THE PRE-MILESIAN FABLE AND EARLY PANTHEON
In investigating the very early history of Ireland we are met with a
mass of pseudo-historic narrative and myth, woven together into an
apparently homogeneous whole, and all now posing as real history. This
is backed up, and eked out, by a most elaborate system of genealogy
closely interwoven with it, which, together with a good share of the
topographical nomenclature of the island, is there to add its entire
influence to that of historian and annalist in apparently attesting the
truth of what these latter have recorded.
If in seeking for a path through this maze we grasp the skirt of the
genealogist and follow his steps for a clue, we shall find ourselves,
in tracing into the past the ancestry of any Milesian chief, invariably
landed at the foot of some one of four persons, three of them, Ir,
Eber, Eremon,[1] being sons of that Milesius who made the Milesian
conquest, and the fourth being Lughaidh [Lewy], son of Ith, who was a
nephew of the same. On one or other of these four does the genealogy of
every chief and prince abut, so that all end ultimately in Milesius.
Milesius' own genealogy and the wanderings of his ancestors are
also recounted for many generations before they land in Ireland,
but during this pre-Milesian period there are no side-genealogies,
the ancestors of Milesius himself alone are given, traced through
twenty-two apparently Gaelic names and thirteen Hebrew ones, passing
through Japhet and ending in Adam. It is only with the landing of the
three sons and the nephew of Milesius that the ramifications of Irish
genealogies begin, and they are backed up by the whole weight of the
Irish topographical system which is shot through and through with
places named after personages and events of the early Milesian period,
and of the period of the Tuatha De Danann.
It will be well to give here a brief _résumé_ of the accounts of the
Milesians' wanderings before they arrived in Ireland. Briefly then the
Gaels are traced back all the way to Fenius Farsa, a king of Scythia,
who is then easily traced up to Adam. But beginning with this Fenius
Farsa we find that he started a great school for learning languages.
His son was Niul, who also taught languages, and his son again was
Gaedhal, from whom the Gaels are so called. This Niul went into Egypt
and married Scota, daughter of Pharaoh. This is a post-Christian
invention, which is not satisfied without bringing Niul into contact
with Aaron, whom he befriended, in return for which Moses healed his
son Gaedhal from the bite of a serpent. Since then says an ancient
verse--
"No serpent nor vile venomed thing
Can live upon the Gaelic soil,
No bard nor stranger since has found
A cold repulse from a son of Gaedhal."
Gaedhal's son was Esru, whose son was Sru, and when the Egyptians
oppressed them he and his people emigrated to Crete. His son was Eber
Scot, from whom some say the Gaels were called Scots, but most of the
Irish antiquarians maintain that they are called Scots because they
once came from Scythia,[2] to which cradle of the race Eber Scot led
the nation back again. Expelled from Scythia a couple of generations
later the race plant themselves in the country of Gaethluighe, where
they were ruled over by one called Eber of the White Knee. The eighth
in descent from him emigrated with four ships to Spain. His son was
Breogan, who built Brigantia. His grandson was Golamh, called Miledh
Easpáin, _i.e._, Warrior of Spain,[3] whose name has been universally,
but badly, Latinised Milesius, and it was his three sons and his nephew
who landed in Ireland and who planted there the Milesian people.
Milesius himself never put foot in Ireland, but he seems in his own
person to have epitomised the wanderings of his race, for we find him
returning to Scythia, making his way thence into Egypt, marrying Scota,
a daughter of Pharaoh, and finally returning to Spain.
Much or all of this pre-Milesian account of the race must be
unhesitatingly set down to the influence of Christianity, and to the
invention of early Christian bards who felt a desire to trace their
kings back to Japhet.[4] The native unchristianised genealogies all
converge in the sons and nephew of Milesius. The legends of their
exploits and those of their successors are the real race-heritage of
the Gael, unmixed with the fanciful Christian allusions and Hebraic
adulterations of the pre-Milesian story, which was the last to be
invented.
