Untitled Essay, Research Paper

The Celtic myth, “The Dream of Oenghus,” relates the tale of Oenghus the

Celtic god of love and his long search for true love. Oenghus is the son

of Boann and Daghdhae. Boann the white cow goddess, and Daghdhae the father

of all gods, the “good god.”In a dream Oenghus sees “the loveliest figure in Ireland…” His memory

of this vision makes him ill with loneliness and he begins to waste away.

With the help of his mother, and another of his fathers’ sons, Bodhbh, he

begins his search for the girl he dreamt of. When, after years, he successfully

completes his search the lovers’ travels to Bruigh Mac, his home.Chronologically and geographically distant, Apuleius second century record

of the original Greek myth of Cupid and Psyche also relates a story of amorous

pursuit. In Apuleius account Psyche is the most beautiful of all mortals.

“The fame of her surpassing beauty spread over the earth…Œand

men would even say that Venus herself could not equal this mortal.”

Out of jealousy, Venus commands Cupid to make Psyche fall in love with “the

vilest and most despicable creature in the whole world.” However, dispatched

on his errand Cupid is astonished by her beauty and “as if he had shot one

of his arrows into his own heart” falls completely in love with her.

Cupid dumbfounded by the love he suddenly feels carries Psyche off. Although

Psyche is never able to gaze on Cupid she is confident of the love her unseen

paramour expresses in the dark each night. Eventually, prompted by her

unbelieving and somewhat envious sisters she lights a lamp and discovers

that her lover is Cupid. Unfortunately, Cupid hurt by both the oil sputtering

from the lamp and her faithlessness fees. Psyche deeply grieved by her lack

of faith and subsequent loss of love pledges to search for Cupid forever.

“I can spend the rest of my life searching for him. If he has no more love

left for me, at least I can show him how much I love him.” Eventually after

many trials and tribulations, largely at the inspiration of the still jealous

Venus, she is reunited with Cupid and comes to live the live of the

immortals.These myths share a common fundamental theme. In both instances, the myths

document a love between a mortal and a god. Moreover, both of the

courtship’s involve long periods of separation, difficult and desperate

journeys in pursuit of the beloved, and deep ongoing uncertainty as to the

ultimate outcome of the fat of the lovers. Clearly, it is not unreasonable

to contend that they cover some common ground and address a conventional

human dilemma.

At the same time one can identify significant differences in the myths. “The

Dream Of Oenghus” a god, Oenghus, pursues a mortal. In “Cupid And Psyche”

a mortal Psyche, must illustrate her love for the immortal, Cupid. Oenghus,

receives the willing assistance of other immortals in his search for his

beloved. Cupid is also occasionally assisted by other immortals. However,

Cupid and Psyche also endure the wrath of Venus and her endless demands on

Psyche. In their relationship they must labor against

malevolent gods.In the “Dream Of Oenghus” Caer, the mortal object of Oenghus’ passion,

is remarkably free of the influence of the gods. Oenghus must seek her, he

must identify her, and he cannot simply buy her. In the tale of “Cupid and

Psyche” it is psyche who must demonstrate her love and endure humiliation

and hard labor to win back her ideal and supernatural lover, Cupid.Thus, these myths share a common theme, courtship and the pursuit of love:

Specifically, the pursuit of divine or ideal love. However, their representations

of this vary significantly. Nevertheless, these variations serve to reveal

a great deal about the assumptions underlying these myths. Assumptions that

relate to the nature of the gods, human nature, and the experience of love.

The remainder of this discussion will focus on these slight but specific

variations in an effort to enlighten the assumptions underlying offer significant

information about the perceptions of love in Celtic and Roman culture.

It would be a serious understatement to suggest that the course of love runs

smoother for Oenghus than it does for Psyche. Following his vision Oenghus

is overwhelmed by melancholy, a depression so pervasive that he falls into

a generalized malaise.However, when the root of his affliction is diagnosed by Finghin, “you have

fallen in love in absence,” the assistance of Boann is immediately enlisted.

When this is of no use both Daghdhae and Bodhbh willingly join the search.

The gods are united in their assistance to Oenghus.On the other hand, the gods are remarkably incapable of influencing mortal

behavior. When the girl is identified the gods cannot simply seize her. Oenghus

is taken to identify her, which he does, and Bodhbh explains, “Even if you

do recognize her, I have no power to give her, and you may only see her.”To actually obtain the girl they must enter into a complex bargaing process.

