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A Report by Andrew Collins
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Gaelic & Celtic Myth

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Nicole Jimmelson
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« on: February 03, 2007, 10:02:37 pm »

This book is what its author believes to be the only attempt yet made to put the English reader into possession, in clear, compact, and what it is hoped may prove agreeable, form, of the mythical, legendary, and poetic traditions of the earliest inhabitants of our islands who have left us written records--the Gaelic and the British Celts. It is true that admirable translations and paraphrases of much of Gaelic mythical saga have been recently published, and that Lady Charlotte Guest's translation of the Mabinogion has been placed within the reach of the least wealthy reader. But these books not merely each cover a portion only of the whole ground, but, in addition, contain little elucidatory matter. Their characters stand isolated and unexplained; and the details that would explain them must be sought for with considerable trouble in the lectures and essays of scholars to learned societies. The reader to whom this literature is entirely new is introduced, as it were, to numerous people of whose antecedents he knows nothing; and the effect is often disconcerting enough to make him lay down the volume in despair.

But here he will at last make the formal acquaintance of all the chief characters of Celtic myth: of the Gaelic gods and the giants against whom they struggled; of the "Champions of the Red Branch" of Ulster, heroes of a martial epopee almost worthy to be placed beside "the tale of Troy divine"; and of Finn and his Fenians. He will meet also with the divine and heroic personages of

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the ancient Britons: with their earliest gods, kin to the members of the Gaelic Pantheon; as well as with Arthur and his Knights, whom he will recognize as no mortal champions, but belonging to the same mythic company Of all these mighty figures the histories will be briefly recorded, from the time of their unquestioned godhood, through their various transformations, to the last doubtful, dying recognition of them in the present day, as "fairies". Thus the volume will form a kind of handbook to a subject of growing importance--the so-called "Celtic Renaissance", which is, after all, no more--and, indeed, no less--than an endeavour to refresh the vitality of English poetry at its most ancient native fount.

The book does not, of course, profess to be for Celtic scholars, to whom, indeed, its author himself owes all that is within it. It aims only at interesting the reader familiar with the mythologies of Greece, Rome, and Scandinavia in another, and a nearer, source of poetry. Its author's wish is to offer those who have fallen, or will fall, under the attraction of Celtic legend and romance, just such a volume as he himself would once have welcomed, and for which he sought in vain. It is his hope that, in choosing from the considerable, though scattered, translations and commentaries of students of Old Gaelic and Old Welsh, he has chosen wisely, and that his readers will be able, should they wish, to use his book as a stepping-stone to the authorities themselves. To that end it is wholly directed; and its marginal notes and short bibliographical appendix follow the same plan. They do not aspire to anything like completeness, but only to point out the chief sources from which he himself has drawn.

To acknowledge, as far as possible, such debts is now the author's pleasing duty. First and foremost, he has relied upon the volumes of M. H. d’Arbois de Jubainville's Cours de Littérature celtique, and the Hibbert Lectures for 1886 of John Rhys, Professor of Celtic in the University

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of Oxford, with their sequel entitled Studies in the Arthurian Legend. From the writings of Mr. Alfred Nutt he has also obtained much help. With regard to direct translations, it seems almost superfluous to refer to Lady Charlotte Guest's Mabinogion and Mr. W. F. Skene's Four Ancient Books of Wales, or to the work of such well-known. Gaelic scholars as Mr. Eugene O’Curry, Dr. Kuno Meyer, Dr. Whitley Stokes, Dr. Ernest Windisch, Mr. Standish Hayes O’Grady (to mention no others), as contained in such publications as the Revue Celtique, the Atlantis, and the Transactions of the Ossianic Society, in Mr. O’Grady's Silva Gadelica, Mr. Nutt's Voyage of Bran, Son of Febal, and Miss Hull's Cuchullin Saga. But space is lacking to do justice to all. The reader is referred to the marginal notes and the Appendix for the works of these and other authors, who will no doubt pardon the use made of their researches to one whose sole object has been to gain a larger audience for the studies they have most at heart.

Finally, perhaps, a word should be said upon that vexed question, the transliteration of Gaelic. As yet there is no universal or consistent method of spelling. The author has therefore chosen the forms which seemed most familiar to himself, hoping in that way to best serve the uses of others.

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Nicole Jimmelson
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« Reply #1 on: February 03, 2007, 10:03:31 pm »

It should hardly be necessary to remind the reader of what profound interest and value to every nation are its earliest legendary and poetical records. The beautiful myths of Greece form a sufficing example. In threefold manner, they have influenced the destiny of the people that created them, and of the country of which they were the imagined theatre. First, in the ages in which they were still fresh, belief and pride in them were powerful enough to bring scattered tribes into confederation. Secondly, they gave the inspiration to sculptor and poet of an art and literature unsurpassed, if not unequalled, by any other age or race. Lastly, when "the glory that was Greece" had faded, and her people had, by dint of successive invasions, perhaps even ceased to have any right to call themselves Hellenes, they have passed over into the literatures of the modern

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world, and so given to Greece herself a poetic interest that still makes a petty kingdom of greater account in the eyes of its compeers than many others far superior to it in extent and resources.

This permeating influence of the Greek poetical mythology, apparent in all civilized countries, has acted especially upon our own. From almost the very dawn of English literature, the Greek stories of gods and heroes have formed a large part of the stock-in-trade of English poets. The inhabitants of Olympus occupy, under their better-known Latin names, almost as great a space in English poetry as they did in that of the countries to which they were native. From Chaucer downwards, they have captivated the imagination alike of the poets and their hearers. The magic cauldron of classic myth fed, like the Celtic "Grail", all who came to it for sustenance.

At last, however, its potency became somewhat exhausted. Alien and exotic to English soil, it degenerated slowly into a convention. In the shallow hands of the poetasters of the eighteenth century, its figures became mere puppets. With every wood a "grove", and every rustic maid a "nymph", one could only expect to find Venus armed with patch and powder-puff, Mars shouldering a musket, and Apollo inspiring the versifier's own trivial strains. The affectation killed--and fortunately killed--a mode of expression which had become obsolete. Smothered by just ridicule, and abandoned to the commonplace vocabulary of the inferior hack-writer, classic myth became a subject

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which only the greatest poets could afford to handle.

But mythology is of such vital need to literature that, deprived of the store of legend native to southern Europe, imaginative writers looked for a fresh impulse. They turned their eyes to the North. Inspiration was sought, not from Olympus, but from Asgard. Moreover, it was believed that the fount of primeval poetry issuing from Scandinavian and Teutonic myth was truly our own, and that we were rightful heirs of it by reason of the Anglo-Saxon in our blood. And so, indeed, we are; but it is not our sole heritage. There must also run much Celtic--that is, truly British--blood in our veins. 1 And Matthew Arnold was probably right in asserting that, while we owe to the Anglo-Saxon the more practical qualities that have built up the British Empire, we have inherited from the Celtic side that poetic vision which has made English literature the most brilliant since the Greek. 2

We have the right, therefore, to enter upon a new spiritual possession. And a splendid one it is! The Celtic mythology has little of the heavy crudeness that repels one in Teutonic and Scandinavian story.

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[paragraph continues] It is as beautiful and graceful as the Greek ; and, unlike the Greek, which is the reflection of a clime and soil which few of us will ever see, it is our own. Divinities should, surely, seem the inevitable outgrowth of the land they move in! How strange Apollo would appear, naked among icebergs, or fur-clad Thor striding under groves of palms! But the Celtic gods and heroes are the natural inhabitants of a British landscape, not seeming foreign and out-of-place in a scene where there is no vine or olive, but "shading in with "our homely oak and bracken, gorse and heath.

Thus we gain an altogether fresh interest in the beautiful spots of our own islands, especially those of the wilder and more mountainous west, where the older inhabitants of the land lingered longest. Saxon conquest obliterated much in Eastern Britain, and changed more; but in the West of England, in Wales, in Scotland, and especially in legend-haunted Ireland, the hills and dales still keep memories of the ancient gods of the ancient race. Here and there in South Wales and the West of England are regions-once mysterious and still romantic-which the British Celts held to be the homes of gods or outposts of the Other World. In Ireland, not only is there scarcely a place that is not connected in some way with the traditionary exploits of the "Red Branch Champions", or of Finn and his mighty men, but the old deities are still remembered, dwarfed into fairies, but keeping the same attributes and the same names as of yore. Wordsworth's complaint 1

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that, while Pelion and Ossa, Olympus and Parnassus are "in immortal books enrolled", not one English mountain, "though round our sea-girt shore they rise in crowds", had been "by the Celestial Muses glorified" doubtless seemed true to his own generation. Thanks to the scholars' who have unveiled the ancient Gaelic and British mythologies, it need not be so for ours. On Ludgate Hill, as well as on many less famous eminences, once stood the temple of the British Zeus. A mountain not far from Bettws-y-Coed was the British Olympus, the court and palace of our ancient gods.

It may well be doubted, however, whether Wordsworth's contemporaries would have welcomed the mythology which was their own by right of birth as a substitute for that of Greece and Rome. The inspiration of classic culture, which Wordsworth was one of the first to break with, was still powerful. How some of its professors would have held their sides and roared at the very notion of a British mythology! Yet, all the time, it had long been secretly leavening English ideas and ideals, none the less potently because disguised under forms which could be readily appreciated. Popular fancy had rehabilitated the old gods, long banned by the priests' bell, book, and candle, under various disguises. They still lived on in legend as kings of ancient Britain reigning in a fabulous past anterior to Julius Caesar--such were King Lud, founder of London; King Lear, whose legend was immortalized by Shakespeare; King Brennius, who conquered Rome; as well as many others who will be found

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filling parts in old drama. They still lived on as long-dead saints of the early churches of Ireland and Britain, whose wonderful attributes and adventures are, in many cases, only those of their original namesakes, the old gods, told afresh. And they still lived on in another, and a yet more potent, way. Myths of Arthur and his cycle of gods passed into the hands of the Norman story-tellers, to reappear as romances of King Arthur and his Knights of the Table Round. Thus spread over civilized Europe, their influence was immense. Their primal poetic impulse is still resonant in our literature; we need only instance Tennyson and Swinburne as minds that have come under its sway.

This diverse influence of Celtic mythology upon English poetry and romance has been eloquently set forth by Mr. Elton in his Origins of English History. "The religion of the British tribes", he writes, "has exercised an important influence upon literature. The mediæval romances and the legends which stood for history are full of the 'fair humanities' and figures of its bright mythology. The elemental powers of earth and fire, and the spirits which haunted the waves and streams appear again as kings in the Irish Annals, or as saints and hermits in Wales. The Knights of the Round Table, Sir Kay and Tristrem and the bold Sir Bedivere, betray their mighty origin by the attributes they retained as heroes of romance. It was a goddess, 'Dea quaedam phantastica', who bore the wounded Arthur to the peaceful valley. 'There was little sunlight on its woods and streams, and the nights were dark

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and gloomy for want of the moon and stars.' This is the country of Oberon and of Sir Huon of Bordeaux. It is the dreamy forest of Arden. In an older mythology, it was the realm of a King of Shadows, the country of Gwyn ap Nudd, who rode as Sir Guyon in the 'Fairie Queene'--

And knighthood took of good Sir Huon's hand,
When with King Oberon he came to Fairyland'." 1

To trace Welsh and Irish kings and saints and hermits back to "the elemental powers of earth and fire, and the spirits that haunted the woods and streams" of Celtic imagination, and to disclose primitive pagan deities under the mediæval and Christian trappings of "King Arthur's Knights" will necessarily fall within the scope of this volume. But meanwhile the reader will probably be asking what evidence there is that apocryphal British kings like Lear and Lud, and questionable Irish saints like Bridget are really disguised Celtic divinities, or that the Morte D’Arthur, with its love of Launcelot and the queen, and its quest of the Holy Grail, was ever anything more than an invention of the Norman romance-writers. He will demand to know what facts we really possess about this supposed Celtic mythology alleged to have furnished their prototypes, and of what real antiquity and value are our authorities upon it.

The answer to his question will be found in the next chapter.


3:1 "There is good ground to believe", writes Mr. E. W. B, Nicholson, M.A., the librarian of the Bodleian Library, in the preface to his recently-published Keltic Researches, "that Lancashire, West Yorkshire, Staffordshire, Worcestershire, Warwickshire, Leicestershire, Rutland, Cambridgeshire, Wiltshire, Somerset, and part of Sussex, are as Keltic as Perthshire and North Munster; that Cheshire, Shropshire, Herefordshire, Monmouthshire, Gloucestershire, Devon, Dorset, Northamptonshire, Huntingdonshire, and Bedfordshire are more so--and equal to North Wales and Leinster; while Buckinghamshire and Hertfordshire exceed even this degree and are on a level with South Wales and Ulster. Cornwall, of course, is more Keltic than any other English county, and as much so as Argyll. Inverness-shire, or Connaught."

3:2 The Study of Celtic Literature.

4:1 In a sonnet written in 1801.

7:1 Elton: Origins of English History, chap. x.
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Nicole Jimmelson
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« Reply #2 on: February 03, 2007, 10:04:32 pm »

We may begin by asserting with confidence that Mr. Elton has touched upon a part only of the material on which we may draw, to reconstruct the ancient British mythology. Luckily, we are not wholly dependent upon the difficult tasks of resolving the fabled deeds of apocryphal Irish and British kings who reigned earlier than St. Patrick or before Julius Caesar into their original form of Celtic myths, of sifting the attributes and miracles of doubtfully historical saints, or of separating the primitive pagan elements in the legends of Arthur and his Knights from the embellishments added by the romance-writers. We have, in addition to these--which we may for the present put upon one side as secondary--sources, a mass of genuine early writings which, though post-Christian in the form in which they now exist, none the less descend from the pre-ceding pagan age. These are contained in vellum and parchment manuscripts long preserved from destruction in mansions and monasteries in Ireland, Scotland, and Wales, and only during the last century brought to light, copied, and translated by the patient labours of scholars who have grappled with

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the long-obsolete dialects in which they were transcribed.

Many of these volumes are curious miscellanies. Usually the one book of a great house or monastic community, everything was copied into it that the scholar of the family or brotherhood thought to be best worth preserving. Hence they contain matter of the most diverse kind. There are translations of portions of the Bible and of the classics, and of such then popular books as Geoffrey of Monmouth's and Nennius’ Histories of Britain; lives of famous saints, together with works attributed to them; poems and romances of which, under a thin disguise, the old Gaelic and British gods are the heroes; together with treatises on all the subjects then studied--grammar, prosody, law, history, geography, chronology, and the genealogies of important chiefs.

The majority of these documents were put together during a period which, roughly speaking, lasted from the beginning of the twelfth century to the end of the sixteenth. In Ireland, in Wales, and, apparently, also in Scotland, it was a time of literary revival after the turmoils of the previous epoch. In Ireland, the Norsemen, after long ravaging, had settled peacefully down, while in Wales, the Norman Conquest had rendered the country for the first time comparatively quiet. The scattered remains of history, lay and ecclesiastical, of science, and of legend were gathered together.