The genuine and early combination of Irish myth and history centres not
on foreign but on Irish soil, in the accounts of the Nemedians, the
Firbolg, the Tuatha De Danann, and the early Milesians, accounts which
have been handed down to us in short stories and more lengthy sagas,
as well as in the bold brief chronicles of the annalists. No doubt the
stories of the landing of his race on Irish soil, and the exploits of
his first chieftains were familiar in the early days to every Gael.
They became, as it were, part and parcel of his own life and being, and
were preserved with something approaching a religious veneration. His
belief in them entered into his whole political and social system, the
holding of his tribe-lands was bound up with it, and a highly-paid and
influential class of bardic historians was subsidised with the express
purpose of propagating these traditions and maintaining them unaltered.
Everything around him recalled to the early Gael the traditional
history of his own past. The two hills of Slieve Luachra in Kerry he
called the paps of Dana,[5] and he knew that Dana was the mother of
the gods Brian, Iuchar, and Iucharba, the story of whose sufferings,
at the hands of Lugh the Long-handed, has in later times so often
drawn tears from its auditors. When he beheld the mighty barrows piled
upon the banks of the Boyne,[6] he knew that it was over the Dagda--an
Irish Jupiter--and over his three sons[7] that they were heaped; and
one of these, Angus of the Boyne, was, down to the present century,
reverenced as the presiding genius of the spot. The mighty monuments of
Knock Áine in Limerick, and Knock Gréine, as well as those of Knowth,
Dowth, and New Grange, were all connected with his legendary past. It
was Lugh of the Tuatha De Danann, he knew, who had first established
the great fair of Tailltin,[8] to which he and his friends went from
year to year to meet each other, and contract alliances for their grown
children. The great funeral mound, round which the games were held, was
sacred to Talti, the foster-mother of Lugh, who had there been buried,
and in whose honour the games in which he participated were held upon
the day which he called--and still calls, though he has now forgotten
why--Lughnasa or Lugh's gathering.[9] His own country he called--and
still calls--by the various names of Eire, Fódhla [Fola], and Banba,
and they, as he knew, were three queens[10] of the Tuatha De Danann.
The Gael of Connacht knew that Moycullen, near Galway, was so named
from Uillin, a grandson of the Tuatha De Danann king Nuada; and Loch
Corrib from Orbsen, the other name of the sea-god Manannán, slain
there by this Uillin, and each of the provinces was studded with such
memorials.
The early Milesian invaders left their names just as closely imprinted
upon our topography as did their predecessors the Tuatha De Danann.
The great plain of Bregia in Meath was so called from Brega, son of
that Breogan who built Brigantia. Slieve Cualann in Wicklow--now
hideously and absurdly called the Great Sugar Loaf!--is named from
Cuala, another son of Breogan; Slieve Bladhma, or Bloom, is called from
another son of the same; and from yet another is named the Plain of
Muirthemni, where was fought the great battle in which fell Cuchulain
"fortissimus heros Scotorum." The south of Munster is called Corca
Luighe from Lughaidh, son of Ith, nephew of Milesius. The harbour of
Drogheda was called Inver Colpa, from Colpa of the sword, another son
of Milesius, who was there drowned when trying to effect a landing.
The Carlingford Mountains were called Slieve Cualgni, and a well-known
mountain in Armagh Slieve Fuad, from two more sons of Breogan of
Brigantia, slain after the second battle with the Tuatha De Danann,
while they followed up the chase. The sandhills in the west of Munster,
where Donn, the eldest son of Milesius, was shipwrecked and lost his
life--as did his whole crew consisting as is said of twenty-four
warriors, five chiefs, twelve women, four servants, eight rowers, and
fifty youths-in-training--is called Donn's House. So vivid is this
tradition even still, that we find a Munster poet as late as the last
century addressing a poem to this Donn as the tutelary divinity of the
place, and asking him to take him into his sidh [shee] or fairy mound
and become his patron. This poem is remarkable, as showing that in
popular opinion the early Milesians shared the character of sub-gods,
fairies, or beings of supernatural power, in common with the Tuatha De
Danann themselves, for the poet treats him as still living and reigning
in state, as peer of Angus of the Boyne, and cousin of Cliona, queen
of the Munster fairies.[11] Wherever he turned the Gael was thus
confronted with scenes from his own past, or with customs--like the
August games at Tailltin--deliberately established to perpetuate them.
