What is a Merrow machine and does it do anything?
Merrow is a merman in Irish folklore.The name of the term is Hiberno-English.
The merrows require a magical cap in order to travel between deep water and dry land.
The word appears in two tales set in Ireland in the 19th century: "Lady of Gollerus", where a green-haired merrow weds a local Kerry man who deprives her of the "magical red cap" (cohuleen druith), and "
The tales with commentary were first published.A lot of the writing on the subject was borrowed from this work."The Soul Cages" was a piece of fiction created by Thomas Keightley.
Some of the terms used to describe a sea-nymph are from the medieval to the post-medieval period.The Book of Invasions states that legendary ancestors of the Irish encountered the Middle Irish murdchann.This, as well as samguba and suire are terms for the mythical creature that appears in onomastic tales of the Dindsenchas.The term "sea-wanderer" is used for the L Ban.
Merrow is a Hiberno-English term meaning "sea singer" or "siren".The derivation was not given by 19th century writers.
According to Croker, "merrow" was a translation of modern Irish moruadh, which means "sea" or "maid".Croker remarked that the word "sea monster" could also be used as a reference to a sea hog.The word murrghach was added by Yeats as an alternative original.[7]
morrough is derived from the Irish and has no Scottish form.[d][8]
The sirens of classical mythology were more characteristic of the Middle Irish murdchann, and it was imported into Irish literature via Homer.[11]
The terms suire, muirgeilt, and samguba are synonymous with "mermaid" or "sea nymph".Old or Middle Irish words are used in medieval tracts.The common term for "mermaid" in Irish is maighdean mhara "sea-maiden", which is given in O'Reilly's dictionary.De Bhaldraithe's dictionary was published in 1959.[16]
L Ban, a legendary figure who underwent into a salmon-woman, has been referred to as a "sea-wanderer" by the term muirgeilt.There was a report on the 12th and 17th.
The term samguba means "mermaid's melody" in the example.The "name of the nymphs that are in the sea" was rhetorically used.The term suire for "mermaid" can be found in the Dinsenchas.suire has been used by "romantic historians" in reference to the "sea-nymphs".[4][e]
The folkloric treatment of the merrow can be traced back to Thomas Crofton Croker's second volume to the fairy legends.The Brothers Grimm translated it into German.The material on the merrow was similar to that of Thomas Keightley, John O'Hanlon, and the poet William Yeats.A general sketch of the merrow pieced together by 19th century authors is as follows.
The merrow-maiden is a half-human, gorgeous woman from waist up, and fish-like waist down, with greenish-tinted scales.She loves her green hair and grooms it with her comb.She has a white and delicate film between her fingers.[28]
The merrow is believed to be capable of attachment to human beings with reports of inter-marriage.Descendants of a mixed marriage that took place in Bantry were marked by "scaly skin" and "membrane between fingers and toes".After some years in succession, they will almost inevitably return to the sea, their "natural instincts" irresistibly overcoming any love-bond they may have formed with their family.To prevent her from acting on impulse, her cohuleen druith must be hidden.[29]
The characteristic of leaving one's outer skin behind in order to transform into other beings is not attributed to the merrow.The Scottish Maid-of-the-Wave had her salmon-skin, but the Irish merrow's cap was covering her entire body.[32]
He claimed that the merrows were turned into little hornless cows.One investigator thought that the claim was an extrapolation of Kennedy's statement that sea-cows are attracted to pasture wherever the merrow resided.It was 29 and 34.
After young men arelured beneath the waves, they live in an enchanted state.Female merrows were thought to be very attractive, while the mermen were not.The merrow wanted to look for men on the land.[6]
Merrow music can be heard coming from the farthest depths of the ocean, yet the sound travels across the surface.Merrows dance to the music on the strand or upon the wave.[35]
While most stories about merrow are about females, there is a tale about an Irish merman in the form of "The Soul Cages".A merman captured the souls of drowned sailors and locked them in cages under the sea.The tale turned out to be an invented piece of fiction, although Thomas Keightley who acknowledged the fabrication claimed that similar folktales were found in areas of Cork and Wicklow.There are 37 and 38 words.
The male merrow in the story has green hair and teeth, pig-like eyes, a red nose, and a tail between his legs.Commentators stated categorically that this description fitted male merrows in general, and ugliness ran generally across the entire male populace of its kind.[41]
The term merrow, which means "sea maiden" in Irish, has been used for a lack of a term for merman.The term macamore might be used as the Irish designation for merman, since it means "son of the sea" on Patrick Kennedy's authority.Irish words for mermen are murch fir "mermaid-man" or fear mara "man of the sea".[3]
Merrows wear a special hat that allows them to dive beneath the waves.They will lose their power if they lose this cap.It was 45 and 28.
Cochall "cowl, hood, hooded cloak" is the normalized spelling in Irish.Kennedyglosses the object as a "nice little magic cap".[29]
According to the tale "The Lady of Go", Croker believed that it was a hat in the shape of a matador's "montera" or a strange looking thing.The merrow-man tale "The Soul Cages" has a "cocked hat" in it.
The idea that the cohuleen druith is a hat covered with feathers comes from taking Croker too literally.In two Arabian Nights tales, the merrow's hat shared something in common withfeather dresses of the ladies.He didn't mean that the merrow's hat had feathers on it.According to other commentators, what Croker meant was that both were about a woman who is unable to escape her captor because of her lack of clothing.This is often referred to as the "feather garment" in swan maiden-type tales.The cohuleen druith was considered to be of red color by Yeats, although this is not indicated by his predecessors.
The Irish tale of a supernatural wife who emerged from the freshwater Lough Owel in Westmeath, Ireland, has an analogue to the "mermaid's cap".She wore a salmon-skin cap that glittered in the night.A local farmer captured her and took her to be his bride, but she vanished after finding her cap in the house.Although this "fairy mistress" is not from the sea, one Celticist identifies her as a muir-igh.[k][54]
The Scottish counterpart to the merrow's cap was a "removable" skin, "like the skin of a salmon, but brighter and more beautiful, and very large", worn by the Maid-of-the-wave.[55]
Attestations of murdchann occur in Irish medieval and post-medieval literature according to 19th century folklorists.
The Book of Invasions is based on the depiction of suire by the romantic historians of Ireland.The tale about the king of the Fomorians encountered them in the Ictian Sea is contained in an old tract.
The Annals of the Four Masters were published in the 17th century.There is an entry for the year 887 that states that a woman was cast on the coast of Scotland.She was 195 feet in length and had hair that was 18 feet long and her fingers and nose were as long as a swan.There are 56 and 57 words.
The capture of L Ban, also known as the "sea lunatic", is recorded in the Annals of Ulster for the year.[17]
A band of Goidels on a migratory voyage were stopped on the Caspian Sea by murdchand, who lulled them to sleep.The shipmates were prescribed wax ear-plugs and they proved to be an effective prophylactic.
Depending on the variant text groups, different sets of voyagers, generationally-shifted from each other, are engaged in actions with the sirens.In the First Redaction of Lebor Gabla, the Goidels fled to Scythia, led by men such as Lmfhind, who were the ones who wreaked havoc.[58]
The "Homeric influence" is obvious, as these sirens resemble sirens defeated by Odysseus.61
Physical descriptions were not used by the medieval sholders of Lebor Gabla.The Book of Invasions was re-written in the 17th century by Michael O' Clancy.