The Dream Of Oenghus Essay, Research Paper

The Dream of Oenghus

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??and 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.