First the Daghdhae travels to Ailill and Medhbh and requests that they give

the girl to his son. They explain that they cannot, thus the Daghdhae’s

men are forced to attack the fairy hill and capture Ehal Anbhuail, the girl’s

father, they demand that he hand the girl over. He refuses. They then threaten

him with death, he confesses he cannot for she has magical powers.Yearly she alternates between human form and animal form. If Oenghus truly

wants her he must follow certain procedures. Having identified her in human

form he must do the same when she is in the shape of a swan. (which he does.)

Then he must request her companionship on her terms. Finally, when he promises,

“I pledge your protection,” the two are united.Oenghus is enthralled with the mortal, Caer. In fact, their separation makes

him ill. Nonetheless, the lovers can only be together if Oenghus satisfies

Caer’s condition: He must prove his love to her. He must illustrate

that he recognizes her human and animal essence. He must guarantee her freedom,

and he must pledge himself to her protection before she will come to him.This tale captures the distinct nature of the Celtic gods. According to Noma

Chadwick the “Irish gods” do not emerge as gods in the usual meaning of the

term. They are neither worshipped nor sacrificed to. They are supernatural

beings with magical powers… If such a name is not appropriate, they

might be described as mundane or pedestrian gods.In this tale it is the male, and the immortal that must earn his beloved.

Caers appear indifferent to the struggle being waged for her affections.

He must prove that Caer is the woman of his dreams and that he knows her

in any guise. Also he must accept her terms and guarantee her safety before

she will commit herself to him, and satisfy his longing.In essence, it Oenghus that yearns for Caer. It is the god who must pursue,

woo and win the hand of Caer, the mortal woman (although she possesses magical

powers). In Apuleius tale it is the mortal, the female, Psyche, who must

toil to win her beloved Cupid. In Celtic myths the gods crave the love of

mortals while in the classical myths it is the mortals who crave the love

of the gods. Moreover, in “The Dream Of Oenghus” the gods must satisfy mortal

conditions to win their true love. In the tale of “Cupid and Psyche” it is

Psyche, the mortal, who must satisfy the conditions of fate amoung the

gods.When Psyche’s search for Cupid proves fruitless and her plea for sympathy

and relief have been completely repulsed she decides to throw herself on

Venus’s mercy and to satisfy her rage with meekness. Venus challenges

Psyche to a series of tasks, that lead up to her making a trip to Hades,

the underworld. Through favorable and periodically divine intervention Psyche

is able to complete all these tasks although a second act of faithlessness

condemns her to exhaustion.However, at this point Cupid has recovered from his wound, and is wasting

away from loneliness for Psyche, he takes leave from his chamber, and finds

Psyche. A touch of one of his arrows awakens Psyche and he pledges to fulfill

their relationship. Cupid obtains Jupiter’s blessing and the two are

wed. Eventually, their union produces a daughter who comes to be named

Pleasure.In certain senses, both of these myths deal with the reunion of lovers. Cupid

and Psyche are united only to be separated by her faithlessness. Oenghus

has already seen Caer in a vision, and realized his infatuation with her,

when he sets out to find her in the world. Therefore, they are, in essence,

both tales are of how to obtain love.In the Celtic tale one obtains love by proving its divine inspiration—by

recognizing the beloved in both human and animal form—and by meeting

her demands for freedom and protection. Oenghus gathers all of his resources

to convince Caer of his love. He solicits the help of his father and many

other people along the way. They use their influence, and negotiating skills

to aid Oenghus in his pursuit. In fact, in stark contrast to the Roman Myth,

the gods are united in their support for Oenghus’s quest. There is none

of the indifference’s and deceit of the classical gods.Ultimately though, Oenghus’s divine resources only present him with

the opportunity to plead Caer for her love. His divine powers only set the

stage. He wins the

his true love through his altogether human expression of love. His use of

divine power stands as evidence of his desire and just how intense it was.

It does not, however, insure his success in his quest for Caer’s

affection. On the otherhand, Psyche’s attempts to return to

Cupid are carried out with the direct and aggresive hostility of Venus.