In process of time, partly perhaps through the rationalising influences
of a growing civilisation, but chiefly through the direct action of
Christianity, with which he came into active contact in perhaps the
fourth, or certainly in the fifth century, the remembrance of the old
Gaelic theogony, and the old Gaelic deities and his religious belief
in them became blunted, and although no small quantity of matter that
is purely pagan, and an immense amount of matter, but slightly tinged
with Christianity, has been handed down to us, yet gods, heroes, and
men have been so far brought to a common level, that it is next to
impossible at first sight to disentangle them or to say which is which.
Very probably there was, even before the introduction of Christianity,
no sharply-defined line of demarcation drawn between gods and heroes,
that, in the words of Pindar, ἓν ἀνδρῶν ἓν θεῶν γένος, "one was the
race of gods and men," and when in after times the early mythical
history of Ireland came to be committed to parchment, its historians
saw in the Irish pantheon nothing but a collection of human beings. It
is thus, no doubt, that we find the Fomorians and the Tuatha De Danann
posing as real people, whilst in reality it is more than likely that
they figured in the scheme of Gaelic mythology as races of beneficent
gods and of evil deities, or at least as races of superhuman power.
The early Irish writers who redacted the mythical history of the
country were no doubt imbued with the spirit of the so-called Greek
"logographers," who, when collecting the Grecian myths from the poets,
desired, while not eliminating the miraculous, yet to smooth away all
startling discrepancies and present them in a readable and, as it were,
a historical series.[12] Others no doubt wished to rationalise the
early myths so far as they conveniently could, as even Herodotus shows
an inclination to do with regard to the Greek marvels; and the later
annalists and poets of the Irish went as far as ever went Euhemerus,
reducing gods and heroes alike to the level of common men.
We find Keating, who composed in Irish his Forus Feasa or History, in
the first half of the seventeenth century, and who only re-writes or
abbreviates what he found before him in the ancient books of the Gaels
now lost, distracted between his desire to euhemerise--in other words,
to make mere men of the gods and heroes--and his unflinching fidelity
to his ancient texts. Thus he professes to give the names of "the most
famous and _noble persons_ of the Tuatha De Danann," and amongst them
he mentions "the six sons of Delbaeth, son of Ogma, namely, Fiacadh,
Ollamh, Indaei, _Brian, Iuchar,_ and _Iucharba_,"[13] but in another
place he quotes this verse from some of his ancient sources--
"Brian Iucharba and the great Iuchar,
The _three gods_ of the sacred race of Dana,
Fell at Mana on the resistless sea
By the hand of Lughaidh, son of Ethlenn."
These whom the ancient verse distinctly designates as gods, Keating
makes merely "noble persons," but at the very same time in treating of
the De Danann he interpolates amongst his list of their notable men and
women this curious sentence:[14] "The following are the names of three
of their goddesses, viz., Badhbh [Bive], Macha, and Morighan."[15]
There are many allusions to the old Irish pantheon in Cormac's
Glossary, which is a compilation of the ninth or tenth century
explanatory of expressions which had even at that early date become
obscure or obsolete, and many of these are evidently of pagan origin.
Cormac describes Ana as _mater deorum hibernensium_, the mother of the
Irish gods, and he adds, "Well used she to nourish the gods, it is from
her name is said 'anæ,' _i.e._, abundance, and from her name is called
the two paps of Ana." Buanann, says Cormac, was the "nurse of heroes,"
as "Anu was mother of the gods, so Buanann was mother of the 'Fiann.'"
