> From:	Mara Freeman [SMTP:[log in to unmask]]
> 
> A communication from Alexei Kondratiev, that I'm sure he wouldn't mind me
> paraphrasing here, points out that 'Mercurii montes'  in many parts of
> western Europe (especially western and central France) were made into
> Michael chapels and follow the path by which the Michael cult penetrated
> the Western world: "beginning in Asia Minor ca. 4th century, spreading to
> Italy in 4th-6th centuries, to the Celtic world in the 8th-9th centuries,
> and "officialised" in Britain around the 11th century -- with notable
> changes in Michael's appearance and role as he puts down roots in the
> West." 
> 
	For the benefit of those who would like to see the entire message,
this is taken from a message Ellen Evert Hopman posted on this list on 27
June 1999, based on her notes from a lecture Alexei gave and clarification
he sent her. At that time, I also posted:
'In conversation, Alexei has suggested that St. Michael was substituted for
Lugh as the archetypal warrior and patron of the harvest. Both confronted
and defeated armies of "bad guys" that threatened the "good guys" and the
order of creation. In single combat, both specifically confronted and
defeated beings of great destructive power. Alexei's idea is that, for
example, when you see St. Michael being invoked in the ortha of the Carmina
Gadelica, Lugh, as patron of the harvest and archetypal protector of the
tribe, would have been invoked in an earlier time. I've noticed this myself
in the Blessing of the Seed ortha. Anne Ross, among others, has noted that
customs associated with Lughnasa in Ireland have been transferred to St.
Michael's Day (29 Sep). Example: racing and swimming horses. 
'Lughnasa sites--which would be associated at least partially with
Lugh--were often located on heights--not necessarily the highest point in a
territory, but the one with the best view of the territory. This links to
Lugh's role as ruler of weather and storm. However, as Ma/ire Mac Neill so
carefully documented in her massive study of Lughnasa documentation and
folklore, about a third (iirc) of known Lughnasa sites were located near
lakes and rivers. The picture that MacNeill paints is that the "ideal"
Lughnasa site was a height with a view of the territory and a sacred well or
spring. Not every tribe was fortunate enough to have such a site, so they
made do with another site with a "sacred" reputation, probably derived from
earlier inhabitants. 
'I believe that Alexei has suggested that Mont St. Michel would be an
example of a shrine originally dedicated to Lugh that is now dedicated to
St. Michael. I don't recall his having said that "most" St. Michael sites
were once Lugh sites. 
'The link between Odinn and Lugh is debated. They appear to have occupied
the same "samildanach" sort of role in their respective societies. But the
evidence suggests that the role of Odin/Wotan/Wodan was still evolving in
the medieval period and that the figure was not identical in all Germanic
and Scandinavian traditions.' 

	Mara Freeman also wrote:

> So it may just be that the Michael shrines in the south and west of
> Britain
> (and, of course, as Francine mentioned, Skellig Michael in Kerry) are the
> ones most likely to be situated on heights.
> 
	It was actually Alexei who told me about the apparition in Italy
which appears to have set off the association of Michael and high places.
This occurs on the Continent as well as Ireland and the south and west of
the island of Britain. BTW, the place where the apparitions are said to have
taken place was Monte Sant' Angelo, between 490 and 493 CE and again in
1656.

	http://www.gargano.it/sanmichele/english

> Alexei also goes on to say:
> 
> " not all of the Michael/Lugh correspondences are expressed as worship on
> high places: Michael (especially in Britain) also took over Lugh's
> patronage of the cemetery"
> 
	This was also part of the 27 June 1999 post.

> BTW John Michell's writings on Michael shrines as powerful 'earth energy'
> places are not his own invention. I have a book written in 1957 (12 years
> earlier than publication of 'The View Over Atlantis') with a whole chapter
> on the subject, and the tone conveys the impression that the lore is old,
> established and well-known in south-west England.
> 
	But the author does not specifically state this, and "impressions"
may be misperceptions.

	The bottom line is that any speculation on what percentage of
Michael sites are hilltop versus lower down will remain speculation until a
thorough inventory is completed. I believe Graham Jones has ascertained that
there is no correlation between Michael sites and hilltops in certain parts
of England, but I'd prefer to let him talk about that.

	Francine Nicholson 



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