The Dagda – The Great God

Introduction

The Dagda is known as the great god, not only having power over life and death itself, but over agriculture, fertility, magic, and Druidry. A god of many titles, but above all a powerful warrior of the Tuatha dé Danann.

 The Dagda – What is his place in Mythology

The Dagda was one of the most important gods within Celtic mythology and a fearsome warrior of the Tuatha dé Danann.

He was known by more than one name and his other names included Eochaid Ollathair (‘father of all’ or ‘mighty father’), Ruad Rofhessa (‘lord of great knowledge’), Dáire (‘the fertile one’), Fer Benn (‘the horned man’), Cerrce (‘Striker), and Deirgderc (‘red eye’ which was in reference to the sun).

The Dagda earned the title of the Great God because he was skilled in many ways, including having the power over life and death. It did not, however, mean that he was above coveting another man’s wife!

In the texts, the Dagda is described as a giant man, who despite this power and greatness presents as a very oafish figure. He is said to have a long, untidy beard and his clothing never fits correctly, often showing his stomach and buttocks – not the dignified attire of a god of his status!

However, these descriptions of the Daga were put into writing by the early Christians who documented the oral traditions of the Celts. How accurately they transcribed these stories is up for debate. An argument can be made that it would make sense that the early Christian writers would want to make the important Celtic deities look foolish and unappealing in contrast to their own god.

Despite the descriptions of the Dagda as untidy and unruly, the early writings do still present him as a wise man who was also witty and able to outsmart his opponents.

As is common in the old tales, there are varying accounts on family relationships for the Dagda. He is seen in several of the ancient texts, such as the Lebor Gabála Érenn (The Book of Invasions) and the Book of Leinster where the stories of the Tuatha Dé Danann can be found.

His mother, in some versions, is said to be Eithniu (Eithne) who in some tales is said to be the daughter of Balor who was the leader of the Fomorians.

Then we also have the Dagda linked back to the beginning of time, when Danu, the Mother Goddess watered the great oak tree, Bile and that two acorns were produced which were the Dagda and Brigid.

In some stories, his father is listed as Elatha, King of the Fomorians, described in the texts as the ‘beautiful, miltonic prince of darkness with golden hair.’ Balor and the Dagda are shown together during the second battle of Magh Tuireadh, where Balor watch under the Dagda’s harp during the battle.

In some others, his father is said to be Badurn, an ancient king whose wife followed two women into a fairy mound and returned with a crystal vessel which enabled Badrun to tell if a person was telling him a truth or a lie.

As you can see, the family structures of the gods are nothing if not complicated!

The Dagda also went on to have many children;

Brigid – Goddess of fertility, wisdom, poetry, and healing.

Aengus – the ‘young god’ who represents ‘youth, beauty and love.’

Midir - the lord of Brí Léith (who is sometimes said to be the Dagda’s brother)

The Dagda was said to have a lot of lovers over time, but his wife is Morrigan, and he was linked to an affair with the river goddess Boann, a story we will look at in more detail later.

Life is complicated when you are a God!

The Dagda’s Relics

The Dagda was known to have three extremely powerful relics; a cauldron, a club, and a harp.

His cauldron, or coire ansic, was capable of producing a never-ending amount of food to feed all his followers. His cauldron was an important relic and considered to be one of the Four Treasures of the Tuatha Dé Danann. Cauldrons in general were an important part of life for the Celts as they were not only used for the production of food, but they also played an important role in funerals and during votive offerings.

Secondly, there was club, the lorg mór, which was noted to be so heavy that it could only be moved by the use of wheels and the deep furrows it left when it was transported were used to mark the boundaries of the provinces in early Ireland. It was so powerful that when it was used in battle, one swing could slay nine men in one go. It was a powerful weapon of war, but it also had the ability to heal and could bring a person back from the dead with a single touch.

He also had his harp, the uaithne, which was ornately carved from oak. It was also known as the Dur-da-Bla (the Oak of Two Blossoms) and the coir-cethar-chuin (the Four-Angled Music).

On his harp, the Dagda could play three types of music which could make the listener sleep, laugh, or grieve. It was so powerful that it could control the changing of the seasons.

Whilst these three were seen as the relics of the Dagda, he also had some other items that are linked to him.

He was known to own two magical pigs. One of the pigs was alive and always growing, whilst the second pig was constantly being roasted ready to be eaten. He also had an orchard in which fruit was always ready and ripe to be eaten.

These things, along with his links to animals such as pigs, boars, and cattle reflect his role as a god who provided for his people.

The Courting of Boann

This tale shows the ‘good god’ in not such a good light as he pursued and claimed another man’s wife

Boann is the goddess linked to the River Boyne, and she was married to Elcmar, who was the judge of the Tuatha Dé Danann.  This did not stop the Dagda and so he came up with a plan so that he could have Boann without his husband knowing what he had done.

He sent Boann’s husband away on a mission to the High King Bres, and this left the way clear for the Dagda to make his move on Boann. As a result of their union, Boann fell pregnant and, understandably, they were worried that when he returned Elcmar would be angry and seek retribution on the child, Aengus Og. To prevent Elcmar even knowing that the child existed, the Dagda stopped the sun from moving for nine months so that the child was carried and born within one day.

To protect the child, he was given to the Dagda’s son Midir to raise. The child grew to be Aengus, the god of love and poetry. He is called Og, in some stories Mac Og’ as Boann is believed to have said, ‘Young is the son who was begotten at the break of Day and born betwixt it and evening.