Of the Irish manuscripts, the earliest, and, for our purposes, the most important, on account of the great store of ancient Gaelic mythology which, in

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spite of its dilapidated condition, it still contains, is in the possession of the Royal Irish Academy. Unluckily, it is reduced to a fragment of one hundred and thirty-eight pages, but this remnant preserves a large number of romances relating to the old gods and heroes of Ireland. Among other things, it contains a complete account of the epical saga called the Táin Bó Chuailgné, the "Raiding of the Cattle of Cooley", in which the hero, Cuchulainn, performed his greatest feats. This manuscript is called the Book of the Dun Cow, from the tradition that it was copied from an earlier book written upon the skin of a favourite animal belonging to Saint Ciaran, who lived in the seventh century. An entry upon one of its pages reveals the name of its scribe, one Maelmuiri, whom we know to have been killed by robbers in the church of Clonmacnois in the year 1106.

Far more voluminous, and but little less ancient, is the Book of Leinster, said to have been compiled in the early part of the twelfth century by Finn mac Gorman, Bishop of Kildare. This also contains an account of Cuchulainn's mighty deeds which supplements the older version in the Book of the Dun Cow. Of somewhat less importance from the point of view of the student of Gaelic mythology come the Book of Ballymote and the Yellow Book of Lecan, belonging to the end of the fourteenth century, and the Books of Lecan and of Lismore, both attributed to the fifteenth. Besides these six great collections, there survive many other manuscripts which also contain ancient mythical lore. In one of these, dating from the fifteenth century, is to be found the

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story of the Battle of Moytura, fought between the gods of Ireland and their enemies, the Fomors, or demons of the deep sea.

The Scottish manuscripts, preserved in the Advocates’ Library at Edinburgh, date back in some cases as far as the fourteenth century, though the majority of them belong to the fifteenth and sixteenth. They corroborate the Irish documents, add to the Cuchulainn saga, and make a more special subject of the other heroic cycle, that which relates the not less wonderful deeds of Finn, Ossian, and the Fenians, They also contain stories of other characters, who, more ancient than either Finn or Cuchulainn, are the Tuatha Dé Danann, the god-tribe of the ancient Gaels.

The Welsh documents cover about the same period as the Irish and the Scottish. Four of these stand out from the rest, as most important. The oldest is the Black Book of Caermarthen, which dates from the third quarter of the twelfth century; the Book of Aneurin, which was written late in the thirteenth; the Book of Taliesin, assigned to the fourteenth; and the Red Book of Hergest, compiled by various persons during that century and the one following it. The first three of these "Four Ancient Books of Wales" are small in size, and contain poems attributed to the great traditional bards of the sixth century, Myrddin, Taliesin, and Aneurin. The last--the Red Book of Hergest--is far larger. In it are to be found Welsh translations of the British Chronicles; the oft-mentioned Triads, verses celebrating famous traditionary persons or things;

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ancient poems attributed to Llywarch Hên; and, of priceless value to any study of our subject, the so-called Mabinogion, stories in which large portions of the old British mythology are worked up into romantic form.

The whole bulk, therefore, of the native literature bearing upon the mythology of the British Islands may be attributed to a period which lasted from the beginning of the twelfth century to the end of the sixteenth. But even the commencement of this era will no doubt seem far too late a day to allow authenticity to matter which ought to have vastly preceded it. The date, however, merely marks the final redaction of the contents of the manuscripts into the form in which they now exist, without bearing at all upon the time of their authorship. Avowedly copies of ancient poems and tales from much older manuscripts, the present books no more fix the period of the original composition of their contents than the presence of a portion of the Canterbury Tales in a modern anthology of English poetry would assign Chaucer to the present year of grace.

This may be proved both directly and inferentially. 1 In some instances--as in that of an elegy upon Saint Columba in the Book of the Dun Cow--the dates of authorship are actually given. In others, we may depend upon evidence which, if not quite so absolute, is nearly as convincing. Even where the writer does not state that he is copying from older manuscripts,

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it is obvious that this must have been the case, from the glosses in his version. The scribes of the earlier Gaelic manuscripts very often found, in the documents from which they themselves were copying, words so archaic as to be unintelligible to the readers of their own period. To render them comprehensible, they were obliged to insert marginal notes which explained these obsolete words by reference to other manuscripts more ancient still. Often the mediæval copyists have ignorantly moved these notes from the margin into the text, where they remain, like philological fossils, to give evidence of previous forms of life. The documents from which they were taken have perished, leaving the mediæval copies as their sole record. In the Welsh Mabinogion the same process is apparent. Peculiarities in the existing manuscripts show plainly enough that they must have been copied from some more archaic text. Besides this, they are, as they at present stand, obviously made up of earlier tales pieced together. Almost as clearly as the Gaelic manuscripts, the Welsh point us back to older and more primitive forms.

The ancient legends of the Gael and the Briton are thus shown to have been no mere inventions of scholarly monks in the Middle Ages. We have now to trace, if possible, the date, not necessarily of their first appearance on men's lips, but of their first redaction into writing in approximately the form in which we have them now.

Circumstantial evidence can he adduced to prove that the most important portions both of Gaelic

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and British early literature can be safely relegated to a period of several centuries prior to their now-existing record. Our earliest version of the episode of the Táin Bó Chuailgné, which is the nucleus and centre of the ancient Gaelic heroic cycle of which Cuchulainn, fortissimus heros Scotorum, is the principal figure, is found in the twelfth-century Book of the Dun Cow. But legend tells us that at the beginning of the seventh century the Saga had not only been composed, but had actually become so obsolete as to have been forgotten by the bards. Their leader, one Senchan Torpeist, a historical character, and chief bard of Ireland at that time, obtained permission from the Saints to call Fergus, Cuchulainn's contemporary, and a chief actor in the "Raid", from the dead, and received from the resurrected hero a true and full version. This tradition, dealing with a real personage, surely shows that the story of the Táin was known before the time of Senchan, and probably preserves the fact, either that his version of Cuchulainn's famous deeds became the accepted one, or that he was the first to reduce it to writing. An equally suggestive consideration approximately fixes for us the earliest redaction of the Welsh mythological prose tales called the "Mabinogion", or, more correctly speaking, the "Four Branches of the Mabinogi". 1 In none of these is there the slightest mention, or apparently the least knowledge, of Arthur, around whom and whose supposed contemporaries centres the mass of British legend as it was transmitted by

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the Welsh to the Normans. These mysterious mythological records must in all probability, there-fore, antedate the Arthurian cycle of myth, which was already being put into form in the sixth century. On the other hand, the characters of the "Four Branches" are mentioned without comment--as though they were personages with whom no one could fail to be familiar--in the supposed sixth-century poems contained in those "Four Ancient Books of Wales" in which are found the first meagre references to the British hero.

Such considerations as these throw back, with reasonable certainty, the existence of the Irish and Welsh poems and prose tales, in something like their present shape, to a period antedating the seventh century.

But this, again, means only that the myths, traditions, and legends were current at that to us early, but to them, in their actual substance, late date, in literary form. A mythology must always be far older than the oldest verses and stories that celebrate it. Elaborate poems and sagas are not made in a day, or in a year. The legends of the Gaelic and British gods and heroes could not have sprung, like Athena from the head of Zeus, full-born out of some poet's brain. The bard who first put them into artistic shape was setting down the primitive traditions of his race. We may therefore venture to describe them as not of the twelfth century or of the seventh, but as of a prehistoric and immemorial antiquity.

Internal evidence bears this out. An examination

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of both the Gaelic and British legendary romances shows, under embellishing details added by later hands, an inner core of primeval thought which brings them into line with the similar ideas of other races in the earliest stage of culture. Their "local colour" may be that of their last "editor", but their "plots" are pre-mediæval, pre-Christian, pre-historic. The characters of early Gaelic legend belong to the same stamp of imagination that created Olympian and Titan, Æsir and Jötun. We must go far to the back of civilized thought to find parallels to such a story as that in which the British sun-god, struck by a rival in love with a poisoned spear, is turned into an eagle, from whose wound great pieces of carrion are continually falling. 1

This aspect of the Celtic literary records was clearly seen, and eloquently expressed, by Matthew Arnold in his Study of Celtic Literature. 2 He was referring to the Welsh side, but his image holds good equally for the Gaelic. "The first thing that strikes one", he says, "in reading the Mabinogion is how evidently the mediæval story-teller is pillaging an antiquity of which he does not fully possess the secret: he is like a peasant building his hut on the site of Halicarnassus or Ephesus; he builds, but what he builds is full of materials of which he knows not the history, or knows by a glimmering tradition merely: stones 'not of this building', but of an older architecture, greater, cunninger, more majestical." His heroes "are no mediæval personages: they belong to an older, pagan, mythological world". So,

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too, with the figures, however euhemerized, of the three great Gaelic cycles: that of the Tuatha Dé Danann, of the Heroes of Ulster, of Finn and the Fenians. Their divinity outshines their humanity; through their masks may be seen the faces of gods.

Yet, gods as they are, they had taken on the semblance of mortality by the time their histories were fixed in the form in which we have them now. Their earliest records, if those could be restored to us, would doubtless show them eternal and undying, changing their shapes at will, but not passing away. But the post-Christian copyists, whether Irish or Welsh, would not countenance this. Hence we have the singular paradox of the deaths of Immortals. There is hardly one of the figures of either the Gaelic or the British Pantheon whose demise is not somewhere recorded. Usually they fell in the unceasing battles between the divinities of darkness and of light. Their deaths in earlier cycles of myth, however, do not preclude their appearance in later ones. Only, indeed, with the closing of the lips of the last mortal who preserved his tradition can the life of a god be truly said to end.


12:1 Satisfactory summaries of the evidence for the dates of both the Gaelic and Welsh legendary material will be found in pamphlets No. 8 and 11 of Mr. Nutt's Popular Studies in Mythology, Romance, and Folklore.

14:1 Rhys: Studies in the Arthurian Legend, chap. 1.

16:1 See chap. XVI of this book--"The Gods of the Britons".

16:2 Lecture II.
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Nicole Jimmelson
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« Reply #3 on: February 03, 2007, 10:06:13 pm »

But, before proceeding to recount the myths of the "Ancient Britons", it will be well to decide what people, exactly, we mean by that loose but convenient phrase. We have, all of us, vague ideas of Ancient Britons, recollected, doubtless, from our school-books. There we saw their pictures as, painted with woad, they paddled coracles, or drove scythed chariots through legions of astonished Romans. Their Druids, white-bearded and wearing long, white robes, cut the mistletoe with a golden sickle at the time of the full moon, or, less innocently employed, made bonfires of human beings shut up in gigantic figures of wicker-work.

Such picturesque details were little short of the sum-total, not only of our own knowledge of the subject, but also of that of our teachers. Practically all their information concerning the ancient inhabit-ants of Britain was taken from the Commentaries of Julius Caesar. So far as it went, it was no doubt correct; but it did not go far. Caesar's interest in our British ancestors was that of a general who was his own war-correspondent rather than that of an exhaustive and painstaking scientist. It has been reserved for modern archæologists, philologists, and

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ethnologists to give us a fuller account of the Ancient Britons.

The inhabitants of our islands previous to the Roman invasion are generally described as "Celts". But they must have been largely a mixed race; and the people with whom they mingled must have modified to some--and perhaps to a large--extent their physique, their customs, and their language.

Speculation has run somewhat wild over the question of the composition of the Early Britons. But out of the clash of rival theories there emerges one--and one only--which may be considered as scientifically established. We have certain proof of two distinct human stocks in the British Islands at the time of the Roman Conquest; and so great an authority as Professor Huxley has given his opinion that there is no evidence of any others. 1

The earliest of these two races would seem to have inhabited our islands from the most ancient times, and may, for our purpose, be described as aboriginal. It was the people that built the "long barrows"; and which is variously called by ethnologists the Iberian, Mediterranean, Berber, Basque, Silurian, or Euskarian race. In physique it was short, swarthy, dark-haired, dark-eyed, and long-skulled; its language belonged to the class called "Hamitic", the surviving types of which are found among the Gallas, Abyssinians, Berbers, and other North African tribes; and it seems to have come originally from some part either of Eastern, Northern, or Central Africa. Spreading thence, it was

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probably the first people to inhabit the Valley of the Nile, and it sent offshoots into Syria and Asia Minor. The earliest Hellenes found it in Greece under the name of "Pelasgoi"; the earliest Latins in Italy, as the "Etruscans"; and the Hebrews in Palestine, as the "Hittites". It spread northward through Europe as far as the Baltic, and westward, along the Atlas chain, to Spain, France, and our own islands. 1 In many countries it reached a comparatively high level of civilization, but in Britain its development must have been early checked. We can discern it as an agricultural rather than a pastoral people, still in the Stone Age, dwelling in totemistic tribes on hills whose summits it fortified elaborately, and whose slopes it cultivated on what is called the "terrace system", and having a primitive culture which ethnologists think to have much resembled that of the present hill-tribes of Southern India. 2 It held our islands till the coming of the Celts, who fought with the aborigines, dispossessed them of the more fertile parts, subjugated them, even amalgamated with them, but certainly never extirpated them. In the time of the Romans they were still practically independent in South Wales. In Ireland they were long unconquered, and are found as allies rather than serfs of the Gaels, ruling their own provinces, and preserving their own customs and religion. Nor, in spite of all the successive invasions of Great Britain and Ireland,

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are they yet extinct, or so merged as to have lost their type, which is still the predominant one in many parts of the west both of Britain and Ireland, and is believed by some ethnologists to be generally upon the increase all over England.

The second of the two races was the exact opposite to the first. It was the tall, fair, light-haired, blue- or gray-eyed, broad-headed people called, popularly, the "Celts", who belonged in speech to the "Aryan" family, their language finding its affinities in Latin, Greek, Teutonic, Slavic, the Zend of Ancient Persia, and the Sanscrit of Ancient India. Its original home was probably somewhere in Central Europe, along the course of the upper Danube, or in the region of the Alps. The "round barrows" in which it buried its dead, or deposited their burnt ashes, differ in shape from the "long barrows" of the earlier race. It was in a higher stage of culture than the "Iberians", and introduced into Britain bronze and silver, and, perhaps, some of the more lately domesticated animals.

