Alan WardAlan WardAlan WardAlan Ward

THE MYTHS OF THE GODSTHE MYTHS OF THE GODSTHE MYTHS OF THE GODSTHE MYTHS OF THE GODS- STRUCTURES IN IRISH MYTHOLOGY-- STRUCTURES IN IRISH MYTHOLOGY-- STRUCTURES IN IRISH MYTHOLOGY-- STRUCTURES IN IRISH MYTHOLOGY-

1981, revised 19961981, revised 19961981, revised 19961981, revised 1996

PREFACEPREFACEPREFACEPREFACE

It is not easy for the specialist in mythology, let alone the layman, to get a clear overall picture of Irish pagan mythology. Ireland never produced a Snorri Sturlason. There is no Irish Edda, no great collection of texts setting out the main pagan myths and explicitly giving an ordered pantheon. All is piecemeal, down to and including the editing of the texts we do possess. This was perhaps inevitable. In the first place, Christianity was introduced to Ireland long before it reached Scandinavia. It came in its monastic form with all that this implies. Thus the earliest texts we possess have already been filtered through the monastic tradition with consequent downgrading and distortion of the divine, but polytheistic, nature of the myths. More grave than such ideological rectifications, which are seldom more than an easily detectable patina, is the linking of Irish myths - reinterpreted as "history" - to the Christian world history of the early medieval period. This, with the consequent wholesale invention of non-persons to fill genealogical gaps, played havoc with the Irish pantheon and has led many a scholar astray. Very often the outlines of a myth and its protagonists are better preserved in the popular tradition - a folk tale collected only in this century may prove to be nearer to its pagan prototype than a version found in a twelfth century manuscript. This book is based on a study of all available texts in the light of the diagnostic method of comparative Indoeuropean mythology evolved by Georges Dumzil. It attempts to present Irish pagan mythology and its pantheon as a structured whole and in a way accessible to those who may not have the opportunity or time to go through all the relevant texts, which are widely scattered, for themselves (for those who do so wish, references to sources are indicated whenever appropriate). If the reader finds that the following analysis, despite its undoubted shortcomings, helps to situate the myths of the Irish gods in their wider, Indoeuropean, context, then it will have served its purpose.

CONTENTSCONTENTSCONTENTSCONTENTS

Abbreviations of works and sources

PART I: THE PANTHEON

Chapter 1: THE IRISH PANTHEON. Chapter 2: STRUCTURE OF THE IRISH PANTHEON.Chapter 3: THE CELTIC PANTHEON. Chapter 4: THE INDOEUROPEAN PANTHEON.

PART II: THE MYTHS

Chapter 1: STORM 1. The theft of Gaibhneanns cow and the birth of Lugh.2. Lughs arrival in Teamhair.3. The gods prepare for war.4. The Daghdhas exploits.5. The drunkenness of Lugh.6. Gaibhneann and Dian Cacht.7. The killing of Balar.

Chapter 2: WIND1. Wind and Moon.2. B bhFionn and Eocha Aireamh.3. The raising of Conaire Mr to kingship.4. The downfall of Conaire Mr.

Chapter 3: FIRE1. The birth of Macan g.2. The courtship of Macan g.3. The pigs of Deirbhreann.4. Aoibhlen the burner.5. The horse of Macan g.6. Fear the harper.7. Seinbheag the harper and Linn Fig.

Chapter 4: WATER1. Neachtans spring.2. Divine food.3. The Spring God and Fire.4. Mongn.5. Manannn and Cormac.6. The sacrifice to Manannn.

Chapter 5: THE SPECKLED COW1. The Ghost Cattle.2. The harrowing of Death I.3. The harrowing of Death II.

Chapter 6: LIGHT AND DARK1. The incarnations of the Twins.2. Moirroghan and the cattle prey.

3. C Chulainn, Lch and Moirroghan.

Chapter 7: THE THREE FACES OF MACHA1. The three faces of Macha.2. The gifts of the gods.3. The three gods on earth.4. Lughaidh Laoighdhe and kingship.5. The tripartite sacrifice of Diarmuid mac Cearbhaill.

Chapter 8: THE UNSUITABLE KING1. The birth of Breas.2. The kingship of Breas.3. The ransoming of Breas.4. The slaying of Breas.5. The Three White Ones of Eamhain.6. Breasal Cowplague.

Chapter 9: STORM INCARNATE1. The birth of C Chulainn.2. C Chulainn visits the Otherworld.3. The feast of Bricre Poisontongue.

Conclusion

Select index

LIST OF SOURCES AND THEIR ABREVIATIONSLIST OF SOURCES AND THEIR ABREVIATIONSLIST OF SOURCES AND THEIR ABREVIATIONSLIST OF SOURCES AND THEIR ABREVIATIONS

When citing sources, reference is to page unless "line" or "paragraph" are mentioned below. Inscriptions are referred to by number.

AA. E.Mller: Aislinga Oengussa, RC 3.344ff, 1877. ACR R.I.Best: Aided Con Ro maic Dairi, Eriu 2.20ff, 1905. (paragraph) Adom. A.O. and M O.Anderson: Adomnans Life of Columba, 1961. AF J.Vendryes: Airne Fingein, 1953. Anec. O.J.Bergin and others:Anecdota from Irish Manuscripts,1907-13Arm. E.Gwynn: Book of Armagh - the Patrician documents, 1937. AS W.Stokes: Acallamh na Senrach, IT 4, 1900. (line) AS-SG Agallamh na Senrach in SG ATDM L.Duncan:Altram Tige D Meadar,Eriu 11.186ff, 1932. (paragraph) AU W.M.Hennessy and B.MacCarthy:Annals of Ulster,1887-l895. AV Atharvaveda. (cycle,hymn,verse)BD W.Stokes: Bodleian Dindshenchas, 1892. BDD E.Knott: Togail Bruidne Da Derga, 1936. (line) Bal. Baloideas BG Caesar: De Bello Gallico. (book, chapter, verse) BJ Bonner Jahrbcher des Vereins von Alterthumsfreunden im Rheinlande. BM Bulletin Monumental. BSAF Bulletin de la Socit des Antiquaires de France. CA W.Stokes: Cir Anmann, IT 3.288ff, 1897. CB J.ONeill: Cath Boinde, Eriu 2.17ff, 1905. CC A.G.Van Hamel: Compert Con Culainn, 1933. CCC P.M.MacSweeney: The Martial Career of Conghal Cliringhneach

ITS 5, 1902. CCF S. Searcaigh: Cloich Cheann Fhaolaidh, 1911.CCum M.E.Dobbs: Cath Cumair, RC 43.278ff, 1926. (paragraph) Celtica CGH M.A.OBrian: Corpus Genealogicarum Hibernicarum, 1962. CIH D.A.Binchy: Corpus Iuris Hibernici, 1978. CIC R.A.S.Macallster: Corpus Inscriptiorum Insularum Celticarum, 1945-49 CIL Corpus Inscriptionum Latinarum. CIR Brambach: Corpus Inscriptionum Rhenanarum. CM Compert Mongin in IB. (paragraph) CMM Cath Maige Mucrima in LL. (line) CMT W.Stokes: Cath Maighe Tuireadh, RC 12.56ff, 1891. (paragraph) CMTC J.Fraser: The first battle of Magh Tuireadh, Eriu 8,4ff,1915.CMT (C) B. Cuv: Cath Muighe Tuireadh, 1945. (line)CS W.W.Heist: Vitae Sanctorum Hiberniae, 1965.DD E.C.Quiggin: A Dialect of Donegal, 1906.DF E.MacNeill: Duanaire Finn, ITS 7, 28, 1908, 1933. (poem)DSI Georges Dumzil: Les dieux souverains des Indo-Europens, 1977.EC Etudes Celtiques. ED W.Stokes: Edinburg Dindshenchas, Folk-Lore 4, 1893.EE Ephemeris Epigraphica.

Eigse EN K.Meyer: Eachtra Nerai, RC 10.214ff. (paragraph)EriuERPS Esprandieu: pigraphie Romaine du Poitou et de la Saintonge.F K.Meyer: Fiannaigecht, Todd Lecture Series 16, 1910.F G.Henderson: Fled Bricrend, ITS 2, 1899. (paragraph)FDD M.L.Sjoested-Jonval: Forbuis Droma Damhghaire, RC 43 1926. (paragraph)FL M.MacNeill: The Festival of Lughnasa, l962.

FNE Todd: Martyrology of Donegal, 1864.FSA K.Meyer: The Colloquy between Fintan and the Hawk of Achill,

Anec, 1.24ff, 1907.FTC M.Joynt: Feis Tighe Chonin, 1936. (line)GT Gregory of Tours: Historia Francorum.HP N.Ross: Heroic Poetry from the Book of the Dean of Ismore, 1939.IACO Lejay: Inscriptions antiques de la Cte dOr. IB K.Meyer: The Voyage of Bran, 1895. (paragraph) IBP O.Bergin: Irish Bardic Poetry, 1970. ILS Orelli-Henzen: Inscriptionum Latinarum selectarum amplissima collectio. IMR K.Mueller-Lisowski: Imtheachta Moighi Ruith,ZCP 14.154ff,1923.Irish Texts IT W.Stokes and E.Windisch: Irische Texte. ITI G.Dumzil: Lideologie tripartie des Indo-Europens, 1958. ITS Irish Texts SocietyJMQ G.Dumzil: Jupiter Mars Quirinus, 1941. LG R.S.Macalister: Lebor Gabla Erenn,

ITS 30,35,39,41,44, 1938-56. (paragraph) LH J.H.Bernard and R.Atkinson: 0n The Irish Liber Hymnorum,1898. LL R.I.Best,O.Bergin,M.A.OBrian: The Book of Leinster, 1954-67. (line)LSC S. Duilearga: Leabhar Shein Chonaill, 1948. LU R.I.Best and O.Bergin:Lebor na hUidre, 1929. (line)MD E.Gwynn: The Metrical Dindshenchas, Todd Lecture Series 7, 1903-35.NB Vaillant: Notes Boullonnaises - Epigraphie de la Morinine. OSL J.ODonovan and others: Ordnance Survey Letters. (paragraph) RA Revue Archologique. RC Revue Celtique. RE Revue pigraphique du midi de la France. RIACon Royal Irish Academy: Contributions to a dictionary of the Irish Language. (lemma)RV Rgveda. (cycle, hymn, verse)SC W.Stokes: Cormacs Glossary, 1868. (lemma)SCC Serglige Con Culainn in LU. (line)SFF W.Stokes: Scl na Fr Flatha, IT 3.185ff, 1891. (paragraph) SG S.H.O Grady: Silva Gadelica II 1892. SPB Satapathabrahmana. (cycle,chapter,line) TBF K.Meyer: The Triads of Ireland, Todd Lecture Series 13,1906.

