A Dictionary of Irish Mythology
A Dictionary of Irish Mythology
A Dictionary of Irish Mythology
MYTHOLOGY
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A Dictionary of Irish Mythology
Peter Berresford Ellis
A DICTIONARY OF
IRISH MYTHOLOGY
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fact that such a road is mentioned in the area in which it was found in the
story of‘The Marriage of Etain’, when Eochaidh Airemh the High King
imposed the task of building the road, across the bog, on the tribes of
Tethbae (a district comprising parts of Co. Westmeath and Co. Long¬
ford). The story tells how the task was accomplished with trees used as
foundations. The Latin language adopted many Celtic loan-words
which were connected with roads and transport, for example the names
of various vehicles: carpenlum (from which both car and carpenter
derive), carruca, currus and essendum.
By the ninth century BC the Celts had settled extensively in southern
France; they moved into the Iberian peninsula and by the sixth century
crossed the Alps into the Italian peninsula. They achieved their greatest
expansion from Ireland in the west to Asia Minor in the east in the third
century bc. It is generally thought that the first Celtic migrations to the
British Isles took place during this period but some modern scholarship
suggests that the first Celtic peoples may well have arrived as early as
2000BC and definitely not later than IOOObc. The last series of Celtic
migrations to Britain occurred in the second century bc when the Belgic
tribes crossed from the country which still bears their name (Belgium)
to southern Britain.
Although the Irish were firmly established in Ireland, distinct from
the rest of the Celtic peoples by this time, there was a great sense of
unity within the Celtic world. The Irish traded extensively with their
fellow Celts in Britain and Gaul and the Gauls were in regular contact
with all parts of the Celtic world - even with the Galatians in what is now
Turkey. This Celtic kingdom had been established in the third century
bc and its people were still clinging tenaciously to their language and
culture as late as the fifth century ad. So close were the contacts between
the Celts that the Senate of Marseilles asked the Gaulish druids to
persuade the Galatians not to aid Antiochus III of Syria in his war
against Rome in 197bc. In fact, it was the druidic religion and the
institution of the druids which was the corner-stone of the Celtic world,
linking the Celts of Ireland with their fellow Celts in Britain and on the
Continent in a common heritage.
It is natural, therefore, that Irish mythology should have its closest
parallels in the mythology of Wales, representing the Brythonic Celtic
culture. The old gods of Ireland are to be found in counterpart in the old
gods of Wales. Bile, for example, is Bel or Beli; Nuada occurs as Nudd
and sometimes Ludd; Lir is easily recognisable as Llyr; Manannan, his
son, is Manawyddan; Lugh Lamhfada is Llew Law Gyffes; while Dana,
Introduction 7
the mother of the gods, is Don. It is even argued that Fionn Mac
Cumhail has a Welsh equivalent in Gwyn ap Nudd. It is significant that
both Fionn and Gwyn have the same meaning - ‘fair’.
However, the Welsh material is nowhere near as extensive or so old as
the Irish tales and sagas. Welsh mythology’s earliest survivals are from
the fourteenth century ad, mainly in the Red Book of Hergest and the
White Book of Rhydderch. Today we tend to speak of this corpus of
mythology under the collective name ‘The Mabinogion’ which was the
title given by Lady Charlotte Guest to her translations from the Red
Book of Hergest in 1838. There are other mythological tales and
romances to be found outside ‘The Mabinogion’.
The fact that one can see relationships and counterparts demon¬
strates that Irish mythology is not a separate entity from the rest of the
Celtic world. In it we find echoes of a common Celtic mythological,
religious and, perhaps, historical experience.
It was unfortunate that after the long centuries of oral tradition, by
which the tales and sagas were handed down, when they came to be
written a new and demanding religion had replaced the one which the
original stories reflected. The Christian scribes, in setting down the
stories, were conscious of their new dogma and their transcriptions
often bowdlerised the concepts and themes of the original versions,
giving the tales an odd Christian veneer and, quite often, introducing
improbable Christian appendages. The sea-god Manannan Mac Lir, in
one story, foretells the coming of Christ to save the world. In another
tale, the great champion Cuchulainn pleads with St. Patrick to inter¬
cede with Christ to save him from the fires of Hell, out of which the saint
has summoned him to prove a point to a pagan Irish monarch.
Thankfully, the scribes were only human and the stories were set down
by individuals, working at varying times and copying more often than
not from older books. Therefore much of the pre-Christian vitality
survives.
According to the Celtic scholar Georges Dottin, ‘it is probable that
the most ancient pieces of the epic literature of Ireland were written
before the middle of the seventh century; but how long previously they
had been preserved by oral tradition - this is a point that is difficult to
estimate’. It is sad that most of the early books have not survived.
During the so-called Dark Ages, an age of golden enlightenment for
Ireland, when Ireland was famous for her centres of learning through¬
out Europe, there were numerous Tech Screpta, or great libraries, in the
country. There are frequent references to the enormous amount of Irish
8 Introduction
course, that the Celts were one of the first cultures to evolve a doctrine of
immortality of the soul. The druids taught that death is only a changing
of place and that life goes on with all its forms and goods in another
world. The similarity of druidic ideas on immortality and the Pythago¬
rean philosophy has frequently been remarked upon. Clement of
Alexandria has written that Pythagoras had a slave who was a Celt and
who introduced the Greek philosopher to the druidic concepts. Celtic
philosophy was highly regarded among the Greeks. Aristotle, Sotion
and Clement all state that early Greek philosophers borrowed many of
their doctrines from the Celts.
To say that a happy spirit pervades the Irish myths is not to say that
evil is never encountered. Indeed, as in the real world, good and evil are
constantly rubbing shoulders and the malevolent forms of the Fomorii,
lords of darkness and death, are constantly hovering on the edge of the
northern ocean.
To those imbued with later folkloric developments in Ireland, it may
come as a surprise to know that the old Irish gods are neither ‘little
people’ nor ‘fairies’. They are tall, beautiful and fair. They are superior
to humans in their physical strength, power and handsomeness. They
are somewhat reminiscent of the descriptions of the ancient Celts which
survive in the writings of the Greeks and Romans. The gods also have
the ability to shape-change. They appear basically as the ancestors of
the people rather than their creators.
Both the gods and human heroes and heroines are no mere physical
beauties with empty heads. Their intellectual attributes are equal to
their physical capabilities. And they are totally human in that they are
subject to all the natural virtues and vices. No sin out of the seven
deadly ones is exempt from practice either by gods or humans. Their
world, both this one and the Otherworld, is one of rural happiness, a
world in which they indulge in all the pleasures of life in an idealised
form: love of nature, art, games, feasting and heroic single combat. It
was sometimes hard for the Christian scribes to admit to the old gods
and often they appeared as merely mortals or, at best, evil spirits.
Eochaidh O Flainn (d. ad1003), an Irish poet, wrote a discourse in
which he examined the ancient gods, debating whether they were
demons or devils, but, conscious of the dogmas of his religion, sug¬
gested that they were merely humans without supernatural powers,
heroes and heroines made into gods by his ancestors. This view also
tends to be the modern view of all the world mythologies. Certainly
Irish mythology is essentially an heroic one and the Irish do appear to
Introduction 11
have made their heroes into gods and their gods into heroes. In the lives
of these gods and heroes, the lives of the people and the essence of their
religious traditions are mirrored.