Both Iberians and Celts were divided into numerous tribes, but there is nothing to show that there was any great diversity among the former. It is otherwise with the Celts, who were separated into two main branches which came over at different times. The earliest were the Goidels, or Gaels; the second, the Brythons, or Britons. Between these two branches there was not only a dialectical, but probably, also, a considerable physical difference. Some anthropologists even postulate a different shape of skull. Without necessarily admitting this,

p. 22

there is reason to suppose a difference of build and of colour of hair. With regard to this, we have the evidence of Latin writers--of Tacitus, 1 who tells us that the "Caledonians" of the North differed from the Southern Britons in being larger-limbed and redder-haired, and of Strabo, 2 who described the tribes in the interior of Britain as taller than the Gaulish colonists on the coast, with hair less yellow and limbs more loosely knit. Equally do the classic authorities agree in recognizing the "Silures" of South Wales as an entirely different race from any other in Britain. The dark complexions and curly hair of these Iberians seemed to Tacitus to prove them immigrants from Spain. 3

Professor Rhys also puts forward evidence to show that the Goidels and the Brythons had already separated before they first left Gaul for our islands. 4 He finds them as two distinct peoples there. We do not expect so much nowadays from "the merest school-boy" as we did in Macaulay's time, but even the modern descendant of that paragon could probably tell us that all Gaul was divided into three parts, one of which was inhabited by the Belgae, another by the Aquitani, and the third by those who called themselves Celtae, but were termed Galli by the Romans; and that they all differed from one another in language, customs, and laws. 5 Of these, Professor Rhys identifies the Belgae with the Brythons, and the Celtae with the Goidels, the

p. 23

third people, the Aquitani, being non-Celtic and non-Aryan, part of the great Hamitic-speaking Iberian stock. 1 The Celtae, with their Goidelic dialect of Celtic, which survives to-day in the Gaelic languages of Ireland, Scotland, and the Isle of Man, were the first to come over to Britain, pushed forward, probably, by the Belgae, who, Caesar tells us, were the bravest of the Gauls. 2 Here they conquered the native Iberians, driving them out of the fertile parts into the rugged districts of the north and west. Later came the Belgae themselves, compelled by press of population; and they, bringing better weapons and a higher civilization, treated the Goidels as those had treated the Iberians. Thus harried, the Goidels probably combined with the Iberians against what was now the common foe, and became to a large degree amalgamated with them. The result was that during the Roman domination the British Islands were roughly divided with regard to race as follows: The Brythons, or second Celtic race, held all Britain south of the Tweed, with the exception of the extreme west, while the first Celtic race, the Goidelic, had most of Ireland, as well as the Isle of Man, Cumberland, the West Highlands, Cornwall, Devon, and North Wales. North of the Grampians lived the Picts, who were probably more or less Goidelicized Iberians, the aboriginal race also holding out, unmixed, in South Wales and parts of Ireland.

It is now time to decide what, for the purposes of this book, it will be best to call the two different

p. 24

branches of the Celts, and their languages. With such familiar terms as "Gael" and "Briton", "Gaelic" and "British", ready to our hands, it seems pedantic to insist upon the more technical "Goidel" and "Brython", "Goidelic" and "Brythonic". The difficulty is that the words "Gael" and "Gaelic" have been so long popularly used to designate only the modern "Goidels" of Scotland and their language, that they may create confusion when also applied to the people and languages of Ireland and the Isle of Mari. Similarly, the words "Briton" and "British" have come to mean, at the present day, the people of the whole of the British Islands, though they at first only signified the inhabitants of England, Central Wales, the Lowlands of Scotland, and the Brythonic colony in Brittany. However, the words "Goidel" and "Brython", with their derivatives, are so clumsy that it will probably prove best to use the neater terms. In this volume, therefore, the "Goidels" of Ireland, Scotland, and the Isle of Man are our "Gaels" and the "Brythons" of England and Wales are our "Britons".

We get the earliest accounts of the life of the inhabitants of the British Islands from two sources. The first is a foreign one, that of the Latin writers. But the Romans only really knew the Southern Britons, whom they describe as similar in physique and customs to the Continental Gauls, with whom, indeed, they considered them to be identical. 1 At the time they wrote, colonies of Belgae were still

p. 25

settling upon the coasts of Britain opposite to Gaul. 1 Roman information grew scantier as it approached the Wall, and of the Northern tribes they seem to have had only such knowledge as they gathered through occasional warfare with them. They describe them as entirely barbarous, naked and tattooed, living by the chase alone, without towns, houses, or fields, without government or family life, and regarding iron as an ornament of value, as other, more civilized peoples regarded gold. 2 As for Ireland, it never came under their direct observation, and we are entirely dependent upon its native writers for information as to the manners and customs of the Gaels. It may be considered convincing proof of the authenticity of the descriptions of life contained in the ancient Gaelic manuscripts that they corroborate so completely the observations of the Latin writers upon the Britons and Gauls. Reading the two side by side, we may largely reconstruct the common civilization of the Celts.

Roughly speaking, one may compare it with the civilization of the Greeks, as described by Homer. 3 Both peoples were in the tribal and pastoral stage of culture, in which the chiefs are the great cattle-owners round whom their less wealthy fellows gather. Both wear much the same attire, use the same kind of weapons, and fight in the same manner--from the war-chariot, a vehicle already obsolete even in Ireland by the first century of the Christian era.
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« Reply #4 on: February 03, 2007, 10:07:09 pm »

Battles are fought single-handed between chiefs, the ill-armed common people contributing little to their result, and less to their history. Such chiefs are said to be divinely descended--sons, even, of the immortal gods. Their tremendous feats are sung by the bards, who, like the Homeric poets, were privileged persons, inferior only to the war-lord. Ancient Greek and Ancient Celt had very much the same conceptions of life, both as regards this world and the next.

We may gather much detailed information of the early inhabitants of the British Islands from our various authorities. 1 Their clothes, which consisted, according to the Latin writers, of a blouse with sleeves, trousers fitting closely round the ankles, and a shawl or cloak, fastened at the shoulder with a brooch, were made either of thick felt or of woven cloth dyed with various brilliant colours. The writer Diodorus tells us that they were crossed with little squares and lines, "as though they had been sprinkled with flowers". They were, in fact, like "tartans", and we may believe Varro, who tells us that they "made a gaudy show". The men alone seem to have worn hats, which were of soft felt, the women's hair being uncovered, and tied in a knot behind. In time of battle, the men also dispensed with any head-covering, brushing their abundant hair forward into a thick mass, and dyeing it red with a soap made of goat's fat and beech ashes, until they looked (says Cicero's tutor Posidonius, who visited Britain about

p. 27

[paragraph continues] 110 B.C.) less like human beings than wild men of the woods. Both sexes were fond of ornaments, which took the form of gold bracelets, rings, pins, and brooches, and of beads of amber, glass, and jet. Their knives, daggers, spear-heads, axes, and swords were made of bronze or iron; their shields were the same round target used by the Highlanders at the battle of Culloden; and they seem also to have had a kind of lasso to which a hammer-shaped ball was attached, and which they used as the Gauchos of South America use their bola. Their war-chariots were made of wicker, the wooden wheels being armed with sickles of bronze. These were drawn either by two or four horses, and were large enough to hold several persons in each. Standing in these, they rushed along the enemy's lines, hurling darts, and driving the scythes against all who came within reach. The Romans were much impressed by the skill of the drivers, who "could check their horses at full speed on a steep incline, and turn them in an instant, and could run along the pole, and stand on the yoke, and then get back into their chariots again without a moment's delay". 1

With these accounts of the Roman writers we may compare the picture of the Gaelic hero, Cuchulainn, as the ancient Irish writers describe him dressed and armed for battle. Glorified by the bard, he yet wears essentially the same costume and equipment which the classic historians and geographers described more soberly. "His gorgeous raiment that he wore in great conventions"


p. 28

consisted of "a fair crimson tunic of five plies and fringed, with a long pin of white silver, gold-enchased and patterned, shining as if it had been a luminous torch which for its blazing property and brilliance men might not endure to see. Next his skin, a body-vest of silk, bordered and fringed all round with gold, with silver, and with white bronze, which vest came as far as the upper edge of his russet-coloured kilt. . . . About his neck were a hundred linklets of red gold that flashed again, with pendants hanging from them. His head-gear was adorned with a hundred mixed carbuncle jewels, strung." He carried "a trusty special shield, in hue dark crimson, and in its circumference armed with a pure white silver rim. At his left side a long and golden-hilted sword. Beside him, in the chariot, a lengthy spear; together with a keen, aggression-boding javelin, fitted with hurling thong, with rivets of white bronze." 1 Another passage of Gaelic saga describes his chariot. It was made of fine wood, with wicker-work, moving on wheels of white bronze. It had a high rounded frame of creaking copper, a strong curved yoke of gold, and a pole of white silver, with mountings of white bronze. The yellow reins were plaited, and the shafts were as hard and straight as sword-blades. 2

In like manner the ancient Irish writers have made glorious the halls and fortresses of their mythical kings. Like the palaces of Priam, of Menelaus, and of Odysseus, they gleam with gold

p. 29

and gems. Conchobar, 1 the legendary King of Ulster in its golden age, had three such "houses" at Emain Macha. Of the one called the "Red Branch", we are told that it contained nine compartments of red yew, partitioned by walls of bronze, all grouped around the king's private chamber, which had a ceiling of silver, and bronze pillars adorned with gold and carbuncles. 2 But the far less magnificent accounts of the Latin writers have, no doubt, more truth in them than such lavish pictures. They described the Britons they knew as living in villages of bee-hive huts, roofed with fern or thatch, from which, at the approach of an enemy, they retired to the local dún. This, so far from being elaborate, merely consisted of a round or oval space fenced in with palisades and earth-works, and situated either upon the top of a hill or in the midst of a not easily traversable morass. 3 We may see the remains of such strongholds in many parts of England--notable ones are the "castles" of Amesbury, Avebury, and Old Sarum in Wiltshire, Saint Catherine's Hill, near Winchester, and Saint George's Hill, in Surrey--and it is probable that, in spite of the Celtic praisers of past days, the "palaces" of Emain Macha and of Tara were very like them.

The Celtic customs were, like the Homeric, those of the primitive world. All land (though it may have theoretically belonged to the chief) was cultivated in common. This community of possessions

p. 30

is stated by Caesar 1 to have extended to their wives; but the imputation cannot be said to have been proved. On the contrary, in the stories of both branches of the Celtic race, women seem to have taken a higher place in men's estimation, and to have enjoyed far more personal liberty, than among the Homeric Greeks. The idea may have arisen from a misunderstanding of some of the curious Celtic customs. Descent seems to have been traced through the maternal rather than through the paternal line, a very un-Aryan procedure which some believe to have been borrowed from another race. The parental relation was still further lessened by the custom of sending children to be brought up outside the family in which they were born, so that they had foster-parents to whom they were as much, or even more, attached than to their natural ones.

Their political state, mirroring their family life, was not less primitive. There was no central tribunal. Disputes were settled within the families in which they occurred, while, in the case of graver injuries, the injured party or his nearest relation could kill the culprit or exact a fine from him. As families increased in number, they became petty tribes, often at war with one another. A defeated tribe had to recognize the sovereignty of the head man of the conquering tribe, and a succession of such victories exalted him into the position of a chief of his district. But even then, though his decision was the whole of the law, he was little more than the mouthpiece of public opinion.


19:1 Huxley: On Some Fixed Points in British Ethnology. 1871.

20:1 Sergi: The Mediterranean Race.

20:2 Gomme: The Village Community. Chap, IV--"The non-Aryan Elements in the English Village Community".

22:1 Tacitus: Agricola, chap. xi.

22:2 Strabo: Geographica, Book IV, chap. v.

22:3 Tacitus, op. cit.

22:4 Rhys: The Early Ethnology of the British Islands. Scottish Review. April, 1890.

22:5 Caesar: De Bello Gallico, Book I, chap. 1.

23:1 Rhys: Scottish Review. April, 1890.

23:2 Op. Caesar, op. cit.

24:1 Tacitus: Agricola, chap. XI.

25:1 Caesar: De Bellico Gallico, Book V, chap. XII.

25:2 Elton: Origins of English History, chap. VII.

25:3 See "La Civilisation des Celtes et celle de l’Épopée Homérique", by M. d’Arbois de Jubainville, Cours de Littérature Celtique, Vol. VI.

26:1 See Elton: Origins of English History, chap. VII.

27:1 Caesar: De Bello Gallico, Book IV, chap. xx

28:1 From the Táin Bó Chuailgné. The translator is Mr. Standish Hayes O’Grady.

28:2 Tochmarc Emire--the Wooing of Emer--an old Irish romance.

29:1 Sometimes spelt "Conachar", and pronounced Conhower or Connor.

29:2 The Wooing of Emer.

29:3 Caesar: De Bello Galileo, Hook V, chap. xxi, and various passages in Book VII.

30:1 Ibid., chap. XIV.
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« Reply #5 on: February 03, 2007, 10:08:19 pm »

The ancient inhabitants of Britain--the Gaelic and British Celts--have been already described as forming a branch of what are roughly called the "Aryans". This name has, however, little reference to race, and really signifies the speakers of a group of languages which can be all shown to be connected, and to descend remotely from a single source--a hypothetical mother-tongue spoken by a hypothetical people which we term "Aryan", or, more correctly, "Indo-European". This primeval speech, evolved, probably, upon some part of the great plain which stretches from the mountains of Central Europe to the mountains of Central Asia, has spread, superseding, or amalgamating with the tongues of other races, until branches of it are spoken over almost the whole of Europe and a great portion of Asia. All the various Latin, Greek, Slavic, Teutonic, and Celtic languages are "Aryan", as well as Persian and other Asiatic dialects derived from the ancient "Zend", and the numerous Indian languages which trace their origin to Sanscrit.

Not very long ago, it was supposed that this

p. 32

common descent of language involved a common descent of blood. A real brotherhood was enthusiastically claimed for all the principal European nations, who were also invited to recognize Hindus and Persians as their long-lost cousins. Since then, it has been conceded that, while the Aryan speech survived, though greatly modified, the Aryan blood might well have disappeared, diluted beyond recognition by crossing with the other races whom the Aryans conquered, or among whom they more or less peacefully settled. As a matter of fact, there are no European nations--perhaps no people at all except a few remote savage tribes--which are not made up of the most diverse elements. Aryan and non-Aryan long ago blended inextricably, to form by their fusion new peoples.

But, just as the Aryan speech influenced the new languages, and the Aryan customs the new civilizations, so we can still discern in the religions of the Aryan-speaking nations similar ideas and expressions pointing to an original source of mythological conceptions. Hence, whether we investigate the mythology of the Hindus, the Greeks, the Teutons, or the Celts, we find the same mythological ground-work. In each, we see the powers of nature personified, and endowed with human form and attributes, though bearing, with few exceptions, different names. Like the Vedic brahmans, the Greek and Latin poets, and the Norse scalds, the Celtic bards--whether Gaels or Britons--imagined the sky, the sun, the moon, the earth, the sea, and the dark underworld, as well as the mountains, the streams,

Click to enlarge
From the Drawing by E. Wallcousins

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and the woods, to be ruled by beings like their own chiefs, but infinitely more powerful; every passion, as War and Love, and every art, as Poetry and Smithcraft, had its divine founder, teacher, and exponent; and of all these deities and their imagined children, they wove the poetical and allegorical romances which form the subject of the present volume.

Like other nations, too, whether Aryan or non-Aryan, the Celts had, besides their mythology, a religion. It is not enough to tell tales of shadowy gods; they must be made visible by sculpture, housed in groves or temples, served with ritual, and propitiated with sacrifices, if one is to hope for their favours. Every cult must have its priests living by the altar.