TBFr Tin B Frach in LL. (line) TBR E.Windisch: Tain Bo Regamna, IT 2.241ff, 1887. (paragraph) TDG N.N Shaghdha: Truigheacht Dhiarmada agus Ghrinne,

ITS 48, 1967. (line)TE O.J.Bergin and R.I.Best: Tochmarc taine, Eriu 12.142ff, 1938. (paragraph)TEm Tochmarc Emire in CC. (paragraph)TLP W.Stokes: Tripartite Life of Patrick, 1887.TT E. Colm: Toraigh na dTonn, 1971.VSH C.Plummer: Vitae Sanctorum Hiberniae, 1910.WIF W.Larminie: West Irish Folktales and Romances, 1893.YBL R.Atkinson: Yellow Book of Lecan, 1896.YI K.Danaher: The year in Ireland, 1972.ZCP Zeitschrift fr celtische Philologie.

PART I: THE PANTHEONPART I: THE PANTHEONPART I: THE PANTHEONPART I: THE PANTHEON

Chapter 1Chapter 1Chapter 1Chapter 1

THE IRISH PANTHEONTHE IRISH PANTHEONTHE IRISH PANTHEONTHE IRISH PANTHEON

The aim of this first part is to present the gods who function in the myths as a structured whole - a pantheon.The task of understanding Irish myths is complicated from the outset by the fact that many gods have aliases - some mere epithets, others indicating a particular aspect of the gods nature. To students of Indoeuropean mythology this will come as no surprise: the practice is widespread. In post-pagan Ireland, unfortunately, these aliases frequently came to be regarded as completely separate personages and only the cumulative sifting of all references enables one to distinguish the personage in his own right from the alias masquerading as a separate personage. In other cases, of course, at least one of the available texts clearly identifies a certain name as an alternative for another, which simplifies matters for the researcher.

The first step is to set out the individual gods with their respective aliases, family relationships if any, aspects, attributes and functions. Only when this is done, will it become clear what the general structure of the pantheon is.In this first section, we shall examine in order (1) The Nine Great Gods (2) The Four Great Goddesses (3) The Young Gods (4) Other deities.

The Nine Great Gods are, in order: the Shaman God, the Sky God, the Fire God, the Storm God, the Wind God, the Drought God, the Sea God, the Sun God, the Smith God.

(1)

The Shaman God has four names, all of which are ultimately epithets. The first and most common is the Daghdha Daghdha Daghdha Daghdha (TE I 1-2) which reflects common Celtic *DAGODWOS "the good god". The second, explicitly stated to be equivalent to the first, is Eochaidh Eochaidh Eochaidh Eochaidh Ollathair Ollathair Ollathair Ollathair (LL 1106) reflecting common Celtic *IWOKATUS OLLOATR "Yew-fighter the great father". The third is Eoghabhal Eoghabhal Eoghabhal Eoghabhal (LL 37094ff) from common Celtic *IWOGABLOS "Yew spear" i.e. the god with the yew spear. The fourth, EbronEbronEbronEbron, which occurs only in the archaic legal formula Gl fo Erc nEbron Gl fo Erc nEbron Gl fo Erc nEbron Gl fo Erc nEbron (CIH 1506,2223) "let him swear by Erc and Ebron", appears to reflect common Celtic *EB(U)RONOS "Yew god" (compare the Gaulish tribal name Eburones). Clearly the names Eochaidh "Yew-fighter" and Eoghabhal "Yew-spear" could indicate identity. This is confirmed by the fact that both are stated to be father of ine, a by-name of the Dawn Goddess, Brighid (LL 1365, LG 317). In the case of Ebron, there is the meaning, "Yew god", and also the coupling with the Sky God, Earc, in exact parallel to the Vedic Mitra-Varuna (DSI). The Shaman God, as the Daghdha, is also father of the Fire God - under the names Macan g, Aodh and Cearmaid (LL 1158); as Eoghabhal, under the name Fear (LL 37094ff). The Fire God is the product of the gods adulterous liaison with the Water Goddess, Binn, wife of the Sky God, Earc (TE I 1-2). The Shaman God is, however, basically husband to the Earth Goddess in her aspect as Moirroghan (CMT 84). He shows the dichotomy typical of the shaman in that he is at once a terrible and majestic priest-king and a classical Trickster. The descriptions of him bear this out. In one, he is shown as a large man with a dark gray cloak and seven hoods, one over the other, the upper being shorter than the preceding lower one; nine men on either

side of him and a huge iron club in his hand, one end of it being the "storm end" and the other the "mild end". He touches one set of nine men with the "storm end", killing them, and the other set with the "mild end", bringing them to life; and then reverses the process (LL 35023ff). In another description he wears a short hood, a brown tunic down as far as the cleft of his buttocks, and legging shoes of horse skin with the fur outside. Behind him, he drags a vast club, heavy enough for eight men, the track it leaves is large enough to be a boundary ditch (CMT 93). Apart from the club of life and death, he has several other attributes: the cauldron from which no company goes unsatisfied (LG 305), the dornadornadornadorna (a stone of power) which, even if thrown into the sea or locked inside a house, returns to the well whence it came (TBF 237), the barrel which does not stop leaking at flood tide but which gives no drop at ebb (BD 8, MD 2.58), and the harp on which he has bound tunes so that they will not sound until he calls them (CMT 163). The Shaman Gods functions are explicitly stated: "Another name for him was the Good God, because it was he that made the miracles and governed the weather and fruits for them..." (TE I 1-2). He is the divine magician and, as such, responsible for the highest magic of all: life. Hence the aspect of fertility god which is especially marked in his copulations before the battle of Magh Tuireadh and by the epithet Fear Beann (the Horned Man) by which he names himself on one of these occasions (ZCP 12.401-462, CMT 84) - an epithet which, as we shall see, had its counterpart among the mainland Celts. Hence, too, the connexion with water and the sea illustrated by his barrel and by the following: There was a large sea snail which used to suck a fully armed warrior into its "house bag". Then the Daghdha came with his "storm club" and dived onto the sea snail and uttered a spell over it, after which it retreated to the "magic sea" (MD 4.294).

(2)

Earc, the Sky God, is appropriately named. Old Irish ercercercerc is glossed "sky" (RIACon Erc), and clearly represerts common Celtic *ERQOS which is found, with metathesis, in Welsh wybrwybrwybrwybr and Breton ebrebrebrebr "sky". The name Earc is retained (as noted above), in the archaic legal formula Gl fo Erc Gl fo Erc Gl fo Erc Gl fo Erc nEbronnEbronnEbronnEbron "let him swear by Erc and Ebron" (CIH 1506,2223). It is also retained in the name of Bishop Earc - none other than the Sky God baptized - who is described as Patricks lawspeaker and whose habitat - at first on the Boyne near the Bruigh and, after elevation to the episcopate, at Slane nearby - is identical to the gods (TLP 40-44,264). In the strictly mythological context, however, the name used is Elcmar Elcmar Elcmar Elcmar or ErcmarErcmarErcmarErcmar (genitive ElcmairElcmairElcmairElcmair, Elcmaire Elcmaire Elcmaire Elcmaire, ErcmaireErcmaireErcmaireErcmaire) (LL 1156, 1183, 1565). This would seem to be a literary corruption, voluntary or involuntary, of Old Irish *Erc Mr "great sky". Earc is the husband of the Water Goddess, Binn (also the river Boyne), and lives at the Bruigh (the megalithic monument at Newgrange overlooking the Boyne). The Shaman God sends him on a journey of nine months, during which time the sun never sets and meanwhile begets a son on the Water Goddess, the future Fire God, Macan g. At a later point in time, Earc is tricked into ceding the Bruigh to Macan g and thereafter takes up residence at Cleiteach on the other bank of the Boyne (TE I). The Moon Goddess, B bhFionn, is a daughter of Earc and Binn (AS-SG 229). There is no indication in the texts that Earc has any distinguishing physical aspect or numinous attribute. His function, however, is clear: he is the lawspeaker of the gods (LL 29461f, MD 4.269). This function, as noted above, persisted in the tradition even after he was Christianized as Bishop Earc. Interestingly, the bishops feast day was celebrated on 2 November - the day after Samhain and traditionally included in the celebrations of Samhain, which thus links Earc to the Fire God and the feast of Samhain at the Bruigh (DB 40).

(3)

Son of the Shaman God and the Water Goddess, the Fire God is many sided: he is god both of fire and of youth. He is also god of music and judge of the dead. Protean in aspect and attribute, he has a variety of names and/or epithets which in the post-pagan period were interpreted as distinct personages.

Arguably the most common name, that of his youthful aspect, is Macan g ("the divine son") which reflects common Celtic *MAQONOS and is identical to Welsh Mabon and the Gaulish and Old British god Maponos who was equated to Apollo (CIL 7.218). The Welsh Mabon is son of Modron (from common Celtic *MTRON, "the divine mother", an epithet of the Water Goddess which survives in the name of the river Marne in France). The name is written Mac ind OcMac ind OcMac ind OcMac ind Oc (MD 3.386, LL 29736), by false etymology, in the older texts and suffers further corruption to In Mac Oc In Mac Oc In Mac Oc In Mac Oc (TE I 1-2). The name Aonghas is explicitly stated to be equivalent to Macan g and is interchanged with it in the texts (LL 1158, TE I 1-2).

The Lebor Gabla gives a triad as "sons of the Daghdha": Oengus Mac OgOengus Mac OgOengus Mac OgOengus Mac Og (i.e. Aonghas Macan g), Aed CaemAed CaemAed CaemAed Caem (i.e beloved Aodh) and Cermait MilbelCermait MilbelCermait MilbelCermait Milbel (i.e. Cearmaid Honeymouth) (LL 1158). As is often the case, this triad represents three aspects of the same personage. The otherwise colourless Cearmaid is clearly, by virtue of his epithet, the god of music and corresponds to Fear , son of Eoghabhal (like the Daghdha, the Shaman God) (LL 37122ff). Fear , ("the man of the yew"), is described as a "little man" with a three-stringed tympanum sitting in a yew bush over a waterfall. This same dwarf god of music turns up in another myth as Seinbheag ("the old little one") (RC 5.182f) and, elsewhere, as Abhcn ("the dwarf") (LL 1185, CMT 60). In his basic aspect, the Fire God - like the Indian Agni - is simply called Aodh ("Fire") (SC Aedh) with an alternative name Aoibhlan ("spark") (LL 3350). We have already noted above that the Shaman God, as the Daghdha, has a triad of sons who are one. So, as Eoghabhal, he is credited in the earliest text with two sons who are one. Fear and Aoibhlen, different aspects of the same personage (LL 3350). Aoibhlen (Middle Irish AiblenAiblenAiblenAiblen) is often corruptly transmitted in later texts as AillenAillenAillenAillen (AS-SG 130, 157, 199).

