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Explore the intriguing intersection of mythology, menstruation, and creation in Irish folklore as we delve into the enigmatic tale of Medb, Queen of Connacht. Morgan Daimler uncovers where menstruation intertwines with creation in Irish mythology.
Often overshadowed by other aspects of her character, this narrative sheds light on Medb’s role in shaping the land through a uniquely feminine act.
[You can find more about Menstruation Spirituality in an Irish Content Here]
✨A Guest Post by Morgan Daimler
In Irish folklore we see various examples of Goddesses creating or shaping the land, usually through physical effort.
In the Lebor Gabála Érenn we are told that Tailtiu, Queen of the Firbolg, died after clearing plains for agriculture. An act that is usually seen as having cosmogonical implications, she creates space for life through her actions.
In the same way, in one story of Macha, wife of Nemed, it was said she faced a similar fate. Dying after clearing 12 plains to support her people. Again an act that is usually read as a metaphor for creation.
The Cailleach too is associated with shaping the land through her actions. In various folktales we are told that she was leaping from hilltop to hilltop with her apron full of stones, which then dropped one by one to form the land below.
Queen Medb in the Táin Bó Cúailgne
While it is less often discussed or acknowledged there is one passage of the Táin Bó Cúailgne that places Medb in a similar role, although in a very different context.
My translation of the passage from the Táin Bó Cúailgne:
“There it was advanced on Medb her bloody fluid, that is [then she said to Fergus] “bring about a safeguard covering the troop of the men of Ireland, until my water flows from me”.
“By my conscience”, said Fergus “It is a bad time and not proper for you to do.”
“Not by my choice, however,” said Medb, “because I will not yet be living unless my water flows from me.”
Fergus came and set a safeguard covering the troop of the men of Ireland. Medb let flow her water from her, making three great trenches because of it, with the amount of a household in each trench, with Fúal Medba [Medb’s Water] called on it.
Cu Chulainn overtook her in the act of this peculiar exploit, and would not kill her; he wouldn’t attack her again from behind.
“A favour for me, a little thing, today, oh Cu Chulainn”, said Medb.
“What favour are you seeking,” said Cu Chulainn.
“The host supported by your reputation and for the sake of your protection until we are past the Áth Mor [great ford] to the west.”
“I promise that indeed,” said Cu Chulainn.
Cu Chulainn went around the men of Ireland and maintained a safeguard covering one of two sides of them with his protection on the men of Ireland. A complement of men of the men of Ireland went on the other side. Medb went to her appointed position herself and maintained a safeguard covering across the band of the men of Ireland, and carried peacefully along side with the men of Ireland across Áth Mór to the west.
Then Cu Chulainn pulled his sword for attacking, and wielded a blow against the three unlucky flat hillocks of Átha Lúain against the faces of the three Maela Mide [bald ones of Meath], taking off their three heads from them.
Then Fergus took in the nearby marching of the host going west to Áth Mór. “Indeed today has been a suitable day following in the rear of a woman. Shortcomings on supporting have joined here today” thought Fergus. “Carried off and robbed is the host today. Going the way of horses with a mare in front of her foals in a strange territory, without a battle-leader negotiating with intent before them, thus is the lack on the host today”.
Menstruation
This excerpt from the Táin Bó Cúailgne is about an incident towards the end of the cattle raid, where Medb and her troops are retreating. Medb’s menstrual period begins and she has to stop to relieve herself; while doing this Cú Chulainn comes upon her and will not attack her, because of the vulnerable position she is in.
It’s an interesting piece to translate because in many of the existing versions, largely translated by men, the menstruation aspect is ignored. Instead the texts tend to imply she needed to urinate which, in my opinion, changes the tone of the passage considerably.
However, the words ‘fúal fola’ together seem to be an idiom for menstruation, ‘blood urine’ or ‘blood water’ [fúal = urine or water, fola = blood]. When read not as urination but as menstruation the passage becomes a different story, both in her actions and in the resulting creation of the three trenches.
Creation
The cosmogonical aspects of the story may not be clear at first. It is a short section within a wider tale and is covered by the message in the story that the incident is a failure in leadership on Medb’s part.
But if we peel back the implicit misogyny and instead look at what is actually happening we see a female figure creating three trenches, each large enough for a household, which then bear her name.
This seems very much inline with the other stories of goddess figures who shape or create the land, and we may perhaps see some parallels between Medb’s menstrual blood and the blood of birth. Certainly the source of the blood being her womb implies that she is in some sense ‘birthing’ the trenches she creates.
And while she is now understood as a pseudo historical figure or human character, her stories strongly hint at an older role as a sovereignty goddess, a role which would make a great deal of sense in this story fragment.
Whatever Irish creation tales once existed have been lost to time and Christian redactions of stories. But we can see hints and shadows of them in the tales we still have of goddesses or goddess-like figures creating land for others to use.
Macha, wife of Nemed, dies clearing plains for habitation and use. Macha, the fairy woman and daughter of Ernmas, dies giving birth to twins. Both are acts of creation which cost the creator their life. Medb creates three trenches of ‘water’ which flows from her womb, reshaping the land and leaving her name on that place.
It may be that these are fragments of much older creation tales that have since been lost. Each goddess created the territory which she was known in, be that Armagh or Roscommon, and which have been reduced over time. This act of creation stripped them of their divine features and power, but the tales nonetheless retain the memory of the originals.
👑 Learn More About Queen Medb (Maeve), Irish Initiator, Brehon, and Goddess – Click Here 🔗
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