Etán was nurse of the poets. Brigit, of which we have now made a kind
of national Christian name, was in pagan times a female poet, daughter
of the Dagda. Her divinity is evident from what Cormac says of her,
namely, that "she was a goddess whom poets worshipped, for very great
and very noble was her superintendence, therefore call they her goddess
of poets by this name, whose sisters were Brigit, woman of smith-work,
and Brigit, woman of healing, namely, goddesses--from whose names
Brigit[16] was with all Irishmen called a goddess," _i.e._, the terms
"Brigit" and "goddess" were synonymous (?) The name itself he derives
fancifully from the words _breo-shaighit_, "fiery arrow," as though the
inspirations of a poet pierced like fiery arrows. Diancécht Cormac
calls "the sage of the leech-craft of Ireland," but in the next line
we read that he was so called because he was "Dia na cécht," _i.e._,
Deus salutis, or god of health. Zeuss quotes an incantation to this god
from a manuscript which is, he says, at least a thousand years old.
His daughter was Etán, an artificer, one of whose sayings is quoted
by Cormac. Néith was the god of battle among the Irish pagans, Nemon
was his wife. The euhemerising tendency comes out strongly in Cormac's
account of Manannán, a kind of Irish Proteus and Neptune combined, who
according to him was "a renowned trader who dwelt in the Isle of Man,
he was the best pilot in the West of Europe; through acquaintance with
the sky he knew the quarter in which would be fair weather and foul
weather, and when each of these two seasons would change. Hence the
Scots and Britons called him a god of the sea. Thence, too, they said
he was the sea's son--Mac Lir, _i.e._, son of the sea."
Another ancient Irish gloss[17] alludes to the mysterious Mór-rígan or
war-goddess, of whom we shall hear more later on; and to Machæ, another
war-goddess, "of whom is said Machæ's mast-feeding," meaning thereby,
"the heads of men that have been slaughtered."
From all that we have said it clearly appears that carefully as the
Christianised Irish strove to euhemerise their pantheon, they were
unable to succeed. If, as Keating acknowledges, Brian, Iuchar, and
Iucharba were gods, then _à fortiori_ much more so must have been the
more famous Lugh, who compassed their death, and the Dagda, and Angus
Óg. Keating himself, in giving us a list of the famous Tuatha De Danann
has probably given us also the names of a large number of primitive
Celtic deities--not that these were at all confined to the De Danann
tribes.
It is remarkable that there is no mention of temples nor of churches
dedicated to these Irish gods, nor do we find any of those inscriptions
to them which are so common in Gaul, Belgium, Switzerland, and even
Britain, but they appear from passages in Cormac's Glossary[18] to have
had altars and images dedicated to them.
We are forced, then, to come to the conclusion that the pagan Irish
once possessed a large pantheon, probably as highly organised as
that of the Scandinavians, but owing to their earlier and completer
conversion to Christianity only traces of it now remain.
[1] In modern times spelt Eíbhear [Ævir] and Eireamhóin [Æra-vone].
[2] It is just as likely that, as the only name of any people known to
the early Irish antiquaries which bore some resemblance to their own
was Scythia, they said that the Scoti came from thence.
[3] "The race of the warrior of Spain" continued until recent times
to be a favourite bardic synonym for the Milesians. There is a noble
war ode by one of the O'Dalys which I found preserved in the so-called
"Book of the O'Byrnes," in Trinity College Library, in which he
celebrates a victory of the O'Byrnes of Wicklow over the English about
the year 1580 in these words:--
"_Sgeul tásgmhar do ráinig fá chrióchaibh Fáil_
_Dá táinig lán-tuile i nGaoidhiltigh (?) Chláir._
_Do chloinn áird áithiosaigh Mhile Easpáin_
_Toisg airmioch (?), ar lár an laoi ghil bháin._"
It is to be observed that of the four great Irish stocks the
descendants of Ith are often called the Clanna Breógain.