As judge of the dead, the Fire God is either called Aodh (LL 30434, AS-SG 103, 199) or Donn ("the dark red one") (MD 4.310, RIACon Donn), the latter being more common and occurring in several localized variants around the coast. Donn of Teach Doinn (MD 4.310) ("The House of Donn where the dead have their tryst") (AF 257) - the Bull Rock off Dursey Island in West Cork - is the earliest noted, but there is also Donn of Frighrinn (Cnoc Frinne in Co.Limerick) (CF 371, FL 201ff), Donn of Dumhach (in Co.Clare) (AS-SG 199, TDG 882) and Donn of Reachrainn (Rathlin Island off Co.Antrim) (AS-SG 199, TDG 883, CCC 72-82) who doubles as Aodh of Reachrainn (AS-SG 103,199, LL 30434). The offshore location of many of these sites is due to the belief that the dead dwelt in the Western Isles. When Mongn mac Fiachna summons the shade of Caoilte mac Rnin to give evidence about the death of Fothadh Airgdeach, he hears him at first wading through Castlemaine harbour in Co.Kerry and then gradually approaching Rth Mhr in Co.Antrim. (IB 45-48) Although the text is not explicit, it is clear that Caoilte is coming from Teach Doinn. In the Togail Bruidne D Derga, Donn has the epithet Deascorach ("of the just contracts"). The three Red Ones who ride before the king, Conaire Mr, who is going to his death in the hostel of D Dearga say: "We are riding the horses of Donn Deascorach from the other world. Although we are alive, we are dead." (BDD329f) D Deargas hostel is, of course, none other than the House of Donn; D Dearga (BDD 265), reflecting common Celtic *DWOS DERGS ("the god of the Red Woman" i.e. fire) is the Fire God himself. As already noted above, the Fire God is the son of the Shaman God. He is thus brother of the Dawn Goddess, as Brighid (daughter of the Daghdha) (LG 317) or as

ine (daughter of Eoghabhal) (LL 37102). He is also fosterson of the Wind God, as Midhir (TE I 1-2).

As far as physical aspect is concerned, the Fire God is apparently only distinguished as god of music - he is a dwarf. As Fire God, however, his "natural" kinship to the one-eyed Drought God, Balar, may be responsible for the epithet Goll ("one-eyed") applied to Aodh, enemy of Neachtan incarnate as Fionn mac Cumhaill (LU 3179ff) and to Aodh of Eas Ruaidh (FSA 21,26). The Ruadhn ("red one") who aids Balar by attacking the Smith God before the battle of Magh Tuireadh is conceivably an alias for Aodh (CMT 124f).

The Fire Gods main attribute is his tympanum, with its power to produce the Three Strains of laughter, weeping and sleep. This attribute of his aspect as god of music occurs most usually when he has this aspect, as Fear or as Seinbheag. But it also occurs in connexion with his fiery aspect: as Aoibhlen, he first uses his tympanum to send the warriors of Teamhair to sleep and then proceeds to burn the hall with his main attribute by breathing out fire from his mouth (AS-SG 130). A further attribute is the bronze boat used by Seinbheag and by Abhcn. There is a strong connexion between the Fire God as god of music and the salmon of knowledge, one of whose habitats was the pool, Linn Fig, in the Boyne near the Bruigh (the dwelling which the Fire God as Macan g took over from Earc, the Sky God). When the Storm God, incarnate as C Chulainn, is salmon-fishing in this pool, Seinbheag tries to prevent him (RC 5.182f). Macan g is also called r Figlinner Figlinner Figlinner Figlinne ("king of Linn Fig") (LL 29755). And one of Fiontans many incarnations is as Goll (i.e. Aodh) the salmon of Eas Ruaidh (FSA 21,26). The salmon also occurs in connexion with the Fire Gods incarnation as C Raoi (ACR 1) - the enemy of C Chulainn, incarnation of the Storm God. C Raois name reflects common Celtic *K ROIW "the hound of the Great Yew" and, as such, cannot be separated from the Fire Gods name, Fear . In one text he is called Nondiu Nondiu Nondiu Nondiu NoibrethachNoibrethachNoibrethachNoibrethach (correctly Nodiu NoimbrethachNodiu NoimbrethachNodiu NoimbrethachNodiu Noimbrethach) "infant of the nine births" since his mother carried him for nine times nine months. This same text states that Macan g was the father (CGH 188f). The identity of "Nondiu Noibrethach" with C Raoi is not in doubt - the first is made son of the daughter of Dire while the second is made son of Dire, but this is mere genealogical juggling. The connexion with the salmon of knowledge is that C Raois soul is said to be in a golden apple inside a salmon which appears once every seven years in a well near his dwelling at Cathair Chon Raoi in Co.Kerry. When this is killed with his own sword, C Raoi dies (Eriu 2.32ff).

The functions of the Fire God are usually separated to coincide with his aspect of the moment - yet we have seen that, as Aoibhlen, he combines attributes both of fire god and god of music. As fire god, he is obviously fire - as explicitly stated in Sanas Cormaic (SC Aedh). As god of youth, he is son (of the Shaman God) and fosterson (of the Wind God) and lover (of the Earth Goddess) (AA, AF 168, MD 3.386). As god of music, he is the divine tympanum-player, pacific but extremely powerful with his "sleeping strain". He is also messenger of the gods in this aspect (MD 4.58). As judge of the dead, he is a judge and ruler of the island where the dead reside. As the Dinnsheanchas puts it, in a somewhat garbled fashion: "According to the heathen, the sinful souls approach the house of Donn before going to hell, in order to greet the soul of Donn. But if it is a righteous and truly repentant soul, it sees (him) from afar and is not carried out of its way. This is the belief of the heathen." (MD 4.310) Incarnate as C Raoi, the god is a shape-changer who, like Donn, is a judge (FB 78,89).

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The Storm Gods name is Lugh (LL 1147, CMT 55) from common Celtic *LUGUS, of uncertain meaning. It is identical to the Welsh Lleu and the Gaulish god Lugus whose name is found in the several towns called Lugudunon "the fort of Lugus" (principally Lyon in France and Leiden in the Netherlands). It also features in the plural, Lugoves (CIL 2.2818, 13.5078), as a Celtic group deity in Spain. We are dealing then, with a god whose appellation is pan-Celtic although the Gaulish Storm God is usually called simply Taranus or Taranucnos "thunder" (CIL 3.2804, 12.820, 6094, 6478), a name ultimately identical to the Scandinavian Thor.

The name Lugh is often accompanied by the epithet Lmhfhada "the longhanded" (CMT-C 1) which corresponds to the Welsh Llawgyffes. Streak lightning is, of course, the long hand which hurls the thunderbolt. The Storm God is the son of the Sun God, Cian, and Eithne, daughter of the Drought God Balar (LL 1147, 1150, 1237). He is, in fact, the third son of this union, since Balar manages to kill the first two sons (OSL (Donegal) 95). When Cian flees Balars stronghold with the Smith Gods cow and the infant Lugh, the Sea God Manannn takes Lugh for fostering to Eamhain Abhlach (WIF 242ff, Eigse 8.288), where he acquires many kinds of knowledge and is known as Samhioldnach "the many-skilled one" (CMT 53). Eventually he comes to Teamhair, displaces the Wind God Nuadha from the kingship of the gods (CMT 53, 75) and fulfills the prophecy that he will kill his grandfather by slaying Balar at the battle of Magh Tuireadh (CMT 135, OSL (Donegal) 90). C Chulainn, the youthful hero of the Ulster cycle, is an incarnation of the Storm God. This is explicitly stated in the story of his conception and birth which describes Lugh entering Deichtines mouth in the form of a small insect. Lugh then appears to her in a dream and says that she is pregnant with him and that he will be born as Sadanta (C Chulainn) (CC 5). The absolute identity of the two is repeated elsewhere (LL 17995ff) although the Tin B Cuailnge is less clear, stating merely that C Chulainn is Lughs son (LU 6307, LL 13779). In fact, the celebrated riastradhriastradhriastradhriastradh of C Chulainn - usually inaccurately translated as "distortion" - is a description of the incarnate Storm God taking on his divine aspect as Storm: "His limbs shook like a tree or a bullrush carried along by a stream. His feet, shins and knees turned to the back; his heels, calves and popliteal hollows turned to the front. Every sinew in his calves swelled like a warriors fist and stood out on his shins. The veins in his head went to his neck, each knot standing out as large as the head of a month old child. One eye sank back into his head while the other stood out on his cheek. His mouth stretched wide, the lower part of his cheeks coming away from the bone so that his gullet was visible. His lungs and his liver came up and floated in his throat and mouth. Flashes of fire as large as the skin of a three year old wether dripped out of his throat into his mouth. The beating of his heart in his rib cage was like the baying of a hunting pack. Flashes of fire were seen in the air above him. His hair curled round his head like branches of red hawthorn in a re-fenced gap. The warrior light arose from his forehead till it was as long and as broad as a fighting mans whetstone. Like the mast of a large ship, a straight drop of dark red blood rose up from the top of his head and became a black mist of magic like the smoke rising from a royal hostel when a king comes to feast on a winters evening." (LL 9700ff) This is paralleled by the description of Lugh rising in drunkenness before the battle of Magh Tuireadh and dragging after him the chains and the stone pillars to which he had been bound to keep him from the fight (CMT-C 156ff).

The Storm Gods attributes are the Thunderbolt (ball lightning) which the Smith God forges for him to kill the Drought God (CMT-C 677, 701ff) and his spear (streak lightning) which no man may withstand (LG 305). It is interesting to note that, in the Christian period, Saint Molua of Cluain Fearta,

whose name - a hypocoristic form of Lughaidh (common. Celtic *LUGUDEKS "worshiper of Lugh") - predisposes to some connexion with the Storm God, did in fact take over certain of his aspects. Like Lugh, he is the youngest of three sons (VSH II Molua 1). This would hardly be noteworthy by itself, since folk myths teem with the youngest of three sons. But among his "miracles" we find: (1) A man who suffered from frequent headaches and a bad chest ulcer saw the infant Molua "burning with a flame like lightning". When the child was brought to him, he (i.e. Molua) "wept and his tears fell on the mans chest". Whereat the man was cured (VSH Molua 2). (2) Molua acted as shepherd for his parents, going out with the other shepherd boys. One day a heavy shower put out their fire. Then Molua picked up a damp and dead firebrand. "The angel of the Lord" came and breathed on it, whereat it again flared up and the shepherds were able to dry themselves at their fire (VSH Molua 3).In both incidents, the combination of "water from heaven" and "fire from heaven" are the hallmark of the Storm God.

