Celtic Mythology: History of Celts, Religion, Archeological Finds, Legends & Myths. T. W. Rolleston

and possibly the change in their character is hinted in the Romano-British inscription at Benwell to the Lamiis Tribus, since Morrigan's name is glossed lamia.¹⁹¹ She is also identified with Anu, and is mistress of Dagda, an Earth-god, and with Badb and others expels the Fomorians when they destroyed the agricultural produce of Ireland.¹⁹² Probably the scald-crow was at once the symbol and the incarnation of the war-goddesses, who resemble the Norse Valkyries, appearing sometimes as crows, and the Greek Keres, bird-like beings which drank the blood of the slain. It is also interesting to note that Badb, who has the character of a prophetess of evil, is often identified with the "Washer at the Ford," whose presence indicates death to him whose armour or garments she seems to cleanse.¹⁹³

The Matres, goddesses of fertility, do not appear by name in Ireland, but the triplication of such goddesses as Morrigan and Brigit, the threefold name of Dagda's wife, or the fact that Arm, Danu, and Buanan are called "mothers," while Buanan's name is sometimes rendered "good mother," may suggest that such grouped goddesses were not unknown. Later legend knows of white women who assist in spinning, or three hags with power over nature, or, as in the Battle of Ventry, of three supernatural women who fall in love with Conncrithir, aid him in fight, and heal his wounds. In this document and elsewhere is mentioned the "síd of the White Women."¹⁹⁴ Goddesses of fertility are usually goddesses of love, and the prominence given to females among the síde, the fact that they are often called Be find, "White Women," like fairies who represent the Matres elsewhere, and that they freely offer their love to mortals, may connect them with this group of goddesses. Again, when the Milesians arrived in Ireland, three kings of the Tuatha Déa had wives called Eriu, Banba, and Fotla, who begged that Ireland should be called after them. This was granted, but only Eriu (Erin) remained in general use.¹⁹⁵ The story is an ætiological myth explaining the names of Ireland, but the three wives may be a group like the Matres, guardians of the land which took its name from them.

Brian, Iuchar, and Iucharba, who give a title to the whole group, are called tri dee Donand, "the three gods (sons of) Danu," or, again, "gods of dán" (knowledge), perhaps as the result of a folk-etymology, associating dân with their mother's name Danu.¹⁹⁶ Various attributes are personified as their descendants, Wisdom being son of all three.¹⁹⁷ Though some of these attributes may have been actual gods, especially Ecne or Wisdom, yet it is more probable that the personification is the result of the subtleties of bardic science, of which similar examples occur.¹⁹⁸ On the other hand, the fact that Ecne is the son of three brothers, may recall some early practice of polyandry of which instances are met with in the sagas.¹⁹⁹ M. D'Arbois has suggested that Iuchar and Iucharba are mere duplicates of Brian, who usually takes the leading place, and he identifies them with three kings of the Tuatha Déa reigning at the time of the Milesian invasion—MacCuill, MacCecht, and MacGrainne, so called, according to Keating, because the hazel (coll), the plough (cecht), and the sun (grian) were "gods of worship" to them. Both groups are grandsons of Dagda, and M. D'Arbois regards this second group as also triplicates of one god, because their wives Fotla, Banba, and Eriu all bear names of Ireland itself, are personifications of the land, and thus may be "reduced to unity."²⁰⁰ While this reasoning is ingenious, it should be remembered that we must not lay too much stress upon Irish divine genealogies, while each group of three may have been similar local gods associated at a later time as brothers. Their separate personality is suggested by the fact that the Tuatha Dé Danann are called after them "the Men of the Three Gods," and their supremacy appears in the incident of Dagda, Lug, and Ogma consulting them before the fight at Mag-tured—a natural proceeding if they were gods of knowledge or destiny.²⁰¹ The brothers are said to have slain the god Cian, and to have been themselves slain by Lug, and on this seems to have been based the story of The Children of Tuirenn, in which they perish through their exertions in obtaining the eric demanded by Lug.²⁰² Here they are sons of Tuirenn, but more usually their mother Danu or Brigit is mentioned.

Another son of Brigit's was Ogma, master of poetry and inventor of ogham writing, the word being derived from his name.²⁰³ It is more probable that Ogma's name is a derivative from some word signifying "speech" or "writing," and that the connection with "ogham" may be a mere folk-etymology. Ogma appears as the champion of the gods,²⁰⁴ a position given him perhaps from the primitive custom of rousing the warriors' emotions by eloquent speeches before a battle. Similarly the Babylonian Marduk, "seer of the gods," was also their champion in fight. Ogma fought and died at Mag-tured; but in other accounts he survives, captures Tethra's sword, goes on the quest for Dagda's harp, and is given a síd after the Milesian victory. Ogma's counterpart in Gaul is Ogmíos, a Herakles and a god of eloquence, thus bearing the dual character of Ogma, while Ogma's epithet grianainech, "of the smiling countenance," recalls Lucian's account of the "smiling face" of Ogmíos.²⁰⁵ Ogma's high position is the result of the admiration of bardic eloquence among the Celts, whose loquacity was proverbial, and to him its origin was doubtless ascribed, as well as that of poetry. The genealogists explain his relationship to the other divinities in different ways, but these confusions may result from the fact that gods had more than one name, of which the annalists made separate personalities. Most usually Ogma is called Brigit's son. Her functions were like his own, but in spite of the increasing supremacy of gods over goddesses, he never really eclipsed her.

Among other culture gods were those associated with the arts and crafts—the development of Celtic art in metal-work necessitating the existence of gods of this art. Such a god is Goibniu, eponymous god of smiths (Old Ir. goba, "smith"), and the divine craftsman at the battle of Mag-tured, making spears which never failed to kill.²⁰⁶ Smiths have everywhere been regarded as uncanny—a tradition surviving from the first introduction of metal among those hitherto accustomed to stone weapons and tools. S. Patrick prayed against the "spells of women, smiths, and Druids," and it is thus not surprising to find that Goibniu had a reputation for magic, even among Christians. A spell for making butter, in an eighth century MS. preserved at S. Gall, appeals to his "science."²⁰⁷ Curiously enough, Goibniu is also connected with the culinary art in myth, and, like Hephaistos, prepares the feast of the gods, while his ale preserves their immortality.²⁰⁸ The elation produced by heady liquors caused them to be regarded as draughts of immortality, like Soma, Haoma, or nectar. Goibniu survives in tradition as the Gobhan Saer, to whom the building of round towers is ascribed.

Another god of crafts was Creidne the brazier (Ir. cerd, "artificer"; cf. Scots caird, "tinker"), who assisted in making a silver hand for Nuada, and supplied with magical rapidity parts of the weapons used at Mag-tured.²⁰⁹ According to the annalists, he was drowned while bringing golden ore from Spain.²¹⁰ Luchtine, god of carpenters, provided