The priests of the Celts are well-known to us by name as the "Druids"--a word derived from a root DR which signifies a tree, and especially the oak, in several Aryan languages. 1 This is generally--though not by all scholars--taken as proving that they paid an especial veneration to the king of trees. It is true that the mistletoe--that strange parasite upon the oak--was prominent among their "herbs of power", and played a part in their ritual; 2 but this is equally true of other Aryan nations. By the Norse it was held sacred to the god Balder, while the Romans believed it to be the "golden bough" that gave access to Hades. 3

p. 34

The accounts both of the Latin and Gaelic writers give us a fairly complete idea of the nature of the Druids, and especially of the high estimation in which they were held. They were at once the priests, the physicians, the wizards, the diviners, the theologians, the scientists, and the historians of their tribes. All spiritual power and all human know-ledge were vested in them, and they ranked second only to the kings and chiefs. They were freed from all contribution to the State, whether by tribute or service in war, so that they might the better apply themselves to their divine offices. Their decisions were absolutely final, and those who disobeyed them were laid under a terrible excommunication or "boycott". 1 Classic writers tell us how they lorded it in Gaul, where, no doubt, they borrowed splendour by imitating their more civilized neighbours. Men of the highest rank were proud to cast aside the insignia of mere mortal honour to join the company of those who claimed to be the direct mediators with the sky-god and the thunder-god, and who must have resembled the ecclesiastics of mediæval Europe in the days of their greatest power, combining, like them, spiritual and temporal dignities, and possessing the highest culture of their age. Yet it was not among these Druids of Gaul, with their splendid temples and vestments and their elaborate rituals, that the metropolis of Druidism was to be sought. We learn from Caesar that the Gallic Druids believed

p. 35

their religion to have come to them, originally, from Britain, and that it was their practice to send their "theological students" across the Channel to learn its doctrines at their purest source. 1 To trace a cult backwards is often to take a retrograde course in culture, and it was no doubt in Britain--which Pliny the Elder tells us "might have taught magic to Persia" 2--that the sufficiently primitive and savage rites of the Druids of Gaul were preserved in their still more savage and primitive forms. It is curious corroboration of this alleged British origin of Druidism that the ancient Irish also believed their Druidism to have come from the sister island. Their heroes and seers are described as only gaining the highest knowledge by travelling to Alba. 3 However this may be, we may take it as certain that this Druidism was the accepted religion of the Celtic race.

Certain scholars look deeper for its origin, holding its dark superstitions and savage rites to bear the stamp of lower minds than those of the poetic and manly Celts. Professor Rhys inclines to see three forms of religion in the British Islands at the time of the Roman invasion: the "Druidism" of the Iberian aborigines; the pure polytheism of the Brythons, who, having come later into the country, had mixed but little with the natives; and the mingled Aryan and non-Aryan cults of the Goidels, who were already largely amalgamated with them. 4

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[paragraph continues] But many authorities dissent from this view, and, indeed, we are not obliged to postulate borrowing from tribes in a lower state of culture, to explain primitive and savage features underlying a higher religion. The "Aryan" nations must have passed, equally with all others, through a state of pure savagery; and we know that the religion of the Greeks, in many respects so lofty, sheltered features and legends as barbarous as any that can be attributed to the Celts. 1

Of the famous teaching of the Druids we know little, owing to their habit of never allowing their doctrines to be put into writing. Caesar, however, roughly records its scope. "As one of their leading dogmas", he says, "they inculcate this: that souls are not annihilated, but pass after death from one body to another, and they hold that by this teaching men are much encouraged to valour, through disregarding the fear of death. They also discuss and impart to the young many things concerning the heavenly bodies and their movements, the size of the world and of our earth, natural science, and of the influence and power of the immortal gods." 2 The Romans seem to have held their wisdom in some awe, though it is not unlikely that the Druids themselves borrowed whatever knowledge they may have had of science and philosophy from the classical culture. That their creed of transmigration was not, however, merely taken over from the Greeks seems certain from its appearance in the

p. 37

ancient Gaelic myths. Not only the "shape-shifting" common to the magic stories of all nations, but actual reincarnation was in the power of privileged beings. The hero Cuchulainn was urged by the men of Ulster to marry, because they knew "that his rebirth would be of himself", 1 and they did not wish so great a warrior to be lost to their tribe. Another legend tells how the famous Finn mac Coul was reborn, after two hundred years, as an Ulster king called Mongan. 2

Such ideas, however, belonged to the metaphysical side of Druidism. Far more important to the practical primitive mind are ritual and sacrifice, by the due performance of which the gods are persuaded or compelled to grant earth's increase and length of days to men. Among the Druids, this humouring of the divinities took the shape of human sacrifice, and that upon a scale which would seem to have been unsurpassed in horror even by the most savage tribes of West Africa or Polynesia. "The whole Gaulish nation", says Caesar, "is to a great degree devoted to superstitious rites; and on this account those who are afflicted with severe diseases, or who are engaged in battles and dangers, either sacrifice human beings for victims, or vow that they will immolate themselves, and these employ the Druids as ministers for such sacrifices, because they think that, unless the life of man be repaid for the life of man, the will of the immortal gods cannot be

p. 38

appeased. They also ordain national offerings of the same kind. Others make wicker-work images of vast size, the limbs of which they fill with living men and set on fire." 1
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« Reply #6 on: February 03, 2007, 10:09:28 pm »

We find evidence of similarly awful customs in pagan Ireland. Among the oldest Gaelic records are tracts called Dinnsenchus, in which famous places are enumerated, together with the legends relating to them. Such topographies are found in several of the great Irish mediæval manuscripts, and therefore, of course, received their final transcription at the hands of Christian monks. But these ecclesiastics rarely tampered with compositions in elaborate verse. Nor can it be imagined that any monastic scribe could have invented such a legend as this one which describes the practice of human sacrifice among the ancient Irish. The poem (which is found in the Books of Leinster, of Ballymote, of Lecan, and in a document called the Rennes MS.) 2 records the reason why a spot near the present village of Ballymagauran, in County Cavan, received the name of Mag Slecht, the "Plain of Adoration".

"Here used to be
A high idol with many fights,
Which was named the Cromm Cruaich;
It made every tribe to be without peace.

"’T was a sad evil!
Brave Gaels used to worship it. p. 39
From it they would not without tribute ask
To be satisfied as to their portion of the hard world.

"He was their god,
The withered Cromm with many mists,
The people whom he shook over every host,
The everlasting kingdom they shall not have.

"To him without glory
They would kill their piteous, wretched offspring
With much wailing and peril,
To pour their blood around Cromm Cruaich.

"'Milk and corn
They would ask from him speedily
In return for one-third of their healthy issue:
Great was the horror and the scare of him.

"To him
Noble Gaels would prostrate themselves,
From the worship of him, with many manslaughters,
The plain is called "Mag Slecht".

. . . . . .

"They did evil,
They beat their palms, they pounded their bodies,
Wailing to the demon who enslaved them,
They shed falling showers of tears.

. . . . . .

"Around Cromm Cruaich
There the hosts would prostrate themselves;
Though he put them under deadly disgrace,
Their name clings to the noble plain.

"In their ranks (stood)
Four times three stone idols;
To bitterly beguile the hosts,
The figure of the Cromm was made of gold. p. 40

"Since the rule
Of Herimon 1, the noble man of grace,
There was worshipping of stones
Until the coming of good Patrick of Macha.

"A sledge-hammer to the Cromm
He applied from crown to sole,
He destroyed without lack of valour
The feeble idol which was there."

Such, we gather from a tradition which we may deem authentic, was human sacrifice in early Ireland. According to the quoted verse, one third of the healthy children were slaughtered, presumably every year, to wrest from the powers of nature the grain and grass upon which the tribes and their cattle subsisted. In a prose dinnsenchus preserved in the Rennes MS., 2 there is a slight variant. "’T is there", (at Mag Slecht), it runs, "was the king idol of Erin, namely the Crom Croich, and around him were twelve idols made of stones, but he was of gold. Until Patrick's advent he was the god of every folk that colonized Ireland. To him they used to offer the firstlings of every issue and the chief scions of every clan." The same authority also tells us that these sacrifices were made at "Hallowe’en", which took the place, in the Christian calendar, of the heathen Samhain--"Summer's End"--when the sun's power waned, and the strength of the gods of darkness, winter, and the underworld grew great.
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« Reply #7 on: February 03, 2007, 10:10:37 pm »

Who, then, was this bloodthirsty deity? His name, Cromm Cruaich, means the "Bowed One of the Mound", and was evidently applied to him only after his fall from godhead. It relates to the tradition that, at the approach of the all-conquering Saint Patrick, the "demon" fled from his golden image, which thereupon sank forward in the earth in homage to the power that had come to supersede it. 1 But from another source we glean that the word cromm was a kind of pun upon cenn, and that the real title of the "king idol of Erin" was Cenn Cruaich, "Head" or "Lord" of the Mound. Professor Rhys, in his Celtic Heathendom, 2 suggests that he was probably the Gaelic heaven-god, worshipped, like the Hellenic Zeus, upon "high places", natural or artificial. At any rate, we may see in him the god most revered by the Gaels, surrounded by the other twelve chief members of their Pantheon.

It would appear probable that the Celtic State worship was what is called "solar". All its chief festivals related to points in the sun's progress, the equinoxes having been considered more important than the solstices. It was at the spring equinox (called by the Celts "Beltaine" 3) in every nineteenth year that, we learn from Diodorus the Sicilian, a writer contemporary with Julius Caesar, Apollo himself appeared to his worshippers, and was seen harping and dancing in the sky until the rising of the Pleiades. 4 The other corresponding festival was

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[paragraph continues] "Samhain" 1, the autumn equinox. As Beltaine marked the beginning of summer, so Samhain recorded its end. The summer solstice was also a great Celtic feast. It was held at the beginning of August in honour of the god called Lugus by the Gauls, Lugh by the Gaels, and Lleu by the Britons--the pan-Celtic Apollo, and, probably, when the cult of the war-god had fallen from its early prominence, the chief figure of the common Pantheon.

It was doubtless at Stonehenge that the British Apollo was thus seen harping and dancing. That marvellous structure well corresponds to Diodorus's description of a "magnificent temple of Apollo" which he locates "in the centre of Britain". "It is a circular enclosure," he says, "adorned with votive offerings and tablets with Greek inscriptions suspended by travellers upon the walls. The rulers of the temple and city are called 'Boreadæ' 2, and they take up the government from each other according to the order of their tribes. The citizens are given up to music, harping and chanting in honour of the sun." 3 Stonehenge, therefore, was a sacred religious centre, equally revered by and equally belonging to all the British tribes--a Rome or Jerusalem of our ancient paganism.

The same great gods were, no doubt, adored by all the Celts, not only of Great Britain and Ireland, but of Continental Gaul as well. Sometimes they can be traced by name right across the ancient

Click to enlarge

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[paragraph continues] Celtic world. In other cases, what is obviously the same personified power of nature is found in various places with the same attributes, but with a different title. Besides these, there must have been a multitude of lesser gods, worshipped by certain tribes alone, to whom they stood as ancestors and guardians. "I swear by the gods of my people", was the ordinary oath of a hero in the ancient Gaelic sagas. The aboriginal tribes must also have had their gods, whether it be true or not that their religion influenced the Celtic Druidism. Professor Rhys inclines to see in the genii locorum, the almost nameless spirits of well and river, mountain and wood--shadowy remnants of whose cults survive today,--members of a swarming Pantheon of the older Iberians. 1 These local beings would in no way conflict with the great Celtic nature-gods, and the two worships could exist side by side, both even claiming the same votary. It needs the stern faith of mono-theism to deny the existence of the gods of others. Polytheistic nations have seldom or never risen to such a height. In their dealings with a conquered people, the conquerors naturally held their own gods to be the stronger. Still, it could not be denied that the gods of the conquered were upon their own ground; they knew, so to speak, the country, and might have unguessed powers of doing evil! What if, to avenge their worshippers and themselves, they were to make the land barren and useless to the conquerors? So that conquering pagan nations have usually been quite ready to stretch out the hand of

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welcome to the deities of their new subjects, to propitiate them by sacrifice, and even to admit them within the pale of their own Pantheon.

This raises the question of the exact nationality of the gods whose stories we are about to tell. Were they all Aryan, or did any of the greater aboriginal deities climb up to take their place among the Gaelic tribe of the goddess Danu, or the British children of the goddess Dôn? Some of the Celtic gods have seemed to scholars to bear signs of a non-Aryan origin. 1 The point, however, is at present very obscure. Neither does it much concern us. Just as the diverse deities of the Greeks--some Aryan and Hellenic, some pre-Aryan and Pelasgian, some imported and Semitic--were all gathered into one great divine family, so we may consider as members of one national Olympus all these gods whose legends make up "The Mythology of the British Islands".


33:1 See Schrader: Prehistoric Antiquities of the Aryan Peoples, pp. 138, 272.

33:2 A description of the Druidical cult of the mistletoe is given by Pliny: Natural History, XVI, chap. xcv.

33:3 See Frazer: The Golden Bough, chap. IV.

34:1 Caesar: De Bello Gallico, Book VI, chaps. XIII, XIV. But for a full exposition of what is known of the Druids the reader is referred to M. d’Arbois de Jubainville's Introduction d l’Etude de la Littérature Celtique, Vol. I of his Cours de Littérature Celtique.

35:1 Caesar: De Bello Gallico, Book VI, chap. XIII.

35:2 Pliny: Natural History, XXX.

35:3 See chap. XII, The Irish Iliad.

35:4 Rhys: Celtic Britain, chap. II. See also Gomme: Ethnology in Folk-lore, pp. 58-62; Village Community, p. 104.

36:1 Abundant evidence of this is contained in Pausanias' Description of Greece.

36:2 Caesar: De Bello Gallico, Book VI, chap. XIV.

37:1 The Wooing of Emer.

37:2 It is contained in the Book of the Dun Cow, and has been translated or commented upon by Eugene O’Curry (Manners and Customs of the Ancient Irish), De Jubainville (Cycle Mythologique Irlandais), and Nutt (Voyage of Bran).

38:1 Caesar: De Bello Gallico, Book VI, chap. XVI.

38:2 The following translation was made by Dr. Kuno Meyer, and appears as Appendix B to Nutt's Voyage of Bran. Three verses, here omitted, will be found later as a note to chap. XII--"The Irish Iliad".

40:1 The first King of the Milesians. The name is more usually spelt Eremon.

40:2 The Rennes Dinnsenchus has been translated by Dr. Whitley Stokes iii Vol. XVI of the Revue Celtique.

41:1 Told in the Tripartite Life of Saint Patrick, a fifteenth-century combination of three very ancient Gaelic MSS.

41:2 The Hibbert Lectures for 1886. Lecture II--"The Zeus of the Insular Celts"

41:3 Pronounced Baltinna.

41:4 Diodorus Siculus: Book II, chap. III.

42:1 Pronounced Sowin.

42:2 It has been suggested that this title is an attempt to reproduce the ancient British word for "bards".

42:3 Diodorus Siculus: Book II, chap. III.

43:1 Hibbert Lectures, 1886. Lecture I--"The Gaulish Pantheon"

44:1 See Rhys: Lectures on Welsh Philology, pp. 426, 552, 659.

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p. 47

Of the two Celtic races that settled in our islands, it is the earlier, the Gaels, that has best preserved its old mythology. It is true that we have in few cases such detailed account of the Gaelic gods as we gain of the Hellenic deities from the Greek poets, of the Indian Devas from the Rig Veda, or of the Norse Æsir from the Eddas. Yet none the less may we draw from the ancient Irish manuscripts quite enough information to enable us to set forth their figures with some clearness. We find them, as might have been anticipated, very much like the divine hierarchies of other Aryan peoples.