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The Wind God has three main names which appear to reflect regional or tribal differences, one being connected with the Leinster tribes on the East coast, the second being centred on the Midlands, while the third is linked with Ulster. He has a further name in his aspect as god of strength; this name clearly developed early into a separate god. The Leinster name of the Wind God is NuadhaNuadhaNuadhaNuadha (Old Irish NuaduNuaduNuaduNuadu, genitive NuadatNuadatNuadatNuadat) (LL 1133) which reflects common, celtic *NEUDONTS "the seizer" and is identical to the Welsh Nudd (or Lludd) and the British god Nodons or Nodens, equated to Mars (CIL 7.140, 943). He has the epithet Airgeadlmh "Silverhand" (LL 1133) since he lost one hand in battle and Dian Cacht, the Sun God (and god of healing), replaced it with a silver one. A further name for Nuadha is Labhraidh "the talker" (MD 3.26) which was originally an epithet. The identity of the two is indicated in the texts by the following circumstantial evidence: (1) "Cacher" and Neachtan are made the two sons of NamaNamaNamaNama (in the genitive form NamatNamatNamatNamat) (LL 1154). Namat is obviously a (conscious) corruption of "Nuadat". "Caithear" (i.e. "Cacher") is one of the sons of Nuadha (LG 368). Neachtan is the son of Labhraidh (MD 3.26, LL 17940). Thus Nuadha is "Nama" is Labhraidh. (2) Labhraidh is called Labraid Luathlm ar Cloidem Labraid Luathlm ar Cloidem Labraid Luathlm ar Cloidem Labraid Luathlm ar Cloidem (the Speaker Swift-hand on sword) and Labraid LuathLabraid LuathLabraid LuathLabraid Luath (the Swift Speaker) (LU 3313, 3340, 3646). In view of the variant LuadhaLuadhaLuadhaLuadha which occurs in Magh Luadhad besides Magh Nuadhad (Maynooth, Nuadhas plain) (LL 6069, FNE 286), and the Welsh variant Lludd besides Nudd, one is tempted to see here a corruption of *Labraid Luadu Lm ar Cloidem (the Speaker Nuadha Hand-on-sword) and *Labraid Luadu (the Speaker Nuadha). Luadhas weapon, apparently alone among the gods, is the sword. Yet another name for Nuadha, Cumhall (LU 3179ff), is restricted to his aspect as father of Fionn, the incarnate Neachtan. The name itself corresponds to the British war god Camulos (CIL 6.46, 7.1103), both representing common Celtic *KAMULOS. The identity is assured by the Welsh equivalent of Fionn son of Cumhall which is Gwyn (=Fionn) son of Nudd(=Nuadha). The Midland name of the Wind God is Midhir (TE I 2ff, LL 1366, 1416). Unlike Nuadha, his arm is meither missing nor replaced. But he does lose an eye, soon replaced by the ubiquitous Dian Cacht (TE I 9f). As Midhir, he is married in the first instance to an avatar of the Earth Goddess, Fuamnach (the noisy one) (LL 1416, TE I 15), whose main attribute is that of the storm wind: she sends the Moon Goddess, B bhFionn, who is the Wind Gods second wife, sailing in the sky for protracted spells of time by means of a howling gale (TE I 18,21). Midhir shows the attributes of the wind by transporting vast quantities of material in a single night to build a causeway across the marshes of Teathbha in the

Midlands (TE III 7). He also flies (TE I 9f).

In Ulster, the Wind God has the aspect of war god and is so described. His name is Nid and, like Midhir, he is married to the Earth Goddess in her aspect as war goddess - in this case she is called Neamhan, Badhbh or B Nid ("Nids wife") (SC Neith, LL 1183, 1412), No myths concerning the Wind God in this aspect have been preserved. Obviously, since they are identical but belong to variant traditions, Nuadha, Midhir and Nid never figure in the same myth or mythical context. The same is true of the offspring of the first two, Neachtan and Sioghmhall - although the Lebor Gabla, in a poem obviously inspired by the anti-pagan idea of showing that the so-called gods were in fact mortals, does have the former kill the latter (LL 1366). In his aspect as God of Strength, the Wind God is called Oghma. (LL 1095) This name clearly, but irregularly, reflects common Celtic *OGMIOS. The classical writer Lucian states that Ogmios was the Celtic Hercules.(Hercules 1). Oghma is closely united to Nuadha in the myths, acting as court wrestler to Nuadha as king (CMT 59,72). Nuadha embodies the kingship of the Wind God, Oghma embodies his strength. As to physical aspect, Nuadha is marked by his silver hand. Midhir is simply described as a young man with long golden hair and blue candle-like eyes (TE III 1). Of Oghma, there is no description at all other than the epithet Grianeinech ("sun-faced") (LL 1153, CMT-C 14).

Nuadhas attribute is his sword which, once drawn, is irresistible. Its name, Caladhbholg, reflects common Celtic *KALETOBOLKOS "the hard pass", which via Welsh Caledfwlch has given the Arthurian Excalibur. Midhir levitates - as when he rises up with the Moon Goddess through the smoke hole of Eocha Aireamhs court (TE III 15). Oghma is simply strong. The function of the Wind God best typified by Nuadha (or Cumhall) is that of the displaced leader of the divine warband. He is at first king of the gods but, after losing his arm, is first "suspended from duty" since this physical blemish incapacitates him for kingship. Thereafter, since he is unable to face the Drought God, Balar, he is definitively replaced by the young Storm God, Lugh (CMT 53,74). As Midhir, he is foster father to the Fire God, Macan g (TE I 2).

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The Drought God in his divine aspect has only one name, originally an epithet. It is Balar (LL 1086) which reflects common Celtic *BALEROS "the deadly one", cognate with Old Irish atbaillatbaillatbaillatbaill "dies" and Welsh ball ball ball ball "death, plague". Later texts often add the epithet Bimneach, "of the blows") or Bailcbhimneach ("of the mighty blows"). An earlier epithet, however, was BirugdercBirugdercBirugdercBirugderc "of the piercing eye" (CMT 133) which is apter. Balars aspect and attribute are one and the same: his single eye. The literary tradition describes it as "a destructive eye, opened only during battle. Four men lifted his eyebrow off his eye. No troop, however great, that look on the eye would withstand him." (CMT 133)The folk tradition is at once less prosaic and much closer to what must have been the original aspect of the Drought God: "He had one poisonous eye in his forehead. It was always covered with seven cloaks to keep it cool. He took the cloaks off one by one. At the first, ferns began to wither. At the second, grass began to redden. At the third, wood and trees began to heat up. At the fourth, smoke came out of wood and trees. At the fifth, everything got red hot. At the sixth...... At the seventh, the whole land caught fire." (Bal. 4.88) This singularly unpleasant deity has apparently no wife, but does have a daughter, Eithne (LL 1086). When Balar steals the Green Cow of the Smith God, the Sun God Cian comes to get it back (OSL (Donegal) 90ff, WIF 242ff). At the same time, Eithne has three sons by him, one after the other. Balar kills the first two, but the third

escapes to become the Storm God, Lugh (OSL (Donegal) 95, LL 1150, 1237). As is proper, his grandson is fated to kill Balar (OSL (Donegal) 90ff, WIF 242ff) since only Storm can banish Drought. A probable incarnation of Balar is Flann ("the red one") who opposes the incarnate Neachtan, Fionn mac Cumhaill, at the Ford of the Stone (th Liag at the north end of Lough Ree) and whom Neachtan defeats with the Stone of Power (lightning) handed to him by the Water Goddess (MD 4.36, 38).

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The Sea God has two names, both originally epithets, corresponding to his two aspects: the one peaceful and beneficent to men, the other harsh and warlike. The first is Manannn mac Lir (LL 1320) "the Manxman son of the sea" which corresponds to the Welsh Manawyddan fab Llyr. Indeed, Sanas Cormaic states specifically that both Irish and Welsh honoured him as sea god (SC Manannn). The second, Teathra, appears in the texts as TethraiTethraiTethraiTethrai with a genitive TethrachTethrachTethrachTethrach (CMT 25, 162, TE m 17, LL 1157, 24502). There is no doubt that this represents an earlier *Trethri, genitive *Trethreg, with dissimilatory loss of the first rrrr. *Trethri would reflect common Celtic *TRIYATORX "sea king", the first part of which is found in early Irish as triathtriathtriathtriath "sea", particularily in the context "rough sea" (RIACon Trethan, Triath). Fish are referred to by the kenning buar Tethrachbuar Tethrachbuar Tethrachbuar Tethrach, "the sea kings cattle" or buar maige Tethrachbuar maige Tethrachbuar maige Tethrachbuar maige Tethrach "the cattle of the sea kings plain" (TEm 17, 31). The scald crow, as battle goddess, is referred to as "the sea kings wife" (LU p. 124). Apart from the indefatigable efforts of the genealogists which are not to be taken too seriously, the Sea God appears to have no known relatives. The texts mention many liaisons (LU 3338, AS-SG 175, MD 4.58), as befits a sea rover, but no permanent wife or children. He is, however, the foster father of the Storm God, Lugh (IBP 79.50, 76.25, Eigse 8.289, WIF 242ff). As sea king, the god has no distinguishing physical aspect. As Manannn, however, the descriptions are more lavish. When he appears to Bran mac Feabhail, he is driving his chariot over the waves and explains that what for Bran is sea and fishes is for him a wide plain with grazing cattle (IB 32ff). When on land, he has no chariot but wears a rich cloak over a tunic and metal shoes (electrum in one text, gold in another) (SFF 25, CM 3). The cloak has magic properties: when waved between two persons, they will never meet again (LU 4032). The metal shoes, although this is not explicitly stated, probably enable him to walk on water. There is also mention of a silver branch (with golden applles in one text, with flowers in another) carried by Manannn or by his emissary which, when shaken, sends the hearer to sleep. (SFF 25, IB 2) This branch is certainly connected with the magic apple trees in Manannns domain of Eamhain Abhlach ("Eamhain of the apple trees") whose fruit have rejuvenating properties (AS-SG 103, LU 10016ff, Eigse 8.288ff). A further attribute of Manannn are his pigs. When these are killed and eaten, so long as the bones are not broken, they are alive and well the next day (SF 42, ATDM 2, LG 319). As owner of these pigs, Manannan is once referred to as Easach (LG 319, LG poem 66.13), a kenning meaning "boat man" derived from early Irish essessessess "boat,vessel" (RIACon Ess). The Sea Gods functions are clear. As sea king, he is the raging sea, a pirate, and thus on the side of the Drought God Balar, against the Storm God, Lugh (CMT 25), to whom in his other aspect he is foster father. As Manannn, he is a merchant, "the best navigator in Western Europe, knowing good and bad weather" (SE Manannn). He also has the overtones of a fertility god with his apples, his pigs - and his fleeting loves.

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The Irish Sun God, like his Greek counterpart Apollo, has a dual function - first as a purely solar deity, second as god of healing. His original name is preserved in no text, his three names being all originally epithets. As god of healing, he is called Dian Cacht (SC Dian Cacht). The first element presents no problem as it simple means "swift". Cacht, however, which is necessarily a genitive plural in function (it cannot be an adjective since Dian is declined but Cacht is not), was obviously no longer understood by the earlier glossators who suggest "strength" - a mere guess. My own guess is that Cacht is the old passive participle of the verb cingidcingidcingidcingid "steps, marches" which has been nominalized in the sense of "path". Dian Cacht is thus "the swift (traveller) of the paths" which is an apt enough epithet for a Sun God. Starting with the monastic Lebor Gabla, Cian is made a son of Dian Cacht (LL 1085, 1108, 1147). In the myths, however, they never appear together, which in itself is an indication that they are in fact one person. Cian "the distant one" is an epithet for the Sun God. The purely solar deity is represented by Mugh Roith reflecting common Celtic *MAGUS ROT, "the warrior of the chariot", the chariot being that of the sun (IMR, FDD). As Dian Cacht, the Sun God is married to the Dawn Goddess, Brighid, in her aspect as B Leighis ("wife of healing") (SC Brigit). As Cian, he becomes the lover of Eithne, daughter of Balar, and the fruit of this union is the Storm God, Lugh (LL 1147). As god of healing, he has a son Miach ("Bushel") and a daughter Airmheadh ("Corn measure") (LL 1168, CMT 123). As Mugh Roith, the Sun Gods attribute is, obviously, the sun chariot, described as being drawn by two oxen, a rowan chariot with shafts of electron and sides of glass, equally bright by night and day to those within it (FDD 63). It blinds whoever looks at it, deafens whoever hears it and kills whoever it strikes (MD 4.188, CGH 280). Since he is its master, Mugh Roith can stop the sun (IMR 155). As Dian Cacht, his attribute is the Well of Healing, also known as the Lake of Herbs. Gods killed in the battle of Magh Tuireadh are put into this at night and arise alive and well the next day (CMT 123, 126, MD 4.184). While there is no doubt about the twin functions of healing and time measurement which are proper to the Sun God, the following myth interestingly combines the two: When the Wind God, Nuadha, had lost his arm, Dian Cacht made a silver one to replace it. His son Miach ("Bushel") was not satisfied and made Nuadhas old arm grow back on ("joint to joint and vein to vein"). Dian Cacht was enraged and tried to kill his son, who cured himself successfully three times. At the fourth attempt Dian Cacht finally slew him. Miach was buried. Then 365 herbs of healing grew out of his tomb "according to the number of his joints and veins". His sister Airmheadh ("Corn measure") spread out her cloak and collected them. But Dian Cacht came and scattered them so that noone now knows their proper use unless inspired by the spirit. And Dian Cacht said "If there is no Bushel, let Corn Measure still remain" (CMT 33ff). Dian Cacht, as Sun God, had mixed the 365 days of the year so that only a seer can know the actions for which a given day is favorable (Irish Texts 4.8f). As god of healing, he has mixed the 365 herbs so that only a leech can know their proper use.

