Note (return) — Chapter V

The victory of the Tuatha Déa at the first battle of Mag-tured, in June, their victory followed, however, by the deaths of many of them at the second battle in November, may point to old myths dramatising the phenomena of nature, and connected with the ritual of summer and winter festivals. The powers of light and growth are in the ascendant in summer; they seem to die in winter. Christian euhemerists made use of these myths, but regarded the gods as warriors who were slain, not as those who die and revive again. At the second battle, Nuada loses his life; at the first, though his forces are victorious, his hand was cut off by the Fomorian Sreng, for even when victorious the gods must suffer. A silver hand was made for him by Diancecht, and hence he was called Nuada Argetlám, "of the silver hand." Professor Rh[^y]s regards him as a Celtic Zeus, partly because he is king of the Tuatha Dé Danann, partly because he, like Zeus or Tyr, who lost tendons or a hand through the wiles of evil gods, is also maimed.295 Similarly in the Rig-Veda the Açvins substitute a leg of iron for the leg of Vispala, cut off in battle, and the sun is called "golden-handed" because Savitri cut off his hand and the priests replaced it by one of gold. The myth of Nuada's hand may have arisen from primitive attempts at replacing lopped-off limbs, as well as from the fact that no Irish king must have any bodily defect, or possibly because an image of Nuada may have lacked a hand or possessed one of silver. Images were often maimed or given artificial limbs, and myths then arose to explain the custom.296 Nuada appears to be a god of life and growth, but he is not a sun-god. His Welsh equivalent is Llûd Llawereint, or "silver-handed," who delivers his people from various scourges. His daughter Creidylad is to be wedded to Gwythur, but is kidnapped by Gwyn. Arthur decides that they must fight for her yearly on 1st May until the day of judgment, when the victor would gain her hand.297 Professor Rh[^y]s regards Creidylad as a Persephone, wedded alternately to light and dark divinities.298 But the story may rather be explanatory of such ritual acts as are found in folk-survivals in the form of fights between summer and winter, in which a Queen of May figures, and intended to assist the conflict of the gods of growth with those of blight.299 Creidylad is daughter of a probable god of growth, nor is it impossible that the story of the battle of Mag-tured is based on mythic explanations of such ritual combats.