We also find them separated into two opposing camps, a division common to all the Aryan religions. Just as the Olympians struggled with the Giants, the Æsir fought the Jötuns, and the Devas the Asuras, so there is warfare in the Gaelic spiritual world between two superhuman hosts. On one side are ranged the gods of day, light, life, fertility, wisdom, and good; on the other, the demons of night, darkness, death, barrenness, and evil. The first were the great spirits symbolizing the beneficial aspects of nature and the arts and intelligence of man; the second were the hostile powers thought to be behind such baneful manifestations as storm and

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fog, drought and disease. The first are ranged as a divine family round a goddess called Danu, from whom they took their well-known name of Tuatha Dé Danann, 1 "Tribe" or "Folk of the Goddess Danu". The second owned allegiance to a female divinity called Domnu; their king, Indech, is described as her son, and they are all called "Domnu's gods". The word "Domnu" appears to have signified the abyss or the deep sea, 2 and the same idea is also expressed in their better-known name of "Fomors", derived from two Gaelic words meaning "under sea". 3 The waste of water seems to have always impressed the Celts with the sense of primeval ancientness; it was connected in their minds with vastness, darkness, and monstrous births--the very antithesis of all that was symbolized by the earth, the sky, and the sun.

Therefore the Fomors were held to be more ancient than the gods, before whom they were, however, destined to fall in the end. Offspring of "Chaos and Old Night", they were, for the most part, huge and deformed. Some had but one arm and one leg apiece, while others had the heads of goats, horses, or bulls. 4 The most famous, and perhaps the most terrible of them all was Balor, whose father is said to have been one Buarainech, that is, the "cow-faced", 5 and who combined in himself the two classical rôles of the Cyclops and the Medusa. Though he had two eyes, one was always

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kept shut, for it was so venomous that it slew anyone on whom its look fell. This malignant quality of Balor's eye was not natural to him, but was the result of an accident. Urged by curiosity, he once looked in at the window of a house where his father's sorcerers were preparing a magic potion, and the poisonous smoke from the cauldron reached his eye, infecting it with so much of its own deadly nature as to make it disastrous to others. Neither god nor giant seems to have been exempt from its dangers; so that Balor was only allowed to live on condition that he kept his terrible eye shut. On days of battle he was placed opposite to the enemy, the lid of the destroying eye was lifted up with a hook, and its gaze withered all who stood before it. The memory of Balor and his eye still lingers in Ireland: the "eye of Balor" is the name for what the peasantry of other countries call the "evil eye"; stories are still told of Balar Beimann, or "Balor of the Mighty Blows"; and "Balor's Castle" is the name of a curious cliff on Tory Island. This island, off the coast of Donegal, was the Fomorian outpost upon earth, their real abode being in the cold depths of the sea.

This rule, however, as to the hideousness of the Fomors had its exceptions. Elathan, one of their chiefs, is described in an old manuscript as of magnificent presence--a Miltonic prince of darkness. "A man of fairest form," it says, "with golden hair down to his shoulders. He wore a mantle of gold braid over a shirt interwoven with threads of gold. Five golden necklaces were round

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his neck, and a brooch of gold with a shining precious stone thereon was on his breast. He carried two silver spears with rivets of bronze, and his sword was golden-hiked and golden-studded." 1 Nor was his son less handsome. His name was Bress, which means "beautiful", and we are told that every beautiful thing in Ireland, "whether plain, or fortress, or ale, or torch, or woman, or man", was compared with him, so that men said of them, "that is a Bress". 2

Balor, Bress, and Elathan are the three Fomorian personages whose figures, seen through the mists of antiquity, show clearest to us. But they are only a few out of many, nor are they the oldest. We can learn, however, nothing but a few names of any ancestors of the Gaelic giants. This is equally true of the Gaelic gods. Those we know are evidently not without parentage, but the names of their fathers are no more than shadows following into oblivion the figures they designated. The most ancient divinity of whom we have any knowledge is Danu herself, the goddess from whom the whole hierarchy of gods received its name of Tuatha Dé Danann. She was also called Anu or Ana, and her name still clings to two well-known mountains near Killarney, which, though now called simply "The Paps", were known formerly as the "Paps of Ana". 3 She was the

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universal mother; "well she used to cherish the gods", says the commentator of a ninth-century Irish glossary. 1 Her husband is never mentioned by name, but one may assume him, from British analogies, to have been Bilé, known to Gaelic tradition as a god of Hades, a kind of Celtic Dis Pater from whom sprang the first men. Danu herself probably represented the earth and its fruitfulness, and one might compare her with the Greek Demeter. All the other gods are, at least by title, her children. The greatest of these would seem to have been Nuada, called Argetlám, or "He of the Silver Hand". He was at once the Gaelic Zeus, or Jupiter, and their war-god; for among primitive nations, to whom success in war is all-important, the god of battles is the supreme god. 2 Among the Gauls, Camulus, whose name meant "Heaven", 3 was identified by the Romans with Mars; and other such instances come readily to the mind. He was possessed of an invincible sword, one of the four chief treasures of the Tuatha Dé Danann, over whom he was twice king; and there is little doubt that he was one of the most important gods of both the Gaels and the Britons, for his name is spread over the whole of the British Isles, which we may surmise the Celts conquered under his auspices. We may picture him as a more savage Mars, delighting in battle and slaughter, and worshipped, like his Gaulish affinities, Teutates and Hesus, of whom the

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[paragraph continues] Latin poet Lucan tells us, with human sacrifices, shared in by his female consorts, who, we may imagine, were not more merciful than himself, or than that Gaulish Taranis whose cult was "no gentler than that of the Scythian Diana", and who completes Lucan's triad as a fit companion to the "pitiless Teutates" and the "horrible Hesus". 1 Of these warlike goddesses there were five--Fea, the "Hateful", Nemon, the "Venomous", Badb, the "Fury", Macha, a personification of "battle", and, over all of them, the Morrígú, or "Great Queen". This supreme war-goddess of the Gaels, who resembles a fiercer Herê, perhaps symbolized the moon, deemed by early races to have preceded the sun, and worshipped with magical and cruel rites. She is represented as going fully armed, and carrying two spears in her hand. As with Arês 2 and Poseidon 3 in the "Iliad", her battle-cry was as loud as that of ten thousand men. Wherever there was war, either among gods or men, she, the great queen, was present, either in her own shape or in her favourite disguise, that of a "hoodie" or carrion crow. An old poem shows her inciting a warrior:

"Over his head is shrieking
A lean hag, quickly hopping
Over the points of the weapons and shields;
She is the gray-haired Morrígú" 4

[paragraph continues] With her, Fea and Nemon, Badb and Macha also

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hovered over the fighters, inspiring them with the madness of battle. All of these were sometimes called by the name of "Badb" 1. An account of the Battle of Clontarf, fought by Brian Boru, in 1014, against the Norsemen, gives a gruesome picture of what the Gaels believed to happen in the spiritual world when battle lowered and men's blood was aflame. "There arose a wild, impetuous, precipitate, mad, inexorable, furious, dark, lacerating, merciless, combative, contentious badb, which was shrieking and fluttering over their heads. And there arose also the satyrs, and sprites, and the maniacs of the valleys, and the witches and goblins and owls, and destroying demons of the air and firmament, and the demoniac phantom host; and they were inciting and sustaining valour and battle with them." When the fight was over, they revelled among the bodies of the slain; the heads cut off as barbaric trophies were called "Macha's acorn crop". These grim creations of the savage mind had immense vitality. While Nuada, the supreme war-god, vanished early out of the Pantheon--killed by the Fomors in the great battle fought between them and the gods--Badb and the Morrígú lived on as late as any of the Gaelic deities. Indeed, they may be said to still survive in the superstitious dislike and suspicion shown in all Celtic-speaking countries for their avatar, the hoodie-crow. 2

After Nuada, the greatest of the gods was the

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[paragraph continues] Dagda, whose name seems to have meant the "Good God". 1 The old Irish tract called "The Choice of Names" tells us that he was a god of the earth; he had a cauldron called "The Undry", in which everyone found food in proportion to his merits, and from which none went away unsatisfied. He also had a living harp; as he played upon it, the seasons came in their order--spring following winter, and summer succeeding spring, autumn coming after summer, and, in its turn, giving place to winter. He is represented as of venerable aspect and of simple mind and tastes, very fond of porridge, and a valiant consumer of it. In an ancient tale we have a description of his dress. He wore a brown, low-necked tunic which only reached down to his hips, and, over this, a hooded cape which barely covered his shoulders. On his feet and legs were horse-hide boots, the hairy side outwards. He carried, or, rather, drew after him on a wheel, an eight-pronged war-club, so huge that eight men would have been needed to carry it; and the wheel, as he towed the whole weapon along, made a track like a territorial boundary. 2 Ancient and gray-headed as he was, and sturdy porridge-eater, it will be seen from this that he was a formidable fighter. He did great deeds in the battle between the gods and the Fomors, and, on one occasion, is even said to have captured single-handed a hundred-legged and four-headed monster called Mata, dragged him to the "Stone of Benn", near the Boyne, and killed him there.

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The Dagda's wife was called Boann. She was connected in legend with the River Boyne, to which she gave its name, and, indeed, its very existence. 1 Formerly there was only a well 2, shaded by nine magic hazel-trees. These trees bore crimson nuts, and it was the property of the nuts that whoever ate of them immediately became possessed of the knowledge of everything that was in the world. The story is, in fact, a Gaelic version of the Hebrew myth of "the Tree of the Knowledge of Good and Evil". One class of creatures alone had this privilege--divine salmon who lived in the well, and swallowed the nuts as they dropped from the trees into the water, and thus knew all things, and appear in legend as the "Salmons of Knowledge". All others, even the highest gods, were forbidden to approach the place. Only Boann, with the proverbial woman's curiosity, dared to disobey this fixed law. She came towards the sacred well, but, as she did so, its waters rose up at her, and drove her away before them in a mighty, rushing flood. She escaped; but the waters never returned. They made the Boyne; and as for the all-knowing inhabitants of the well, they wandered disconsolately through the depths of the river, looking in vain for their lost nuts. One of these salmon was afterwards eaten by the famous Finn mac Coul, upon whom all its omniscience descended. 3 This way of accounting for the existence of a river is a favourite one in Irish legend. It is told also of the Shannon, which burst.

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like the Boyne, from an inviolable well, to pursue another presumptuous nymph called Sinann, a grand-daughter of the sea-god Lêr. 1

The Dagda had several children, the most important of whom are Brigit, Angus, Mider, Ogma, and Bodb the Red. Of these, Brigit will be already familiar to English readers who know no-thing of Celtic myth. Originally she was a goddess of fire and the health, as well as of poetry, which the Gaels deemed an immaterial, supersensual form of flame. But the early Christianizers of Ireland adopted the pagan goddess into their roll of saintship, and, thus canonized, she obtained immense popularity as Saint Bridget, or Bride. 2

Angus was called Mac Oc, which means the "Son of the Young", or, perhaps, the "Young God". This most charming of the creations of the Celtic mythology is represented as a Gaelic Eros, an eternally youthful exponent of love and beauty. Like his father, he had a harp, but it was of gold, not oak, as the Dagda's was, and so sweet was its music that no one could hear and not follow it. His kisses became birds which hovered invisibly over the young men and maidens of Erin, whispering thoughts of love into their ears. He is chiefly connected with the banks of the Boyne, where he had a "brugh", or fairy palace; and many stories are told of his exploits and adventures.

Mider, also the hero of legends, would seem to have been a god of the underworld, a Gaelic

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[paragraph continues] Pluto. As such, he was connected with the Isle of Falga--a name for what was otherwise, and still is, called the Isle of Man--where he had a stronghold in which he kept three wonderful cows and a magic cauldron. He was also the owner of the "Three Cranes of Denial and Churlishness", which might be described flippantly as personified "gentle hints". They stood beside his door, and when anyone approached to ask for hospitality, the first one said: "Do not come! do not come!" and the second added: "Get away! get away!" while the third chimed in with: "Go past the house! go past the house!" 1 These three birds were, however, stolen from Mider by Aitherne, an avaricious poet, to whom they would seem to have been more appropriate than to their owner, who does not otherwise appear as a churlish and illiberal deity. 2 On the contrary, he is represented as the victim of others, who plundered him freely. The god Angus took away his wife Etain, 3 while his cows, his cauldron, and his beautiful daughter Blathnat were carried off as spoil by the heroes or demi-gods who surrounded King Conchobar in the golden age of Ulster.
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« Reply #9 on: February 03, 2007, 10:13:44 pm »

Ogma, who appears to have been also called Cermait, that is, the "honey-mouthed", was the god of literature and eloquence. He married Etan, the daughter of Diancecht, the god of medicine, and had several children, who play parts more or less prominent in the mythology of the Gaelic Celts. One of them was called Tuirenn, whose three sons murdered the father of the sun-god, and were compelled, as expiation, to pay the greatest fine ever heard of--nothing less than the chief treasures of the world. 1 Another son, Cairpré, became the professional bard of the Tuatha Dé Danann, while three others reigned for a short time over the divine race. As patron of literature, Ogma was naturally credited with having been the inventor of the famous Ogam alphabet. This was an indigenous script of Ireland, which spread afterwards to Great Britain, inscriptions in ogmic characters having been found in Scotland, the Isle of Man, South Wales, Devonshire, and at Silchester in Hampshire, the Roman city of Calleva Attrebatum. It was originally intended for inscriptions upon upright pillar-stones or upon wands, the equivalents for letters being notches cut across, or strokes made upon one of the faces of the angle, the alphabet running as follows:

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When afterwards written in manuscript, the strokes were placed over, under, or through a horizontal line, in the manner above; and the vowels were represented by short lines instead of notches, as:

A good example of an ogmic inscription is given in Professor Rhys's Hibbert Lectures. It comes from a pillar on a small promontory near Dunmore Head, in the west of Kerry, and, read horizontally, reads:


[paragraph continues] The origin of this alphabet is obscure. Some authorities consider it of great antiquity, while others believe it entirely post-Christian. It seems, at any rate, to have been based upon, and consequently to presuppose a knowledge of, the Roman alphabet.

Ogma, besides being the patron of literature, was the champion, or professional strong man of the Tuatha Dé Danann. His epithet is Grianainech,

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that is, the "Sunny-faced", from his radiant and shining countenance.

The last of the Dagda's more important children is Bodb 1 the Red, who plays a greater part in later than in earlier legend. He succeeded his father as king of the gods. He is chiefly connected with the south of Ireland, especially with the Galtee Mountains, and with Lough Dearg, where he had a famous sídh, or underground palace.

The Poseidon of the Tuatha Dé Danann Pantheon was called Lêr, but we hear little of him in comparison with his famous son, Manannán, the greatest and most popular of his many children. Manannán mac Lir 2 was the special patron of sailors, who invoked him as "God of Headlands", and of merchants, who claimed him as the first of their guild. His favourite haunts were the Isle of Man, to which he gave his name, and the Isle of Arran, in the Firth of Clyde, where he had a palace called "Emhain of the Apple-Trees". He had many famous weapons--two spears called "Yellow Shaft" and "Red Javelin", a sword called "The Retaliator", which never failed to slay, as well as two others known as the "Great Fury" and the "Little Fury". He had a boat called "Wave-sweeper", which propelled and guided itself wherever its owner wished, and a horse called "Splendid Mane", which was swifter than the spring wind, and travelled equally fast on land or over the waves of the sea. No weapon could hurt him through his magic mail and breast-plate, and on his helmet there shone two magic jewels

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bright as the sun. He endowed the gods with the mantle which made them invisible at will, and he fed them from his pigs, which, like the boar Sæhrimnir, in the Norse Valhalla, renewed themselves as soon as they had been eaten. Of these, no doubt, he made his "Feast of Age", the banquet at which those who ate never grew old. Thus the people of the goddess Danu preserved their immortal youth, while the ale of Goibniu the Smith-God bestowed invulnerability upon them. It is fitting that Manannán himself should have been blessed beyond all the other gods with inexhaustible life; up to the latest days of Irish heroic literature his luminous figure shines prominent, nor is it even yet wholly forgotten.

