Celtic Mythology. John Arnott MacCulloch

itself among half-crazy enthusiasts and has been revived in our own time by persons of a similar genus. Ireland and the West Highlands have always been remarkably free of this nonsense, though some Celts with a turn for agreeing with their interlocutor seem to have persuaded at least one mystic that he was on the track of esoteric beliefs and ritual there.⁴⁰ He did not know his Celt! The truth is that the mediaeval and later Welsh Druidists were themselves in the mythopoeic stage—crude Blakes or Swedenborgs—and invented stories of the creed of the old Druids which had no place in It and are lacking in any document of genuine antiquity, Welsh or Irish. This is true

       PLATE IVGod with the Wheel

      This deity, who carries S-symbols as well as the wheel, was probably a solar divinity (see p. 8; for the wheel as a symbol cf. Plate II, i, 3, and for the S-symbol Plates II, 2, 4, 7-9, 11, III, 3, XIX, 2–5). The statue was found at Chatelet, Haute-Marne, France.

      also of the modern "mythological" school. Not satisfied with the beautiful or wild stories as they stand, they must mythologize them still further. Hence they have invented a pretty but ineffectual mythology of their own, which they foist upon our Celtic forefathers, who would have been mightily surprised to hear of it. The Celts had clearly defined divinities of war, of agriculture, of the chase, of poetry, of the other-world, and they told romantic myths about them. But they did not make all their goddesses dawn-maidens, or transform every hero into a sun-god, or his twelve battles into the months of the solar year. Nor is it likely that they had mystic theories of rebirth, if that was a wide-spread Celtic belief; and existing examples of it always concern gods and heroes, not mere mortals. They are straightforward enough and show no esoteric mystic origin or tendency, any more than do similar myths among savages, nor do they set forth philosophic theories of retribution, such as were evolved by Pythagorean and Indian philosophy. Modern investigators, themselves in the mythopoeic stage, easily reflect back their ideas upon old Celtic tales. Just as little had the Celts an esoteric monotheism or a secret mystery-cult; and such genuine notices of their ancient religion or its priests as have reached us know nothing of these things, which have been assumed to exist by enthusiasts during the last two centuries.

      CHAPTER I

      THE STRIFE OF THE GODS

       Table of Contents

      The annalistic account of the groups of people who successively came to Ireland, some to perish utterly, others to remain as colonists, represents the unscientific historian's attempt to explain the different races existing there in his time, or of whom tradition spoke. He wrote, too, with an eye upon Biblical story, and connected the descendants of the patriarchs with the folk of Ireland. Three different groups of Noah's lineage arrived in successive waves. The first of these, headed by Noah's granddaughter, Cessair, perished, with the exception of her husband. Then came the Fomorians, descendants of Ham; and finally the Nemedians, also of the stock of Noah, arrived. According to one tradition, they, like Cessair's people and another group unconnected with Noah—the race of Partholan (Bartholomew)—died to a man, although another legend says that they returned to Spain, whence they had come. Spain figures frequently in these annalistic stories, and a close connexion between it and Ireland is taken for granted. This may be a reminiscence of a link by way of trade between the two countries in prehistoric days, of which, indeed, archaeology presents some proof. Possibly, too, early Celtic colonists reached Ireland directly from Spain, rather than through Gaul and Britain. Still another tradition makes Nemedian survivors wander over the world, some of their descendants becoming the Britons, while others returned to Ireland as a new colonizing group—Firbolgs, Fir-Domnann, and Galioin. A third group of their descendants who had learned magic came to Ireland—the Tuatha Dé Danann. Finally the Milesians, the ancestors of the Irish, arrived and conquered the Tuatha De Danann, as these had defeated the Fomorlans.¹

      Little of this Is actual history, but how much of It is invention, and how much Is based on mythic traditions floating down from the past, is uncertain. What Is certain is that the annalists, partly as a result of the euhemerlzing process, partly through misunderstanding, mingled groups of gods with tribes or races of men and regarded them as more or less human. These various traditions are Introductory to the story of the two battles of Mag-Tured, enlarged from an earlier tale of a single conflict. An Interval of twenty-seven years elapsed between the two battles, and they were fought in diiferent parts of Ireland bearing the same name, one In Mayo and the other in Sligo, the first battle being fought against the Flrbolgs, and the second against the Fomorlans, by the Tuatha Dé Danann.

