From this day begins the history of Ireland according to the annalists. Milé's eldest son, Donn, having perished, the kingdom fell by right to the second, Eremon. But Eber, the third son, backed by his followers, insisted upon a partition, and Ireland was divided into two equal parts. At the end of a year, however, war broke out between the brothers; Eber was killed in battle, and Eremon took the sole rule.

CHAPTER XI

THE GODS IN EXILE

But though mortals had conquered gods upon a scale unparalleled in mythology, they had by no means entirely subdued them. Beaten in battle, the people of the goddess Danu had yet not lost their divine attributes, and could use them either to help or hurt. "Great was the power of the Dagda", says a tract preserved in the Book of Leinster, "over the sons of Milé, even after the conquest of Ireland; for his subjects destroyed their corn and milk, so that they must needs make a treaty of peace with the Dagda. Not until then, and thanks to his good-will, were they able to harvest corn and drink the milk of their cows."1 The basis of this lost treaty seems to have been that the Tuatha Dé Danann, though driven from the soil, should receive homage and offerings from their successors. We are told in the verse dinnsenchus of Mag Slecht, that—

"Since the rule

Of Eremon, the noble man of grace,
There was worshipping of stones

Until the coming of good Patrick of Macha".

1 De Jubainville: Cycle Mythologique Irlandais, p. 269.

2 See chap. IV-"The Religion of the Ancient Britons and Druidism".

Dispossessed of upper earth, the gods had, however, to seek for new homes. A council was convened, but its members were divided between two opinions. One section of them chose to shake the dust of Ireland off its disinherited feet, and seek refuge in a paradise over-seas, situate in some unknown, and, except for favoured mortals, unknowable island of the west, the counterpart in Gaelic myth of the British

"island-valley of Avilion;

Where falls not hail, or rain, or any snow,
Nor ever wind blows loudly; but it lies
Deep-meadow'd, happy, fair with orchard-lawns
And bowery hollows crown'd with summer sea

"1

-a land of perpetual pleasure and feasting, described variously as the "Land of Promise" (Tir Tairngiré), the "Plain of Happiness" (Mag Mell), the "Land of the Living" (Tir-nam-beo), the "Land of the Young" (Tir-nan-ōg), and “Breasal's Island" (HyBreasail). Celtic mythology is full of the beauties and wonders of this mystic country, and the tradition of it has never died out. Hy-Breasail has been set down on old maps as a reality again and again;2 some pioneers in the Spanish seas thought they had discovered it, and called the land they found

Brazil"; and it is still said, by lovers of old lore, that a patient watcher, after long gazing westward from the westernmost shores of Ireland or Scotland,

1 Tennyson: Idylls of the King: The Passing of Arthur.

* See Wood-Martin: Traces of the Elder Faiths of Ireland, Vol I, pp. 213–215.

may sometimes be lucky enough to catch a glimpse against the sunset of its

"summer isles of Eden lying in dark-purple spheres of sea".

Of these divine emigrants the principal was Manannán son of Lêr. But, though he had cast in his lot beyond the seas, he did not cease to visit Ireland. An old Irish king, Bran, the son of Febal, met him, according to a seventh-century poem, as Bran journeyed to, and Manannán from, the earthly paradise. Bran was in his boat, and Manannán was driving a chariot over the tops of the waves, and he sang:1

"Bran deems it a marvellous beauty

In his coracle across the clear sea:
While to me in my chariot from afar

It is a flowery plain on which he rides about.

"What is a clear sea

For the prowed skiff in which Bran is,

That is a happy plain with profusion of flowers
To me from the chariot of two wheels.

"Bran sees

The number of waves beating across the clear sea:
I myself see in Mag Mon2

Red-headed flowers without fault.

"Sea-horses glisten in summer

As far as Bran has stretched his glance:
Rivers pour forth a stream of honey

In the land of Manannán son of Lêr.

1 The following verses are taken from Dr. Kuno Meyer's translation of the romance entitled The Voyage of Bran, Son of Febal, published in Mr. Nutt's Grimm Library, Vol. IV. The Plain of Sports.

"The sheen of the main, on which thou art,

The white hue of the sea, on which thou rowest about,
Yellow and azure are spread out,

It is land, and is not rough.

"Speckled salmon leap from the womb
Of the white sea, on which thou lookest:
They are calves, they are coloured lambs
With friendliness, without mutual slaughter.

"Though but one chariot-rider is seen
In Mag Mell1 of many flowers,

There are many steeds on its surface,
Though them thou seest not.

Along the top of a wood has swum
Thy coracle across ridges,

There is a wood of beautiful fruit
Under the prow of thy little skiff.

"A wood with blossom and fruit,

On which is the vine's veritable fragrance;
A wood without decay, without defect,
On which are leaves of a golden hue."

And, after this singularly poetical enunciation of the philosophical and mystical doctrine that all things are, under their diverse forms, essentially the same, he goes on to describe to Bran the beauties and pleasures of the Celtic Elysium.

But there were others-indeed, the most part-of the gods who refused to expatriate themselves. For these residences had to be found, and the Dagda, their new king, proceeded to assign to each of those who stayed in Ireland a sidh. These sidhe were barrows, or hillocks, each being the door to an under

1 The Happy Plain.