of it in a hymn and gloss of the Liber Hymnorum. In vaunting the pre-eminence of two saints who were like great gods of old Christian Ireland, Ultán says of Brigit that she was 'half of the colonnade of the kingdom (of the world) with Patrick the eminent.' The gloss is more explicit—'as there are two pillars in the world, so are Brigit and Patrick in Ireland.'"19 In some of the romantic Irish voyages islands are seen resting on pillars, and an echo of these myths is found in the Breton tradition that the church at Kernitou stands on four columns, resting on a congealed sea which will submerge the structure when it becomes liquid.20
Divine help is often referred to in Irish myths, and a parallel instance occurs in Justin's allusion to the guidance of the Segovesi by birds to the Danubian regions which they conquered.21 Such myths are depicted on coins, on which a horse appears led by a bird, which sometimes whispers in its ear. Heroes were also inspired by birds to found towns. Birds were objects of worship and divination with the Celts, and divinities transformed themselves into the shape of birds, or birds formed their symbols.
The birth of heroes from a god and a human mother occurs in Irish myth. One Classical parallel to this is found in the account of the origin of the northern Gauls given by Diodorus. They were descended from Hercules and the beautiful giant daughter of the King of Celtica, and hence they were taller and handsomer than other peoples.22 This is perhaps the Greek version of a native myth, which is echoed in the Irish tale of the gigantic daughter of the king of Maidens' Land and her love for Fionn.23 Again, when Diodorus speaks of Hercules assembling his followers, advancing into Celtica, improving the laws, and founding a city called Alesia, honoured ever since by the Celts as the centre of their kingdom, he is probably giving a native myth in terms of Greek mythology.24 Some native god or hero was concerned, and his story fitted that of Hercules, who became popular with the Celts.