Before the eleventh century it was Cuchulainn, the Hound of Ulster,
who was undoubtedly the national hero of Ireland. He has been equated
with the Greek hero Achilles. The stories of the Ulster Cycle, in which
he features, were popular, but particuarly so among the elite of society.
The stories are an heroic literature par excellence, concerning them¬
selves with the activities and virtues which typify heroic society. The
scholar Alfred Nutt estimated that the entire literature of the Ulster
Cycle known to contemporary scholarship would occupy a volume of
two thousand pages, if all repetitions were edited out. The Ulster Cycle
was considered literature of great prestige.
However, after the eleventh century, the hero Fionn Mac Cumhail,
the warrior and leader of the High King’s elite bodyguard, the Fianna,
took Cuchulainn’s place as the national hero. The Fenian Cycle became
more popular among the ordinary people of Ireland in medieval times.
The surviving stories, mainly told in poetic and ballad form, remain far
less in number than the surviving Ulster Cycle tales.
In more recent centuries, linguistic changes in Ireland nearly de¬
stroyed the continuity of the mythological tradition. Although the vast
majority of people in Ireland spoke Irish until the early nineteenth
century, it should be recalled that the English conquests of the seven¬
teenth century had all but destroyed the native intelligentsia. The
learned classes of society had been especially singled out and had been
killed or sent into exile as part of the conquests. As one poet, Aindrias
Mac Marcais, writing in the mid-seventeenth century, put it:
Lord Tennyson. This was later set to music by the Irish composer,
Charles Vivian Standford (1852-1924).
Like Greek mythology, Irish mythology has not confined its in¬
fluence simply to literary expression. It has inspired a great deal of
musical composition. This would be the subject of a study in itself, even
if one confined oneself to Irish composers and went no further back than
Turlough Carolan. Yet Irish mythological themes have been used by
American, Australian, British, German, Russian and Swiss composers.
Sir Arnold Bax (1883-1953), a naturalised Irish citizen, regarded as the
leading composer of the ‘Celtic Revival’, used such themes for many of
his symphonic poems (as in ‘The Garden of Fand’) and his symphonies.
Fiona MacLeod’s drama ‘The Immortal Hour’ was given an operatic
setting by Rutland Boughton (1878-1960) which had the longest
consecutive run of any opera anywhere in the world. The first sym¬
phony of importance produced in America was the ‘Gaelic Symphony’
by A. M. Beach (1867-1944). Here it must be mentioned that it is
sometimes thought that Mendelssohn’s overture ‘Fingal’s Cave’, first
performed in London in 1832, was inspired by MacPherson’s Ossian.
However, it is generally accepted that the music was written after a visit
to the cave, in Scotland.
In summary, Irish mythology is one of the bright gems of European
cultural inheritance. As Professor Kenneth Jackson once put it (in The
Oldest Irish Tradition: A Window on the Iron Age, Cambridge, 1964),
Irish myth presents a fascinating window on society in Iron Age
Europe. He also points out that the myths differ from the early epics of
other peoples in that ‘they are inclined to desert the natural and possible
for the impossible and supernatural, chiefly in the form of fantastic
exaggeration. One should not misunderstand this, however; it was not
done in all seriousness, but for its own sake, for the fun of the thing’ (A
Celtic Miscellany, London, 1951). Irish mythology is both unique and
dynamic, a mythology which ought to be as well known and as valued as
those of ancient Greece and Rome.
In endeavouring to present a work for the lay reader there are some
problems which need comment. The major one is that of obtaining a
consistency in the spelling of names. In this respect we are not simply
dealing with the natural orthographical changes of a language over the
centuries. Irish, in respect of natural orthographical change, can be
divided into Old Irish (ad700-950); Middle Irish (950-1350); Early
Modern (1350-1650) and Late Modern (1650 to date). It should also be
pointed out that some new spellings were introduced in the mid-1950s
18 Introduction
should have been tackled by Irish scholars before now. The fact that so
many Irish manuscripts remain untouched by the academic world is
rather surprising. It is my sincere wish that before long, with the
backing of the Irish state and its academic resources, a complete and
careful study and synthesis of all the manuscript sources of Irish
mythology could be made with the purpose of producing an exhaustive
academic reference dictionary, containing all the names, major and
minor, with their variants and manuscript references with modern
acceptable forms: a reference work, for example, on the model of the
five-volume study Greek Mythology, compiled under the editorship of
I. T. Cacridis (Ekdotiki, Athens, 1986).
Before moving from the difficulties of handling the material, I must
also point out the problem of delineating where Irish myth ends and
history begins. The Celts frequently embellished their historical
accounts with allegories, supernatural happenings and meaningful
fantasy. Newcomers to the myths may therefore be surprised to find
historical High Kings and personages given reference in this work. The
accounts of their reigns and stories related to them were often myth¬
ologised by the medieval writers and therefore they become part of
mythology itself rather than history. One could, of course, move from
this point into a deeper discourse as to what is mythology and what is
history. As Napoleon Bonaparte once said: ‘What is history but a myth
agreed upon?’
In compiling this dictionary, I must stress again that I do not pretend
that I am producing an all-embracing guide for academic reference nor
am I qualified to do so. This work is essentially for the lay reader; a
guide for enthusiasts by which they may pick their way through the
fascinating labyrinth of one of Europe’s oldest mythologies. It is simply
a who’s who and what’s what of the epic sagas and tales; an accessible,
easy-to-use handbook, giving an immediate reference to the gods and
goddesses, the heroes and heroines, the magical weapons, fabulous
beasts and Otherworld entities that populate the stories.
Feast of Age at the sidhe of Bodb Dearg that she turned her
stepchildren into swans.
Agnoman. Father of Nemed who led his people from Scythia to Ireland
but who had to fight with the Fomorii. See Nemed and Nemedians.
Ai. Sometimes given as Aoi Mac Ollamain. The poet of the Tuatha De
Danaan. When his mother was pregnant the house was rocked by a
great wind and a druid foretold that the child would have wonderful
powers. The king ordered the child to be slain but his father,
Olloman, saved him. The child grew up to ask a boon of the king and
from his poetical pleadings he was accorded the name Ai which,
according to Cormac’s Glossary, meant ‘poem’.
Aibell. Sometimes Aoibhell. She ruled a sidhe in north Munster but
little is recorded of her before she became relegated to ‘fairy’ status by
popular folklore. She became the guardian spirit of the Dal gCais, the
Dalcassians or O Brien clan. Her dwelling place was at Craig Liath,
the grey rock, two miles north of Killaloe. Her name signifies
‘beautiful’ (aoibhinn). She was the lover of Dubhlainn Ua Artigan and
she possessed a magic harp. Whoever heard its music did not live long
afterwards.
Aichleach. He slew Fionn Mac Cumhaill during a rebellion of the
Fianna. See Uigreann.
Aidin. Sometimes Aideen. She is described as a foreigner who became
the wife of Oscar son of Oisin. Hearing of his death at the Battle of
Gabhra, she died of grief and was buried by Oscar’s father on Ben
Edar (Howth) where an Ogham stone was set up in her memory.
