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Month: April 2013

Apr - 13

Disambiguating the Queen, #2: Dark Goddess

Apologies to my readers for the longer than usual interval between posts. My work life has accelerated, and I’m also working on a writing project for publication, so time for the blog has been harder to come by.

So… This week I thought I’d take on another of the common conceptions about the Morrígan: that She is a ‘Dark Goddess’.

You’ll see this label applied to the Great Queen in much of the popular literature and internet material about Her. There’s too much of this material to quote any one source directly – but go to almost any of the popular social network groups or websites devoted to Her and you’ll see something like this:

The Morrigan is the Celtic form of the Dark Goddess. She is the Black Raven of Death and Rebirth. She is the Crone, the Great Queen, the Supreme War Goddess. She is Fate and Death, the Warrior, Protector, and Wise Woman. She represents Old Age, Winter, the Waning Moon, and Destruction. She is the Grandmother aspect of the Triple Goddess.

Setting aside for the moment the many inaccuracies in descriptions such as this… first things first. Is the Morrigan a ‘Dark Goddess’? What do we even mean when we describe a Goddess as ‘dark’? The term ‘dark’ can mean two different things – objective or natural darkness, as in the absence of physical light; or moral darkness. Which, if either, applies to the Morrígan?

If we assume She’s being labeled a ‘Dark Goddess’ because of an association with natural or objective darkness, e.g., the absence of physical light, we might expect to see a special association in Her lore with night-time (when the world is dark), the night sky itself, winter (when daylight is least and nights are longest), and/or chthonic or lightless underworld realms.

Goddess of Night? Well… No, not really. In the Irish source texts (the only primary narrative sources for Her mythology) we don’t find a particular association with night. She does attack the hosts of enemies of Her chosen people during night-time (for example, during the First and Second Battles of Mag Tuiredh). But She also attacks them in the daylight, and makes other daylight appearances. One might possibly make an association with the notion of obscurity – as She is linked to the use of stormclouds, mist and obscuring fogs in battle magic. However, so are many of the Tuatha Dé Danann, not to mention other races in the myths. In the early literature, clouds and mist are properties of Druidic magic, of which She is a specialist. That doesn’t make Her a Goddess of darkness, however.

How about winter? The Morrígan does have a clear association in the lore with Samhain, but Samhain is not winter. In fact, the name derives from the Gaulish term Samonios, which is generally translated as ‘end of summer’ (Samon=summer). In the Celtic paradigm, Samhain is the hinge point, the gateway between summer and winter. That’s why it is in fact such a crucial, sacred, and powerful time – because it is a liminal time between seasons, when the Otherworld was understood to be more accessible. Thus Her association with Samhain does not equate to an association with darkness, but rather with Otherworldly power. Further, a great many of the Morrígan’s appearances in the source lore also occur around Beltain – the other hinge point in the Celtic year, in the spring. For example, the great battles of the Invasion cycles in which She takes part are understood to have occurred at Beltain. Clearly, She can’t be labeled a Dark Goddess based on season. The nearest we can come is the Cailleach, a mythological hag or ancestress figure associated with winter in Irish and Scottish folklore. However, there is no direct evidence for equating the Cailleach with the Morrígan; and while there are some interesting folkloric links, the Cailleach can be related just as well with Brigid as with the Morrígan.

Goddess of the Underworld? Yes, but… it’s more complex than that, and the short answer is no, it doesn’t shake out to an association with darkness. The Morrígan does have a strong association with the síd or Faery mounds – underhill places which are understood in folklore to this day as the entrances to the Otherworld and dwelling places of the Gods and spirits. However, this has to be understood in context. For one thing, all the Tuatha are pretty much equally connected to the síd. Lugh himself, whom no one would ever think of calling a ‘Dark God’ makes appearances from and within the mound (for example, in the Baile in Scáil sovereignty myth). We have to remember that in the Celtic mythological paradigm, while the Otherworld may be accessed through the mound and understood to exist underground (or undersea), this does not mean it is a realm of darkness. It is not the cold, lightless Underworld of, for example, the Hellenic realm of Hades. It is a rich and varied landscape with all the lights and shadows of our own world. Again, Her connection with the mounds simply points to Her nature as an Otherworldly being of power, not a Goddess of darkness.

