure. The

great HAG who lived in the BOG near

Aberystwyrth sneaked into town on cold misty

evenings and breathed on the people there, after

which they came down with fevers, chills, and

coughing. She appears to have been a protective

spirit of the bogs, for she has been inactive since

people started burning coal and gas rather than

peat. At seven feet tall, with yellow skin and

black teeth, she was a frightening figure.

Ys (Is, Ker-Ys, City of Ys) Breton mythologi-

cal site. One of the great tales of Brittany is that

of the pagan princess DAHUT, who spurned the

new religion of Christianity despite her father’s

GRADLON’s devoutness. Instead, she gathered the

KORRIGANS, the FAIRIES who lived in the sea, and

had them build her this great crystalline city off

the Breton peninsula, in an area so low that it

had to be walled to keep the water out (the name

means “low town”). It was located in the Baie de

Trépassés, “Dead Men’s Bay,” a treacherous part

of the Atlantic that is rich not only in fish but in

the wealth of wrecked ships.

Its great seawalls protected Ys from the

storms that ravaged the coast. At certain times,

the sea-gates were opened, so that the city’s

wastes could be carried away through an elabo-

rate sluice system. Dahut kept the key to the sea-

walls on a silver chain around her neck.

The people of Ys grew wealthy and con-

tented. Dahut was content as well, living a life

that was both sensual and rapacious, killing men

after she had her way with them. As a result, the

great city of Ys was doomed; the seawalls broke

(or perhaps Gradlon or one of Dahut’s lovers

opened them) and Ys sank beneath the waves.

Some legends claim that you can still see it

under the waves at Douarnenez on certain days

when the sea is calm and the sunlight just right.

Source: Guyot, Charles. The Legend of the City of Ys.

Trans. and illus. Deirdre Cavanagh. Amherst:

University of Massachusetts Press, 1979.

Ysgithyrwyn Welsh mythological figure. In

the story of KULHWCH AND OLWEN, one of the

tasks set for the hero was snaring a tusk from this

OTHERWORLD boar.

Ysgithyrwyn 477

Yspaddaden Penkawr (Yspaddaden Pencawr,

Ysbaddaden Bencawar) Welsh mythological

figure. The “great GIANT” or “chief giant” of

Welsh mythology appears in the romance of KUL-

HWCH AND OLWEN, in which the titular hero, con-

demned to marry no other woman than Olwen,

asked the assistance of his cousin, king ARTHUR.

With Arthur’s knights, Kuhlwch located Olwen’s

home after a year’s search. There he discovered

that Yspaddaden Penkawr, who needed four men

to lift his eyelids, had no intention of letting his

daughter marry—because a prophecy had said

that he would die on the day of her wedding. He

attacked the company, but they defended them-

selves well, and finally Yspaddaden offered

Olwen to Kuhlwch, provided he satisfy 13 diffi-

cult challenges and 26 minor ones. Ultimately

the hero did so, and as prophesied, Yspaddaden

was killed on Olwen’s wedding day. Many motifs

in the story recall that of BALOR in Ireland.

Yvain See OWEIN.

Yvonne and Yvon Breton heroine and hero.

A folktale from Brittany, presumably of Celtic

origin, tells of a young woman who attracted

the eye of the SUN with her beauty, diligence,

and patience. He carried her off to his home in

the sky one day, and a year later the family

had heard nothing more of her. With his five

brothers, Yvon started walking toward the

western horizon, hoping to find the land of the

sun. After many adventures, the brothers were

discouraged—all but Yvon, who continued

through trials and tribulations until he found

his sister, happily at home in the sun’s house.

When he returned home, Yvon discovered that

ages had passed and that all memory of his

family had disappeared from the land.

Source: Luzel, F. M. Celtic Folk-Tales from Amorica.

Trans. Derek Bryce. Dyfed, Wales: Llanerch

Enterprises, 1985, pp. 7–18.

Zeus See JUPITER.

478 Yspaddaden Penkawr

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