origin of Oengus is given. He was a natural son of Dagda, by Elcmar's wife. Dagda sent Elcmar on a journey and wrought spells, bringing darkness and "strayings" upon him, and warding off hunger and thirst from him. He obtained access to the goddess, perhaps because, like Uther and Manannan on like occasions, he assumed the appearance of the real husband. Elcmar was still absent when Oengus was born, but he may later have discovered the truth, for Oengus was taunted, as Merlin was, with having no parents. He went in tears to the god Midir, who took him to Dagda, and the latter acknowledged him as his son, bidding him go to Elcmar's síd and threaten him with death if he would not promise him "the sovereignty of a day and night in his land"—the same trick which Oengus played on Dagda in the first version.7 This story is introductory to the beautiful myth of Etain, to be told later; but here it should be noted that in a poem by the euhemerizing monk, Flann Manistrech, Elcmar slew Midir and was himself slain by Oengus.8 This, however, need be no part of an earlier myth.
Still another account is given in verse by the tenth century poet, Cináed úa hArtacáin. Boann, Nechtain's wife, came to stay with her brother Elcmar, vassal of Dagda, who sought her love in vain. His Druids advised him to send Elcmar on a mission, but the latter bargained that it should not keep him away over night, whereupon Dagda "kept the sun in the lofty ridge of the heavens till the end of nine months." Elcmar thought that only a day had passed, but on his return he saw by the change in the flowers how long the time had been. Meanwhile Dagda and Boann had deceived him, but now they were afraid, and birth-pangs seized the faithless wife. They left her child Oengus by the road-side near Midir's síd, and there he was brought up until his companions jeered at his unknown origin. Taxed by Oengus, Midir told the truth, and taking him to Dagda's síd, obtained it for him for a day and a night, thus tricking him.9
