appears with a huge club or fork, and M. D'Arbois suggests that he may thus be an equivalent of the Gaulish god with the mallet.275 This is probable, since the Gaulish god may have been a form of Dispater, an Earth or under-Earth god of fertility.
If Dagda was a god of fertility, he may have been an equivalent of a god whose image was called Cenn or Cromm Cruaich, "Head or Crooked One of the Mound," or "Bloody Head or Crescent."276 Vallancey, citing a text now lost, says that Crom-eocha was a name of Dagda, and that a motto at the sacrificial place at Tara read, "Let the altar ever blaze to Dagda."277 These statements may support this identification. The cult of Cromm is preserved in some verses:
"He was their god,
The withered Cromm with many mists...
To him without glory
They would kill their piteous wretched offspring,
With much wailing and peril,
To pour their blood around Cromm Cruaich.
Milk and corn
They would ask from him speedily
In return for a third of their healthy issue,
Great was the horror and fear of him.
To him noble Gaels would prostrate themselves."278
Elsewhere we learn that this sacrifice in return for the gifts of corn and milk from the god took place at Samhain, and that on one occasion the violent prostrations of the worshippers caused three-fourths of them to die. Again, "they beat their palms, they pounded their bodies ... they shed falling showers of tears."279 These are reminiscences of orgiastic rites in which pain and pleasure melt into one. The god must have been a god of fertility; the blood of the victims was poured on the image, the flesh, as in analogous savage rites and folk-survivals, may have been buried in the fields to promote fertility. If so, the victims' flesh was instinct with the power of the divinity, and, though their number is obviously exaggerated, several victims may have taken the place of an earlier slain representative of the god. A mythic Crom Dubh, "Black Crom," whose festival occurs on the first Sunday in August, may be another form of Cromm Cruaich. In one story the name is transferred to S. Patrick's servant, who is asked by the fairies when they will go to Paradise. "Not till the day of judgment," is the answer, and for this they cease to help men in the processes of agriculture. But in a variant Manannan bids Crom ask this question, and the same result follows.280 These tales thus enshrine the idea that Crom and the fairies were ancient gods of growth who ceased to help men when they deserted them for the Christian faith. If the sacrifice was offered at the August festival, or, as the texts suggest, at Samhain, after harvest, it must have been on account of the next year's crop, and the flesh may have been mingled with the seed corn.
Dagda may thus have been a god of growth and fertility. His wife or mistress was the river-goddess, Boand (the Boyne),281 and the children ascribed to him were Oengus, Bodb Dearg, Danu, Brigit, and perhaps Ogma. The euhemerists made him die of Cethlenn's venom, long after the battle of Mag-tured in which he encountered her.282 Irish mythology is remarkably free from obscene and grotesque myths, but some of these cluster round Dagda. We hear of the Gargantuan meal provided for him in sport by the Fomorians, and of which he ate so much that "not easy was it for him to move and unseemly was his apparel," as well as his conduct with a Fomorian beauty. Another amour of his was with Morrigan, the place where it occurred being still known as "The Couple's Bed."283 In another tale Dagda acts as cook to Conaire the great.284
The beautiful and fascinating Oengus is sometimes called Mac Ind Oc, "Son of the Young Ones," i.e. Dagda and Boand, or In Mac Oc, "The Young Son." This name, like the myth of his disinheriting his father, may point to his cult superseding that of Dagda. If so, he may then have been affiliated to the older god, as was frequently done in parallel cases, e.g. in Babylon. Oengus may thus have been the high god of some tribe who assumed supremacy, ousting the high god of another tribe, unless we suppose that Dagda was a pre-Celtic god with functions similar to those of Oengus, and that the Celts adopted his cult but gave that of Oengus a higher place. In one myth the supremacy of Oengus is seen. After the first battle of Mag-tured, Dagda is forced to become the slave of Bres, and is much annoyed by a lampooner who extorts the best pieces of his rations. Following the advice of Oengus, he not only causes the lampooner's death, but triumphs over the Fomorians.285 On insufficient grounds, mainly because he was patron of Diarmaid, beloved of women, and because his kisses became birds which whispered love thoughts to youths and maidens, Oengus has been called the Eros of the Gaels. More probably he was primarily a supreme god of growth, who occasionally suffered eclipse during the time of death in nature, like Tammuz and Adonis, and this may explain his absence from Mag-tured. The beautiful story of his vision of a maiden with whom he fell violently in love contains too many Märchen formulæ to be of any mythological or religious value. His mother Boand caused search to be made for her, but without avail. At last she was discovered to be the daughter of a semi-divine lord of a síd, but only through the help of mortals was the secret of how she could be taken wrung from him. She was a swan-maiden, and on a certain day only would Oengus obtain her. Ultimately she became his wife. The story is interesting because it shows how the gods occasionally required mortal aid.286
Equally influenced by Märchen formulæ is the story of Oengus and Etain. Etain and Fuamnach were wives of Mider, but Fuamnach was jealous of Etain, and transformed her into an insect. In this shape Oengus found her, and placed her in a glass grianan or bower filled with flowers, the perfume of which sustained her. He carried the grianan with him wherever he went, but Fuamnach raised a magic wind which blew Etain away to the roof of Etair, a noble of Ulster. She fell through a smoke-hole into a golden cup of wine, and was swallowed by Etair's wife, of whom she was reborn.287 Professor Rh^ys resolves all this into a sun and dawn myth. Oengus is the sun, Etain the dawn, the grianan the expanse of the sky.288 But the dawn does not grow stronger with the sun's influence, as Etain did under that of Oengus. At the sun's appearance the dawn begins
"to faint in the light of the sun she loves,
To faint in his light and to die."
The whole story is built up on the well-known Mãrchen formulæ of the "True Bride" and the "Two Brothers," but accommodated to well-known mythic personages, and the grianan is the Celtic equivalent of various objects in stories of the "Cinderella" type, in which the heroine conceals herself, the object being bought by the hero and kept in his room.289 Thus the tale reveals nothing of Etain's divine functions, but it illustrates the method of the "mythological" school in discovering sun-heroes and dawn-maidens in any incident, mythical or not.
Oengus appears in the Fionn cycle as the fosterer and protector of Diarmaid.290 With Mider, Bodb, and Morrigan, he expels the Fomorians when they destroy the corn, fruit, and milk of the Tuatha Dé Danann.291 This may point to his functions as a god of fertility.
Although Mider appears mainly as a king of the síde and ruler of the brug of Bri Léith, he is also connected with the Tuatha Déa.292 Learning that Etain had been reborn and was now married to King Eochaid, he recovered her from him, but lost her again when Eochaid attacked his brug. He was ultimately avenged in the series of tragic events which led to the death of Eochaid's descendant Conaire. Though his síd is located in Ireland, it has so much resemblance to Elysium that Mider must be regarded as one of its lords. Hence he appears as ruler of the Isle of Falga, i.e. the Isle of Man regarded as Elysium. Thence his daughter Bláthnat, his magical cows and cauldron, were stolen by Cúchulainn and Curoi, and his three cranes from Bri Léith by Aitherne293—perhaps distorted versions of the myths which told how various animals and gifts came from the god's land. Mider may be the Irish equivalent of 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