Abstract

Since ancient times celestial thunder gods have been a familiar feature in mythologies throughout the Indo-European language area. Their Irish counterpart, the Dagda, is a major personage at the centre of the Mythological Cycle, and his possible connections to the Scandinavian god Thor are examined here. Following a brief section dealing with questions of methodology, points of comparison are addressed which include the two gods’ common primary role as defenders of their realm; their place in the assembly of gods; their principal weapons and implements (iron club/hammer/harp, cauldron); their associations with cosmology and artisans; and their visits to the abode of their monstrous adversaries, incorporating elements of the burlesque. Both gods appear in versions of the international tale ATU 1148B ‘The Thunder Instrument’ (Thor in the Old Norse poem Þrymskviða, and the Dagda’s recovery of his harp from the Irish Mythological Cycle), and the nature of the parallels between the two versions is examined. The question of a borrowing during the Viking era, or of an inherited body of tradition possibly from Indo-European times, is discussed: the international tale type also leads to the myth, at a further temporal and geographical remove, of the Greek god Zeus and the theft of his thunderbolts. A proposed sequential account of the development and evolution of both gods from remote antiquity is provided.

Highlights

  • Since ancient times celestial thunder gods have been a familiar feature in mythologies throughout the Indo-European language area

  • What are the criteria for a solid correspondence in comparative mythology? How can we measure these against other efforts at reconstruction? What indicates a genetic inheritance in mythological traditions? Good candidates for a common origin should offer parallels so precise as to require an explanation

  • The Dagda is regarded by Celticists as having been at some time a principal deity, ‘the most prominent of the older chthonic gods’ who served for a time as ruler over the Irish gods, the Tuatha Dé (Dillon and Chadwick 1967, 144; Gray 1982, 121; Ó hÓgáin 2006, 153)

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Summary

Methodology and the evidence

Whether we choose to identify the following analogues, parallels, or suggested correspondences as revealing cultural history or prehistory, the broader methodological questions underlying the present study, while still fundamental, are hardly new. The Dagda is regarded by Celticists as having been at some time a principal deity, ‘the most prominent of the older chthonic gods’ who served for a time as ruler over the Irish gods, the Tuatha Dé (Dillon and Chadwick 1967, 144; Gray 1982, 121; Ó hÓgáin 2006, 153) His most notable appearances in the Irish Mythological Cycle are in the two cosmological battles of Mag Tuired. The distinctive property of the weapon is encountered again in the description of the god given in the Mythological Cycle tale Mesca Ulad ‘The Intoxication of the Ulstermen’:5 In his hand was a terrible iron staff (lorg...iarnaidi), on which were a rough end and a smooth end. The Dagda possessed a further remarkable asset: a cauldron (coire), one of the four talismans brought to Ireland by the Tuatha Dé, with the magic property that ‘no company ever went away from it unsatisfied’ (Gray 1982, 24–25)

The many talents of the Dagda
Thor in the Assembly of the Gods
Reconciling three gods
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