The Study of Celtic Folklore, Mythology & Dogma. John Arnott MacCullochЧитать онлайн книгу.
a local Gaulish god, Medros, depicted on bas-reliefs with a cow or bull.294
The victory of the Tuatha Déa at the first battle of Mag-tured, in June, their victory followed, however, by the deaths of many of them at the second battle in November, may point to old myths dramatising the phenomena of nature, and connected with the ritual of summer and winter festivals. The powers of light and growth are in the ascendant in summer; they seem to die in winter. Christian euhemerists made use of these myths, but regarded the gods as warriors who were slain, not as those who die and revive again. At the second battle, Nuada loses his life; at the first, though his forces are victorious, his hand was cut off by the Fomorian Sreng, for even when victorious the gods must suffer. A silver hand was made for him by Diancecht, and hence he was called Nuada Argetlám, "of the silver hand." Professor Rh^ys regards him as a Celtic Zeus, partly because he is king of the Tuatha Dé Danann, partly because he, like Zeus or Tyr, who lost tendons or a hand through the wiles of evil gods, is also maimed.295 Similarly in the Rig-Veda the Açvins substitute a leg of iron for the leg of Vispala, cut off in battle, and the sun is called "golden-handed" because Savitri cut off his hand and the priests replaced it by one of gold. The myth of Nuada's hand may have arisen from primitive attempts at replacing lopped-off limbs, as well as from the fact that no Irish king must have any bodily defect, or possibly because an image of Nuada may have lacked a hand or possessed one of silver. Images were often maimed or given artificial limbs, and myths then arose to explain the custom.296 Nuada appears to be a god of life and growth, but he is not a sun-god. His Welsh equivalent is Llûd Llawereint, or "silver-handed," who delivers his people from various scourges. His daughter Creidylad is to be wedded to Gwythur, but is kidnapped by Gwyn. Arthur decides that they must fight for her yearly on 1st May until the day of judgment, when the victor would gain her hand.297 Professor Rh^ys regards Creidylad as a Persephone, wedded alternately to light and dark divinities.298 But the story may rather be explanatory of such ritual acts as are found in folk-survivals in the form of fights between summer and winter, in which a Queen of May figures, and intended to assist the conflict of the gods of growth with those of blight.299 Creidylad is daughter of a probable god of growth, nor is it impossible that the story of the battle of Mag-tured is based on mythic explanations of such ritual combats.
The Brythons worshipped Nuada as Nodons in Romano-British times. The remains of his temple exist near the mouth of the Severn, and the god may have been equated with Mars, though certain symbols seem to connect him with the waters as a kind of Neptune.300 An Irish mythic poet Nuada Necht may be the Nechtan who owned a magic well whence issued the Boyne, and was perhaps a water-god. If such a water-god was associated with Nuada, he and Nodons might be a Celtic Neptune.301 But the relationship and functions of these various personages are obscure, nor is it certain that Nodons was equated with Neptune or that Nuada was a water-god. His name may be cognate with words meaning "growth," "possession," "harvest," and this supports the view taken here of his functions.302 The Welsh Nudd Hael, or "the Generous," who possessed a herd of 21,000 milch kine, may be a memory of this god, and it is possible that, as a god of growth, Nuada had human incarnations called by his name.303
Ler, whose name means "sea," and who was a god of the sea, is father of Manannan as well as of the personages of the beautiful story called The Children of Lir, from which we learn practically all that is known of him. He resented not being made ruler of the Tuatha Déa, but was later reconciled when the daughter of Bodb Dearg was given to him as his wife. On her death, he married her sister, who transformed her step-children into swans.304 Ler is the equivalent of the Brythonic Llyr, later immortalised by Shakespeare as King Lear.