[4] Nennius, in the time of Charlemagne, quotes the Annals of the
Scots, and the narrative of the _peritissimi Scotorum_ as his
authorities for deducing the Scots, _i.e._ Irish, from a family of
Scythia, who fled out of Egypt with the children of Israel, which shows
that the original narrative had assumed this Christian form in the
eighth century. In the Book of Invasions--the earliest MS. of which is
of the twelfth century--the Christian invention has made considerable
strides, and we start from Magog, Japhet, and Noah, and from the Tower
of Babel pass into Egypt. Nel or Niul is called from the Plain of
Senaar to the Court of Pharaoh, and marries his daughter Scota, and
their son is named Gaedhal. They have their own exodus, and arrive in
Scythia after many adventures; thence into Spain, where Breogan built
the tower from whose top Ireland was seen. It would seem from this that
the later writer of the Book of Invasions enhanced the simpler account
which the Irish had given Nennius three or four centuries before.
Zimmer, however, thinks that Nennius quoted from a preceding Book of
Invasions now lost.
[5] Dá chích Danainne.
[6] Sidh an Bhrogha [Shee in Vrow-a].
[7] Aengus, Aedh, and Cermad.
[8] Now monstrously called Telltown by the Ordnance Survey people, as
though to make it as like an English word as possible, quite heedless
of the remonstrance of the great topographer O'Donavan, and of the fact
that they are demolishing a great national landmark.
[9] Or perhaps "Lugh's Memorial." Lúghnas is the 1st of August, and the
month has received its name in Irish from Lugh's gathering.
[10] The Irish translation of Nennius ascribed to Giolla Caoimhghin
[Gilla Keevin], who died in 1012, calls them goddesses, "_tri bandé
Folla Banba ocus Eire_."
[11] It is worth while to quote some of these hitherto unpublished
verses from a copy in my possession. The author, Andrew Mac Curtin,
a good scholar and poet of Munster, knew of course perfectly well
that Donn was a Milesian, yet he, embodying in his poem the popular
opinion on the subject, treats him as a god or superior being, calls
him brother or cousin of Áine and Aoife [Eefi] and "of the great son of
Lear [_i.e._ Manannán], who used to walk the smooth sea," and relates
him to Angus Óg, and Lugh the Long-handed, says that he witnessed the
tragedy of the sons of Usnach, the feats of Finn mac Cool, and the
battle of Clontarf, and treats him as still living and powerful. The
poem begins, _Beannughadh doimhin duit a Dhoinn na Dáibhche._ It goes
on to say--
"Nach tu bráthair Áine as Aoife
A's mic an Deaghadh do b' árd-fhlaith ar tíorthaibh,
A's móir-mhic Lir do ritheadh an mhín-mhuir
Dhoinn Chnuic-na-ndos agus Dhoinn Chnuic Fírinn'?
Nach tu gan doirbhe do h-oileadh 'san ríogh-bhrogh
Ag Aongus óg na Bóinne caoimhe,
Do bhi tu ag Lugha ad' chongnamh i gcaoinsgir [cath]
Ag claoidh Balair a dhanar 's a dhraoithe.
Do bhi tu ag maidhm anaghaidh mic Mhiledh
Ag teacht asteach thar neart na gaoithe:
'S na dhiaigh sin i gciantaibh ag Naoise;
Do bhi tu ag Conall 'san gcosgar do bh' aoirde
Ag ceann de'n ghad de cheannaibh righteadh:
Budh thaoiseach treasa i gcathaibh Chuinn thu."
The allusion in the last line but one is to the heads that Conall
Cearnach strung upon the gad or rod, to avenge the death of Cuchulain,
for which see later on.
Curtin finally asks Donn to let him into his fairy mansion, if not as a
poet to enliven his feasts, then at least as a horse-boy to groom his
horses.
"Munar bhodhar thu o throm ghuth na taoide
No mur bhfuarais bás mar chách a Dhoinn ghil," &c.