Aige. A daughter of Broccaid Mac Brie. Because of envy she was turned
into a fawn and slain by the warriors of Meilge, the High King. See
Fafne and Meilge.
Ailbe. 1. A daughter of Cormac Mac Art who answered a set of riddles
put to her by Fionn Mac Cumhail, won his love and was invited to live
with him.
2. The hound of Mac Da Tho in one version of the tale. See Mac Da
Tho. See also Ossar.
Aileach. A major fortress in Ulster. Its ruins still stand in Co. Donegal,
five miles north-west of Derry. The remains are of a circular stone
wall 77 feet in internal diameter and 13 feet thick at its base. It was
built by the Tuatha De Danaan and it was here that Mac Cuill, Mac
Cecht and Mac Greine and their wives, the goddesses Banba, Fotla
and Eire, decided to divide Ireland between them. Aileach is men¬
tioned in the Great Book of Lecan, compiled by Giolla Iosa Mac
Ailill 25
Firbhisigh (d. 1418). It was the royal residence of the kings of Ulster
and later of the kings of Ireland until the fourth century ad. It became
the seat of the 6 Neill kings until the early twelfth century when it
was destroyed by Murchertagh, king of Munster, in retaliation for
the destruction of Kincora in 1088. After that it was abandoned.
Ailill. 1. Ailill Aine son of Laoghaire, king of Leinster. He was
poisoned by Cobhthach, king of Bregia, and his son was made to eat
his flesh. The trauma struck the boy dumb so that he became known
as Moen (dumb). When the boy recovered his speech he was named
as Labraid Loinseach. See Moen.
2. Ailill Mac Mata, king of Connacht and husband of Medb who
features prominently in the saga of the Tain Bo Cuailgne. He is
depicted as a weak man, easily swayed by the powerful Medb. She
taunted him into going to war with Ulster in order to acquire the
Brown Bull of Cuailgne, which war he lost. He also features in the
story of Mac Da Tho’s boar. He was eventually slain by Conall who
cast a spear at him while he was bathing in a lake with Medb. Conall
killed him in revenge for the death of Fergus Mac Roth.
3. The brother of Eochaid, High King of Ireland. Ailill fell in love
with his brother’s wife, Etain Echraide, and succumbed to a wasting
sickness during which time Etain nursed him. While Eochaidh was
on a tour of his kingdom, Ailill vowed his love for Etain. The girl did
not want to see a man die for love of her even though she did not
reciprocate his love. She arranged an assignation with Ailill but, at
the appointed time, Ailill fell into an enchanted sleep and when he
awoke his love-sickness was cured. During the sleep a man in Ailill’s
shape came to her. It was the god Midir. Etain was one of the Tuatha
De Danaan who had been reborn as a mortal and Midir had been her
husband. See Etain 2.
4. Ailill Agach or Edge-of-Battle of the sept of Eoghan of Aran. He
was the father of the hero Mael Duin. On a raid to the mainland from
the Aran islands, Ailill ravished a nun, Aoife, who bore a son, Mael
Duin. Soon after, Ailill himself was slain by marauders.
5. Ailill of Aran, not to be confused with Ailill Agach (4). He was the
father of three beautiful daughters, Aebh, Aoife and Arbha. The god
Bodb Dearg was their foster-father and Ailill offered them in
marriage to the ocean-god, Lir.
6. Ailill Dubh-dedach, son of Mongan Minscothach and known as
‘Black-toothed Ailill’. No weapon could harm him yet he was slain by
Art during his quest for the beautiful Delbchaem.
26 Aille
carved the tragedy in Ogham on the wands they made from the
branches. According to the end of the story, two hundred years later,
when Art the Lonely was High King, the Ogham wands were
gathered from Ulster and Leinster and taken to the Tech Screptra or
library at Tara for safe-keeping. As the wands were put into the
library they sprang together and could not be separated.
Aimend. A sun goddess who was daughter of the king of Corco Loigde.
Aine. The goddess of love and fertility. She was the daughter of
Eogabail, foster-son of the sea-god Manannan Mac Lir, and a druid
of the Tuatha De Danaan. Aine has been identified with Anu, mother
of the gods, and also with the Morrigan, goddess of battles, but these
identifications seem suspect and unlikely. Aine was continually
conspiring with mortals in passionate affairs. She was raped by Ailill
Olom (see Ailill 7) and slew him with her magic. A second legend,
which obviously had its roots in the Ailill Olom tale, occurred in the
fourteenth century, when it was said that Maurice, first Earl of
Desmond (d. 1356) raped Aine who bore a son Gearoid Iarla (third
Earl of Desmond, 1359-98) who is known for the courtly love poetry
he wrote in Irish. The historical dating is obviously suspect. When
Gearoid died it was said that he was but asleep and would rise again on
an enchanted steed from the waters of Loch Guirr. Another version is
that Gearoid lives beneath the waves of the loch and is seen riding
around its banks on a white horse once every seven years. Yet
another version has it that Aine turned him into a goose on the banks
of the loch. It is an historical fact that Gearoid’s son John actually
drowned in the River Suir in 1400. The poems of Gearoid Iarla are
preserved in Irish manuscripts.
Near Loch Guirr is Aine’s dwelling place, Cnoc Aine (Knockainy,
Aine’s Hill, in Co. Kerry). Even up to the last century Aine was
worshipped on St.John’s Eve, Midsummer Eve, when local people
carried torches of hay and straw tied to poles and lit up Cnoc Aine at
night. They would then invoke Aine na gClair (Aine of the Wisps) to
guard them against sickness and ensure fertility. They would dis¬
perse among their own cultivated fields and pastures waving the
torches over their crops and cattle to bring luck and increase.
According to D. Fitzgerald in ‘Popular Tales of Ireland’ (Revue
Celtique, Vol. IV): ‘A number of girls had stayed late on the Hill
watching the cliars (torches) and joining in the games. Suddenly Aine
appeared among them, thanked them for the honour they had done
her, but said she now wished them to go home, as they wanted the hill
28 Ainle
2. The father of Conall Cearnach (of the Victories). His foster father
was the poet Athairne. He slew the three-headed Ellen, a supernatu¬
ral creature which emerged from the cave of Cruachan, the entrance
to the Otherworld. He married Findchaem, daughter of Cathbad, the
druid of Conchobhar Mac Nessa, king of Ulster. At Bricriu’s Feast,
Amairgen boasted that he was praised in valour, for his wisdom, his
fortune, age and eloquence, and that, as a poet, he was the bane of
every chariot-warrior. An eleventh-century manuscript describes
how Athairne, his foster father, came to visit him one autumn and
when he tried to take his departure, Amairgen composed a poem
suggesting autumn was not the correct time to depart; a similar poem
was composed in winter, also in spring, but at the start of the summer
Amairgen’s poem said, ‘A good season is summer for a long journey.’
Andoid. One of the four people who survived the Deluge outside
Noah’s Ark, the story obviously entering Irish myth with the coming
of Christianity.
Angus. See Aonghus.