Goibniu, the Gaelic Hephaestus, who made the people of the goddess Danu invulnerable with his magic drink, was also the forger of their weapons. It was he who, helped by Luchtainé, the divine carpenter, and Credné, the divine bronze-worker, made the armoury with which the Tuatha Dé Danann conquered the Fomors. Equally useful to them was Diancecht, the god of medicine. 1 It was he who once saved Ireland, and was indirectly the cause of the name of the River Barrow. The Morrígú, the heaven-god's fierce wife, had borne a son of such terrible aspect that the physician of the gods, foreseeing danger, counselled that he should be destroyed in his infancy. This was done; and Diancecht opened the infant's heart, and found

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within it three serpents, capable, when they grew to full size, of depopulating Ireland. He lost no time in destroying these serpents also, and burning them into ashes, to avoid the evil which even their dead bodies might do. More than this, he flung the ashes into the nearest river, for he feared that there might be danger even in them; and, indeed, so venomous were they that the river boiled up and slew every living creature in it, and therefore has been called "Barrow" (boiling) ever since. 1

Diancecht had several children, of whom two followed their father's profession. These were Miach and his sister Airmid. There were also another daughter, Etan, who married Cermait (or Ogma), and three other sons called Cian, Cethé, and Cu. Cian married Ethniu, the daughter of Balor the Fomor, and they had a son who was the crowning glory of the Gaelic Pantheon--its Apollo, the Sun-God,--Lugh 2, called Lamhfada 3, which means the "Long-handed", or the "Far-shooter". It was not, however, with the bow, like the Apollo of the Greeks, but with the rod-sling that Lugh performed his feats; his worshippers sometimes saw the terrible weapon in the sky as a rainbow, and the Milky Way was called "Lugh's Chain". He also had a magic spear, which, unlike the rod-sling, he had no need to wield, himself; for it was alive, and thirsted so for blood that only by steeping its head in a sleeping-draught of pounded poppy leaves could it be kept at rest. When battle was near, it

Click to enlarge
From the Drawing by H. R. Millar

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was drawn out; then it roared and struggled against its thongs; fire flashed from it; and, once slipped from the leash, it tore through and through the ranks of the enemy, never tired of slaying. Another of his possessions was a magic hound which an ancient poem, 1 attributed to the Fenian hero, Caoilte, calls--

"That hound of mightiest deeds,
Which was irresistible in hardness of combat,
Was better than wealth ever known,
A ball of fire every night.

"Other virtues had that beautiful hound
(Better this property than any other property),
Mead or wine would grow of it,
Should it bathe in spring water."

This marvellous hound, as well as the marvellous spear, and the indestructible pigs of Manannán were obtained for Lugh by the sons of Tuirenn as part of the blood-fine he exacted from them for the murder of his father Cian. 2 A hardly less curious story is that which tells how Lugh got his name of the Ioldanach, or the "Master of All Arts". 3

These are, of course, only the greater deities of the Gaelic Pantheon, their divinities which answered to such Hellenic figures as Demeter, Zeus, Herê, Cronos, Athena, Eros, Hades, Hermes, Hephaestus, Aesculapius, and Apollo. All of them had many descendants, some of whom play prominent parts

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in the heroic cycles of the "Red Branch of Ulster" and of the "Fenians". In addition to these, there must have been a multitude of lesser gods who stood in much the same relation to the great gods as the rank and file of tribesmen did to their chiefs. Most of these were probably local deities of the various clans--the gods their heroes swore by. But it is also possible that some may have been divinities of the aboriginal race. Professor Rhys thinks that he can still trace a few of such Iberian gods by name, as Nêt, Ri or Roi, Corb, and Beth. 1 But they play no recognizable part in the stories of the Gaelic gods.


48:1 Pronounced Tooăha dae donnann.

48:2 Rhys: Hibbert Lectures, 1886. Lecture VI--"Gods, Demons, and Heroes".

48:3 Ibid.

48:4 De Jubainville: Le Cycle Mythologique Irlandais, chap. v.

48:5 De Jubainville: Cycle Mythologique Irlandais, chap. IX.

50:1 From the fifteenth century Harleian MS. in the British Museum, numbered 5280, and called the Second Battle of Moytura.

50:2 Harleian MS. 5280.

50:3 "In Munster was worshipped the goddess of prosperity, whose name was Ana, and from her are named the Two Paps of Ana over Luachair Degad." From Coir Anmann, the Choice of Names, a sixteenth-century tract, published by Dr. Whitley Stokes in Irische Texte.

51:1 Attributed to Cormac, King-Bishop of Cashel.

51:2 Rhys: Hibbert Lectures, 1886--"The Zeus of the Insular Celts".

51:3 Rhys: Hibbert Lectures, 1886--"The Gaulish Pantheon".

52:1 Pharsalia, Book I, 1. 444, &c.:

"Et quibus immitis placatur sanguine diro
Teutates, horrensque feris altaribus Hesus;
Et Taranis Scythicae non mitior ara Dianae".

52:2 Iliad, Book V.

52:3 Op, cit., Book XIV.

52:4 It commemorates the battle of Magh Rath.

53:1 The word is approximately pronounced Bive or Bibe.

53:2 For a full account of these beings see a paper by Mr. W. M. Hennessey in Vol. 1 of the Revue Celtique, entitled "The Ancient Irish Goddess of War".

54:1 De Jubainville: Le Cycle Mythologique. Rhys: Hibbert Lectures, p. 154. The Coir Anmann, however, translates it "Fire of God".

54:2 The Second Battle of Moytura. Harleian MS. 5280.

55:1 The story is told in the Book of Leinster.

55:2 Now called "Trinity Well".

55:3 See chap. XIV--"Finn and the Fenians".

56:1 Book of Leinster. A paraphrase of the story will be found in O’Curry's Manners and Customs of the Ancient Irish, Vol. II, p. 143.

56:2 See chap. XV--"The Decline and Fall of the Gods".

57:1 Rhys: Hibbert Lectures, p. 331.

57:2 Rhys: Hibbert Lectures, p. 331.

57:3 See chap. XI--"The Gods in Exile".

58:1 See chap. VIII--"The Gaelic Argonauts".

59:1 Rhys: Hibbert Lectures, p. 524.

60:1 Pronounced Bove.

60:2 Lêr--genitive Lir.

61:1 Pronounced Dianket. His name is explained, both in the Choice of Names and in Cormac's Glossary, as meaning "God of Health".

62:1 Standish O’Grady: The Story of Ireland, p. 17

62:2 Pronounced Luga or Loo.

62:3 Pronounced Lavāda.

63:1 Translated by O’Curry in Atlantis, Vol. III, from the Book of Lismore.

63:2 Chap. VIII--"The Gaelic Argonauts".

63:3 Chap. VII--"The Rise of the Sun-God".

64:1 Rhys: Celtic Britain, chap. VII.

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« Reply #10 on: February 03, 2007, 10:15:16 pm »

The people of the goddess Danu were not the first divine inhabitants of Ireland. Others had been before them, dwellers in "the dark backward and abysm of time". In this the Celtic mythology resembles those of other nations, in almost all of which we find an old, dim realm of gods standing behind the reigning Pantheon. Such were Cronos and the Titans, dispossessed by the Zeus who seemed, even to Hesiod, something of a parvenu deity. Gaelic tradition recognizes two divine dynasties anterior to the Tuatha Dé Danann. The first of these was called "The Race of Partholon". Its head and leader came--as all gods and men came, according to Celtic ideas--from the Other World, and landed in Ireland with a retinue of twenty-four males and twenty-four females upon the first of May, the day called "Beltaine", sacred to Bilé, the god of death. At this remote time, Ireland consisted of only one treeless, grassless plain, watered by three lakes and nine rivers. But, as the race of Partholon increased, the land stretched, or widened, under them--some said miraculously, and others, by the labours of Partholon's people. At any rate, during the three hundred years they dwelt there, it grew from one

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plain to four, and acquired seven new lakes; which was fortunate, for the race of Partholon increased from forty-eight members to five thousand, in spite of battles with the Fomors.

These would seem to have been inevitable. Whatever gods ruled, they found themselves in eternal opposition to the not-gods--the powers of darkness, winter, evil, and death. The race of Partholon warred against them with success. At the Plain of Ith, Partholon defeated their leader, a gigantic demon called Cichol the Footless, and dispersed his deformed and monstrous host. After this there was quiet for three hundred years. Then--upon the same fatal first of May--there began a mysterious epidemic, which lasted a week, and destroyed them all. In premonition of their end, they foregathered upon the original, first-created plain--then called Sen Mag, or the "Old Plain",--so that those who survived might the more easily bury those that died. Their funeral-place is still marked by a mound near Dublin, called "Tallaght" in the maps, but formerly known as Tamlecht Muintre Partholain, the "Plague-grave of Partholon's People". This would seem to have been a development of the very oldest form of the legend--which knew nothing of a plague, but merely represented the people of Partholon as having returned, after their sojourn in Ireland, to the other world, whence they came--and is probably due to the gradual euhemerization of the ancient gods into ancient men.

Following the race of Partholon, came the race

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of Nemed, which carried on the work and traditions of its forerunner. During its time, Ireland again enlarged herself, to the extent of twelve new plains and four more lakes. Like the people of Partholon, the race of Nemed struggled with the Fomors, and defeated them in four consecutive battles. Then Nemed died, with two thousand of his people, from an epidemic, and the remnant, left without their leader, were terribly oppressed by the Fomors. Two Fomorian kings--Morc, son of Dela, and Conann, son of Febar--had built a tower of glass upon Tory Island, always their chief strong-hold, and where stories of them still linger, and from this vantage-point they dictated a tax which recalls that paid, in Greek story, to the Cretan Minotaur. Two-thirds of the children born to the race of Nemed during the year were to be delivered up on each day of Samhain. Goaded by this to a last desperate effort, the survivors of Nemed's people attacked the tower, and took it, Conann perishing in the struggle. But their triumph was short. Morc, the other king, collected his forces, and inflicted such a slaughter upon the people of Nemed that, out of the sixteen thousand who had assembled for the storming of the tower, only thirty survived. And these returned whence they came, or died--the two acts being, mythologically speaking, the same. 1

One cannot help seeing a good deal of similarity between the stories of these two mythical invasions of Ireland. Especially noticeable is the account of

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the epidemic which destroyed all Partholon's people and nearly all of Nemed's. Hence it has been held that the two legends are duplicates, and that there was at first only one, which has been adapted somewhat differently by two races, the Iberians and the Gaels. Professor Rhys considers 1 the account of Nemed to have been the original Celtic one, and the Partholon story, the version of it which the native races made to please themselves. The name "Partholon", with its initial p, is entirely foreign to the genius of Gaelic speech. Moreover, Partholon himself is given, by the early chroniclers, ancestors whose decidedly non-Aryan names reappear afterwards as the names of Fir Bolg chiefs. Nemed was later than Partholon in Ireland, as the Gaels, or "Milesians", were later than the Iberians, or "Fir Bolgs".

These "Fir Bolgs" are found in myth as the next colonizers of Ireland. Varying traditions say that they came from Greece, or from "Spain"--which was a post-Christian euphemism for the Celtic Hades. 2 They consisted of three tribes, called the "Fir Domnann" or "Men of Domnu", the "Fir Gaillion" or "Men of Gaillion", and the "Fir Bolg" or "Men of Bolg"; but, in spite of the fact that the first-named tribe was the most important, they are usually called collectively after the last. Curious stories are told of their life in Greece, and how they came to Ireland; but these are somewhat factitious, and obviously do not belong to the earliest tradition.

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In the time of their domination they had, we are told, partitioned Ireland among them: the Fir Bolg held Ulster; the Fir Domnann, divided into three kingdoms, occupied North Munster, South Munster, and Connaught; while the Fir Gaillion owned Leinster. These five provinces met at a hill then called "Balor's Hill", but afterwards the "Hill of Uisnech". It is near Rathconrath, in the county of West Meath, and was believed, in early times, to mark the exact centre of Ireland. They held the country from the departure of the people of Nemed to the coming of the people of the goddess Danu, and during this period they had nine supreme kings. At the time of the arrival of the gods, their king's name was Eochaid 1 son of Erc, surnamed "The Proud".

We have practically no other details regarding their life in Ireland. It is obvious, however, that they were not really gods, but the pre-Aryan race which the Gaels, when they landed in Ireland, found already in occupation. There are many instances of peoples at a certain stage of culture regarding tribes in a somewhat lower one as semi-divine, or, rather, half-diabolical. 2 The suspicion and fear with which the early Celts must have regarded the savage aborigines made them seem "larger than human". They feared them for the weird magical rites which they practised in their inaccessible forts among the hills, amid storms and mountain mists. The Gaels, who held themselves to be the children of light, deemed these "dark Iberians" children of

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the dark. Their tribal names seem to have been, in several instances, founded upon this idea. There were the Corca-Oidce ("People of Darkness") and the Corca-Duibhne ("People of the Night"). The territory of the western tribe of the Hi Dorchaide ("Sons of Dark") was called the "Night Country". 1 The Celts, who held their own gods to have preceded them into Ireland, would not believe that even the Tuatha Dé Danann could have wrested the land from these magic-skilled Iberians without battle.

They seem also to have been considered as in some way connected with the Fomors. Just as the largest Iberian tribe was called the "Men of Domnu", so the Fomors were called the "Gods of Domnu", and Indech, one of their kings, is a "son of Domnu". Thus eternal battle between the gods, children of Danu, and the giants, children of Domnu, would reflect, in the supernatural world, the perpetual warfare between invading Celt and resisting Iberian. It is shadowed, too, in the later heroic cycle. The champions of Ulster, Aryans and Gaels par excellence, have no such bitter enemies as the Fir Domnann of Munster and the Fir Gaillion of Leinster. A few scholars would even see in the later death-struggle between the High King of Ireland and his rebellious Fenians the last historic or mythological adumbration of racial war. 2
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Nicole Jimmelson
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« Reply #11 on: February 03, 2007, 10:16:48 pm »

The enemies alike of Fir Bolg and Fomor, the Tuatha Dé Danann, gods of the Gaels, were the next to arrive. What is probably the earliest account tells us that they came from the sky. Later versions, however, give them a habitation upon earth--some say in the north, others in the "southern isles of the world". They had dwelt in four mythical cities called Findias, Gorias, Murias, and Falias, where they had learned poetry and magic--to the primitive mind two not very dissimilar things--and whence they had brought to Ireland their four chief treasures. From Findias came Nuada's sword, from whose stroke no one ever escaped or recovered; from Gorias, Lugh's terrible lance; from Murias, the Dagda's cauldron; and from Falias, the Stone of Fál, better known as the "Stone of Destiny", which afterwards fell into the hands of the early kings of Ireland. According to legend, it had the magic property of uttering a human cry when touched by the rightful King of Erin. Some have recognized in this marvellous stone the same rude block which Edward I brought from Scone in the year 1300, and placed in Westminster Abbey, where it now forms part of the Coronation Chair. It is a curious fact that, while Scottish legend asserts this stone to have come to Scotland from Ireland, Irish legend should also declare that it was taken from Ireland to Scotland. This would sound like conclusive evidence, but it is none the less held by leading modern archæologists--including Dr. W. F. Skene, who has published a monograph on the subject 1--that the Stone of Scone and the Stone of

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[paragraph continues] Tara were never the same. Dr. Petrie identifies the real Lia Fáil with a stone which has always remained in Ireland, and which was removed from its original position on Tara Hill, in 1798, to mark the tomb of the rebels buried close by under a mound now known as "the Croppies' grave". 1

Whether the Tuatha Dé Danann came from earth or heaven, they landed in a dense cloud upon the coast of Ireland on the mystic first of May without having been opposed, or even noticed by the people whom it will be convenient to follow the manuscript authorities in calling the "Fir Bolgs". 2 That those might still be ignorant of their coming, the Morrígú, helped by Badb and Macha, made use of the magic they had learned in Findias, Gorias, Murias, and Falias. They spread "druidically-formed showers and fog-sustaining shower-clouds" over the country, and caused the air to pour down fire and blood upon the Fir Bolgs, so that they were obliged to shelter themselves for three days and three nights. But the Fir Bolgs had druids of their own, and, in the end, they put a stop to these enchantments by counter-spells, and the air grew clear again.