_I.e._, "unless thou hast grown deaf by the constant voice of the tide,
or unless, O bright Donn, thou hast died like everybody else!"
[12] Hellanikus, one of the best known of these, went so far as to give
the very year, and even the very day of the capture of Troy.
[13] Mac Firbis, in his great MS. book of genealogies, marks the
mythical character of these personages still more clearly, for in
his short chapter on the Tuatha De Danann he describes them as of
light yellow hair, etc. [_monga finbuidhe orra_], and gives the
names of their three Druids and their three distributors, who were
called Enough, Plenty, Filling [_Sáith, Leór, Línad_]; their three
gillies, three horses, three hounds, three musicians; Music Sweet and
Sweetstring [Ceól Bind Tetbind], and so on, all evidently allegorical.
_See_ facsimile of the Book of Leinster, p. 30, col. 4, l. 40, and p.
187, col. 3, l. 55, for the oldest form of this.
[14] The following is the whole quotation from O'Mahony's Keating
(for an account of this book see below, p. 556): "Here follows an
enumeration of the most famous and noble persons of the Tuatha Da
Danann, viz., Eochaidh the Ollamh called the Dagda, Ogma, Alloid, Bres,
and Delbaeth, the five sons of Elathan, son of Niad, and Manannán, son
of Alloid, son of Delbaeth. The six sons of Delbaeth, son of Ogma,
namely, Fiachadh, Ollamh, Indaei, Brian, Iuchar, and Iucharba. Aengus
Aedh Kermad and Virdir, the four sons of the Dagda. Lughaidh, son of
Cian, son of Diancécht, sons of Esary, son of Niad, son of Indaei.
Gobnenn the smith, Credni the artist, Diancécht the physician, Luchtan
the mason, and Carbni the poet, son of Tura, son of Turell. Begneo,
son of Carbni, Catcenn, son of Tabarn, Fiachadh, son of Delbaeth, with
his son Ollamh, Caicer and Nechtan, the two sons of Namath. Eochaidh
the rough, son of Duach Dall. Sidomel, the son of Carbri Crom, son of
Elcmar, son of Delbaeth. Eri Fodhla and Banba, the three daughters
of Fiachadh, son of Delbaeth, son of Ogma, and Ernin, daughter of
Edarlamh, the mother of these women. The following are the names of
their three goddesses, viz., Badhbh, Macha, and Morighan. Béchoil and
Danaan were their two Ban-tuathachs, or chief ladies, Brighid was
their poetess. Fé and Men were the ladies or ban-tuathachs of their
two king-bards, and from them Magh Femen in Munster has its name. Of
them also was Triathri Torc, from whom Tretherni in Munster is called.
Cridinbhél, Brunni, and Casmael were their three satirists."
[15] O'Curry, who, like his great compeer O'Donovan, naturally took the
De Danann to be a real race of men, comically calls these goddesses
"three of the noble non-professional druidesses of the Tuatha De
Danann." ("M. and C.," vol. ii. p. 187). We have seen how the Irish
Nennius calls the three queens of the De Danann goddesses also.
[16] The "g" of Brigit was pronounced in Old Irish so that the word
rhymed to English _spiggit_. In later times the "g" became aspirated
and silent, the "t" turned into "d," and the word is now pronounced
"B'reed," and in English very often "Bride," which is an improvement on
the hideous Brid-get.
[17] H. 2, 16, col. 119. Quoted by Stokes, "Old Irish Glossaries," p.
xxxv.
[18] See the word "Hindelba" in the Glossary which is thus explained,
"_i.e._, the names of the altars or of those idols from the thing
which they used to make (?) on them, namely, the _delba_ or images of
everything which they used to worship or of the beings which they
used to adore, as, for instance, the form or figure of the sun on the
altar." Again, the word "Hidoss" is explained as coming from "the Greek
εἶδος which is found in Latin, from which the word _idolum_, namely,
the shapes or images [_arrachta_] of the idols [or elements] which the
Pagans used formerly to make."