Animal cults. Animals, as gods, malevolent beings and companions,
Animal cults 31
beautiful maiden in a dream and fell sick for love of her. He asked his
mother for help and she enlisted the support of her brother, the god
Bodb Dearg. The girl was identified as Caer Ibormeith, daughter of
Ethal Anubhail of the De Danaan of Connacht. Aonghus Og enlisted
the aid of Ailill and Medb, the rulers of Connacht, to persuade Ethal
Anubhail to give him his daughter. But Ethal Anubhail said it was not
in his power to do so because Caer lived in the shape of a swan and on
the Feast of Samhain would be found with a hundred and fifty other
swans swimming on Loch Bel Dragon (Lake of the Dragon’s
Mouth). If Aonghus could identify her, it would be up to Caer to
decide if she wanted to go with the love-god. Aonghus Og went to the
lake and identified Caer; they went to his palace by the Boyne and
lived together. Aonghus Og was also foster-father of Diarmuid Ua
Duibhne (of the love spot) and tried to save him and his lover Grainne
from the vengeance of Fionn Mac Cumhail by magical devices. When
Diarmuid was slain by a magic boar (actually the son of Aonghus Og’s
steward, Roc, by Diarmuid’s own mother) it was Aonghus Og who
placed the body on a gilded bier and transported it to his palace where
he was able to breath a soul into it whenever he wanted a conversation
with Diarmuid.
2. Aonghus of the Terrible Spear. A chieftain of the Desi who killed
Celleach, son of the High King Cormac Mac Art, with a spear and
knocked out the eye of Cormac with its butt. This was in revenge for
Celleach raping his niece. This incident starts the tale ‘Inndarba inna
nDesi’ (The Expulsion of the Desi).
3. Aonghus Bolg. An ancestor of the Firbolg, also regarded as an
ancestor of the Desi.
4. Son of the Bodb Dearg.
5. Aonghus Mac Aedh Abrat, brother of Fand, who visited
Cuchulainn as he lay on his sickbed and sang to him, after which
Cuchulainn awoke cured from his sickness.
6. Mac Lamh Gabuid. A warrior who challenged Cet of Connacht
during the bragging contest in the tale of Mac Da Tho’s boar. He is
described as tall and fair-haired. Cet cut off his father’s hand and this
is why he challenged Cet.
Arannan. A son of Milesius born in Galicia. He climbed to the top of the
mast of his ship as the Milesians were invading Ireland and fell into
the sea and was drowned.
Arbha. The youngest daughter of Ailill of Aran. See Ailill 5.
Area Dubh. He slew Cumal, father of Fionn Mac Cumhail, chief of the
Art 35
Fianna. There are two versions of the story. In the first, Cumal could
only be slain by his own sword while lying with his wife, and this was
accomplished by Area Dubh who was a servant of Cumal. The other
version has it that Area Dubh was hiding in the grass by the river and
threw his spear into Cumal while he was swimming. In yet another
version of Cumal’s death the killer is named as Goll Mac Morna who
*
became the new leader of the Fianna.
Ard-Greimne. The name signifies ‘High Power’ (greimm). He is named
as lord of Lethra, referred to as a place of ‘red brightness’. He is the
father of two famous female warriors - Scathach, who taught
Cuchulainn the martial arts, and Aoife, who nearly defeated
Cuchulainn in single combat.
Ard Macha. The capital of Ulster (Armagh). It was said to have been
founded in 370bc by Macha Mong Ruadh, a queen. But the story is
interwoven with stories of Macha the goddess of battles. Armagh was
situated a short distance from Emain Macha which, throughout the
Ulster Cycle, is the seat of the kings of Ulster: see Emain Macha. St.
Patrick decided to form his religious centre there. It is now the
primacy of the Catholic Church in Ireland. The Book of Armagh, now
in Trinity College, Dublin, is of 442 pages and was completed by
Ferdonnach at Armagh in ad807.
Ard Ri. Old spelling Ard Righ. High King. The seat of the High Kings
of Ireland was at Temhair (Tara) in Co. Meath. According to the
ancient bardic lists, Slaigne the Firbolg was the first High King and
from his accession to adI there were one hundred and seven High
Kings consisting of nine Firbolg, nine De Danaan, and eighty-nine
Milesians. From adI the first High King was Conaire Mor, and the
last High King was Ruaraidh 6 Conchobhar (1161-98) who finally
accepted Henry II of the Angevin Empire as suzerain of Ireland at the
Treaty of Windsor signed in October 1175. Between Conaire Mor
and 6 Conchobhar, eighty-one High Kings are listed. There were no
High Kings in Ireland after 6 Conchobhar.
Ardan. A son of Usna and one of Naoise’s two brothers (Ainle and
Ardan) who followed him to exile in Alba and was eventually killed
with his brothers at the Red Branch Hostel. See Naoise.
Argadnel. Silver Cloud. One of the islands of earthly paradise seen
during Bran’s fabulous voyage.
Argetlamh. See Nuada 2.
Art. High King of Ireland. Son of Conn of the Hundred Battles. Art is
an example of the confusion between the historical and mythological
36 Arthur
Balor of the Evil Eye. A god of death and the most formidable of the
Fomorii. His father was Buarainech. He had one eye whose gaze was
so malevolent that it destroyed whoever gazed upon it. His wife was
Cethlenn. It was prophesied that he would be slain by his own
grandson and to prevent this happening he had his only daughter
Ethlinn locked in a crystal tower on Tory Island so that she might
never know a man. Hearing of Ethlinn’s beauty, the De Danaan,
Cian, with the help of a druidess named Birog, managed to reach her.
Cian slept with Ethlinn and she gave birth to a boy. Discovering this,
Balor had the child cast into the sea to be drowned. Birog, the
druidess, saved the boy and he was fostered by Manannan Mac Lir
(in other versions by Goibhniu). He grew up to become Lugh
Lamhfada, of the Long Arm, the god of arts and crafts. At the Second
Battle of Magh Tuireadh, when Balor had slain Nuada and Macha,
Lugh took a tathlum, a magic stone ball, and waited until Balor’s eye
was drooping. Then he sent the stone into the Fomorii’s eye,
knocking it out and destroying twenty-eight Fomorii warriors who
were unlucky enough to be within sight of it. Balor was slain and the
Fomorii defeated.
Banba. A triune goddess - Banba, Fotla and Eire - representing the
spirit of Ireland. She was the wife of Mac Cuill, son of Ogma. With
her sisters, Fotla and Eire, she met the Milesians on their arrival in
Ireland and each asked that her name be given to the country. The
names have since been synonyms for Ireland in Irish literature and
poetry; however, it is the name of Eire from which Ireland takes its
modern name.
Banban. The name signifies ‘little pig’. He invited the High King
Diarmuid to his house for a feast. Aedh Dubh and his warriors
attacked the house and burnt it, slaying Diarmuid in accordance with
a prophecy. See Diarmuid 2.
Banishments or Exiles. A class of tales.
Banshee. See Bean Sidhe.
Bard. A class of poets. Bardic schools flourished in historical Ireland as
in mythological Ireland. They were finally suppressed in the late
seventeenth century.
Barinthus. It was his tales about the Land of Promise which caused
Brendan to set out on his fabulous voyage.
Barran. Sometimes Barrfhind, one of Cesair’s companions on her
voyage to Ireland.
