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34-505: Moylurg is, in Irish, Magh Luirg an Dagda , "the plain of the tracks of the Dagda". The Dagda was an ancient Irish deity. The kingdom's first king, Maelruanaidh Mor mac Tadg , was a son of Tadg mac Cathal ( King of Connacht 925–956) and brother to Conchobar mac Tadg , who succeeded as king in 967. Maelruanaidh is said to have made a deal of some nature where, in return for abandoning any claim to

68-519: A beautiful god of the heathens, for the Tuatha Dé Danann worshipped him: for he was an earth-god to them because of the greatness of his magical power", in the Middle Irish language Coir Anmann (The Fitness of Names) says: Tales depict the Dagda as a figure of immense power. He is said to own a magic staff, club or mace which could kill nine men with one blow; but with the handle he could return

102-420: A peaked roof – perhaps a dovecote – on a long pole. Her right hand holds a patera which she is tipping onto a cylindrical altar. To the right Sucellus stands, bearded, in a tunic with a cloak over his right shoulder. He holds his mallet in his right hand and an olla in his left. Above the figures is a dedicatory inscription and below them in very low relief is a raven. This sculpture was dated by Reinach, from

136-447: A wolf-skin, with a long-handled hammer , or perhaps a beer barrel suspended from a pole. His companion Nantosuelta is sometimes depicted alongside him. When together, they are accompanied by symbols associated with prosperity and domesticity. In a well-known relief from Sarrebourg , near Metz , Nantosuelta, wearing a long gown, is standing to the left. In her left hand she holds a small house-shaped object with two circular holes and

170-509: Is a diminutive form of Eochaid, which also has spelling variants of Eochaidh and Echuid. The death and ancestral god Donn may originally have been a form of the Dagda, who is sometimes called Dagda Donn. The Dagda was one of the kings of the Tuatha De Danann. The Tuatha Dé Danann are the race of supernatural beings who conquered the Fomorians , who inhabited Ireland previously, prior to

204-687: Is credited with a seventy- or eighty-year reign (depending on source) over the Tuatha Dé Danann , before dying at Brú na Bóinne, finally succumbing to a wound inflicted by Cethlenn during the battle of Mag Tuired. The Dagda has similarities with the later harvest figure Crom Dubh . He also has similarities with the Gaulish god Sucellos , who is depicted with a hammer and a pot, and the Roman god Dīs Pater . Sucellos In Gallo-Roman religion , Sucellus or Sucellos ( / s uː ˈ k ɛ l ə s / )

238-475: Is offered by Celticist Blanca María Prósper , who posits a derivative of the Proto-Indo-European root *kel- ‘to protect’, i.e. *su-kel-mó(n) "having a good protection" or *su-kel-mṇ- , an agentive formation meaning "protecting well, providing good protection", with a thematic derivative built on the oblique stem, *su-kel-mn-o- (and subsequent simplification and assimilation of the sonorant cluster and

272-521: Is said to be husband of the Morrígan , who is called his "envious wife". His children include Aengus , Cermait , and Aed (often called the three sons of the Dagda), Brigit and Bodb Derg . He is said to have two brothers, Nuada and Ogma , but this may be an instance of the tendency to triplicate deities . Elsewhere the Dagda is linked exclusively with Ogma, and the two are called "the two brothers." In

306-439: Is thought to mean "the good god" or "the great god". His other names include Eochu or Eochaid Ollathair ("horseman, great father"), and Ruad Rofhessa ("mighty one/lord of great knowledge"). There are indications Dáire was another name for him. The death and ancestral god Donn may originally have been a form of the Dagda, and he also has similarities with the later harvest figure Crom Dubh . Several tribal groupings saw

340-580: The Annals of the Four Masters : The Dagda The Dagda ( Old Irish : In Dagda [ˈdaɣða] , Irish : An Daghdha ) is considered the great god of Irish mythology . He is the chief god of the Tuatha Dé Danann , with the Dagda portrayed as a father-figure, king, and druid . He is associated with fertility , agriculture , manliness and strength, as well as magic, druidry and wisdom. He can control life and death (cf. his staff, below),

374-561: The 20th century, c.1930) that the MacRiabhaighs (MacReevys/McGreevys) were "kings of Moylurgh ... until 1255" may be the most reliable, and also is consistent with the statement by the Irish genealogical authority Edward MacLysaght ("More Irish Families") that the McGreevys were "lords of Moylurg ... until the 13th century, when they were subdued by, and become tributary, to the McDermots". From

