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target="_blank" rel="nofollow" href="#ulink_e49c674a-49c2-5886-90d9-c5ca255ea6c6">²⁶⁴ As there were three Brigits, so there may have been several forms of Lugus, and two dedications to the Lugoves have been found in Spain and Switzerland, one of them inscribed by the shoemakers of Uxama.²⁶⁵ Thus the Lugoves may have been multiplied forms of Lugus or Lugovos, "a hero," the meaning given to "Lug" by O'Davoren.²⁶⁶ Shoe-making was not one of the arts professed by Lug, but Professor Rh^ys recalls the fact that the Welsh Lleu, whom he equates with Lug, disguised himself as a shoemaker.²⁶⁷ Lugus, besides being a mighty hero, was a great Celtic culture-god, superior to all other culture divinities.

The euhemerists assigned a definite date to Lug's death, but side by side with this the memory of his divinity prevailed, and he appears as the father and helper of Cúchulainn, who was possibly a rebirth of the god.²⁶⁸ His high position appears in the fact that the Gaulish assembly at Lugudunum was held in his honour, like the festival of Lugnasad in Ireland. Craftsmen brought their wares to sell at this festival of the god of crafts, while it may also have been a harvest festival.²⁶⁹ Whether it was a strictly solar feast is doubtful, though Professor Rh^ys and others insist that Lug is a sun-god. The name of the Welsh Lleu, "light," is equated with Lug, and the same meaning assigned to the latter.²⁷⁰ This equation has been contested and is doubtful, Lugus probably meaning "hero."²⁷¹ Still the sun-like traits ascribed to Lug before Mag-tured suggest that he was a sun-god, and solar gods elsewhere, e.g. the Polynesian Maui, are culture-gods as well. But it should be remembered that Lug is not associated with the true solar festivals of Beltane and Midsummer.

While our knowledge of the Tuatha Dé Danann is based upon a series of mythic tales and other records, that of the gods of the continental Celts, apart from a few notices in classical authors and elsewhere, comes from inscriptions. But as far as can be judged, though the names of the two groups seldom coincide, their functions must have been much alike, and their origins certainly the same. The Tuatha Dé Danann were nature divinities of growth, light, agriculture—their symbols and possessions suggesting fertility, e.g. the cauldron. They were divinities of culture and crafts, and of war. There must have been many other gods in Ireland than those described here, while some of those may not have been worshipped all over Ireland. Generally speaking, there were many local gods in Gaul with similar functions but different names, and this may have been true of Ireland. Perhaps the different names given to Dagda, Manannan, and others were simply names of similar local gods, one of whom became prominent, and attracted to himself the names of the others. So, too, the identity of Danu and Brigit might be explained, or the fact that there were three Brigits. We read also in the texts of the god of Connaught, or of Ulster, and these were apparently regional divinities, or of "the god of Druidism"—perhaps a god worshipped specially by Druids.²⁷² The remote origin of some of these divinities may be sought in the primitive cult of the Earth personified as a fertile being, and in that of vegetation and corn-spirits, and the vague spirits of nature in all its aspects. Some of these still continued to be worshipped when the greater gods had been evolved. Though animal worship was not lacking in Ireland, divinities who are anthropomorphic forms of earlier animal-gods are less in evidence than on the Continent. The divinities of culture, crafts, and war, and of departments of nature, must have slowly assumed the definite personality assigned them in Irish religion. But, doubtless, they already possessed that before the Goidels reached Ireland. Strictly speaking, the underground domain assigned later to the Tuatha Dé Danann belongs only to such of them as were associated with fertility. But in course of time most of the group, as underground dwellers, were connected with growth and increase. These could be blighted by their enemies, or they themselves could withhold them when their worshippers offended them.²⁷³

Irish mythology points to the early pre-eminence of goddesses. As agriculture and many of the arts were first in the hands of women, goddesses of fertility and culture preceded gods, and still held their place when gods were evolved. Even war-goddesses are prominent in Ireland. Celtic gods and heroes are often called after their mothers, not their fathers, and women loom largely in the tales of Irish colonisation, while in many legends they play a most important part. Goddesses give their name to divine groups, and, even where gods are prominent, their actions are free, their personalities still clearly defined. The supremacy of the divine women of Irish tradition is once more seen in the fact that they themselves woo and win heroes; while their capacity for love, their passion, their eternal youthfulness and beauty are suggestive of their early character as goddesses of ever-springing fertility.²⁷⁴

This supremacy of goddesses is explained by Professor Rh^ys as non-Celtic, as borrowed by the Celts from the aborigines.²⁷⁵ But it is too deeply impressed on the fabric of Celtic tradition to be other than native, and we have no reason to suppose that the Celts had not passed through a stage in which such a state of things was normal. Their innate conservatism caused them to preserve it more than other races who had long outgrown such a state of things.

147. HL 89; Stokes, RC xii. 129. D'Arbois, ii. 125, explains it as "Folk of the god whose mother is called Danu."

148. RC xii. 77. The usual Irish word for "god" is dia; other names are Fiadu, Art, Dess.

149. See Joyce, SII. i. 252, 262; PN i. 183.

150. LL 245b.

151. LL 11.

152. LL 127. The mounds were the sepulchres of the euhemerised gods.

153. Book of Fermoy, fifteenth century.

154. LL 11b.

155. IT i. 14, 774; Stokes, TL i. 99, 314, 319. Síd is a fairy hill, the hill itself or the dwelling within it. Hence those who dwell in it are Aes or Fir síde, "men of the mound," or síde, fairy folk. The primitive form is probably sêdos, from sêd, "abode" or "seat"; cf. Greek (edos) "a temple." Thurneysen suggests a connection with a word equivalent to Lat. sidus, "constellation," or "dwelling of the gods."

156. Joyce, SH i. 252; O'Curry, MS. Mat. 505.

157. "Vision of Oengus," RC iii. 344; IT i. 197 f.

158. Windisch, Ir. Gram. 118; O'Curry, MC ii. 71; see p. 363, infra.

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