The Tuatha Dé Danann, advancing westward, had reached a place called the "Plain of the Sea", in Leinster, when the two armies met. Each sent out a warrior to parley. The two adversaries approached

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each other cautiously, their eyes peeping over the tops of their shields. Then, coming gradually nearer, they spoke to one another, and the desire to examine each other's weapons made them almost friends.

The envoy of the Fir Bolgs looked with wonder at the "beautifully-shaped, thin, slender, long, sharp-pointed spears" of the warrior of the Tuatha Dé Danann, while the ambassador of the tribe of the goddess Danu was not less impressed by the lances of the Fir Bolgs, which were "heavy, thick, pointless, but sharply-rounded". They agreed to exchange weapons, so that each side might, by an examination of them, be able to come to some opinion as to its opponent's strength. Before parting, the envoy of the Tuatha Dé Danann offered the Fir Bolgs, through their representative, peace, with a division of the country into two equal halves.

The Fir Bolg envoy advised his people to accept this offer. But their king, Eochaid, son of Erc, would not. "If we once give these people half," he said, "they will soon have the whole."

The people of the goddess Danu were, on the other hand, very much impressed by the sight of the Fir Bolgs' weapons. They decided to secure a more advantageous position, and, retreating farther west into Connaught, to a plain then called Nia, but now Moytura, near the present village of Cong, they drew up their line at its extreme end, in front of the pass of Balgatan 1, which offered a retreat in case of defeat.

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The Fir Bolgs followed them, and encamped on the nearer side of the plain. Then Nuada, King of the Tuatha Dé Danann, sent an ambassador offering the same terms as before. Again the Fir Bolgs declined them.

"Then when", asked the envoy, "do you intend to give battle?"

"We must have a truce," they said, "for we want time to repair our armour, burnish our helmets, and sharpen our swords. Besides, we must have spears like yours made for us, and you must have spears like ours made for you."

The result of this chivalrous, but, to modern ideas, amazing, parley was that a truce of one hundred and five days was agreed upon.

It was on Midsummer Day that the opposing armies at last met. The people of the goddess Danu appeared in "a flaming line", wielding their "red-bordered, speckled, and firm shields". Opposite to them were ranged the Fir Bolgs, "sparkling, brilliant, and flaming, with their swords, spears, blades, and trowel-spears". The proceedings began with a kind of deadly hurley-match, in which thrice nine of the Tuatha Dé Danann played the same number of the Fir Bolgs, and were defeated and killed. Then followed another parley, to decide how the battle should be carried on, whether there should be fighting every day or only on every second day. Moreover, Nuada obtained from Eochaid an assurance that the battles should always be fought with equal numbers, although this was, we are told, "very disagreeable to the Fir Bolg

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king, because he had largely the advantage in the numbers of his army". Then warfare recommenced with a series of single combats, like those of the Greeks and Trojans in the "Iliad". At the end of each day the conquerors on both sides went back to their camps, and were refreshed by being bathed in healing baths of medicinal herbs.

So the fight went on for four days, with terrible slaughter upon each side. A Fir Bolg champion called Sreng fought in single combat with Nuada, the King of the Gods, and shore off his hand and half his shield with one terrific blow. Eochaid, the King of the Fir Bolgs, was even less fortunate than Nuada; for he lost his life. Suffering terribly from thirst, he went, with a hundred of his men, to look for water, and was followed, and pursued as far as the strand of Ballysadare, in Sligo. Here he turned to bay, but was killed, his grave being still marked by a tumulus. The Fir Bolgs, reduced at last to three hundred men, demanded single combat until all upon one side were slain. But, sooner than consent to this, the Tuatha Dé Danann offered them a fifth part of Ireland, whichever province they might choose. They agreed, and chose Connaught, ever afterwards their especial home, and where, until the middle of the seventeenth century, men were still found tracing their descent from Sreng.

The whole story has a singularly historical, curiously unmythological air about it, which contrasts strangely with the account of the other battle of the same name which the Tuatha Dé Danann waged

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afterwards with the Fomors. The neighbourhood of Cong still preserves both relics and traditions of the fight. Upon the plain of "Southern Moytura" (as it is called, to distinguish it from the "Northern Moytura" of the second battle) are many circles and tumuli. These circles are especially numerous near the village itself; and it is said that there were formerly others, which have been used for making walls and dykes. Large cairns of stones, too, are scattered over what was certainly once the scene of a great battle. 1 These various prehistoric monuments each have their still-told story; and Sir William Wilde, as he relates in his Lough Corrib, 2 was so impressed by the unexpected agreement between the details of the legendary battle, as he read them in the ancient manuscript, and the traditions still attaching to the mounds, circles, and cairns, that he tells us he could not help coming to the conclusion that the account was absolutely historical. Certainly the coincidences are curious. His opinion was that the "Fir Bolgs" were a colony of Belgæ, and that the "Tuatha Dé Danann" were Danes. But the people of the goddess Danu are too obviously mythical to make it worth while to seek any standing-ground for them in the world of reality. In their superhuman attributes, they are quite different from the Fir Bolgs. In the epical cycle it is made as clear that the Tuatha Dé Danann are divine beings as it is that the Fir Bolg, the Fir Domnann, and the Fir Gaillion stand on exactly

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the same footing as the men of Ulster. Later history records by what Milesian kings and on what terms of rack-rent the three tribes were allowed settlements in other parts of Ireland than their native Connaught. They appear in ancient, mediæval, and almost modern chronicles as the old race of the land. The truth seems to be that the whole story of the war between the gods and the Fir Bolgs is an invention of comparatively late times. In the earliest documents there is only one battle of Moytura, fought between the people of the goddess Danu and the Fomors. The idea of doubling it seems to date from after the eleventh century; 1 and its inventor may very well have used the legends concerning this battle-field, where two unknown armies had fought in days gone by, in compiling his story. It never belonged to the same genuine mythological stratum as the legend of the original battle fought by the Tuatha Dé Danann, the gods of the Gaels, against the Fomors, the gods of the Iberians.


67:1 De Jubainville: Cycle Mythologique, chap. V.

68:1 Rhys: "The Mythographical Treatment of Celtic Ethnology", Scottish Review, Oct. 1890.

68:2 De Jubainville: Cycle Mythologique, chap. v. Rhys: Hibbert Lectures, pp. 90, 91.

69:1 Pronounced Ecca or Eohee.

69:2 Gomme: Ethnology in Folklore, chap. III--"The Mythic Influence of a Conquered Race"

70:1 Elton: Origins of English History, note to p. 136.

70:2 It has been contended that the Fenians were originally the gods or heroes of an aboriginal people in Ireland, the myths about them representing the pre-Celtic and pre-Aryan ideal, as the sagas of the Red Branch of Ulster embodied that of the Celtic Aryans. The question, however, is as yet far from being satisfactorily solved.

71:1 The Coronation Stone, by William Forbes Skene.

72:1 See History and Antiquities of Tara Hill.

72:2 Our authorities for the details of this war between the Tuatha Dé Danann and the Fir Bolgs are the opening verses of the Harleian MS. 5280, as translated by Stokes and De Jubainville, and Eugene O’Curry's translations, in his MS. Materials of Ancient Irish History and his Manners and Customs of the Ancient Irish, from a manuscript preserved at Trinity College, Dublin.

73:1 Now called Benlevi.

76:1 See Dr. James Fergusson: Rude Stone Monuments, pp. 177-180.

76:2 Lough Corrib, Its Shores and Islands, by Sir William R. Wilde, chap. VIII.

77:1 De Jubainville: Cycle Mythologique Irlandais, p. 156.

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« Reply #12 on: February 03, 2007, 10:18:29 pm »

It was as a result of the loss of his hand in this battle with the Fir Bolgs that Nuada got his name of Argetlám, that is, the "Silver Handed". For Diancecht, the physician of the Tuatha Dé Danann, made him an artificial hand of silver, so skilfully that it moved in all, its joints, and was as strong and supple as a real one. But, good as it was of its sort, it was a blemish; and, according to Celtic custom, no maimed person could sit upon the throne. Nuada was deposed; and the Tuatha Dé Danann went into council to appoint a new king.

They agreed that it would be a politic thing for them to conciliate the Fomors, the giants of the sea, and make an alliance with them. So they sent a message to Bress, the son of the Fomorian king, Elathan, asking him to come and rule over them. Bress accepted this offer; and they made a marriage between him and Brigit, the daughter of the Dagda. At the same time, Cian 2, the son of Diancecht, the physician of the Tuatha Dé Danann, married

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[paragraph continues] Ethniu, the daughter of the Fomor, Balor. Then Bress was made king, and endowed with lands and a palace; and he, on his part, gave hostages that he would abdicate if his rule ever became unpleasing to those who had elected him.

But, in spite of all his fair promises, Bress, who belonged in heart to his own fierce people, began to oppress his subjects with excessive taxes. He put a tax upon every hearth, upon every kneading-trough, and upon every quern, as well as a poll-tax of an ounce of gold upon every member of the Tuatha Dé Danann. By a crafty trick, too, he obtained the milk of all their cattle. He asked at first only for the produce of any cows which happened to be brown and hairless, and the people of the goddess Danu granted him this cheerfully. But Bress passed all the cattle in Ireland between two fires, so that their hair was singed off, and thus obtained the monopoly of the main source of food. To earn a livelihood, all the gods, even the greatest, were now forced to labour for him. Ogma, their champion, was sent out to collect firewood, while the Dagda was put to work building forts and castles.

One day, when the Dagda was at his task, his son, Angus, came to him. "You have nearly finished that castle," he said. "What reward do you intend to ask from Bress when it is done?" The Dagda replied that he had not yet thought of it. "Let me give you some advice," said Angus. "Ask Bress to have all the cattle in Ireland gathered together upon a plain, so that you can pick out one

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for yourself. He will consent to that. Then choose the black-maned heifer called 'Ocean'."

The Dagda finished building the fort, and then went to Bress for his reward. "What will you have?" asked Bress. "I want all the cattle in Ireland gathered together upon a plain, so that I may choose one of them for myself." Bress did this; and the Dagda took the black-maned heifer Angus had told him of. The king, who had expected to be asked very much more, laughed at what he thought was the Dagda's simplicity. But Angus had been wise; as will be seen hereafter.

Meanwhile Bress was infuriating the people of the goddess Danu by adding avarice to tyranny. It was for kings to be liberal to all-comers, but at the court of Bress no one ever greased his knife with fat, or made his breath smell of ale. Nor were there ever any poets or musicians or jugglers or jesters there to give pleasure to the people; for Bress would distribute no largess. Next, he cut down the very subsistence of the gods. So scanty was his allowance of food that they began to grow weak with famine. Ogma, through feebleness, could only carry one-third of the wood needed for fuel; so that they suffered from cold as well as from hunger.

It was at this crisis that two physicians, Miach, the son, and Airmid, the daughter, of Diancecht, the god of medicine, came to the castle where the dispossessed King Nuada lived. Nuada's porter, blemished, like himself (for he had lost an eye), was sitting at the gate, and on his lap was a cat curled up asleep. The porter asked the strangers who

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they were. "We are good doctors," they said. "If that is so," he replied, "perhaps you can give me a new eye." "Certainly," they said, "we could take one of the eyes of that cat, and put it in the place where your lost eye used to be." "I should be very pleased if you would do that," answered the porter, So Miach and Airmid removed one of the cat's eyes, and put it in the hollow where the man's eye had been.

The story goes on to say that this was not wholly a benefit to him; for the eye retained its cat's nature, and, when the man wished to sleep at nights, the cat's eye was always looking out for mice, while it could hardly be kept awake during the day. Nevertheless, he was pleased at the time, and went and told Nuada, who commanded that the doctors who had performed this marvellous cure should be brought to him.

As they came in, they heard the king groaning, for Nuada's wrist had festered where the silver hand joined the arm of flesh. Miach asked where Nuada's own hand was, and they told him that it had been buried long ago. But he dug it up, and placed it to Nuada's stump; he uttered an incantation over it, saying: "Sinew to sinew, and nerve to nerve be joined!" and in three days and nights the hand had renewed itself and fixed itself to the arm, so that Nuada was whole again.

When Diancecht, Miach's father, heard of this he was very angry to think that his son should have excelled him in the art of medicine. He sent for him, and struck him upon the head with a sword, cutting

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the skin, but not wounding the flesh. Miach easily healed this. So Diancecht hit him again, this time to the bone. Again Miach cured himself. The third time his father smote him, the sword went right through the skull to the membrane of the brain, but even this wound Miach was able to leech. At the fourth stroke, however, Diancecht cut the brain in two, and Miach could do nothing for that. He died, and Diancecht buried him. And upon his grave there grew up three hundred and sixty-five stalks of grass, each one a cure for any illness of each of the three hundred and sixty-five nerves in a man's body. Airmid, Miach's sister, plucked all these very carefully, and arranged them on her mantle according to their properties. But her angry and jealous father overturned the cloak, and hopelessly confused them. If it had not been for that act, says the early writer, men would know how to cure every illness, and would so be immortal.

The healing of Nuada's blemish happened just at the time when all the people of the goddess Danu had at last agreed that the exactions and tyranny of Bress could no longer be borne. It was the insult he put upon Cairpré, son of Ogma the god of literature, that caused things to come to this head. Poets were always held by the Celts in great honour; and when Cairpré, the bard of the Tuatha Dé Danann, went to visit Bress, he expected to be treated with much consideration, and fed at the king's own table. But, instead of doing so, Bress lodged him in a small, dark room where there was no fire, no bed, and no furniture except

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a mean table on which small cakes of dry bread were put on a little dish for his food. The next morning, Cairpré rose early and left the palace without having spoken to Bress. It was the custom of poets when they left a king's court to utter a panegyric on their host, but Cairpré treated Bress instead to a magical satire. It was the first satire ever made in Ireland, and seems to us to bear upon it all the marks of an early effort. Roughly rendered, it said:

"No meat on the plates,
No milk of the cows;
No shelter for the belated;
No money for the minstrels:
May Bress's cheer be what he gives to others!"
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« Reply #13 on: February 03, 2007, 10:20:52 pm »

This satire of Cairpré's was, we are assured, so virulent that it caused great red blotches to break out all over Bress's face. This in itself constituted a blemish such as should not be upon a king, and the Tuatha Dé Danann called upon Bress to abdicate and let Nuada take the throne again.

