exchanged Dubh Lacha for the kine of the King of Leinster, but she, while living in the King's house, persuaded him to wait a year ere she was his.2 How Mongan regained her through his magic powers learned in the divine land has already been described. A prophecy about Mongan is put into Manannan's mouth in The Voyage of Bran, where he tells Bran how he will go to Fiachna's Queen, that by her he will have a son who will delight the folk of the síd, will make known secrets and take all forms—dragon, wolf, stag, salmon, seal—and how the god will place the valiant hero with princes and will be his tutor.
Apart from the Christian colouring in these tales, they are of pagan origin and reflect pagan ideas about semi-divine sons of gods and the help given by gods to men. The late Mr. Nutt maintained that the story of Mongan was one form of a Celtic myth which might be fitted to any real or imaginary hero— that of a wonder-child, born of a mortal mother and a supernatural father, gifted magically by him, associated with him in the divine land, and passing thence at death. He assumed that Mongan had finally gone there, basing this assumption on verses which mention Mongan's wandering with Manannan in "the land with living heart," and his coming thence to see St. Columba. Mongan was the hero of such a myth in Ulster; Fionn of another local myth, later popular all over Ireland; Arthur of a similar Brythonic myth.3
The myth of the help given by gods to mortals Is seen again in the story of Cúchulainn, son of the god Lug, who assists him in time of need. Cúchulainn stood alone against Medb's hosts, because she invaded Ulster when its men were in their periodic sickness.4 He had slain hundreds of them and was now distorted with fury and in sore distress, when Loeg, his charioteer, announced that he saw a warrior approaching, fair, tall, with yellow hair, clad in a green mantle with a silver brooch. Shield, five-pointed spear, and javelin were in his hands. He plied these as he came, but "no one attacks him and he attacks no