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The Smith God has two names which correspond to his dual function: first as divine smith and second as hospitaler to the gods. As divine smith he is Gaibhneann (LL 1122, 1341), which, like its Welsh equivalent Gofannon, reflects common Celtic *GOBENNONOS or *GOBANNONOS "smith god". The older texts also have a secondary form GoibniuGoibniuGoibniuGoibniu (genitive GoibnennGoibnennGoibnennGoibnenn). In this capacity, he frequently forms a triad with two acolytes, Luchtaine the carpenter god and Cridhne the tinsmith god (LL 1076, 1122, 1235, 1342ff, CMT 122, SC Nescoit), neither of whom have any independent function. The question of his hospitaller aspect is more complicated. He is sometimes referred

to as Gaibhneann in this capacity (ATDM 2, AS 6402, 6803). In the Ulster cycle, however, he appears as Bricre Poisontongue (Old Irish BricriuBricriuBricriuBricriu, genitive BricrennBricrennBricrennBricrenn) (FB 1) while in the Lebor Gabla and associated texts the same name appears as Tuirell Tuirell Tuirell Tuirell BicreoBicreoBicreoBicreo (genitive Tuirill BicrennTuirill BicrennTuirill BicrennTuirill Bicrenn, Tuirill PiccrennTuirill PiccrennTuirill PiccrennTuirill Piccrenn) (LG 316, 319). The Co.Down placename Loch Bricleann (Loughbrickland) indicates that the original form was *Bricliu (genitive *Briclenn). This reflects common Celtic *BRIKTLI "spell master" derived from *BRIKTLON a synonym of *BRIKTUS (Irish briochtbriochtbriochtbriocht) "spell". Wizards powers are commonly attributed to smiths in Irish folklore and the Smith God a fortiori shares this trait: he chants spells (dichan brichtudichan brichtudichan brichtudichan brichtu) (SC Nescoit). Gaibhneann and Bricre are certainly identical. In the first place, Gaibhneann - like Bricre - furnishes but does not preside over the divine feast. In the second, Bricre (in the form Tuirell Bicreo) is the father of the Twins, Iuchar and Iucharbha (LG 319, CMTc 48, LG poem 66). Brighid, the Dawn Goddess, is the mother of the same two (LL 24601). She also has the aspect B nGaibhneachta "wife of smithery" (SC Brigit) which means that she is married to Gaibhneann in this aspect. Consequently Gaibhneann and Bricre are identical as father of the Twins. The Smith Gods attributes are clear and correspond to his functions. As divine smith, he has his forge in which he forges the thunderbolt for the Storm God, Lugh (CMT 96, 122, CMT-C 677ff, OSL (Donegal) 90ff, WIF 242ff). As hospitaler of the gods, he furnishes the divine feast, known as Fleadh Ghaibhneann or, in the context of the Ulster cycle, Fleadh Bhricreann. He is also owner of the cow of plenty, Glas Ghaibhneann "the Smith Gods green one", the theft of which by the Drought God, Balar, leads to the birth of Lugh and ultimately to Balars death. Mention of this cow is infrequent in the literary texts ("Gaibhneanns cow: what she grazed she ground - both grass and water") (Anec. 2.59) but she figures very prominently in the folk tradition, all sources agreeing that any vessel put under her, she would fill with milk, however large or small the vessel might be (WIF 242ff, Bal. 3.128, 6.168, 6.238, 11.172, OSL (Donegal) 90ff, OSL (Clare) 68ff, OSL (Cavan) 16, OSL (Derry) 265, Eigse 8.297).

This concludes our examination of the Nine Great Gods. We now turn to the Four Great Goddesses who are, in order: the Earth Goddess, the Dawn Goddess, the Water Goddess, the Moon Goddess.

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The Earth Goddess, apart from her basic function as mother of the gods, has four additional aspects, each of which has its own name or names. As mother goddess, she is called Donann (LL 1169, 1322) reflecting common Celtic *DONON "Earth goddess" which is derived from *D (genitive *DONOS), "earth" which gave Old Irish dddd (genitive dondondondon) "earth,place" and the Welsh divine name Dn which corresponds to Donann as the mother of the gods. Also cognate is common Celtic *DONIOS "earthling" which has given Irish duineduineduineduine Welsh dyndyndyndyn "human being". She is specifically stated to be the mother of the gods (LL 1229) and the expression used for the pantheon as a whole is Tuath D Donann (LL 929, 1197, CMT 96, 129) in the older texts (later corrupted to Tuatha D Donann and Tuatha D Danann) (LL 1263). This, with some morphological reshuffling in the last word, reflects common Celtic *TEUT DWS DONONS "the people of the divine Earth". A localized name for the mother goddess is the Ulster name Macha (LL 1120, 1180) which reflects common Celtic *MAGOSOW "the great mother (genitrix)" the second element of which is cognate with Irish suth suth suth suth "offspring".

In connexion with the Shaman God and the Fire God, she has a druidic aspect. As wife of the Shaman God she is called Moirroghan (LL 1180, F 16, MD 4.196) from common Celtic *MORORGON "the goddess queen of death", thus corresponding to the terrible side of the Shaman Gods nature (the "storm end" of his club). In connexion with the Fire God she is called Deirbhreann (variants Drebrenn, Deirbriu,

Drebriu) (LL 16689, 7564, CB 174, LU 4074, MD 3.404 etc.). This reflects common Celtic *DERWERON "the goddess of the oak grove" - she is thus connected to a place of particular sanctity where sacrifice, presided over by the Fire God, would occur.

In connexion with the Wind God, as Midhir, she is called Fuamnach "the noisy one" and personifies the storm wind (TE I 15, 26, LL 1416). With the same god in his aspect as war god, she is called Badhbh or Bodhbh (LL 9572ff, 1120, 1180, TBR 7, TEm 50), reflecting common Celtic *BODW "scald crow" which appears, compounded, in the name of the Gaulish goddess Cassibodua "the brilliant scald crow" (CIL 13.4525) who is equated to Victoria, wife of Mars. A further name is Neamhan (Old Irish NemonNemonNemonNemon) from common Celtic *NEMON (SC Neith, MD 4.94), which appears to be a by-form of NEMETON "the goddess of the sacred grove" (from *NEMETON Irish neimheadhneimheadhneimheadhneimheadh "sacred grove") who also figures in Gaul as wife of Mars (CIL 7.36, 13.6131). The connexion with Deirbhreann is clear. She is also, naturally, called B Nid "war gods wife" (TEm 50).

An interesting parallel to the Irish Earth Goddess in her aspect as wife of the War God is furnished by inscriptions from Gaul dedicated to "Marti Cicollui et Litavi" (IACO 1,206). Cicollus is evidently the War God, so Litavi is - like Donann in this aspect - wife of the war god. Now common Celtic *LITAW, which occurs in Old Irish as LethaLethaLethaLetha "the European mainland" and in Welsh as Llydaw Llydaw Llydaw Llydaw "Brittany" has the basic meaning of "earth" and is formally identical to the Indian Earth goddess Prthivi.

In an agricultural context, the Earth Goddess appears as Anann (LL 1120, 1180) reflecting common Celtic *ANASON "wealth goddess", a derivative of *ANAS (Old Irish anaanaanaana) "wealth" from yet earlier *ANES, plural of *ANES- which is formally identical to Sanskrit pnas-pnas-pnas-pnas- "wealth" and cognate with Latin opesopesopesopes "wealth" and OpsOpsOpsOps "harvest goddess".

As incarnation of kingship - primitively, the land which the king must wed in order to achieve sovereignty - she is called Meadhbh "the drunken woman" (LL 7564) with further epithets Clothrann (the distributor of fame) (LL 7564, CCum 7ff) and Mughain (common Celtic *MAGUN) "the maiden" (LL 7564).

We thus have the following groups of names all referring to the same deity:(1) Donann, Macha(2) Moirroghan, Deirbhreann(3) Fuamnach, Badhbh, Neamhan, B Nid (4) Anann (5) Meadhbh, Clothrann, Mughain.

In the texts, of course, all these appear as separate personages. Careful examination, however, enables us to establish their basic identity:1. As already noted, Donann is called "the mother of the gods". Sanas Cormaic refers to Anann as "mother of the Irish gods". Therefore Donann = Anann. 2. The Lebor Gabla has a triad: the "three daughters of Ernbas (Iron Death)". The triad are three aspects of the one, as is usual in such cases. The list is given twice: the first time it consists of Badhbh, Macha and Anann (LL 1120), the second time of Badhbh, Macha and Moirroghan (LL 1180). Therefore Macha = Moirroghan = Badhbh = Anann. 3. Elsewhere, Badhbh and Neamhan are in one place made two wives of Nid (LL 1412), in another they are explicitly equated (LL 9572ff). B Nid can only be a wife of Nid by the very nature of her name. Therefore Badhbh = Anann = B Nid. 4. Nid, as War God, is an aspect of the Wind God. Fuamnach is wife of the Wind God. Therefore Fuamnach = B Nid. 5. Deirbhreann is the goddess of the oak grove. Neamhan is the goddess of the

sacred grove. The sacred grove by all accounts was an oak grove. Therefore Deirbhreann = Neamhan. 6. Deirbhreann and her pigs share the Cave of Cruachain with Moirroghan (LL 16689) - because they are identical. Whence Deirbhreann = Moirroghan. 7. A double triad, the "six daughters of Eocha Feidhleach", are frequently mentioned in the texts. Meadhbh, Clothrann, Mughain and Deirbhreann always appear in it. Of the remaining two, one is called ile (placename, Co.Tipperary) (LL 21551, 7664, CB 174) but once Lothra (placename, same county) (LL 16689); the other is called Eithne (river flowing into the Shannon) (LL 21551, 7664, CB 174) but once Muireasc (placename in Co.Mayo) (LU 4074). It is clear that these extra two were added later to make a double triad. The basic triad - Meadhbh, Clothrann, Mughain - actively represent incarnate sovereignty in the texts and the dominant member, Meadhbh, parallels in this world the actions of the Earth Goddess as Moirroghan on the god plane. We have seen in 6 above the identity of Deirbhreann to Moirroghan. Since Deirbhreann is linked to this triad, then Meadhbh = Clothrann = Mughain = Deirbhreann. A sum of the equations established in points 1 to 7 above will give the equation Donann = Macha = Moirroghan = Deirbhreann = Fuamnach = Badhbh = Neamhan = B Nid = Anann = Meadhbh = Clothrann = Mughain.