Repeatedly, Venus demands that Psyche undertakes tasks that appear humanly

impossible to complete. However, in each instances natural forces abide with

Psyche and assist her. When she must sort grain, the ants aid her; when she

must obtain the golden fleece, she is advised by a reed; and, finally, her

trip to Hades is facilitated by a sympathetic tower. In this sense true love is identified with nature in both

myths. In “The Dream Of Oenghus,” proof of his true love is provided by his

ability to separate Caer from a crowd of other swans. In “cupid and Psyche,”

Psyche only survives the arduous tasks assigned by Venus because she has

the support of the sympathetic natural realm. A behavior that is in sympathy

with, and supported by the natural order. Also, in both myths trust is seen as a fundamental element

of natural love. It is lack of the faith that leads Psyche to illuminate

Cupid and ultimately forces them apart. On the other hand, it is Oenghus’s

faith in his love and Caer’s integrity, and trust, that leads him to

promise Caer freedom and protection; the very conditions that win her love.

Ultimately, it is Psyche’s dedication to her search for Cupid, an expression

of trust, that leads to the reunion of the two lovers. Thus, in general terms’ one can identify certain similarities

in the two myths’ portrayals of love. In both myths love is aligned

with the natural order and predicated on mutual trust and respect. Moreover,

the lovers can become physically sick when they are separated. Thus, beyond

these broad similarities the two myths present remarkably different perceptions

of love. In the Celtic tale the god of love is captivated of human

a human and he must use all his resources to win her affection. He is assisted

in his pursuit by all of the divine family and even all of the mortals they

must deal with. Only, Caer’s father, the fairy king, refuses to help

and that is because he cannot: His daughter’s magical powers is stronger

than his. In this sense, love is, in the Celtic myths, a relatively

straightforward proposal. A lover, committed to his beloved, and willing

to demonstrate that commitment, may encounter obstacles but ultimately, the

gods do not interfere with his pursuit and the natural world sympathizes. In Roman mythology the course of love does not run as

smoothly. Cupid and Psyche are in love with on another. Nevertheless, for

that very reason, coupled with Psyche’s extreme beauty, Venus is resentful

of their relationship. Consequently, her malevolent jealousy is a constant

theme in their relationship. The classical god’s war with one another, and

exhibit human emotions in contrast to the united front of the Celtic gods.

Love must triumph over adversity and ill will in “Cupid and Psyche,” while

Oenghus’s love only confront adversity. Moreover, in the Celtic tale true love can proceed once

the lovers have satisfied one another. In the classical tale true love can

only proceed when it has the blessing of Jupiter himself—who can then

restrain the other gods from interfering. In general terms a more natural conception of love is

presented in the Celtic myth. Divinely inspired by a vision Oenghus’

pursuit of Caer is remarkably prevalent. While he must verify the divine

inspiration for his love by identifying Caer on the basis of his dream, he

pursues her in a very traditional manner. He seeks out her father and requests

her hand. After doing so he then seeks her, and charms her with his care

and concern as well as devotion for her well-being and needs. On the other hand Cupid and Psyche must battle divine

anger and vengeance, a trip to Hades , and numerous other unnatural interventions

in the world in pursuit of their relationship. Despite its naturalness love

must satisfy the needs and desires of the gods before it may progress. These

gods act more like a dysfunctional family than divinity—Love, must satisfy

the natural order and confront the cruel hand of fate in the classical myth.

The only natural element of Psyche and Cupid’s love is that their final

union produces Pleasure. The Celtic myth, “The Dream of Oenghus,” relates the tale of Oenghus the

Celtic god of love and his long search for true love. Oenghus is the son

of Boann and Daghdhae. Boann the white cow goddess, and Daghdhae the father

of all gods, the “good god.”In a dream Oenghus sees “the loveliest figure in Ireland…” His memory

of this vision makes him ill with loneliness and he begins to waste away.

With the help of his mother, and another of his fathers’ sons, Bodhbh, he

begins his search for the girl he dreamt of. When, after years, he successfully

completes his search the lovers’ travels to Bruigh Mac, his home.Chronologically and geographically distant, Apuleius second century record

of the original Greek myth of Cupid and Psyche also relates a story of amorous

pursuit. In Apuleius account Psyche is the most beautiful of all mortals.