Baruch. A Red Branch warrior who met Fergus, Naoise and Deirdre on
40 Beag
Bruig. The Dagda wanted to sleep with her and sent Elcmar on a long
errand making nine months seem like one day. Through this union
Aonghus Og, the love god, was born. He was called Og or Mac Og
because Boann said: ‘Young is the son who was begotten at break of
day and born betwixt it and evening.’ See Aonghus Og. Some
Christian monks have confused things by trying to make Boann into
the wife of the Dagda in accordance with Christian morality. It was
Boann who organised the search for the girl who Aonghus Og
dreamed of, Caer the daughter of Ethal Anuabhail.
Bochra. The father of Fintan, the husband of Cesair. The name means
‘ocean’ and it may be significant that Fintan escaped the Deluge by
turning himself into a salmon which could live in the ocean.
Bodb Dearg. Bodb the Red, a son of the Dagda who succeeded him as
ruler of the gods. Yet in some versions he is called the brother of
Boann. He had his palace or sidhe at Loch Dearg on the Shannon,
contracted from Loch Dergdherc, the lake of the red eye. His domain
was Connacht and he helped Boann identify the girl in Aonghus Og’s
dream as Caer, the daughter of Ethal Anubhail of Connacht. He had a
daughter Sadb who was turned into a fawn by a druid and in this guise
met Fionn Mac Cumhail. She changed back into human form and
conceived Fionn’s son Oisin. The druid pursued her and changed her
back into a fawn. Bodb Dearg had another daughter, Daireann,
whose love Fionn refused; in revenge she drove him mad with an
enchanted drink but the madness passed. Bodb Dearg also had a
goldsmith named Len who gave his name to the lakes of Killarny,
Loch Lena, the Lakes of Len of the Many Hammers.
Boramha. Also given as Borumha and Anglicised as Boru. A tribute
placed on the people of Leinster by the High Kings. According to the
Book of Leinster the High King Tuathal Teachtmhair, the Legiti¬
mate, had two daughters - Fithir and Dairine. Eochaidh, the king of
Leinster, wanted to marry the younger daughter but could not while
the elder was unmarried. To achieve his purpose he married Fithir,
the elder daughter, and took her to his palace. After a while he
returned to Tara saying that Fithir had died. After a period he wed
Dairine, the younger daughter, and took her back to his palace. Here
Dairine found her sister alive and both sisters died of shame and grief
at the deception. When the news reached Tara, Tuathal vowed
vengeance and led an army against Eochaidh of Leinster. He killed
Ecohaidh and forced Leinster to agree to a tribute and from that time
onwards the High Kings of Ireland exacted a tribute known as ‘cattle
Bran 45
to return home. The woman warned them that centuries had passed
in the human world but Bran was persuaded to leave. The woman
warned them that if they set foot on Ireland they would suddenly age
all the centuries they had been away. They neared land and one of the
crew leapt ashore, heedless of the warnings. He immediately turned
to dust. Bran wrote his story on Ogham wands and threw them ashore
before turning his ship back into the unknown. ‘And from that hour
his wanderings are not known.’ This is one of the earliest voyage tales
and it is distinguished by the beauty of its incidental poetry, the
descriptions of the snowy cliffs of the Land of Silver hazed in mist, of
glistening sea horses and flowering plains.
3. The hound of Fionn Mac Cumhail which was also his nephew.
Fionn’s sister, Tuireann, had been turned into a bitch dog in which
state she gave birth to Bran and Sceolan who become her brother’s
faithful hounds. In finding Sadb, who becomes Oisin’s mother, in the
shape of a fawn, Fionn had to crush Bran to death between his legs to
prevent the dog from savaging the fawn.
Brandubh. 1. A board game played by the heroes and gods. The
name signifies ‘black raven’. It seems similar to fidchell. There
have been several archaeological finds of board games in Celtic
graves. A wooden board with sockets for movable pegs was found in
Ballinderry, Co. Westmeath.
2. A king of Leinster. The Annals of Ulster say he died in ad604.
His father was Eochaidh of Leinster and his mother was Feildem
(Feldelma). She gave birth to twin boys but exchanged one of them
with the twin daughters of King Aidan of Alba. Her remaining son,
Brandubh, grew up to become king. He was a good friend of Mongan
of the Dal nAraidi but coveted Mongan’s wife, Dubh Lacha. He
tricked Mongan into giving him Dubh Lacha although Mongan, the
son of Manannan Mac Lir, used his magic powers to get her back.
Brandubh treacherously slew the son of the High King Aedh and
Aedh made war on him. Brandubh sent a spy to kill Aedh (see Aedh
7) but was later slain by Saran. A Christian embellishment has
Brandubh raised from the dead by a miracle.
Branfad. Another board game, which appears to resemble chess or
draughts.
Brea. 1. Son of Belgan, one of five De Danaan left in Ulster to stir up
discord among the Milesians when the De Danaan were driven
underground.
2. Battle of; a ford on the Boyne where Fionn Mac Cumhail is
Brehon Laws 47
supposed to have been killed trying to put down a rebellion of his own
Fianna.
Breasal. The High King of the World. He is said to have built Bare
Bresail in Leinster, a formidable fortress which was eventually
destroyed by the High King Tuathal Teachtmhaire during his war on
Eochaidh of Leinster. Breasal lived in the west and his country was
known as Hy-Brasil and sometimes O-Brasil. In later folklore Hy-
Brasil became a legendary Atlantic island which was only visible
every seven years. Anyone who looked on it when it was visible would
die. It was suggested that it was a sunken land of which the Aran
Islands were a remnant. Ruairi 6 Flaithearta, writing his A
Choregraphical Description of West of H-Iarr Connaught (London,
1684), told of a man named O’Ley who claimed to have been
kidnapped and taken to the island. The name of Hy-Brasil appeared
on maps as a real place. A. Dalorto (circa ad 1325), the Genoese
cartographer, placed it in the latitudes south of Ireland. So fixed in
people’s minds was Hy-Brasil as a reality that when explorers came to
South America they thought they had found the legendary country
and thus gave the name Brazil to the land they discovered.
Breg. A goddess who appears as the wife of the Dagda. She seems to be a
triune goddess for she is also known as Meng and Meabal and
confused with Boann.
Bregon. A son of Milesius. He is said to be father of Bile and Ith,
although Bile also appears as father of Milesius. Bregon built a tower
in ‘Spain’, the synonym for the Land of the Dead, from which Ith,
one fine winter’s night, saw the land of Ireland and set out to visit it.
Brehon Laws. The ancient laws of Ireland and the oldest surviving law
system in Europe, named from breitheamh, a judge. The laws are very
sophisticated and complex, the result of many centuries of practice.
It is recorded that the first codification of the laws occurred in the fifth
century at the instigation of St Patrick. Until that time the laws had
been handed down in oral tradition. It has been said that the Irish law
tracts are probably the most important documents of their kind in the
whole tradition of western Europe by reason of their extent, archaism
and of the tradition that they preserve. Their roots are in ancient
Indo-European custom and not in Roman Law. Of the surviving
tracts the Senchus Mor deals with civil law while the Book of Acaill
deals with criminal law. Both of these are to be found in the Book of
the Dun Cow which is one of the most complete copies of the tracts
that survives. The language of Irish law is ancient, Berla Feini as it is
48 Brendan
the ‘Classical’ world. With their iron weaponry and tools, the Celts
were able to cut roads through the impenetrable forests of Europe.