As Donann, the Earth Goddess is simply the mother of the gods and does not figure actively in any myth. Not so her Ulster counterpart in this aspect, Macha, who in one tale appears as the incarnation of the sovereignty of Ulster (LL 2514ff). In another, used to explain the name Eamhain Mhacha, she appears as a young woman, fleet of foot, who is the incarnation of motherhood (MD 4.124, LL 14547ff).

As Moirroghan, the goddess is active in several myths, particularly as aider and abetter of her other aspect, Meadhbh (TBR). She is described as a red woman with red eyebrows clothed in red who is driven in a chariot with her cloak trailing on the ground behind it; the chariot is pulled by a single one-footed horse and its shaft is set inside the horses skin so that its end pokes out through the animals forehead (TBR 2). She is a shape-changer, her preferred aspect being that of a crow (TBR 5, LU 5321). With the Storm God, in his incarnation as C Chulainn, she employs trickery (TBR, EN 13, LL 9544ff, LU 6081ff, 6104ff, 6196ff, 6232ff, 6246ff) but against women she is more direct, as when she melts the girl Odhras into a stream (MD 4.198). The most striking aspect of Moirroghan - which has persisted in popular tradition (LSC 133) - is that of the washerwoman. When the Shaman God goes to copulate with her before the battle of Magh Tuireadh, she is washing at a river with one foot on each bank (CMT 84). Another text describes her washing the spoils of the dead after battle (F 16). Both the red aspect (compare the Fire God as Death God) and the washing activities underling her function as "goddess queen of death".

As Deirbhreann, she is principally described as an enchantress, lover of the Fire God in his aspect as Macan g and owner of the red pigs (MD 3.386). As lover of Macan g, she is also called Caor "berry" (AA, AF 168). Since she is the goddess of the oak grove, the association with acorns and thus with pigs is reasonable. But in at last part of the tradition, these red pigs are described as human beings changed into pigs by magic (MD 3.150, 386, 404). Is this a hint at human sacrifice ("long pig") in the sacred groves under the auspices of the Earth Goddess and the Fire God? Or is it quite simply a much later addition by someone who had somehow heard of Circe and her pigs? Both explanations are possible - and neither is necessarily correct.

As Fuamnach, she uses the same attribute as Moirroghan to dissolve the Moon Goddess, adain, into a pool of water (TE I 16). She has the further attribute of the storm wind which she uses to send the Moon Goddess, in the form of a large purple fly, sailing through the sky for protracted periods of time (TE I 18, 21).

As Badhbh, Neamhan or B Nid, she is the scald crow flying above the heads of warriors as they rush into battle (LL 9574, 14412). In one text, under the name of Moirroghan, she is a swift naked greyhaired hag leaping on the points of their weapons and shields (CMR 198).

After the terrifying and frequently bizarre appearance of the Earth Goddess in her shaman and warrior aspects, her agricultural aspect, Anann, is perforce disappointing. She figures actively in no extant myth. However, she is specifically described as goddess of prosperity with a special connexion with Munster (CA 1.5) wherein are the two breasts of Anann (The Paps, a mountain on the Cork-Kerry border with twin peaks which are indeed breastlike) (LL 1120, SC Ana).

As Meadhbh, the goddess is queen of the arainn and incarnates sovereignty. Unless a man marries her, he cannot be king and he will remain king only as long as she accepts him. She has three taboos: her husband of the moment must be without jealousy, without fear and without niggardliness (CB 182). A niggardly man could not be her match since she is good at bestowing. A fearful man would not be her match since she wins battles and skirmishes by herself. A jealous man would not be her match since she is never without one man following in his predecessors footsteps (LL 7578ff). Clothrann (LL 14399, CCum, LG 587) and, less spectacularily, Mughain (CB 175) fit into this pattern. In one myth, as "the sovereignty of Britain and Ireland", she appears to prospective candidates for kingship as a hideous hag and only the candidate who agrees to make love to her in this form passes the test and sees her in her glorious aspect as Sovereignty (MD 4.134, CA 70).

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The Dawn Goddess has two names, both originally epithets. The first is Brighid (SC Brigit) reflecting common Celtic *BRIGANT, "the high one" and corresponding to the British goddess Brigantia (CIL 7.200, 203, 875, 1062). It is a moot point whether the tribe Brigantes, found in Britain and - according to Ptolemy - in Leinster were so called because they followed the goddess *BRIGANT, or the goddess was so called because she was patron goddess of the Brigantes. It is certain that, christianized as Saint Brighid, she was considered the patron of the Leinstermen, descended at least in part from Ptolemys Brigantes. The second name is ine (LL 1365), originally probably *in, reflecting common Celtic *SN "the brilliant one". The identity of the two is not in doubt. Brighid is daughter of the Daghdha, (LG 317) so is ine (LL 1365). Elsewhere ine is called daughter of Eoghabhal whom we have seen to be identical to the Daghdha. The Dawn Goddess is thus the daughter of the Shaman God. Ipso facto, she is also the sister of the Fire God, as Macan g or as Fear . She is wife to the Sun God, Dian Cacht, in her aspect as B Leighis "the wife of healing" and to the Smith God, Gaibhneann, in her aspect as B nGaibhneachta "the wife of smithery" (SC Brigit). She is the mother of the Twins, Iuchar and Iucharbha (LL 24601).

Her functions are multiple. As daughter of the Shaman God and sister of the Fire God, she is goddess of poetry (LG 317, LL 22624). Sanas Cormaic states this quite clearly: "The goddess Brighid whom poets worshipped" (SC Brigit). The gloss "true poetry" on the expression a cuardaib Anea cuardaib Anea cuardaib Anea cuardaib Ane "from visitations of ine" (LL 24320) shows that she was also known as ine in this aspect.

As Dawn Goddess, she owns the two horses of the dawn, known as the "two horses of ine" (CA 176). These are probably identical to the two horses, bizarrely ascribed to "the king of the island of Sicily", of which it is said "Death by iron has no power over them" (LG poem 66.9, LG 319). The legal texts also mention the "judgements on horses" of ine (here made daughter of ghaine) (CIH 1497). In this aspect, one is tempted to compare her to the Gaulish horse goddess Epona (CIL 3.7750, 7.1114) particularily in view of the fact that she is mother of the twins "Horseman and Horsemans Bane". As Brighid she is owner of the "two oxen of Dil" of uncertain function (LG 317). It is, however, in the christianized Saint Brighid that the aspect and functions of Dawn Goddess emerge most clearly. In his hymn, Ultn moccu Chonchubhair says: "Brighid, eternally good lady, golden sparkling flame; may the bright sun lead us to the eternal kingdom". (LH 1.110) Mutatis mutandis, this could be a couplet from a Vedic hymn to Dawn, not a Christian hymn in praise of a human saint. The hagiographers tell us that Brighid used to herd her sheep on the Curragh of Kildare (LH 1.118) and that she loved "herding and early rising" (FNE 34). Early rising is rising at dawn. Moreover, her christianized feast, 1 February, perpetuates the pagan festival of Iombolg (RIA Con Imbolc) and corresponds to the lambing season and beginning of spring - the "dawn of the year" - in the agricultural calendar.

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The Water Goddess has three names, all three of which are still very much extant as river names. The first is Sionann (Archaic Old Irish SinonSinonSinonSinon (Arm. 11b, 14b) from *SindonSindonSindonSindon like Brenainn Brenainn Brenainn Brenainn from BrendinBrendinBrendinBrendin) which continues common Celtic *SINDWON "the goddess Sindus". This must be cognate with the Sanskrit Sindhu which the Indoeuropeans applied to the river Indus after conquering the Indus Valley civilization and who is worshiped in the Vedas as Water Goddess. In Ireland, the name was applied to the river Shannon. The second is Binn (Archaic Old Irish BoendBoendBoendBoend) (Adom. 342) which continues common Celtic *BOUWIND "the woman of the white cows". It was applied to the river Boyne which flows past the prestigious cult site of tbe Bruigh (Newgrange megalithic monument). As we shall see, Sionann and Binn represent local names for the goddess, one in the western tradition,the other in the eastern or Leinster tradition. The goddess could, of course, be considered incarnate in any large river. The third is Banna (Old Irish BandaeBandaeBandaeBandae) (Arm. 15b) which continues common Celtic *BANODW. *BANODW at first sight would appear to mean "the goddess" like modern Irish bandiabandiabandiabandia. If so, this would be a tautology, since common Celtic *DW alone meant "goddess" and, as such, was applied as a name to several rivers in the Celtic world, including Ireland. The, truth, I believe, lies elsewhere. Vedic tradition has a group of water goddesses known collectively as Gns "the women" (RV 7.35.6), a name which corresponds exactly to Irish mn mn mn mn "women". The Vedic collective name for "water" as a divine power is also a plural feminine noun paspaspaspas. There is good reason to believe that the "Women" and the "Waters" of Vedic tradition are one and the same. One might then interpret *BANODW as "the goddess of the Women", that is "the goddess of the Waters". Banna is applied as a name to two Irish rivers - the Bann in Ulster and the Bann Co.Wexford. The identity of Sionann and Banna, in divine terms is proved conclusively by the note

in the Book of Armagh whlch gives Archaic Old Irish BandeBandeBandeBande, in latinized form BandeaBandeaBandeaBandea, as the equivalent of Sionann (Arm. 11b). The identity of Sionann and Binn is circumstantial but, to my mind, unequivocal. Binn, as divine river, issues from Seaghais in the Otherworld (MD 3.26), also called the spring of Neachtan (MD 3.28). Sionann, as divine river, also issues from Seaghais, otherwise called the spring of Seaghais (MD 3.286, 288). They are thus, metaphysically, identical. To clinch the matter, the triad lists give "the three streams of Ireland: Sionann, Binn, Banna" (TBF 40). This is yet another case of a triad representing three aspects of the same. The family relationships of the Water Goddess as given in the texts are in some disarray. As Binn, she is made wife both of the Wind God, as Nuadha (LL 24340), and of his son Neachtan (LL 24337). She is in fact neither. She is also made sister of the Moon Goddess, B bhFionn (LL 33102). This is not so. Other texts enable us to trace a clearer relationship. As Binn, she is the wife of the Sky God, Earc (TE I 1). The Fire God, Macan g, is her son by the Daghdha (TE I 1). Earc, however, is the father of B bhFionn (AS-SG 229). Consequently, it is reasonable to suppose that Binn is the mother of B bhFionn, not her sister. As we shall see below under the Spring God, Fraoch son of B bhFionn is an incarnation of Neachtan. Neachtan is thus B bhFionns son and hence grandson of the Water Goddess, not her husband. If we take into account the fact that Neachtan (common Celtic *NEKTONOS "the divine grandson"), corresponds both in name and function to the Vedic Apam Napat "grandson of the Waters" (Celtica 6.50ff), it is clear that this analysis must be right. The Wind God, Nuadha, is thus the Water Goddess son in law, not her husband. In the myths, her role is a mainly passive one. She gives birth to the Fire God, Macan g, but apart from the actual parturition does little more (TE I 1). When sent for she comes to her sons bedside in the Dream of Aonghas but is soon eclipsed by the Daghdha (AA). She is essentially Binn "the woman of the white cows" - these cows being the divine cows with white body and red ears, some of which her daughter B bhFionn gives to Fraoch (LL 33104f, TBFr). This typifies her role: to hand on to mortals the gifts of the gods (in this case: cows). There is further mention of such activity: as Binn, she transmits numinous knowledge (imbusimbusimbusimbus) (LL 24445, ZCP 8.120, Eriu 13.26). As Sionann, she gives the stone of power (MD 4.36f).

