CIL v. 4208, 5771, vii. 927; Holder, ii. 89.
89. For all these titles see Holder, s.v.
90. There is a large literature devoted to the Matres. See De Wal, Die Mæder Gottinem; Vallentin, Le Culte des Matræ; Daremberg-Saglio, Dict. s.v. Matres; Ihm, Jahrbuch. des Vereins von Alterth. in Rheinlande, No. 83; Roscher, Lexicon, ii. 2464 f.
91. See Maury, Fées du Moyen Age; Sébillot, i. 262; Monnier, 439 f.; Wright, Celt, Roman, and Saxon, 286 f.; Vallentin, RC iv. 29. The Matres may already have had a sinister aspect in Roman times, as they appear to be intended by an inscription Lamiis Tribus on an altar at Newcastle. Hübner, 507.
92. Anwyl, Celt. Rev. 1906, 28. Cf. Y Foel Famau, "the hill of the Mothers," in the Clwydian range.
93. See p. 73, infra.
94. Vallentin, op. cit. iv. 29; Maury, Croyances du Moyen Age, 382.
95. Holder, s.v.
96. See pp. 69, 317, infra.
97. For all these see Holder, s.v.; Rh^ys, HL 103; RC iv. 34.
98. Florus, ii. 4.
99. See the table of identifications, p. 125, infra.
100. We need not assume with Jullian, 18, that there was one supreme god, now a war-god, now a god of peace. Any prominent god may have become a war-god on occasion.
The Irish Mythological Cycle
Three divine and heroic cycles of myths are known in Ireland, one telling of the Tuatha Dé Danann, the others of Cúchulainn and of the Fians. They are distinct in character and contents, but the gods of the first cycle often help the heroes of the other groups, as the gods of Greece and India assisted the heroes of the epics. We shall see that some of the personages of these cycles may have been known in Gaul; they are remembered in Wales, but, in the Highlands, where stories of Cúchulainn and Fionn are still told, the Tuatha Dé Danann are less known now than in 1567, when Bishop Carsewell lamented the love of the Highlanders for "idle, turbulent, lying, worldly stories concerning the Tuatha Dédanans."101
As the new Achæan religion in Greece and the Vedic sacred books of India regarded the aboriginal gods and heroes as demons and goblins, so did Christianity in Ireland sometimes speak of the older gods there. On the other hand, it was mainly Christian scribes who changed the old mythology into history, and made the gods and heroes kings. Doubtless myths already existed, telling of the descent of rulers and people from divinities, just as the Gauls spoke of their descent from Dispater, or as the Incas of Peru, the Mikados of Japan, and the kings of Uganda considered themselves offspring of the gods. This is a universal practice, and made it the more easy for Christian chroniclers to transmute myth into history. In Ireland, as elsewhere, myth doubtless told of monstrous races inhabiting the land in earlier days, of the strife of the aborigines and incomers, and of their gods, though the aboriginal gods may in some cases have been identified with Celtic gods, or worshipped in their own persons. Many mythical elements may therefore be looked for in the euhemerised chronicles of ancient Ireland. But the chroniclers themselves were but the continuers of a process which must have been at work as soon as the influence of Christianity began to be felt.102 Their passion, however, was to show the descent of the Irish and the older peoples from the old Biblical personages, a process dear to the modern Anglo-Israelite, some of whose arguments are based on the wild romancing of the chroniclers.
Various stories were told of the first peopling of Ireland. Banba, with two other daughters of Cain, arrived with fifty women and three men, only to die of the plague. Three fishermen next discovered Ireland, and "of the island of Banba of Fair Women with hardihood they took possession." Having gone to fetch their wives, they perished in the deluge at Tuath Inba.103 A more popular account was that of the coming of Cessair, Noah's granddaughter, with her father, husband, a third man, Ladru, "the first dead man of Erin," and fifty damsels. Her coming was the result of the advice of a laimh-dhia, or "hand-god," but their ship was wrecked, and all save her husband, Finntain, who survived for centuries, perished in the flood.104 Cessair's ship was less serviceable than her grandparent's! Followed the race of Partholan, "no wiser one than the other," who increased on the land until plague swept them away, with the exception of Tuan mac Caraill, who after many transformations, told the story of Ireland to S. Finnen centuries after.105 The survival of Finntain and Tuan, doubles of each other, was an invention of the chroniclers, to explain the survival of the history of colonists who had all perished. Keating, on the other hand, rejecting the sole survivor theory as contradictory to Scripture, suggests that "aerial demons," followers of the invaders, revealed all to the chroniclers, unless indeed they found it engraved with "an iron pen and lead in the rocks."106
Two hundred years before Partholan's coming, the Fomorians had arrived,107 and they and their chief Cichol Gricenchos fought Partholan at Mag Itha, where they were defeated. Cichol was footless, and some of his host had but one arm and one leg.108 They were demons, according to the chroniclers, and descendants of the luckless Ham. Nennius makes Partholan and his men the first Scots who came from Spain to Ireland. The next arrivals were the people of Nemed who returned to Spain, whence they came (Nennius), or died to a man (Tuan). They also were descendants of the inevitable Noah, and their sojourn in Ireland was much disturbed by the Fomorians who had recovered from their defeat, and finally overpowered the Nemedians after the death of Nemed.109 From Tory Island the Fomorians ruled Ireland, and forced the Nemedians to pay them annually on the eve of Samhain (Nov. 1st) two-thirds of their corn and milk and of the children born during the year. If the Fomorians are gods of darkness, or, preferably, aboriginal deities, the tribute must be explained as a dim memory of sacrifice offered at the beginning of winter when the powers of darkness and blight are in the ascendant. The Fomorians had a tower of glass in Tory Island. This was one day seen by the Milesians, to whom appeared on its battlements what seemed to be men. A year after they attacked the tower and were overwhelmed in the sea.110 From the survivors of a previously wrecked vessel of their fleet are descended the Irish. Another