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408-528: The Brú from an older god representing the growing sun taking over from the waning sun. The Tochmarc Étaíne , tells the story of how Bóand conceives Aengus by the Dagda. In the Aislinge Oengusso or Dream of Aengus the Dagda and Boand help Aengus to find a mysterious woman who he has fallen in love with in his dreams. In a poem about Mag Muirthemne , the Dagda banishes an octopus with his "mace of wrath" using

442-616: The Dagda as an ancestor and were named after him, such as the Uí Echach and the Dáirine . The Dagda has been likened to the Germanic god Odin , the Gaulish god Sucellos , and the Roman god Dīs Pater . The Old Irish name Dagda is generally believed to stem from Proto-Celtic : * Dago-dēwos , meaning "the good god" or "the great god". The Dagda has several other names or epithets which reflect aspects of his character. The name Eochu

476-453: The Dagda is his true father and asks him for a portion of land. In some versions of the tale, the Dagda helps Aengus take ownership of the Brú from Elcmar. Aengus asks and is given the Brú for láa ocus aidche ; because in Old Irish this could mean either "a day and a night" or "day and night", Aengus claims it forever. Other versions have Aengus taking over the Brú from the Dagda himself by using

510-533: The Dindsenchas, the Dagda is given a daughter named Ainge, for whom he makes a twig basket or tub that always leaks when the tide is in and never leaks when it is going out. The Dagda's father is named Elatha son of Delbeath. Englec, the daughter of Elcmar, is named as a consort of the Dagda and the mother of his "swift son". Echtgi the loathesome is another daughter of the Dagda's named in the Banshenchas . Before

544-510: The Fomorians and escape. He possessed two pigs, one of which was always growing whilst the other was always roasting, and ever-laden fruit trees. He is also described as being the owner of a black-maned heifer that was given to him for his labours prior to the Second Battle of Moytura. When the heifer calls her calf, all the cattle of Ireland taken by the Fomorians as tribute graze. The Dagda

578-578: The MacRiabhaighs (MacReevys/McGreevys) were dispossessed of their ancestral lands by the McDermots or to a controversy which precipitated the action. Modern sources are not much help. Clearly, the dispossession occurred earlier than was speculated by Sir Cecil King-Harmon in 1958 (c.1400) or the Roscommon Herald in 1959 (c.1300). The statement on the McGreevy Stone in Ardcarne Cemetery (erected in

612-645: The Second Battle of Mag Tuired the Dagda builds a fortress for Bres called Dún Brese and is also forced by the Fomorian kings Elatha , Indech, and Tethra to build raths . In the lead up to the Second Battle of Mag Tuired, when Lugh asks Dagda what power he will wield over the Fomorian host, he responds that he "will take the side of the men of Erin both in mutual smiting and destruction and wizardry. Their bones under my club will be as many as hailstones under feet of herds of horses". The Dagda has an affair with Boann ,

646-555: The coming of the Milesians . The Mórrígan is described as his wife, his daughter was Brigit , and his lover was Boann , after whom the River Boyne is named, though she was married to Elcmar and with whom he had the god Aengus. Prior to the battle with the Fomorians , he coupled with the goddess of war, the Mórrígan , on Samhain . (Cf. § Family ). Of Dagda it is stated "He was

680-490: The following words: "Turn thy hollow head! Turn thy ravening body! Turn thy resorbent forehead! Avaunt! Begone!", the sea receded with the creature and the plain of Mag Muirthemne was left behind. In the Dindsenchas the Dagda is described as swift with a poison draught and as a justly dealing lord. He is also called a King of Erin with hosts of hostages, a noble, slender prince, and the father of Cermait, Aengus, and Aed. He

714-512: The form of the letters, to the end of the first century or start of the second century. At least eleven inscriptions to Sucellus are known, mostly from Gaul . One ( RIB II, 3/2422.21) is from Eboracum (modern York ) in Britain . In an inscription from Augusta Rauricorum (modern Augst ), Sucellus is identified with Silvanus : The syncretism of Sucellus with Silvanus can also be seen in artwork from Narbonensis . In Italy, Silvanus

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748-422: The goddess of the River Boyne. She lives at Brú na Bóinne with her husband Elcmar . The Dagda impregnates her after sending Elcmar away on a one-day errand. To hide the pregnancy from Elcmar, the Dagda casts a spell on him, making "the sun stand still" so he will not notice the passing of time. Meanwhile, Boann gives birth to Aengus , who is also known as Maccán Óg ('the young son'). Eventually, Aengus learns that