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The Moon Goddess has four names, all of them epithets in origin. The first and most widespread is B bhFionn "the White Lady" (LL 33102, TBFr, TE III 10). The second is adain (TE I 11) which appears to reflect common Celtic *YANTUDN "the mighty gift". The third is Dar Earca "daughter of the Sky God, Earc" (CS 83ff). The fourth is L Bhan (LU 3312, 3340, SCC) which superficially appears to mean "the delight of the women". However, bearing in mind what has already been seen in the case of the Water Goddess as Banna, we should probably take L Bhan to mean "the delight of the Women" i.e. the waters. There is no need to discuss in detail the identity of B bhFionn and adain since they are explicitly stated to be alternative names (TE III 10). B bhFionn is the wife of the Wind God, Midhir (TE I). In the myth dealing with her adventures, she is twice incarnate among mortals and her "mortal pedigree" is given (TE I 11,26). Her "divine pedigree" is only found in other texts. Agallamh na Seanrach states quite simply that she is the daughter of Earc (AS 6803). This is supported by the Dinnsheanchas which, giving her yet another name for the occasion, Engleic, states that she was daughter of Earc and lover of Midhir, who carried her away to Sliabh na mBan (just as he does in Tochmharc adaine) (MD 3, 40, LL 16565). Thus Dar Earca, although appearing only in a christianized form as Saint Dar Earca (CS 83ff), since she clearly shows the aspects of the Moon Goddess, must be equated to B bhFionn. So, too, must L Bhan. She is the wife of Labhraidh (SCC) whom we have seer to be

an aspect of the Wind God, thus identical to Midhir. Furthermore, since B bhFionn is daughter of Earc, she is perforce daughter of Binn, the Water Goddess, hence an epithet meaning basically "delight of the Waters" is apt. B bhFionn is also mother of Neachtan. This is stated explicitly in the case of Neachtans incarnation Fraoch (of whom more below under the Spring God) (LL 33102, TBFr). Neachtan himself is son of Labhraidh (MD 3.26, LL 1739) whom we have just seen as husband of L Bhan. Consequently the Moon Goddess is Neachtans mother.

The feud between the Moon Goddess (as adain or B bhFionn) and the Earth Goddess (as Fuamnach) are related in Tochmharc adaine. However, B bhFionn has other and more important functions: firstly, as guardian of the spring, Seaghais, which belongs to her son Neachtan, and secondly as distributor of the Smith Gods feast, which function no doubt earned her the epithet, adain "the mighty gift". Agallamh na Seanrach states: "She (B bhFionn) has the healing drink of the gods and what is left of the feast of Gaibhneann. She serves it to them." (AS 6803). In Feis Tighe Chonin, Fionn (incarnation of Neachtan) relates how he met B bhFionn (disguised as CeibfiondCeibfiondCeibfiondCeibfiond in the text) guarding the spring, Seaghais. He continues: "There is a spring in the courtyard there where all knowledge is found. Everyone who has tasted it is certain that it is the Seaghais. Although I obtained the salmon of knowledge, it was as nothing until I reached the Seaghais" (FTC 1541ff). We are not told explicitly what was served at Gaibhneanns feast but, presumably, it consisted of the three divine foods: purple nuts, scented rowan berries and arbutus apples (TDG 896ff, BD 40). The nuts, at least, came from the nine hazels that grow above the spring, Seaghais (SFF 35, MD 3.288, 293).

Thus the Moon Goddess, who as adain is the best server of drink in Ireland (TE III 18), has a crucial role to play in distributing numinous power, typified by the hazel nuts and the water of Seaghais, to mankind and particularly to poets. She also has another more physical role to play and this is best expressed by her christianized form Dar Earca. Dar Earca is goddess of the night: she travels by night, protects cattle from wolves and travellers from robbers (CS 88, 90). Her birth precedes that of the Dawn Goddess, Brighid, but she is second only to her (CS 84). "Before dawn tomorrow, two children will be born in this house. She who is later in birth will be higher in grade. The time of birth will be most apt for them, for one child - the lesser - will rise after sunset today and tomorrow at dawn the other child will appear". (CS 3) Despite superficial ascription to two human saints of Leinster, this is a purely mythological account of the birth of the Moon and Dawn.

This concludes our examination of the Four Great Goddesses. We now turn to the Young Gods who are, in order: the Spring God, the Commoner King and the Twins.

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The Spring God has four names, two in his divine aspect and two in incarnate forms. In his divine aspect, the two names reflect regional differences. The eastern or Leinster name is Neachtan (MD 3.26) which continues common Celtic *NEKTONOS "the divine grandson" also found in Old Welsh as the name Neithon. It corresponds to Gallo-Latin use of the name Neptunus in inscriptions to "Neptunus and the (water) Nymphs" and "Neptunus and Forces". A further correspondence is the Indian and Iranian god Apam Napat "grandson of the waters" (Celtica 6.50ff). The Midland name is Sioghmhall (LL 1156) which almost certainly continues common Celtic *SEGOM (genitive *SEGOMONOS), albeit in a corrupt form. Apparently *SEGOM passing through the intermediate stage *SEGUM gave *Sigum, while the genitive *SEGOMONOS regularly gave *Segmon (Semon Semon Semon Semon is actually attested for Old Irish). Thereafter mixing occurred, very probably with contamination from the

name Cumhall (of which more below) and certainly in conjunction with the related name Cronmhann (the variations cf which are listed helow) and the result was Old Irish SigmallSigmallSigmallSigmall, whence Sioghmhall. Under the same name, *SEGOM, the god was tribal god of a portion of the Dise in Co.Waterford. A series of ogham inscriptions found at Seskinan bear the name NETA SEGAMONAS "warrior of Segom" (CIIC 263, 292, 300) which occurs later in the Old Irish period as Neth Semon (AU cxxxii) and later still, in a curiously archaic form, as Nia Segamain. The tribe were known in early Irish as Semoni (Eriu 3.138), from *SEGOMONI, "those of the god Segom". The god also appears in Gaul under the same name and is identified as Mars (Marti Segomoni) (CIL 5.2532, 5340). The meaning of *SEGOM is clear: it is "the possessor of victiorious power (*SEGOS)".

The incarnate forms, too, reflect regional differences. The eastern or Leinster form is Fionn mac Cumhaill (LU 3135ff). Fionn "the fair one" corresponds exactly to the Welsh Gwyn. Cumhall, continuing common Celtic *KAMULOS, is the British war god Camulos (CIL 6.46, 7.1103), also found in the British name for Colchester: Camulodunon "the fortress of Camulos". As war god he is equivalent to Nuadha, thus Fionn mac Cumhaill corresponds to the Welsh Gwyn ap Nudd. The Midland form is Fraoch "battle fury" (LL 33102, TBFr).

The identity of these names can be established as follows: Neachtan is the son of Labhraidh (MD 3.26, LL 17939), which we have seen to be an epithet of the Wind God (as Nuadha). The Wind God is married to the Moon Goddess (B bhFionn), consequently Neachtan is son of B bhFionn and thus grandson of the Water Goddess (Binn). He owns the spring Seaghais (MD 3.36). Sioghmhall is made grandson of the Wind God (Midhir) and takes revenge for him on Eocha Aireamh (TE III 21). His two parents, one a daughter of Midhir, are non-persons, inventions of the genealogists since they are mentioned nowhere outside his pedigree (TE III 21). He should therefore be considered son of Midhir and thus identical to Neachtan. This is confirmed by another text which makes him grandson of Earc (Ercmar) and thus grandson of Earcs wife, Binn (LL 1156). Moreover, the original form of his name, *SEGOM, "the possessor of *SEGOS", cannot be divorced from the name of the spring Seaghais, which continues common Celtic *SEGOST, "the place where *SEGOS is". His otherworld dwelling, Sodh Neanta, was sited at what is now called Fairymount, in Co.Roscommon, overlooking the Shannon and a short distance from th Liag (MS 28, LL 14087). We have already seen above that Cumhall is an alias for Nuadha - consequently Fionn mac Cumhaill may be identified to Neachtan. Moreover, this is confirmed by the existence of a Gaulish god Vindonnos (*WENDONOS "the fair god"), identified with Apollo and worshipped together with "the springs" (CIL 13.5644, 5645). The fact that the Moon Goddess, B bhFionn serves Fionn with the water of Seaghais is not without significance (FTC 1341ff). Nor is the battle between, Fionn and Flann (the incarnate Balar) of the Shannon at th Liag, in which the Water Goddess (Sionann) helps Fionn to victory by handing him the stone of power out of the river (MD 4.36, 38). Fraoch is son of the Moon Goddess (B bhFionn) and thus grandson of the Water Goddess Binn - although she is mistakenly made sister of B bhFionn in the myth (LL 33102, TBFr).All four can thus be taken to be the same personage: son of B bhFionn and the Wind God and essentially grandson of the Water Goddess. As a divine personage, the Spring God is the owner of the spring Seaghais, the place where victorious power (*SEGOS, Old Irish segsegsegseg), resides. The spring is very adequately described in the texts: "A spring with perpetual flow on the bank of a chilly river, from which spring seven major streams, as reports of it declare." (MD 3.286). "Above the spring of graceful waves there is the many-musicked hazel of poetry.

The spray of Seaghais is shed on the spring of strong power as the nuts of fair Cronmhann fall onto its limpid bosom" (MD 3.286f). To this, add the gloss "From the woods of Cronmhann i.e. from the nine hazels of Seaghais" (LL 24315). These nuts of Cronmhainn (genitive Crnmond Crnmoind CrimaillCrnmond Crnmoind CrimaillCrnmond Crnmoind CrimaillCrnmond Crnmoind Crimaill in the texts (MD 3.286, 292, LL 24315), all reflecting common Celtic *KRNOMONOS genitive of *KRNOM "the grower") are one of the three divine foods, the others being rowan berries and arbutus apples (TDG 896ff).