An ancient Irish word for road, still in use, is slighe from sligim, I hew.
The road-builders of the ancient world, as modern archaeology
shows, were Celts, whose roads were of wood. The Romans simply
built over the top of these roads with stones. There is a preponder¬
ance of Celtic loan-words in Latin connected with roads and trans¬
portation, such as vehicles like carpentum (which gives us car and
carpenter), carruca, carrus, essedum, rheda, petorritum etc.
The Celts pushed southwards and at their greatest expansion in the
third century bc had settled in an arc throughout Europe with its
eastern part being Galatia (around Ankara, in Turkey), from which
country we have the earliest records of the workings of a Celtic state,
through to the British Isles which some scholars now believe were
settled by them between 2000 and IOOObc with the last major
settlement in the second century bc.
During the sixth century BC they had extensively settled in north¬
ern Italy and were in constant war with the expanding Roman
Empire. However in 390bc they defeated the Roman armies and
sacked Rome itself. Polybius tells us that it was not until 345bc that
the Romans were strong enough to reassert their independence. The
‘Italian Celts’ (Cisalpine Gauls) remained independent until 196bc
when they were finally incorporated into the expanding Roman
Empire. Many Latin writers were therefore of Celtic origin, includ¬
ing the famous poet Virgil and others such as Gallus, Cornelius
Nepos and Trogus Pompeius.
In 280bc the Celts swept through the Greek States, smashing the
Greek armies, and in 279bc they sacked the temple of Apollo’s Oracle
at Delphi. They even made an attempt to take over Egypt during the
reign of Ptolemy II Philadelphus around 277bc. Although Julius
Caesar led two expeditions to Britain in 55bc and 54bc, Britain
remained independent of Rome until ad43. Ireland was never
conquered by Rome.
The Celts were an exciting and an inventive civilisation with a
highly developed religion which unified all their tribes from Ireland
to Galatia. They had a sophisticated law system, as witnessed by the
Brehon Laws and the Laws of Hywel Dda. They were among the first
to develop the concept of the immortality of the soul. Aristotle,
Sotion and Clement acknowledged that much of early Greek philos¬
ophy was influenced by the druids and Pythagoras’ thesis on
60 Celtchau
leading member of the Fianna and several times saved the day for the
warriors.
Conaran. A Fomorii who dwelt at Dun Conaran and sent his three
sorceress daughters to take captive members of the Fianna. They
were all slain by Goll.
Conchobhar Mac Nessa. King of Ulster during the Red Branch Cycle.
The son of Fachtna Fathach, king of Ulster, and Nessa. When
Fachtna Fathach died Nessa married Fergus Mac Roth who had
become king. She married him only on the condition that her son
Conchobhar could become king for a year. Under his mother’s
instructions Conchobhar ruled so well that the people did not want
Fergus Mac Roth to return. Conchobhar then refused to give up the
kingdom. Fergus Mac Roth, for a while, served under him. He is said
to have been married at one time to Medb of Connacht but later
married Mughain. He fell in love with Deirdre but rather than wed
him Deirdre eloped with the Red Branch champion, Naoise. Using
Fergus Mac Roth, Conchobhar enticed Deirdre and Naoise back
from their exile in Alba on a false promise of safety. While in the Red
Branch Hostel in Emain Macha, Conchobhar had Naoise and his
brothers slain and Deirdre brought to his palace. Deirdre killed
herself. Fergus Mac Roth, appalled by Conchobhar’s treachery,
offered his services to Ailill and Medb of Connacht during their war
against Ulster. Even Conchobhar’s druid, Cathbad, said to be his real
father in some versions, is said to have cursed him and Emain Macha
for his treachery over Naoise. After conducting a war against Mac Da
Tho, at the instigation of Athairne the Importunate, Conchobhar was
ambushed by the Connacht warrior Cet. He had stolen a magic ‘brain
ball’, a slingshot, made by Conall of the Victories from the brains of
Mac Da Tho. While the shot, which struck Conchobhar in the centre
of the forehead, did not kill the king, it lodged in his head. His
physicians could not remove it and Conchobhar was told never to get
into a rage nor ride horses. After seven years Conchobhar did get into
a rage and the ‘brain ball’ killed him. It was during Conchobhar Mac
Nessa’s reign that Cuchulainn’s adventures took place, and it is the
main period of the Red Branch Cycle.
Concinn. Sometimes Conand and Conaing. See Conaing.
Congal. Foster brother of Mael Fhorthartaig. He offered to intercede to
help Mael Fhortartaig’s stepmother in her plan to seduce Mael
Fhortartaig.
Conganchas Mac Daire, Brother of Cu Roi. He ravaged Ireland with
Connachta 67
was that of the Tain Bo Cuailgne. Its most famous ruler was Queen
Medb, who is said to have ruled there for eighty-eight years.
Core. A son of Miodchaoin who, with his brothers Conn and Aedh,
mortally wounded the three sons of Tuireann before they were killed.
Cormac. 1. A king of Ulster who married Etain Oig. See Etain 3. The
real father of Mess Buachalla.
2. Cormac Cond Longes. Son of Conchobhar Mac Nessa. He sided
with Fergus Mac Roth in protest at his father’s treachery in slaying
the sons of Usna (Naoise etc.). He went to live in exile in Connacht.
When Conchobhar was dying he asked Cormac to come home and be
king in his stead. A prophetess warned Cormac that death awaited
him if he returned to Ulster but he went anyway. During the journey
he stopped at a hostel and during the night warriors attacked him.
Craiftine, the harpist of Labraid Loinseach of Leinster, lulled him
to sleep with music so the warriors could slay him. The attack was
instigated by Craiftine as revenge for the fact that Cormac had had an
affair with his wife.
3. Cormac Mac Art. High King who is said to have ruled in the
historical period AD254-277. He was the patron of the Fianna, the
royal bodyguard, and reigned during the period of the adventures of
Fionn Mac Cumhail, their greatest leader. He succeeded as High
King after defeating Fergus Dubdedach, Fergus Black Tooth. He
became friendly with the gods and Manannan Mac Lir invited him to
the Otherworld and gave him a magic branch of silver which bore
golden apples. When it was shaken such sweet music sounded that
the wounded and sick forgot their pain. Cormac kept this treasure all
his life but, at the point of death, he returned it to the gods. His
daughter Grainne was engaged to Fionn Mac Cumhail but eloped
with one of Fionn’s warriors, Diarmuid, which led to ‘The Pursuit of
Diarmuid and Grainne’. One of his sons, Cellach, was slain by a Desi
chieftain, Aonghus of the Terrible Spear, because Cellach had raped
his niece. In trying to save his son, Cormac had his eye put out by the
butt of Aonghus’ spear. This disfigurement caused him to lose the
High Kingship. In vengeance, Cormac ensured that the Desi were
expelled from their lands. His son Cairbre succeeded him and
destroyed the Fianna.
Corpre. See Cairbre.
Cothulin Druith. A magical cap which, put on, enabled a person to
survive under the sea.
Craiftine. A harpist of Moen. His music lulled to sleep the parents of
Cnmthann 69
Moriath so that Moen could make love to her. His playing also lulled
to sleep the defenders of Dinn Righ so that Moen’s warriors could
overcome them. See Moen. It was his harp, however, that revealed
the secret of Moen’s equine ears. Craiftine’s wife became the lover of
Cormac Conloingeas, son of Conchobhar Mac Nessa. In revenge
Craiftine lulled him to sleep with his harp so that his comrades could
slay him.
