old, ever existed as such In the form of a pagan myth. As the mountain-peaks of Ireland or Wales or the Western Isles are often seen dimly through an enshrouding mist, which now Is dispersed in torn wisps, and now gathers again, lending a more fantastic appearance to the shattered crags, so the gods and their doings are half-recorded and halfhidden behind the mists of time and false history and romance. Clear glimpses through this Celtic mist are rare. This is not to be wondered at when we consider how much of the mythology has been long forgotten, and how many hands have worked upon the remainder. The stories are relics of a dead past, as defaced and inexplicable as the battered monuments of the old religion. Romancers, would-be historians, Christian opponents of paganism, biographers of saints, ignorant yet half-believing folk, have worked their will with them. Folk-tale incidents have been wrought into the fabric, perhaps were originally part of it. Gods figure as kings, heroes, saints, or fairies, and a new mythical past has been created out of the débris of an older mythology. There is little of the limpid clearness of the myths of Hellas, and yet enough to delight those who, in our turbulent modern life, turn a wistful eye upon the past.
To make matters worse, modern writers on Celtic tradition have displayed a twofold tendency. They have resolved every story into myths of sun, dawn, and darkness, every divinity or hero Into a sun-god or dawn-goddess or ruler of a dark world. Or those with a touch of mysticism see traces of an esoteric faith, of mysteries performed among the initiate. In mediaeval Wales the "Druidic legend"—the idea of an esoteric wisdom transmitted from old priests and philosophers—formed 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
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