“The fame of her surpassing beauty spread over the earth…Œand

men would even say that Venus herself could not equal this mortal.”

Out of jealousy, Venus commands Cupid to make Psyche fall in love with “the

vilest and most despicable creature in the whole world.” However, dispatched

on his errand Cupid is astonished by her beauty and “as if he had shot one

of his arrows into his own heart” falls completely in love with her.

Cupid dumbfounded by the love he suddenly feels carries Psyche off. Although

Psyche is never able to gaze on Cupid she is confident of the love her unseen

paramour expresses in the dark each night. Eventually, prompted by her

unbelieving and somewhat envious sisters she lights a lamp and discovers

that her lover is Cupid. Unfortunately, Cupid hurt by both the oil sputtering

from the lamp and her faithlessness fees. Psyche deeply grieved by her lack

of faith and subsequent loss of love pledges to search for Cupid forever.

“I can spend the rest of my life searching for him. If he has no more love

left for me, at least I can show him how much I love him.” Eventually after

many trials and tribulations, largely at the inspiration of the still jealous

Venus, she is reunited with Cupid and comes to live the live of the

immortals.These myths share a common fundamental theme. In both instances, the myths

document a love between a mortal and a god. Moreover, both of the

courtship’s involve long periods of separation, difficult and desperate

journeys in pursuit of the beloved, and deep ongoing uncertainty as to the

ultimate outcome of the fat of the lovers. Clearly, it is not unreasonable

to contend that they cover some common ground and address a conventional

human dilemma.

At the same time one can identify significant differences in the myths. “The

Dream Of Oenghus” a god, Oenghus, pursues a mortal. In “Cupid And Psyche”

a mortal Psyche, must illustrate her love for the immortal, Cupid. Oenghus,

receives the willing assistance of other immortals in his search for his

beloved. Cupid is also occasionally assisted by other immortals. However,

Cupid and Psyche also endure the wrath of Venus and her endless demands on

Psyche. In their relationship they must labor against

malevolent gods.In the “Dream Of Oenghus” Caer, the mortal object of Oenghus’ passion,

is remarkably free of the influence of the gods. Oenghus must seek her, he

must identify her, and he cannot simply buy her. In the tale of “Cupid and

Psyche” it is psyche who must demonstrate her love and endure humiliation

and hard labor to win back her ideal and supernatural lover, Cupid.Thus, these myths share a common theme, courtship and the pursuit of love:

Specifically, the pursuit of divine or ideal love. However, their representations

of this vary significantly. Nevertheless, these variations serve to reveal

a great deal about the assumptions underlying these myths. Assumptions that

relate to the nature of the gods, human nature, and the experience of love.

The remainder of this discussion will focus on these slight but specific

variations in an effort to enlighten the assumptions underlying offer significant

information about the perceptions of love in Celtic and Roman culture.

It would be a serious understatement to suggest that the course of love runs

smoother for Oenghus than it does for Psyche. Following his vision Oenghus

is overwhelmed by melancholy, a depression so pervasive that he falls into

a generalized malaise.However, when the root of his affliction is diagnosed by Finghin, “you have

fallen in love in absence,” the assistance of Boann is immediately enlisted.

When this is of no use both Daghdhae and Bodhbh willingly join the search.

The gods are united in their assistance to Oenghus.On the other hand, the gods are remarkably incapable of influencing mortal

behavior. When the girl is identified the gods cannot simply seize her. Oenghus

is taken to identify her, which he does, and Bodhbh explains, “Even if you

do recognize her, I have no power to give her, and you may only see her.”To actually obtain the girl they must enter into a complex bargaing process.

First the Daghdhae travels to Ailill and Medhbh and requests that they give

the girl to his son. They explain that they cannot, thus the Daghdhae’s

men are forced to attack the fairy hill and capture Ehal Anbhuail, the girl’s

father, they demand that he hand the girl over. He refuses. They then threaten

him with death, he confesses he cannot for she has magical powers.Yearly she alternates between human form and animal form. If Oenghus truly

wants her he must follow certain procedures. Having identified her in human

form he must do the same when she is in the shape of a swan. (which he does.)