Bress was obliged to do so. He went back to the country of the Fomors, underneath the sea, and complained to his father Elathan, its king, asking him to gather an army to reconquer his throne. The Fomors assembled in council--Elathan, Tethra, Balor, Indech, and all the other warriors and chiefs--and they decided to come with a great host, and take Ireland away, and put it under the sea where the people of the goddess Danu would never be able to find it again.

At the same time, another assembly was also

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being held at Tara, the capital of the Tuatha Dé Danann. Nuada was celebrating his return to the throne by a feast to his people. While it was at its height, a stranger clothed like a king came to the palace gate. The porter asked him his name and errand.

"I am called Lugh," he said. "I am the grand-son of Diancecht by Cian, my father, and the grand-son of Balor by Ethniu, my mother."

"But what is your profession?" asked the porter; "for no one is admitted here unless he is a master of some craft."

"I am a carpenter," said Lugh.

"We have no need of a carpenter. We already have a very good one; his name is Luchtainé.

"I am an excellent smith," said Lugh.

"We do not want a smith. We have a very good one; his name is Goibniu."

"I am a professional warrior," said Lugh.

"We have no need of one. Ogma is our champion."

"I am a harpist," said Lugh.

"We have an excellent harpist already."

"I am a warrior renowned for skilfulness rather than for mere strength."

"We already have a man like that."

"I am a poet and tale-teller," said Lugh.

"We have no need of such. We have a most accomplished poet and tale-teller."

"I am a sorcerer," said Lugh.

"We do not want one. We have numberless sorcerers and druids."

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"I am a physician," said Lugh.

"Diancecht is our physician."

"I am a cup-bearer," said Lugh.

"We already have nine of them."

"I am a worker in bronze."

"We have no need of you. We already have a worker in bronze. His name is Credné."

"Then ask the king," said Lugh, "if he has with him a man who is master of all these crafts at once, for, if he has, there is no need for me to come to Tara."

So the door-keeper went inside, and told the king that a man had come who called himself Lugh the Ioldanach 1, or the "Master of all Arts", and that he claimed to know everything.

The king sent out his best chess-player to play against the stranger. Lugh won, inventing a new move called "Lugh's enclosure".

Then Nuada invited him in. Lugh entered, and sat down upon the chair called the "sage's seat", kept for the wisest man.

Ogma, the champion, was showing off his strength. Upon the floor was a flagstone so large that four-score yokes of oxen would have been needed to move it. Ogma pushed it before him along the hall, and out at the door. Then Lugh rose from his chair, and pushed it back again. But this stone, huge as it was, was only a portion broken from a still greater rock outside the palace. Lugh picked it up, and put it back into its place.

The Tuatha Dé Danann asked him to play the

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harp to them. So he played the "sleep-tune", and the king and all his court fell asleep, and did not wake until the same hour of the following day. Next he played a plaintive air, and they all wept. Lastly, he played a measure which sent them into transports of joy.

When Nuada had seen all these numerous talents of Lugh, he began to wonder whether one so gifted would not be of great help against the Fomors. He took counsel with the others, and, by their advice, lent his throne to Lugh for thirteen days, taking the "sage's seat" at his side.

Lugh summoned all the Tuatha Dé Danann to a council.

"The Fomors are certainly going to make war on us," he said. "What can each of you do to help?"

Diancecht the Physician said: "I will completely cure everyone who is wounded, provided his head is not cut off, or his brain or spinal marrow hurt."

"I," said Goibniu the Smith, "will replace every broken lance and sword with a new one, even though the war last seven years. And I will make the lances so well that they shall never miss their mark, or fail to kill. Dulb, the smith of the Fomors, cannot do as much as that. The fate of the fighting will be decided by my lances."

"And I," said Credné the Bronze-worker, "will furnish all the rivets for the lances, the hilts for the swords, and the rims and bosses for the shields."

"And I," said Luchtainé the Carpenter, "will provide all the shields and lance-shafts."

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Ogma the Champion promised to kill the King of the Fomors, with thrice nine of his followers, and to capture one-third of his army.

"And you, O Dagda," said Lugh, "what will you do?"

"I will fight," said the Dagda, "both with force and craft. Wherever the two armies meet, I will crush the bones of the Fomors with my club, till they are like hailstones under a horse's feet."

"And you, O Morrígú?" said Lugh.

"I will pursue them when they flee," she replied. "And I always catch what I chase."

"And you, O Cairpré, son of Etan?" said Lugh to the poet, "what can you do?"

"I will pronounce an immediately-effective curse upon them; by one of my satires I will take away all their honour, and, enchanted by me, they shall not be able to stand against our warriors."

"And ye, O sorcerers, what will ye do?"

"We will hurl by our magic arts," replied Mathgan, the head sorcerer, "the twelve mountains of Ireland at the Fomors. These mountains will be Slieve League, Denna Ulad, the Mourne Mountains, Bri Ruri, Slieve Bloom, Slieve Snechta, Slemish, Blai-Sliab, Nephin, Sliab Maccu Belgodon, Segais 1, and Cruachan Aigle 2".

Then Lugh asked the cup-bearers what they would do.

"We will hide away by magic," they said, "the twelve chief lakes and the twelve chief rivers of Ireland from the Fomors, so that they shall not be

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able to find any water, however thirsty they may be; those waters will conceal themselves from the Fomors so that they shall not get a drop, while they will give drink to the people of the goddess Danu as long as the war lasts, even if it last seven years." And they told Lugh that the twelve chief lakes were Lough Derg, Lough Luimnigh 1, Lough Corrib, Lough Ree, Lough Mask, Strangford Lough, Lough Læig, Lough Neagh, Lough Foyle, Lough Gara, Lough Reagh, and Márloch, and that the twelve chief rivers were the Bush, the Boyne, the Bann, the Nem, the Lee, the Shannon, the Moy, the Sligo, the Erne, the Finn, the Liffey, and the Suir.

Finally, the Druid, Figol, son of Mamos, said: "I will send three streams of fire into the faces of the Fomors, and I will take away two-thirds of their valour and strength, but every breath drawn by the people of the goddess Danu will only make them more valorous and strong, so that even if the fighting lasts seven years, they will not be weary of it.

All decided to make ready for a war, and to give the direction of it to Lugh.


78:1 The principal sources of information for this chapter are the Harleian MS. 5280 entitled The Second Battle of Moytura, of which translations have been made by Dr. Whitley Stokes in the Revue Celtique and M. de Jubainville in his L’Épopée Celtique en Irlande, and Eugene O’Curry s translation in Vol. IV. of Atlantis of the Fate of the Children of Tuirenn.

78:2 Pronounced Kian.

85:1 Pronounced Ildāna.

87:1 The Curlieu Hills, between Roscommon and Sligo.

87:2 Croagh Patrick.

88:1 The estuary of the Shannon.

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Nicole Jimmelson
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« Reply #14 on: February 03, 2007, 10:23:51 pm »

The preparations for this war are said to have lasted seven years. It was during the interval that there befel an episode which might almost be called the "Argonautica" of the Gaelic mythology. 1

In spite of the dethronement of Bress, the Fomors still claimed their annual tribute from the tribe of the goddess Danu, and sent their tax-gatherers, nine times nine in number, to "Balor's Hill" to collect it. But, while they waited for the gods to come to tender their submission and their subsidy, they saw a young man approaching them. He was riding upon "Splendid Mane", the horse of Manannán son of Lêr, and was dressed in Manannán's breast-plate and helmet, through which no weapon could wound their wearer, and he was armed with sword and shield and poisoned darts. "Like to the setting sun", says the story, "was the splendour of his countenance and his forehead, and they were not able to look in his face for the greatness of his splendour." And no wonder! for he was Lugh the Far-shooter, the new-come sun-god of the Gaels. He fell upon

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the Fomorian tax-gatherers, killing all but nine of them, and these he only spared that they might go back to their kinsmen and tell how the gods had received them.

There was consternation in the under-sea country. "Who can this terrible warrior be?" asked Balor. "I know," said Balor's wife; "he must be the son of our daughter Ethniu; and I foretell that, since he has cast in his lot with his father's people, we shall never bear rule in Erin again."

The chiefs of the Fomors saw that this slaughter of their tax-gatherers signified that the Tuatha Dé Danann meant fighting. They held a council to debate on it. There came to it Elathan and Tethra and Indech, kings of the Fomors; Bress himself, and Balor of the stout blows; Cethlenn the crooked tooth, Balor's wife; Balor's twelve white-mouthed sons; and all the chief Fomorian warriors and druids.

Meanwhile, upon earth, Lugh was sending messengers all over Erin to assemble the Tuatha Dé Danann. Upon this errand went Lugh's father Cian, who seems to have been a kind of lesser solar deity, 1 son of Diancecht, the god of medicine. As Cian was going over the plain of Muirthemne, 2 he saw three armed warriors approaching him, and, when they got nearer, he recognized them as the three sons of Tuirenn, son of Ogma, whose names were Brian, Iuchar, and Iucharba. Between these three and Cian, with his brothers Cethé and Cu,

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there was, for some reason, a private enmity. Cian saw that he was now at a disadvantage. "If my brothers were with me," he said to himself, "what a fight we would make; but, as I am alone, it will be best for me to conceal myself." Looking round, he saw a herd of pigs feeding on the plain. Like all the gods, he had the faculty of shape-shifting; so, striking himself with a magic wand, he changed himself into a pig, joined the herd, and began feeding with them.

But he had been seen by the sons of Tuirenn. "What has become of the warrior who was walking on the plain a moment ago?" said Brian to his brothers. "We saw him then," they replied, "but we do not know where he is now." "Then you have not used the proper vigilance which is needed in time of war," said the elder brother. "However, I know what has become of him. He has struck himself with a druidical wand, and changed himself into a pig, and there he is, in that herd, rooting up the ground, just like all the other pigs. I can also tell you who he is. His name is Cian, and you know that he is no friend of ours."

"It is a pity that he has taken refuge among the pigs," they replied, "for they belong to some one of the Tuatha Dé Danann, and, even if we were to kill them all, Cian might still escape us."

Again Brian reproached his brothers. "You are very ignorant," he said, "if you cannot distinguish a magical beast from a natural beast. However, I will show you." And thereupon he struck his two brothers with his own wand of shape-changing, and

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turned them into two swift, slender hounds, and set them upon the pigs.

The magic hounds soon found the magic pig, and drove it out of the herd on to the open plain. Then Brian threw his spear, and hit it. The wounded pig came to a stop. "It was an evil deed of yours, casting that spear," it cried, in a human voice, "for I am not a pig, but Cian, son of Diancecht. So give me quarter."

Iuchar and Iucharba would have granted it, and let him go; but their fiercer brother swore that Cian should be put an end to, even if he came back to life seven times. So Cian tried a fresh ruse. "Give me leave", he asked, "only to return to my own shape before you slay me." "Gladly," replied Brian, "for I would much rather kill a man than a pig."

So Cian spoke the befitting spell, cast off his pig's disguise, and stood before them in his own shape. "You will be obliged to spare my life now," he said. "We will not," replied Brian. "Then it will be the worst day's work for all of you that you ever did in your lives," he answered; "for, if you had killed me in the shape of a pig, you would only have had to pay the value of a pig, but if you kill me now, I tell you that there never has been, and there never will be, anyone killed in this world for whose death a greater blood-fine will be exacted than for mine."

But the sons of Tuirenn would not listen to him. They slew him, and pounded his body with stones until it was a crushed mass. Six times they tried

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to bury him, and the earth cast him back in horror; but, the seventh time, the mould held him, and they put stones upon him to keep him down. They left him buried there, and went to Tara.

Meanwhile Lugh had been expecting his father's return. As he did not come, he determined to go and look for him. He traced him to the Plain of Muirthemne, and there he was at fault. But the indignant earth itself, which had witnessed the murder, spoke to Lugh, and told him everything. So Lugh dug up his father's corpse, and made certain how he had come to his death; then he mourned over him, and laid him back in the earth, and heaped a barrow over him, and set up a pillar with his name on it in "ogam". 1

He went back to Tara, and entered the great hall. It was filled with the people of the goddess Danu, and among them Lugh saw the three sons of Tuirenn. So he shook the "chiefs' chain", with which the Gaels used to ask for a hearing in an assembly, and when all were silent, he said:

"People of the goddess Danu, I ask you a question. What would be the vengeance that any of you would take upon one who had murdered his father?"

A great astonishment fell upon them, and Nuada, their king, said: "Surely it is not your father that has been murdered?"

"It is," replied Lugh. "And I am looking at

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those who murdered him; and they know how they did it better than I do."

"Then Nuada declared that nothing short of hewing the murderer of his father limb from limb would satisfy him, and all the others said the same, including the sons of Tuirenn.

"The very ones who did the deed say that," cried Lugh. "Then let them not leave the hall till they have settled with me about the blood-fine to be paid for it."

"If it was I who had killed your father," said the king, "I should think myself lucky if you were willing to accept a fine instead of vengeance."

The sons of Tuirenn took counsel together in whispers. Iuchar and Iucharba were in favour of admitting their guilt, but Brian was afraid that, if they confessed, Lugh would withdraw his offer to accept a fine, and would demand their deaths. So he stood out, and said that, though it was not they who had killed Cian, yet, sooner than remain under Lugh's anger, as he suspected them, they would pay the same fine as if they had.

"Certainly you shall pay the fine," said Lugh, "and I will tell you what it shall be. It is this: three apples; and a pig's-skin; and a spear; and two horses and a chariot; and seven pigs; and a hound-whelp; and a cooking-spit; and three shouts on a hill: that is the fine, and, if you think it is too much, I will remit some of it, but, if you do not think it is too much, then pay it."

"If it were a hundred times that," replied Brian, "we should not think it too much. Indeed, it

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seems so little that I fear there must be some treachery concealed in it."

"I do not think it too little," replied Lugh. "Give me your pledge before the people of the goddess Danu that you will pay it faithfully, and I will give you mine that I will ask no more."

So the sons of Tuirenn bound themselves before the Tuatha Dé Danann to pay the fine to Lugh.

When they had sworn, and given sureties, Lugh turned to them again. "I will now", he said, "explain to you the nature of the fine you have pledged yourselves to pay me, so that you may know whether it is too little or not." And, with foreboding hearts, the sons of Tuirenn set themselves to listen.

"The three apples that I have demanded," he began, "are three apples from the Garden of the Hesperides, in the east of the world. You will know them by three signs. They are the size of the head of a month-old child, they are of the colour of burnished gold, and they taste of honey. Wounds are healed and diseases cured by eating them, and they do not diminish in any way by being eaten. Whoever casts one of them hits anything he wishes, and then it comes back into his hand. I will accept no other apples instead of these. Their owners keep them perpetually guarded because of a prophecy that three young warriors from the west of the world will come to take them by force, and, brave as you may be, I do not think that you will ever get them.
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