Celtic Mythology & The Religion of the Ancient Celts. John Arnott MacCulloch

begged that Ireland should be called after them. This was granted, but only Eriu (Erin) remained in general use.²⁴⁷ The story is an ætiological myth explaining the names of Ireland, but the three wives may be a group like the Matres, guardians of the land which took its name from them.

      Brian, Iuchar, and Iucharba, who give a title to the whole group, are called tri dee Donand, "the three gods (sons of) Danu," or, again, "gods of dán" (knowledge), perhaps as the result of a folk-etymology, associating dân with their mother's name Danu.²⁴⁸ Various attributes are personified as their descendants, Wisdom being son of all three.²⁴⁹ Though some of these attributes may have been actual gods, especially Ecne or Wisdom, yet it is more probable that the personification is the result of the subtleties of bardic science, of which similar examples occur.²⁵⁰ On the other hand, the fact that Ecne is the son of three brothers, may recall some early practice of polyandry of which instances are met with in the sagas.²⁵¹ M. D'Arbois has suggested that Iuchar and Iucharba are mere duplicates of Brian, who usually takes the leading place, and he identifies them with three kings of the Tuatha Déa reigning at the time of the Milesian invasion—MacCuill, MacCecht, and MacGrainne, so called, according to Keating, because the hazel (coll), the plough (cecht), and the sun (grian) were "gods of worship" to them. Both groups are grandsons of Dagda, and M. D'Arbois regards this second group as also triplicates of one god, because their wives Fotla, Banba, and Eriu all bear names of Ireland itself, are personifications of the land, and thus may be "reduced to unity."²⁵² While this reasoning is ingenious, it should be remembered that we must not lay too much stress upon Irish divine genealogies, while each group of three may have been similar local gods associated at a later time as brothers. Their separate personality is suggested by the fact that the Tuatha Dé Danann are called after them "the Men of the Three Gods," and their supremacy appears in the incident of Dagda, Lug, and Ogma consulting them before the fight at Mag-tured—a natural proceeding if they were gods of knowledge or destiny.²⁵³ The brothers are said to have slain the god Cian, and to have been themselves slain by Lug, and on this seems to have been based the story of The Children of Tuirenn, in which they perish through their exertions in obtaining the eric demanded by Lug.²⁵⁴ Here they are sons of Tuirenn, but more usually their mother Danu or Brigit is mentioned.

      Another son of Brigit's was Ogma, master of poetry and inventor of ogham writing, the word being derived from his name.²⁵⁵ It is more probable that Ogma's name is a derivative from some word signifying "speech" or "writing," and that the connection with "ogham" may be a mere folk-etymology. Ogma appears as the champion of the gods,²⁵⁶ a position given him perhaps from the primitive custom of rousing the warriors' emotions by eloquent speeches before a battle. Similarly the Babylonian Marduk, "seer of the gods," was also their champion in fight. Ogma fought and died at Mag-tured; but in other accounts he survives, captures Tethra's sword, goes on the quest for Dagda's harp, and is given a síd after the Milesian victory. Ogma's counterpart in Gaul is Ogmíos, a Herakles and a god of eloquence, thus bearing the dual character of Ogma, while Ogma's epithet grianainech, "of the smiling countenance," recalls Lucian's account of the "smiling face" of Ogmíos.²⁵⁷ Ogma's high position is the result of the admiration of bardic eloquence among the Celts, whose loquacity was proverbial, and to him its origin was doubtless ascribed, as well as that of poetry. The genealogists explain his relationship to the other divinities in different ways, but these confusions may result from the fact that gods had more than one name, of which the annalists made separate personalities. Most usually Ogma is called Brigit's son. Her functions were like his own, but in spite of the increasing supremacy of gods over goddesses, he never really eclipsed her.