782-458: The harp can fly itself to the Dagda when thus beckoned. He is said to dwell in Brú na Bóinne (Newgrange). Other places associated with or named after him include Uisneach , Grianan of Aileach , Lough Neagh and Knock Iveagh . The Dagda is said to be the husband of the Morrígan and lover of Boann . His children include Aengus , Brigit , Bodb Derg , Cermait , Aed , and Midir . The Dagda's name

816-512: The harp leapt off the wall and came to him. The harp was forbidden by the Dagda from issuing any sound, unless thus called upon by the names, which translate to "Oak of Two Meadows" and "the Four Angled Music"; Hence, harp was a richly ornamented magic harp made of oak which, when the Dagda played it, put the seasons in their correct order; The Dagda had the skill to play the "Three Strains" (joy, sorrow, sleep) which he used to immobilize

850-509: The provincial kingship, he would be given Moylurg. His dynasty was known as the Clan Mulrooney (later known as Clan MacDermot), cousins to O'Connor, who was then High King of Ireland. This royal connection was exploited to oust the existing chieftains of Moylurg, the MacReevys (Irish: Mac Riabhaigh, later anglicized spelling McGreevy). There are very few clues as to the exact point in time when

884-401: The root cellos can be interpreted as 'striker', derived from Proto-Indo-European *-kel-do-s whence also come Latin per-cellere ('striker'), Greek klao ('to break') and Lithuanian kálti ('to hammer, to forge'). The prefix su- means 'good' or 'well' and is found in many Gaulish personal names. Sucellus is therefore commonly translated as 'the good striker.' An alternate etymology

918-417: The same trick. It has been suggested that this tale represents the winter solstice illumination of Newgrange at Brú na Bóinne, during which the sunbeam (the Dagda) enters the inner chamber (the womb of Boann) when the sun's path stands still. The word solstice (Irish grianstad ) means sun-standstill. The conception of Aengus may represent the 'rebirth' of the sun at the winter solstice, him taking over

952-474: The slain to life. He owned a magic harp. In the tract found in the Yellow Book of Lecan , there were three items the Dagda named together, his staff ( lorc ), there was the shirt léine ) of protection from sickness, and the cloak ( lumman of shape-shifting and color-change. The "great staff" ( lorg mór ) had a smooth end which brought the dead back to life (he resuscitated his son Cermait Milbél with

986-576: The smooth end), but the staff's rough end caused instant death. The staff/club is also described in the Ulster Cycle narrative, Mesca Ulad , where it was called the "terrible iron staff" ( lorg aduathmar iarnaidi ). The Cauldron of the Dagda is one of the Four Treasures of the Tuatha Dé Danann , of which it was said "an assembly used not to go unsatisfied from it". The cauldron "signified plenty and generousity". Hence, his magic cauldron

1020-452: The weather and crops, as well as time and the seasons . He is often described as a large bearded man or giant wearing a hooded cloak. He owns a magic staff ( lorc ) of dual nature: it kills with one end and brings to life with the other. He also owns a cauldron (the coire ansic ) which never runs empty, and a magic harp ( Uaithne , though this may be the name of the harper), which will not play unless called by its two bynames, and

1054-449: Was a god shown carrying a large mallet (or hammer) and an olla (or barrel). Originally a Celtic god , his cult flourished not only among Gallo-Romans , but also to some extent among the neighbouring peoples of Raetia and Britain . He has been associated with agriculture and wine, particularly in the territory of the Aedui . He is usually portrayed as a middle-aged bearded man wearing

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1088-496: Was otherwise known as the coire ansic ("the un-dry cauldron"). After Úaithne , the Dagda's harper was abducted by the Fomorians , the Dagda went to the enemy's hall and retrieved his magic harp , which had two names, according to the text of the Cath Maige Tuired ("Second Battle of Moytura"). And when the Dagda called upon his harp by its two names: "Come Daur Dá Bláo / Come Cóir Cetharchair / Come summer, come winter.."

1122-437: Was said to protect forests and fields. He presided over the boundaries of properties, together with a host of local silvani, three for each property. These were the silvanus of the home, the silvanus of the fields, and the silvanus of the boundaries. Silvanus also takes care of flocks, guaranteeing their fertility and protecting them from wolves, which is why he often wears the skin of a wolf. When moving north into Gaul, Silvanus

1156-424: Was syncretically merged with Sucellus to form the conflated Sucellus-Silvanus. It was Sucellus who carried the mallet and bowl. It has been suggested that the mallet was for construction and the erection of fence-posts (establishing boundaries), but this is far from certain. Green claims that Sucellus may also relate to a chthonic deity, especially in maintain boundaries between the living and dead. In Gaulish ,

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