      Having reached Ireland, the Tuatha Dé Danann established themselves at Mag-Rein In Connaught. The Flrbolgs sent a huge warrior, Sreng, to parley with them, and to him approached Bres, son of Elatha, of the Tuatha Dé Danann. The warriors gazed long upon each other; then they mutually admired their weapons, and finally exchanged them, Bres receiving the heavy, broad-pointed spears of the Firbolg, and Sreng the light, sharp-pointed lances of Bres. The demand of the invaders was surrender of the half of Ireland, but to this the Flrbolgs would not agree. Meanwhile the Tuatha Dé Danann, terrified at the heavy Firbolg spears, retreated to Mag-Tured, Badb, Morrígan, and Macha, three of their women, producing frogs, rain of fire, and streams of blood against the Flrbolgs, By mutual agreement an armistice was arranged for preparation, and some from each side even engaged In a hurling match. Such were the tactics of the time! Each party prepared a healing well for the wounded. In which medicinal herbs were placed. Dagda led the forces on the first day, when the Tuatha Dé Danann were defeated; but under the command of Ogma, Midir, Bodb Dearg, Diancecht, Aengaba of Norway, Badb, Macha, Morrigan, and Danann, they were successful on the second day. On the third day Dagda again led, "for in me you have an excellent god"; on the fourth day badba, bledlochtana, and amaite aidgill ("furies," "monsters," "hags of doom") cried aloud, and their voices resounded in the rocks, waterfalls, and hollows of the earth. Sreng severed the arm of Nuada, king of the Tuatha Dé Danann; Bres was slain by Eochaid, who, overpowered by thirst, sought water throughout Ireland, but the wizards of the Tuatha Dé Danann hid all streams from him, and he was slain. The Firbolgs, reduced to three hundred, were still prepared to fight, but when the Tuatha De Danann offered them peace and the province of Connaught, this was accepted.^[2]

      As we shall see, the Tuatha Dé Danann were gods, and their strife against the Firbolgs, a non-Celtic group, is probably based on a tradition of war between incoming Celts and aborigines. Meanwhile the Tuatha Dé Danann made alliance with the Fomorians. Ethne, daughter of Balor, married Cian, son of Diancecht, her son being the famous Lug. Nuada's mutilation prevented his continuing as King, for no maimed person could reign; and the women insisted that the Fomorian Bres, their adopted son, should receive the throne, since he was son of Elatha, the Fomorian King. Eri, sister of Elatha, was counted of the Tuatha Dé Danann, perhaps because their mother was also of them, an instance of succession through the female line; and this would account for Bres becoming King, though these genealogies are doubtless inventions of the annalists. Bres was son of Elatha and Eri. Such unions of brother and sister (or half-sister) are common in mythology and were not unknown in royal houses, e. g. in Egypt and Peru, as a means of keeping the dynasty pure. One day Eri saw a silver boat approaching. A noble warrior with golden locks stepped ashore, clad in an embroidered mantle and wearing a jewelled golden brooch, and five golden torques round his neck. He carried two silvery pointed spears with bronze shafts, and a golden-hilted sword inlaid with silver. Eri was so overcome by his appearance that she easily surrendered to him and wept bitterly when he rose to leave her. Then he drew from his finger a golden ring and bade her not part with it save to one whose finger it should fit. Elatha was his name, and she would bear a son Eochaid Bres, or the Beautiful." At seven years old Bres was as a boy of fourteen.³

      Bres was miserly and caused much murmuring among the Tuatha Dé Danann, "Their knives were not greased by him; and however often they visited him their breaths did not smell of ale." No poets, bards, or musicians were in his household, and no champions proved their prowess, save Ogma, who had the slavish daily task of carrying a load of fuel, two-thirds of which