Crane Bag, The. See Treasure bag of the Fianna.
Crann-tabuall. A staff sling. A favourite weapon of the heroes. A
normal sling is called a tailin or teilim and a taball. In the Tain epic the
staff sling is frequently used in battle. A sling shot is called lic-tailme
and some sling shots become mystical weapons. The most famous
was the ‘brain ball’ made by Conall Cearnach from the brain of Mac
Da Tho. The De Danaan had a special sling shot composed of the
blood of toads, bears and vipers (although no such snakes existed in
Ireland) mixed with sea sand and hardened.
Crebhan. A High King who was accompanied by Nair, a goddess from
the Otherworld. He led an expedition there and returned with
wonderful treasures.
Cred. The wife of Marcan who tried to become the lover of Cano. See
Cano.
Credhe. A daughter of the king of Kerry. She wed Cael after he
composed a song about her possessions. She bore him a son named
Luchra. When Cael died, she died of grief and they were both buried
in the same grave. See Cael.
Credne Cred. The goldsmith of the Tuatha De Danaan who helped
make the weapons for the second battle of Magh Tuireadh. Brother
of Goibhniu and Luchtar.
Creide Firalaind. A goddess who presented Art, son of Conn, with a
splendid mantle and tried to persuade him to stay with her when he
arrived in the Otherworld in search for Delbchaem.
Creidne. A female champion of the Fianna. She joined the Fianna
having fled from her home after an incestuous relationship with her
father which resulted in three sons.
Criminal. An uncle of Fionn Mac Cumhail. He was a follower of
Fionn’s father Cumal when he was leader of the Fianna. He escaped
from the slaughter of the Battle of Cnoc where Cumal was slain, then
lived in penury with some followers in the forests of Connacht until
Fionn sought him out and he rose with Fionn’s fortunes.
Crimthann. 1. Son of the High King Lugaid Riab nDerg (of the
70 Cromm Cruach
Red Stripes) who was High King in ad65. His mother was Lugaid
Riab nDerg’s own mother, Clothra. Crimthann became known as
Crimthann Nia Nair, the modest warrior, and he became High King
in ad74. See Clothra.
2. Crimthann Cass. A king of Connacht, and father of Laoghaire,
who recovered the wife of Fiachna who had been abducted by Goll of
Magh Mell.
3. Crimthann Mac Fidhaigh. He perished at the hands of super¬
natural women on the feast of Samhain.
Cromm Cruach. Sometimes Crom Croich. An early golden idol who
was reported to have twelve gods who served him. He was worship¬
ped by the king Tigernmas (Lord of Death) on Magh Slecht (Plain of
Adoration) and human sacrifices were offered.
Cromm Darail. A druid and foster son of Cathbad who, with his
brother Cromm Deroil, features in the tale of ‘The Intoxication of
Ulster’.
Cromm Deroil. A druid and foster son of Cathbad. See Cromm
Darail.
Cromm Dubh. An idol worshipped by the people of Connacht and
Munster.
Cronanach. He first appeared as an enormous misshapen churl who
played sweet music to Fionn Mac Cumhail on the pipes. Then he
turned into a handsome youth and revealed Fionn’s destiny. He came
from the sidhe of Fermuin.
Crow. Also Raven. A symbol of the goddesses of battle. In this form
they appear hovering over the battlefields. The symbol was common
to all the Celtic peoples. It is fascinating to read the story of the Gallic
Wars by the Roman Livy (T. Livius Patavinus, d. 16bc). He speaks
of a Roman named Valerius Corvus (Crow) who was rescued while in
single combat with a Celtic chieftain by a crow who pecks the Celt’s
face and hides the Roman with its wings. It is such a typical Celtic
motif that one has to examine Livy more closely. It is not the only
Celtic motif he uses. Camille Jullian (Histoire de la Gaule, 3rd ed.,
Paris, 1920) claims that Livy’s history is made up from Celtic epics.
This is not so hard to believe when we realise that Livy was raised in
Cisalpine Gaul at a time when the Celtic language and traditions still
held sway there. The story of Valerius Corvus is much like the
famous episode in the Tain Bo Cuailgne in which the Morrigan,
goddess of battles, attacks Cuchulainn in the form of a crow because
he has scorned her love.
Cuchulainn 71
Cruacha. Etain s maid who went with her when she married the god
Midir the Proud. It is thought that Cruachan, in Connacht, was
named for her although it is generally accepted that it derives from
the word for a piled-up hill.
Cruachan, Rath. Ailill and Medb’s capital in Connacht. Sometimes
called Rathcroghan. The site still remains three miles north-west of
Tulsk, Co. Roscommon. It is a circular site of about an acre in extent
but is surrounded by numerous other fortresses so that it has been
described by Dr John O’ Donovan (.Annals of the Four Masters) as ‘a
town of fortresses’. Rath Cruachan was still in use as the Connacht
royal capital when, in ad645, the Connacht king Ragallach was
assassinated there. Connacht was also called ‘The Land of Cruachan’.
Cruachan, Cave of. Famous as an entrance to the Otherworld,
sometimes called the ‘Gate of Hell’ by Christian scribes.
Cruadin. The magic sword of Cuchulainn, sometimes confused with
Caladcholg (hard dinter) of Fergus Mac Roth and sometimes written
as Caladbolg. The name derives from the same root - cruaid (hard) -
but it is given in the diminutive form.
Cruithne. 1. The Progenitor of the Tuatha Cruithne or the Piets. Piet is
the Latin name - pictii, painted people - for the Tuatha Cruithne.
Cruithne had seven eponymous children who divided Alba between
them forming the ancient provinces of the country: Cet (Marr and
Buchan), Fiobh (Fife), Cirech (Angus and Mearns), Cat (Caithness),
Fotla (Atholl), Moireabh (Moray), Fortriu (Strathearn).
2. Daughter of Locham the smith. Fionn Mac Cumhail killed a
magic sow called Beo and gave it to her as a wedding present.
Crunnchu. Son of Agnomain. He was the father of the famous twins of
Macha. One day a beautiful woman came to his doorstep. He took her
in and she lived with him and became pregnant by him. Crunnchu
boasted that she could win any foot race. His boasting forced her to
race a chariot and, although she won, she gave birth to twins and
died. Before doing so, she cursed the men of Ulster. See Macha 3.
Cu. A son of Dian Cecht, the god of medicine.
Cuailgne. A district of Ulster (modern Carlingford Peninsula) in which
Daire kept his famous Brown Bull which became the object of Ailill
and Medb’s envy in the famous Tain epic. The place is frequently
Anglicised as Quelegny or Cooley.
Cuan. A chief of the Munster Fianna who took part in the ‘Pursuit of
Diarmuid and Grainne’.
Cuchulainn. The Hound of Culann, sometimes called the Hound of
72 Cuchulainn
was unleashed to guard the fortress. Young Setanta arrived late and
was attacked by the hound, which he killed. Culann was angry that
his favourite hound was dead but Setanta offered to become his
hound until a new one was trained. Henceforth he was known as
Cuchulainn - the hound of Culann. Culann’s daughter was said to be
responsible for the enchantments of Fionn Mac Cumhail.