      Among other culture gods were those associated with the arts and crafts—the development of Celtic art in metal-work necessitating the existence of gods of this art. Such a god is Goibniu, eponymous god of smiths (Old Ir. goba, "smith"), and the divine craftsman at the battle of Mag-tured, making spears which never failed to kill.²⁵⁸ Smiths have everywhere been regarded as uncanny—a tradition surviving from the first introduction of metal among those hitherto accustomed to stone weapons and tools. S. Patrick prayed against the "spells of women, smiths, and Druids," and it is thus not surprising to find that Goibniu had a reputation for magic, even among Christians. A spell for making butter, in an eighth century MS. preserved at S. Gall, appeals to his "science."²⁵⁹ Curiously enough, Goibniu is also connected with the culinary art in myth, and, like Hephaistos, prepares the feast of the gods, while his ale preserves their immortality.²⁶⁰ The elation produced by heady liquors caused them to be regarded as draughts of immortality, like Soma, Haoma, or nectar. Goibniu survives in tradition as the Gobhan Saer, to whom the building of round towers is ascribed.

      Another god of crafts was Creidne the brazier (Ir. cerd, "artificer"; cf. Scots caird, "tinker"), who assisted in making a silver hand for Nuada, and supplied with magical rapidity parts of the weapons used at Mag-tured.²⁶¹ According to the annalists, he was drowned while bringing golden ore from Spain.²⁶² Luchtine, god of carpenters, provided spear-handles for the battle, and with marvellous skill flung them into the sockets of the spear-heads.²⁶³

      Diancecht, whose name may mean "swift in power," was god of medicine, and, with Creidne's help, fashioned a silver hand for Nuada.²⁶⁴ His son Miach replaced this by a magic restoration of the real hand, and in jealousy his father slew him—a version of the Märchen formula of the jealous master. Three hundred and sixty-five herbs grew from his grave, and were arranged according to their properties by his sister Airmed, but Diancecht again confused them, "so that no one knows their proper cures."²⁶⁵ At the second battle of Mag-tured, Diancecht presided over a healing-well containing magic herbs. These and the power of spells caused the mortally wounded who were placed in it to recover. Hence it was called "the spring of health."²⁶⁶ Diancecht, associated with a healing-well, may be cognate with Grannos. He is also referred to in the S. Gall MS., where his healing powers are extolled.

      An early chief of the gods is Dagda, who, in the story of the battle of Mag-tured, is said to be so called because he promised to do more than all the other gods together. Hence they said, "It is thou art the good hand" (dag-dae). The Cóir Anmann explains Dagda as "fire of god" (daig and déa). The true derivation is from dagos, "good," and deivos, "god," though Dr. Stokes considers Dagda as connected with dagh, whence daghda, "cunning."²⁶⁷ Dagda is also called Cera, a word perhaps derived from kar and connected with Lat. cerus, "creator" and other names of his are Ruad-rofhessa, "lord of great knowledge," and Eochaid Ollathair, "great father," "for a great father to the Tuatha Dé Danann was he."²⁶⁸ He is also called "a beautiful god," and "the principal god of the pagans."²⁶⁹ After the battle he divides the brugs or síd among the gods, but his son Oengus, having been omitted, by a stratagem succeeded in ousting his father from his síd, over which he now himself reigned²⁷⁰—possibly the survival of an old myth telling of a superseding of Dagda's cult by that of Oengus, a common enough occurrence in all religions. In another version, Dagda being dead, Bodb Dearg divides the síd, and Manannan makes the Tuatha Déa invisible and immortal. He also helps Oengus to drive out his foster-father Elemar from his brug, where Oengus now lives as a god.²⁷¹ The underground brugs are the gods' land, in all respects resembling the oversea Elysium, and at once burial-places of the euhemerised gods and local forms of the divine land. Professor Rh^ys regards Dagda as an atmospheric god; Dr. MacBain sees in him a sky-god. More probably he is an early Earth-god and a god of agriculture. He has power over corn and milk, and agrees to prevent the other gods from destroying these after their defeat by the Milesians—former beneficent gods being regarded as hurtful, a not uncommon result of the triumph of a new faith.²⁷² Dagda is called "the god of the earth" "because of the greatness of his power."²⁷³ Mythical objects associated with him suggest plenty and fertility—his cauldron which satisfied all comers, his unfailing swine, one always living, the other ready for cooking, a vessel of ale, and three trees always laden with fruit. These were in his síd, where none ever tasted death;²⁷⁴ hence his síd was a local Elysium, not a gloomy land of death, but the underworld in its primitive aspect as the place of gods of fertility.