The greatness of Manannan mac Lir, "son of the sea," is proved by the fact that he appears in many of the heroic tales, and is still remembered in tradition and folk-tale. He is a sea-god who has become more prominent than the older god of the sea, and though not a supreme god, he must have had a far-spreading cult. With Bodb Dearg he was elected king of the Tuatha Dé Danann. He made the gods invisible and immortal, gave them magical food, and assisted Oengus in driving out Elemar from his síd. Later tradition spoke of four Manannans, probably local forms of the god, as is suggested by the fact that the true name of one of them is said to be Orbsen, son of Allot. Another, the son of Ler, is described as a renowned trader who dwelt in the Isle of Man, the best of pilots, weather-wise, and able to transform himself as he pleased. The Cóir Anmann adds that the Britons and the men of Erin deemed him god of the sea.305 That position is plainly seen in many tales, e.g. in the magnificent passage of The Voyage of Bran, where he suddenly sweeps into sight, riding in a chariot across the waves from the Land of Promise; or in the tale of Cúchulainn's Sickness, where his wife Fand sees him, "the horseman of the crested sea," coming across the waves. In the Agallamh na Senorach he appears as a cavalier breasting the waves. "For the space of nine waves he would be submerged in the sea, but would rise on the crest of the tenth without wetting chest or breast."306 In one archaic tale he is identified with a great sea wave which swept away Tuag, while the waves are sometimes called "the son of Lir's horses"—a name still current in Ireland, or, again, "the locks of Manannan's wife."307 His position as god of the sea may have given rise to the belief that he was ruler of the oversea Elysium, and, later, of the other-world as a magical domain coterminous with this earth. He is still remembered in the Isle of Man, which may owe its name to him, and which, like many another island, was regarded by the Goidels as the island Elysium under its name of Isle of Falga. He is also the Manawyddan of Welsh story.
Manannan appears in the Cúchulainn and Fionn cycles, usually as a ruler of the Other-world. His wife Fand was Cúchulainn's mistress, Diarmaid was his pupil in fairyland, and Cormac was his guest there. Even in Christian times surviving pagan beliefs caused legend to be busy with his name. King Fiachna was fighting the Scots and in great danger, when a stranger appeared to his wife and announced that he would save her husband's life if she would consent to abandon herself to him. She reluctantly agreed, and the child of the amour was the seventh-century King Mongan, of whom the annalist says, "every one knows that his real father was Manannan."308 Mongan was also believed to be a rebirth of Fionn. Manannan is still remembered in folk-tradition, and in the Isle of Man, where his grave is to be seen, some of his ritual survived until lately, bundles of rushes being placed for him on midsummer eve on two hills.309 Barintus, who steers Arthur to the fortunate isles, and S. Barri, who crossed the sea on horseback, may have been legendary forms of a local sea-god akin to Manannan, or of Manannan himself.310 His steed was Enbarr, "water foam or hair," and Manannan was "the horseman of the manéd sea." "Barintus," perhaps connected with barr find, "white-topped," would thus be a surname of the god who rode on Enbarr, the foaming wave, or who was himself the wave, while his mythic sea-riding was transferred to the legend of S. Barri, if such a person ever existed.
Various magical possessions were ascribed to Manannan—his armour and sword, the one making the wearer invulnerable, the other terrifying all who beheld it; his horse and canoe; his swine, which came to life again when killed; his magic cloak; his cup which broke when a lie was spoken; his tablecloth, which, when waved, produced food. Many of these are found everywhere in Märchen, and there is nothing peculiarly Celtic in them. We need not, therefore, with the mythologists, see in his armour the vapoury clouds or in his sword lightning or the sun's rays. But their magical nature as well as the fact that so much wizardry is attributed to Manannan, points to a copious mythology clustering round the god, now for ever lost.
The parentage of Lug is differently stated, but that account which makes him son of Cian and of Ethne, daughter of Balor, is best attested.311 Folk-tradition still recalls the relation of Lug and Balor. Balor, a robber living in Tory Island, had a daughter whose son was to kill her father. He therefore shut her up in an inaccessible place, but in revenge for Balor's stealing MacIneely's cow, the latter gained access to her, with the result that Ethne bore three sons, whom Balor cast into the sea. One of them, Lug, was recovered by MacIneely and fostered by his brother Gavida. Balor now slew MacIneely, but was himself slain by Lug, who pierced his single eye with a red-hot iron.312 In another version, Kian takes MacIneely's place and is aided by Manannan, in accordance with older legends.313 But Lug's birth-story has been influenced in these tales by the Märchen