Other texts state that the hazel trees produce leaves, flowers and ripe fruit all at the same time. The purple nuts fall into the spring and are eaten by the five salmon swimming in it. These then make bubbles of numinous knowledge (imbusimbusimbusimbus) from the juice of the nuts and the bubbles float down the streams into the world of men (SFF 35, MD 3.292f). To the unauthorized, however, the spring was lethal. It would burst the eyes of any that looked on it and, however much they tried, they would not avoid being blemished by it (MD 3.28). This then is the "power house" of the gods and Neachtan is its guardian. Through the waters, its gifts are seeped out to mankind. In Neachtans own hands, the power can be aggressive, taking the form of the lightning flash. Thus Aodh, slayer of Fionns father Cumhall in the battle of Cnucha, is blinded in one eye by Luichead i.e. Neachtan in the form of lightning (Welsh lluchedlluchedlluchedlluched) (LU 3135ff). Sioghmhall burns Eocha Aireamh in Framhainn to avenge the insult to Midhir (TE III 21), In this respect, Neachtan is similar to the Storm God, Lugh, and it is probable that some overlap of functions occurred.

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The Commoner King has two names. The first, Breas (common Celtic *BRIST) neans simply "noise", with overtones of "din, uproar, confusion, ostentation". The second, Brian, may reflect common Celtic *BRSONOS "god connected with *BRIST". He is the son of the Smith God, disguised as Ealadha ("art"), and the Earth Goddess, Donann. Thus in his myth he is made son of Ealadha and ire ("Ireland" here standing for the Earth) (CMT 16, 21). But in the Lebor Gabla and related texts, under the name Brian he has been fused with the Twins into a triad and this has caused confusion in the pedigrees, since the Twins are sons of the Smith God and the Dawn Goddess, Brighid. Thus in one place his father is the Smith God as Bricre (in the form Tuirell Bicreo alias Delbaeth) (LG 319). In another his father is the Smith God (called Delbaeth) and his mother is Donann (right in his case, wrong in the case of the Twins) (LL 1169). In yet another place his mother is Brighid (wrong in his case, right in the case of the Twins) and his father is Breas son of Ealadha i.e. himself (wrong in both cases) (LL 24601).His function is simple: he is the Unsuitable King.

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The basic names of the Twins appear to have been Iuchar and Iucharbha (LL 1169, 24601, LG 319) reflecting respectively common Celtic *EQOWIROS "Horseman" and *EQOWIROBOYOS "Horsemans Bane" which stress their mutual antagonism. Iucharbha appears to have been early corrupted to Iuchna "pink". Thus the Book of Leinster mentions the Speckled Cows of Iuchna (LL 4039). These appear in a later text as the Three Speckled Cows of Iuchna and perched on their ears are the Three Men of Ochaine (ACR 1). So we may take Ochaine as a corruption, violent enough but by no means impossible, of Iuchar. Ochaine appears in the myth of the Twins as Ochaill Oichne, the king of the sodh sodh sodh sodh of Connacht, in antithesis to Bodhbh Dearg "red scald crow" king of the sodh sodh sodh sodh of Munster (LL 32930ff). They then, in the form of their swineherds, act out their love-hate relationship culminating in the killing of Iuchars last incarnation, the Whitehorned bull of Cruachain, by Iucharbhas last incarnation, the Black (or Dark Red) bull of Cuailnge (LL 32930ff). In popular tradition Iucharbha still appears as Bodhbh Dearg but Iuchar has been renamed yet again to appear as Cadach (LSC 207ff). To schematize a somewhat confused picture:

HORSEMAN HORSEMANS BANEIuchar IucharbhaOchaine IuchnaOchaill Oichne Bodhbh DeargCadach Bodhbh Dearg

The Twins are sons of the Smith God as Bricre (in the form Tuirell Bicreo) and the Dawn Goddess, Brighid. As we have seen above, under the Commoner King, the genealogies of the Lebor Gabla are confused.The original function of the Twins seems to have been that of the twin horsemen of Dawn, one white and one red, with a special connexion with the weather. Thereafter, as exemplified in their myth (Chapter 6 Myth 1), they developed into agricultural deities with a strong territorial bias and antagonism.

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This brings us to the end of our examination of the gods who are active in the myths. Obviously, like any polytheistic system, the Irish pantheon must have been open-ended, with local or foreign deities being adopted, assimilated, equated to previously worshiped gods in a continuous process. Where there is no myth, however, no function can be assigned to these minor gods. Some names we do know - such as the southern and eastern god, Corb, whose name occurs in person names (Mugh Corb, C Chorb, Nia Corb) which have a structure identical to that found in other personal names containing the names of known gods (Mugh Nuadhad, C Nuadhad, C Macha, Nia Seaghamhain, Nia Teathrach). Others have names we shall never know or, at least, never recognise.Other personages occur in tales which may or may not have a mythological content - such as Buchad the "cowherd" who may or may not be a minor "hospitaler god" of British origin. Yet one other, a goddess this time, occurs in the myths - but in a passive role. This is Eithne (LL 1237) who, as daughter of the Drought God and mother of the Storm God, must be considered a goddess. The variant Eithleann (LL 1150, 1379) predisposes us to see a goddess name ending in common Celtic -ON (*(Y)ETENON is the only possible form). Nevertheless, *(Y)ETENON is quite obscure to me and the myths give no indication of divine function other than childbirth. Eithne, regretfully, must remain an unsolved problem - unless one accepts that Balars paternity is a later addition. In this case, Eithne - a river name and given once as an alternative for

Binn - is an avatar of the Water Goddess.

In appendix to this first chapter, here is a recapitulation of the list of gods with their aliases:

I. The Nine Great Gods

SHAMAN GOD: the Daghdha, Eochaidh Ollathair, Eoghabhal, Ebron, Fear Beann SKY GOD: Earc(Elcmar, Ercmar) FIRE GOD: Aodh, Aoibhlen, Aonghas, Macan g, Seinbheag, Abhcn, Fear , Cearmaid, Donn, D Dearga, (incarnation) C Raoi STORM GOD: Lugh, (incarnation) C Chulainn WIND GOD: Nuadha, Labhraidh, Cumhall, Midhir, Nid, Oghma DROUGHT GOD: Balar, (incarnation) Flann SEA GOD: Manannn, Teathra SUN GOD: Dian Cacht, Cian, Mugh Roith SMITH GOD: Gaibhneann, Bricre

II. The Four Great Goddesses

EARTH GODDESS: Donann, Macha, Moirroghan, Deirbhreann, Fuamnach, Badhbh, Neamhan, B Nid, Anann, Meadhbh, Clothrann, Mughain DAWN GODDESS: Brighid, ine WATER GODDESS: Binn, Sionann, Banna MOON GODDESS: B bhFionn, adain, Dar Earca, L Bhan

III. The Young Gods

SPRING GOD: Neachtan, Sioghmhall, (incarnations) Fionn, Fraoch COMMONER KING: Breas, Brian TWINS: Iuchar + Iucharbha, Ochaine + Iuchna, Ochaill Oichne + Bodhbh Dearg, Cadach + Bodhbh Dearg

The family relationships involved can be expressed thus, in two tiers:

(1) First and second generations:

SMITH GOD + EARTH GODDESS + SHAMAN GOD + WATER GODDESS + SKY GOD | | | | COMMONER KING DAWN GODDESS FIRE GOD MOON GODDESS

Unattached: WIND GOD, SEA GOD, SUN GOD, DROUGHT GOD + ? | Eithne

(2) Second and third generations:

SMITH GOD + DAWN GODDESS + SUN GOD + Eithne MOON GODDESS + WIND GOD | | | THE TWINS STORM GOD SPRING GOD

Unattached: SEA GOD

The Sea God is thus the only great god with no apparent family relationships.

Chapter 2Chapter 2Chapter 2Chapter 2

Structure of the Irish PantheonStructure of the Irish PantheonStructure of the Irish PantheonStructure of the Irish Pantheon

Now that we have identified and isolated the active members of the pantheon, we can analyze its theoretical structure. As Georges Dumzil has conclusively demonstrated (ITI, JMQ etc.), Indoeuropean society was a tripartite class structure, in many ways very similar to the feudal system of the European middle ages. The three classes were priests, warriors and farmers. The kings person was sacred: he was married to the tribes territory symbolized by the Earth Goddess. Though supreme over the three classes, he belonged in origin to the warrior caste.Irish society in the period immediately preceding the introduction of Christianity - and indeed, in essence, for long after - was archaic in this as in many other respects. The caste system of druids (including not only priests but judges and seer-poets), warriors and commoners (farmers and merchants) was firmly anchored, as was sacral kingship with the king coming from the warriors.That this was a conscious structural concept is clearly proved by a legal archetype illustrating the law of distraint, which is preserved in fragmentary form in the laws. Distraint required four sureties (rthrthrthrth) and these are typified in the first fragment as follows: "Ailill mac Mata from the princes (flathiflathiflathiflathi) Celtchar mac Uthechair from the rarriors (lthi galelthi galelthi galelthi gale) Blai the Hospitaler from the freemen (fnifnifnifni) Nede mac Aidni from the seer-poets (filidfilidfilidfilid)" (CIH 885f)In the second fragment, their legal functions as sureties are set out:

"Ailill fights the battle of every weighty affair on the assembly hill. Celtchar guards the tribute of every battle ground. Nede is a match for the malefic power of every night. Blai the Hospitaler undertakes the protection of every company". (CIH

2227)It is clear from Nedes function that the role of the seer-poets was a priestly one.

Any examination of the pantheon, then, must take the following functions into account:

Function 1: priests (shamans) Function 2: warriors Function 3: commoners Supra-functional: king

As is usual in a pre-scientific society, Indoeuropean and Celtic societys analysis of the elements found in nature was subjective. They distinguished four elements: earth, air, fire and water. This, too, must be taken into account when examining the pantheon.

The last criterion is that of sex: male or female.

We shall start by examining the Nine Great Gods in the light of these three criteria:

(1) The Shaman God with his power over life and death belongs to Function 1. As we have noted, he has a marked connexion with water. Definition: MALE:WATER:FUNCTION 1.(2) The Sky God as judge also belongs to Function 1. As Sky God he is connected with air. Definition: MALE:AIR:FUNCTION 1.(3) The Fire God as god of music and judge of the dead belongs to Function 1. He is fire. Definition: MALE:FIRE:FUNCTION 1.(4) The Storm God as king of the gods and as their champion against Balar belongs to Function 2. His connexion is with water. Definition: MALE:WATER:FUNCTION 2.

(5) The Wind God as war god and ex-king of the gods belongs to Function 2. His connexion is with air. Definition:MALE:AIR:FUNCTION 2.(6) The Drought God as opponent of the Storm God belongs to Function 2. His burning eye firmly connects him with fire. Definition: MALE:FIRE:FUNCTION 2.(7) The Sea God with his trading activities snd fertility aspects belongs to Function 3. His connexion is obviously with water. Definition:MALE:WATER:FUNCTION 3.(8) The Sun God as leech belongs to Function 3. His connexion, as a celestial deity, is with air. Definition:MALE:AIR:FUNCTION 3.9. The Smith God as smi