opened; and if the gold were not found there, Dagda would have to die. In the sequel Oengus advised Dagda to ask as reward for his rath-building only a black-maned heifer; and although this seemed weakness to Bres, the astuteness of Oengus was seen when, after the second battle, the heifer's lowing brought to Dagda the cattle exacted by the Fomorians.8
This mythical story of Bres's sovereignty, and of the servitude of beings who are gods, is probably parallel to other myths of the temporary eclipse of deities, as when the Babylonian high gods were afraid of Tiamat and her brood, or cowered in terror before the flood. It may also represent an old nature dualism—the apparent paralysis of gods of sunshine and fruitfulness in the death and cold of winter; or it may hint at some temporary defeat of Celtic invaders, which even their gods seemed to share. Whatever the Fomorians be, their final defeat was at hand.
When Bres retired, Nuada was again made King because his hand was restored. Diancecht (a divinity of leechcraft), assisted by Creidne, god of smith-work, made for him a silver hand, but Miach, Diancecht's son, not content with this, obtained the mutilated hand and by means of such a spell as is common to many races—"joint to joint, sinew to sinew"—he set it to the stump, caused skin to grow, and restored the hand. In another version he made a new arm with a swineherd's arm-bone.^ Through envy Diancecht struck Miach four blows, three of which Miach healed, but the fourth was fatal. His father buried him, and from his grave sprang as many herbs as he had joints and sinews. Airmed, his sister, separated them according to their properties, but Diancecht confused them so that none might know their right values.10 These incidents reflect beliefs about magico-medical skill, and the last may be a myth of divine jealousy at man's obtaining knowledge. Nuada now made a feast for the gods, and as they banqueted, a warrior, coming to the portal, bade the doorkeepers announce him as Lug, son of Cian, son of Diancecht,