Then he must request her companionship on her terms. Finally, when he promises,

“I pledge your protection,” the two are united.Oenghus is enthralled with the mortal, Caer. In fact, their separation makes

him ill. Nonetheless, the lovers can only be together if Oenghus satisfies

Caer’s condition: He must prove his love to her. He must illustrate

that he recognizes her human and animal essence. He must guarantee her freedom,

and he must pledge himself to her protection before she will come to him.This tale captures the distinct nature of the Celtic gods. According to Noma

Chadwick the “Irish gods” do not emerge as gods in the usual meaning of the

term. They are neither worshipped nor sacrificed to. They are supernatural

beings with magical powers… If such a name is not appropriate, they

might be described as mundane or pedestrian gods.In this tale it is the male, and the immortal that must earn his beloved.

Caers appear indifferent to the struggle being waged for her affections.

He must prove that Caer is the woman of his dreams and that he knows her

in any guise. Also he must accept her terms and guarantee her safety before

she will commit herself to him, and satisfy his longing.In essence, it Oenghus that yearns for Caer. It is the god who must pursue,

woo and win the hand of Caer, the mortal woman (although she possesses magical

powers). In Apuleius tale it is the mortal, the female, Psyche, who must

toil to win her beloved Cupid. In Celtic myths the gods crave the love of

mortals while in the classical myths it is the mortals who crave the love

of the gods. Moreover, in “The Dream Of Oenghus” the gods must satisfy mortal

conditions to win their true love. In the tale of “Cupid and Psyche” it is

Psyche, the mortal, who must satisfy the conditions of fate amoung the

gods.When Psyche’s search for Cupid proves fruitless and her plea for sympathy

and relief have been completely repulsed she decides to throw herself on

Venus’s mercy and to satisfy her rage with meekness. Venus challenges

Psyche to a series of tasks, that lead up to her making a trip to Hades,

the underworld. Through favorable and periodically divine intervention Psyche

is able to complete all these tasks although a second act of faithlessness

condemns her to exhaustion.However, at this point Cupid has recovered from his wound, and is wasting

away from loneliness for Psyche, he takes leave from his chamber, and finds

Psyche. A touch of one of his arrows awakens Psyche and he pledges to fulfill

their relationship. Cupid obtains Jupiter’s blessing and the two are

wed. Eventually, their union produces a daughter who comes to be named

Pleasure.In certain senses, both of these myths deal with the reunion of lovers. Cupid

and Psyche are united only to be separated by her faithlessness. Oenghus

has already seen Caer in a vision, and realized his infatuation with her,

when he sets out to find her in the world. Therefore, they are, in essence,

both tales are of how to obtain love.In the Celtic tale one obtains love by proving its divine inspiration—by

recognizing the beloved in both human and animal form—and by meeting

her demands for freedom and protection. Oenghus gathers all of his resources

to convince Caer of his love. He solicits the help of his father and many

other people along the way. They use their influence, and negotiating skills

to aid Oenghus in his pursuit. In fact, in stark contrast to the Roman Myth,

the gods are united in their support for Oenghus’s quest. There is none

of the indifference’s and deceit of the classical gods.Ultimately though, Oenghus’s divine resources only present him with

the opportunity to plead Caer for her love. His divine powers only set the

stage. He wins the

his true love through his altogether human expression of love. His use of

divine power stands as evidence of his desire and just how intense it was.

It does not, however, insure his success in his quest for Caer’s

affection. On the otherhand, Psyche’s attempts to return to

Cupid are carried out with the direct and aggresive hostility of Venus.

Repeatedly, Venus demands that Psyche undertakes tasks that appear humanly

impossible to complete. However, in each instances natural forces abide with

Psyche and assist her. When she must sort grain, the ants aid her; when she

must obtain the golden fleece, she is advised by a reed; and, finally, her

trip to Hades is facilitated by a sympathetic tower. In this sense true love is identified with nature in both

myths. In “The Dream Of Oenghus,” proof of his true love is provided by his

ability to separate Caer from a crowd of other swans. In “cupid and Psyche,”

Psyche only survives the arduous tasks assigned by Venus because she has

the support of the sympathetic natural realm. A behavior that is in sympathy

with, and supported by the natural order. Also, in both myths trust is seen as a fundamental element

of natural love. It is lack of the faith that leads Psyche to illuminate

Cupid and ultimately forces them apart. On the other hand, it is Oenghus’s

faith in his love and Caer’s integrity, and trust, that leads him to

promise Caer freedom and protection; the very conditions that win her love.