But crows and ravens are black! Okay, yes, the Morrígan’s primary animal forms are corvid, and yes, they are black. Well, mostly: in many of the places in the lore where a species of crow is named, it is the hooded or scald crow, which is not all black. But sure, the iconic corvid is black, and there is no question that She appears in the form of a raven or black crow in many places in the lore. Though, to be truthful, She also appears as a gray wolf, an eel (we aren’t told of its coloring), and a white heifer with red ears. And when She appears in human-like form, Her coloring is most often described as fair-skinned and red-haired (when young); or blue-skinned and red-mouthed (when demonic or hag-like). I find it unconvincing to hang the idea of the Morrígan as dark Goddess merely on Her link with crows and ravens alone in the face of all these other non-black associations. (Besides, many deities we don’t label dark are linked with dark birds; Lugh has an ancient association with ravens, for example.)

So much for the natural darkness arguments. That leaves us at the idea of moral darkness. The Morrígan as dark Goddess based on Her association with forces we consider morally ‘dark’; violence, warfare, death.

Now we’re getting to it. Actually, if you look deeply at the idea of ‘dark Gods’ in general, they are inherently a product of our dualistic culture, heavily influenced by Abrahamic moral paradigm which equates darkness with negative or harmful forces. In fact, when people talk of the ‘Dark Goddess’, they virtually always mean moral darkness rather than natural darkness, if you examine their language and theology. For evidence of this, I invite you to imagine any deity associated with the darkness of night or the night sky whom you care to think of. Nyx, Nuit, Astarte, Ishtar, Arianrhod of the silver wheel; all the ‘Queens of Heaven’. Not a one of them is usually labeled ‘Dark Goddess’. Hekate is arguably an exception, but I think the point still stands. When we say ‘Dark Goddess’, what we really mean is scary Goddess; or perhaps more specifically, morally ambiguous Goddess.

As I understand it, the notion of the Dark Goddess as such is an outgrowth of modern Wiccan and feminist thealogies. The idea seems to have been that in the early stages of Goddess spirituality and the women’s movement, there was some sanitizing of the images of the Goddess, and people felt that in order to fully reclaim and resacralize the Divine Feminine, the ‘darker’ aspects of the Goddess needed to be recognized and given place – that is to say, the aspects that frighten us, that represent forces denied and demonized by Western dualism. Death, destruction, bloodshed, violence, illness, decay, old age, and the like. All parts of life and all as natural as sunshine and flowers, but associated with negativity in the dualist paradigm.

So what’s wrong with this? Isn’t it fair to say the Morrígan is a dark Goddess based on this approach? Well, for one thing, I don’t find it terribly useful to maintain the dualistic language; it only serves to perpetuate dualistic moral values, which I don’t think apply to a polytheist, Pagan Celtic Goddess. The ‘Dark Goddess’ label  emphasizes and reinforces a shallow and ugly cultural paradigm about age and sex: the correspondence of the crone/old age/death/darkness as opposed to youth/beauty/sexuality/life/light. In fact the Morrígan inhabits ALL of these. She is as often a young as an old woman, and She freely interweaves sex with death, fecundity with old age, youth and beauty with violence.

The fact is, the entire idea of classifying the Gods as ‘dark’ or ‘bright’ based on moral valuation of their functions is anathema to the polytheistic and animistic tribal paradigm from which the Morrígan springs. But it’s a self-reinforcing paradigm. Using this dualistic terminology for the Morrígan emphasizes Her functions that fit the idea of moral darkness – Her roles in death, warfare, and violence – at the expense of Her other equally important functions. What about Her role as tutelary Goddess to heroes? What about honor, sovereignty, wealth, queenship, sexuality? Incitement to greatness? What about seership and poetry and Druidic craft? We brush all that aside in favor of Her bloody image when we label her as a Dark Goddess. And most importantly, we lose the understanding of how all these aspects are connected. How the heroic ethos carries honor and glory, but at the cost of blood. How queenship and wealth are linked to protection and sacrifice. How the aspect of death is connected to the ancestral current and the life of the land. Where madness, ecstasy, sexuality, and battle frenzy connect. How all things open to the mystery of the Otherworld.

If She’s anywhere to be found on the spectrum of light and dark, She’d surely be more of a twilight Goddess than a dark one. That is the nature of the Tuatha, no?

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