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.
|