Ultimately, it is Psyche’s dedication to her search for Cupid, an expression

of trust, that leads to the reunion of the two lovers. Thus, in general terms’ one can identify certain similarities

in the two myths’ portrayals of love. In both myths love is aligned

with the natural order and predicated on mutual trust and respect. Moreover,

the lovers can become physically sick when they are separated. Thus, beyond

these broad similarities the two myths present remarkably different perceptions

of love. In the Celtic tale the god of love is captivated of human

a human and he must use all his resources to win her affection. He is assisted

in his pursuit by all of the divine family and even all of the mortals they

must deal with. Only, Caer’s father, the fairy king, refuses to help

and that is because he cannot: His daughter’s magical powers is stronger

than his. In this sense, love is, in the Celtic myths, a relatively

straightforward proposal. A lover, committed to his beloved, and willing

to demonstrate that commitment, may encounter obstacles but ultimately, the

gods do not interfere with his pursuit and the natural world sympathizes. In Roman mythology the course of love does not run as

smoothly. Cupid and Psyche are in love with on another. Nevertheless, for

that very reason, coupled with Psyche’s extreme beauty, Venus is resentful

of their relationship. Consequently, her malevolent jealousy is a constant

theme in their relationship. The classical god’s war with one another, and

exhibit human emotions in contrast to the united front of the Celtic gods.

Love must triumph over adversity and ill will in “Cupid and Psyche,” while

Oenghus’s love only confront adversity. Moreover, in the Celtic tale true love can proceed once

the lovers have satisfied one another. In the classical tale true love can

only proceed when it has the blessing of Jupiter himself—who can then

restrain the other gods from interfering. In general terms a more natural conception of love is

presented in the Celtic myth. Divinely inspired by a vision Oenghus’

pursuit of Caer is remarkably prevalent. While he must verify the divine

inspiration for his love by identifying Caer on the basis of his dream, he

pursues her in a very traditional manner. He seeks out her father and requests

her hand. After doing so he then seeks her, and charms her with his care

and concern as well as devotion for her well-being and needs. On the other hand Cupid and Psyche must battle divine

anger and vengeance, a trip to Hades , and numerous other unnatural interventions

in the world in pursuit of their relationship. Despite its naturalness love

must satisfy the needs and desires of the gods before it may progress. These

gods act more like a dysfunctional family than divinity—Love, must satisfy

the natural order and confront the cruel hand of fate in the classical myth.

The only natural element of Psyche and Cupid’s love is that their final

union produces Pleasure.

The Celtic myth, “The Dream of Oenghus,” relates the tale of Oenghus the

Celtic god of love and his long search for true love. Oenghus is the son

of Boann and Daghdhae. Boann the white cow goddess, and Daghdhae the father

of all gods, the “good god.”In a dream Oenghus sees “the loveliest figure in Ireland…” His memory

of this vision makes him ill with loneliness and he begins to waste away.

With the help of his mother, and another of his fathers’ sons, Bodhbh, he

begins his search for the girl he dreamt of. When, after years, he successfully

completes his search the lovers’ travels to Bruigh Mac, his home.Chronologically and geographically distant, Apuleius second century record

of the original Greek myth of Cupid and Psyche also relates a story of amorous

pursuit. In Apuleius account Psyche is the most beautiful of all mortals.

“The fame of her surpassing beauty spread over the earth…Œand

men would even say that Venus herself could not equal this mortal.”

Out of jealousy, Venus commands Cupid to make Psyche fall in love with “the

vilest and most despicable creature in the whole world.” However, dispatched

on his errand Cupid is astonished by her beauty and “as if he had shot one

of his arrows into his own heart” falls completely in love with her.The Celtic myth, “The Dream of Oenghus,” relates the tale of Oenghus the

Celtic god of love and his long search for true love. Oenghus is the son

of Boann and Daghdhae. Boann the white cow goddess, and Daghdhae the father

of all gods, the “good god.”In a dream Oenghus sees “the loveliest figure in Ireland…” His memory

of this vision makes him ill with loneliness and he begins to waste away.

With the help of his mother, and another of his fathers’ sons, Bodhbh, he

begins his search for the girl he dreamt of. When, after years, he succes