As the vernal equinox and green Patrick’s day approaches, I thought it appropriate to comment on the spiritual connotations of one of the season’s visible zodiac constellations: Gemini is visible at the zenith of the ecliptic path directly above Sirius as the sun sets on that day… This is, in mythology, a celestial symbol of the legendary ‘twins’ whose bright stars ‘Castor’ and ‘Pollux’ (Greek: Polydeukes) define the asterism, otherwise known as the ‘Dioscuri’/’Dioskouroi’. These ‘lucky’ brother were usually depicted throughout the Greek and Roman world as horsemen, and were strongly associated in tradition with the protection of mariners.

1stC BCE Greek author Diodorus, writing in the Hellenic province of Sicily made the following comment about the Atlantic Celts (presumably those in the Iberian and Gaulish coasts about whom he knew a fair amount): (‘Library of History’ 4. 56. 4  trans. Oldfather)

“The Keltoi who dwell along the ocean venerate the Dioskoroi above any of the gods, since they have a tradition handed down from ancient times that these gods appeared among them coming from the ocean.”

Of course, we must treat this as we would Caesar’s comment on the worship of ‘Dis Pater’ and ‘Mercury’ – a case of interpretation over that ‘barbarian event-horizon’ which Greeks and Romans (perhaps wilfully) were unable to reconcile with their own worldview. The Celts did not actually venerate ‘Castor and Pollux’ as the same twin demi-gods from Diodorus’ classical world, yet there appears to be a similarity of tradition. The famous ‘twins’ were seen as protecting patrons for Greek and Roman seafarers, as illustrated by their role in the Greek epic tale, Argonautica. However, Diodorus is clearly referring to an ancient indigenous tradition of the Celts involving this constellation.

“Coming from the ocean”

Examining Atlantic Celtic mythology, we can see that there are a good number of traditions of spiritual beings (apart from the obvious figure of Manannan) or saints emerging from the sea, and which could possibly associated with the significance of the Dioskouroi constellation.

In Gallicia we have the christian-era legends associated with Finesterre and Santiago de Compostela (an area strongly associated with local Moura legends) – those of St James or a another character – a horseman – emerging from the sea covered in scallop shells (which have since been the symbol of this pilgrimage).

In Brittany there are the legends of King Gradlon whose horse can gallop on the sea, not to mention his oceanic daughter known as Dahut or Ahes who goes into the sea. The medieval Breton Lais of Graedlent (anon) and Lanval (Marie de France) is also about Gradlon – after falling in love with a fairy the hero is carried into a deep river to fairyland where he lives awaiting a return.

In the Isle of Man, it is a magical female Cailleach – the Caillagh y Groamagh who emerges from the sea at Imbolc (or around the vernal equinox), and back in Brittany she was known as the Groac’h Ahes. Her other Manx incarnation was as ‘Tegi-Tegi’ the beautiful sorceress with the white horse who carries men down into the watery realm to death before transforming into a wren or bat and flying to the heavens. Her horse transforms into a dolphin and swims away.

Celtic saints such as Colmán mac Luacháin, Malo, Brendan, Kentigern, Patrick and Maughold to name a few have similar features appended to their individual legends. That of Colmán mac Luacháin is interesting as the Anglo-Norman era ‘discovery’ of his relics at Lann was dated as March 22 (the spring equinox) in the Annals of Ulster.

Diodorus’ asseertion that the Atlantic Keltoi believed in the ‘Dioskoroi’ as gods, is a statement of equivalency. He is almost certainly referring to the legends of aquatic horsemen involved in Celtic otherworld beliefs.

If we re-examine the original Greek myths of Castor and Polydeukes we can see that they were a ‘split pair’ – one with a celestial provenance (Polydeukes was a son of Zeus) and the other (Castor) merely human. Polydeukes demanded of Zeus that he could be reunited with his mortal brother in death, and Zeus arranged for them to share themselves between Hades and Olympus. This raises the distinct possibility that Gemini was a symbol of the mirrored otherworld co-existence of people, gods and spirits which I have discussed elsewhere.

Their significance at an equinoctial point in the year would be an expression of the balance they represent – hence spending alternating days in Hades and Olympus. The Twins were honoured with a ritual known as the Theoxenios – the setting of a feast for them as guests: much like the former Celtic folk-traditions of leaving food and drink for the ‘fairies’ at night.

The half-human, half-divine equation is also a regular feature of Gaelic legendary lore, explaining man’s relationship to skill and knowledge and with the Otherworld: Characters such as ‘Brownie’ and ‘Gruagach’ (Scotland), ‘Phynnodderee’ (Isle of Man) are portrayed as partaking equally of the human and fairy worlds, as do the semi-divine legendary heroes Cuchaullain and Fionn mac Cumhail of medieval romances. Irish kingship was believed bestowed by a figurative ‘heiros-gamos’ with the fairy world, and the Leanán Sidhe figure was a divine muse of poets. The ‘twins’ are also figurative of tradition – the passage of knowledge from one person (or one world) to the next… For instance, the first codified written law tracts of Ireland came with the advent of Christianity in Ireland:

The Senchus of the men of Erin: What has preserved it? The joint memory of two seniors – the tradition from one ear to another, the composition of poets, the addition from the law of the letter (and) strength from the law of nature, for these are the three rocks by which the judgments of the world are supported. (From: Ancient Laws of Ireland (Senchus Mor) trans. John O’Donovan)

The twin stars in Gemini are exalted in the sky at sunset on the vernal equinox… Winter – the season for storytelling and passing of survival knowledge – is over and the land is again pierced with new life…