In Irish mythology and folklore, a geis (pronounced /ˈɡɛʃ/, plural geasa) is an idiosyncratic taboo, whether of obligation or prohibition, similar to being under a vow or spell.
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Geasa in Irish Mythology
A geis can be compared with a curse or, paradoxically, a gift. If someone under a geis violates the associated taboo, the infractor will suffer dishonor or even death. On the other hand, the observing of one's geasa is believed to bring power. Often it is women who place geasa upon men. In some cases the woman turns out to be a goddess or other sovereignty figure.[1]
The geis is often a key device in hero tales, such as that of Cúchulainn in Irish mythology. Traditionally, the doom of heroes comes about due to their violation of their geis, either by accident, or by having multiple geasa and then being placed in a position where they have no option but to violate one geis in order to maintain another. For instance, Cúchulainn has a geis to never eat dog meat, and he is also bound by a geis to eat any food offered to him by a woman. When a hag offers him dog meat, he has no way to emerge from the situation unscathed; this leads to his death.[1][2]
A beneficial geis might involve a prophecy that a person would die in a particular way; the particulars of their death in the vision might be so bizarre that the person could then avoid their fate for many years.[citation needed]
Welsh mythology
There is a considerable similarity between geasa (which are a phenomenon of Gaelic mythology) and the foretold deaths of heroes in Welsh mythology. This is not surprising given the close origins of many of the variants of Celtic mythology.
For example, the Welsh hero Lleu Llaw Gyffes (in one version of his story) was destined to die neither "during the day or night, nor indoors or outdoors, neither riding nor walking, not clothed and not naked, nor by any weapon lawfully made." He was safe until his wife, Blodeuwedd, learning of these foretold conditions, convinced him to show her how he could theoretically be stepping out of a river onto a riverbank sheltered by a roof and put one foot on a goat, and so on, thus enabling the conditions that allowed him to be killed.
Parallels English literature
Prohibitions and taboos similar to geasa are also found in more recent English literature, though they are not described as geasa in those texts. For example, in William Shakespeare's Macbeth, Macbeth believes himself safe because "no man of woman born shall harm Macbeth." Macduff, an enemy, was "from his mother's womb untimely ripp'd" (i.e., born by Caesarean section) and was therefore not "of woman born".
Also similar is the case of the Witch-king of Angmar in the literature of J. R. R. Tolkien. In Appendix A of The Return of the King the elf Glorfindel prophesies to Eärnur of Gondor that "Far off yet is his doom, and not by the hand of man will he fall." [3] In The Return of the King, the Witch-king of Angmar is stabbed in the leg by Meriadoc Brandybuck, a Hobbit, and it is a woman, Éowyn of Rohan, who delivers the killing blow by stabbing him in the head.
In a 1964 short fantasy story "A case of Identity" by Randall Garrett, one of the characters, a homicidal psychopath by nature, is mentally restrained by a spell called geas "which forces him to limit his activities to those which are not dangerous to his fellow man".
See also
References
- ^ a b MacKillop, James (1998) A Dictionary of Celtic Mythology. Oxford, Oxford University Press. ISBN 0-19-280120-1 p.249
- ^ MacKillop (1998) pp.115-117
- ^ The Return of the King, Appendix A (I, iv).
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