Culdubh. A sidhe dweller who was slain by Fionn Mac Cumhail because
he stole some food.
Cumal. Son of Trenmor, chief of the Clan Bascna and leader of the
Fianna. He fell in love with Murna of the White Neck but her father,
Tadhg, a druid, opposed the marriage because it had been pro¬
phesied that the union would bring about the end of his line.
However, Murna eloped with Cumal. The druid then persuaded Goll
of the Clan Morna, who was a contender for the leadership of the
Fianna, to fight against Cumal. Goll attacked Cumal and Clan Bascna
at Cnoc, scattering Cumal’s men. Cumal was slain, either by Goll or
one of his men. Murna escaped and bore Cumal’s son, Demna, who
later grew up as Fionn Mac Cumhail, the greatest leader of the
Fianna. It is interesting to note that Cumal signifies ‘sky’ and seems
cognate with the Brythonic Celtic name Camulos who was also
known among the Continental Celts, particularly the Remi of
Gaul, as a god of war. This god was commemorated in the one-time
capital city of Britain, Camulodunum, the fortress of Camulos, or
Colchester. The same name was given to Almondbury in Yorkshire,
while Camulosessa, the seat of Camulos, appears in southern
Scotland. It also seems cognate with King Arthur’s famous court at
Camelot.
Cup, Magic, see Cauldron.
Curad-mir. The Hero’s Portion. A motif that features in such tales as
‘Mac Da Tho’s Boar’ and ‘Bricriu’s Feast’. It was a choice cut of
meat, usually a piece of thigh, reserved for the greatest champion
attending a feast and therefore its apportionment was often the start
of a quarrel between the warriors.
Cu Roi. Son of Daire and a king of Munster. His judgement was
binding when he chose Cuchulainn as champion of Ireland over his
rivals Conall Cearnach and Laoghaire. In one version he disguised
himself as a giant and presented himself to the heroes, challenging
each to cut off his head and then to let him retaliate. Sure that no
retaliation could occur, Laoghaire and Conall Cearnach struck their
blows but Cu Roi picked up his head and replaced it. Neither would
Cuscraid Mend Machae 75
let him give the return blow, and they fled. Cuchulainn, however,
was quite prepared to allow Cu Rot' to retaliate and was therefore
declared champion. A similar story is told in ‘Bricriu’s Feast’ with
other characters.
In most stories, however, there is nothing supernatural about Cu
Roi. At first, he was a friend of Cuchulainn and together they raided
Inis Fer Falga and made off with the king’s daughter, Blathnat, and
other spoil. Blathnat fell in love with Cuchulainn but Cu Roi
quarrelled with him and bested Cuchullain by burying him up to the
armpits before making off with Blathnat and the rest of the loot. He
took Blathnat to his fortress in Munster and married her. However,
she sent a message to Cuchulainn that she would signal him as to the
best way to attack Cu Rofs fortress at Sleemish. This she did by
emptying milk into a stream which ran through the fort. When
Cuchulainn and his men saw the white stream they followed it and
attacked. Cuchulainn slew Cu Roi and carried Blathnat off but Cu
Rofs bard, to avenge his king, seized Blathnat and leapt over a cliff to
their common death.
Curragh. Sometimes curach. Cognate with the Welsh coracle (cwrwgl).
The most popular of Irish boats and often used in the sagas and tales.
The Irish had considerable knowledge of ship-building and classical
writers record their extensive trade with European ports. In the
Brehon Laws there are three main classes of ships recorded: the ler
longa (sea ship), the barca (a coastal vessel not suitable for long
voyages) and lastly the curragh. It had a wicker-work frame and was
covered in hide. The curragh is still in use in Ireland today although
the hide has been replaced by a tarred canvas covering.
Cuscraid Mend Machae. A son of Conchobhar Mac Nessa who made a
claim for the hero’s portion in the tale of ‘Mac Da Tho’s Boar’.
D
D. Dair (oak) in the Ogham alphabet.
Dabilla. Boann’s lapdog.
Da Choca. He owned a hostel in Meath considered one of the five great
hostels of Ireland. The others were those of Forgall Manach and Mac
Da Reo in Breifne, Mac Da Tho’s hostel in Leinster and Da Derga’s
hostel in Cuala.
Da Derga’s Hostel. A hostel by the River Dodder owned by a Leinster
chieftain. Conaire Mor the High King journeyed there in spite of the
fact that he had received warnings of impending doom on the way. It
was the spot where fate contrived to break all his geise (taboos) by
which his doom was sealed. The hostel was besieged by Ingcel, a
Briton, and his followers including a number of Irish dissidents, such
as Conaire Mor’s own foster brothers and the sons of Medb of
Connacht. Conaire Mor and his men wrought a great destruction on
the attackers before perishing. ‘The Destruction of Da Derga’s
Hostel’ is one of the most popular tales of a king ignoring the
foretelling of his fate.
Dael Duiled. An ollamh and poet of Leinster who entered a contest with
Marban the swineherd for the honour of the title of chief poet and
philosopher of Ireland. He lost.
Dagda, The. Father of the gods. His name signifies ‘the good god’. He
is sometimes referred to as Eochaidh Ollathair (All-Father), also as
Aedh (Fire) and Ruad Rofessa (Lord of Great Knowledge). He is also
the patron god of druidism. He is drawn as a man clothed in rustic
garb carrying a gigantic magic club which he dragged on wheels.
With one end of the club he could slay his enemies and with the other
he could heal them. He had a black horse, Acein (ocean), and his
cauldron, brought from the city of Murias, was one of the major
treasures of the De Danaan. No man went hungry away from it. The
Dagda also had a magical harp which was stolen by the Fomorii. With
Dane 77
Ogma and Lugh he set off in pursuit and found it in the Hall of the
Fomorii. At the sound of the Dagda’s voice the harp leapt from the
wall, killing numerous Fomorii, and began to sing a paean in praise of
the Dagda.
At the second battle of Magh Tuireadh the Dagda appeared in the
form of Ruad Rofessa, degenerated into a grotesque old man ‘so fat
and unwieldy that men laughed when he attempted to move about’.
He carried a cauldron which held eighty gallons of milk and as much
meat, whole goats, sheep and swine, all of which went to make his
meal. His ladle was big enough to hold a man and a woman. As the
other gods never seem to lose the splendour of their appearance, one
wonders why the Dagda, the father of the gods, does so.
After the defeat of the Tuatha De Danaan, it was the Dagda who
allotted spiritual Ireland to the gods, giving a sidhe to each. Aonghus
Og was not allotted a sidhe because the Dagda wanted his palace
Bruigh na Boinne for himself. However, Aonghus Og extracted the
promise that he could spend a day and a night at the palace before he
left it. Thereafter he refused to leave because he had tricked the
Dagda by subtle wording into promising he could spend day and
night there, meaning eternity. So the Dagda had to abandon his
chosen palace.
As the De Danaan departed to their underground sidhe (eventually
to change from gods into fairies in popular folklore) the Dagda
resigned as leader of the gods. A council was held at which his son the
Bodb Dearg was chosen as ruler. All accepted this decision except
Manannan Mac Lir, who simply left the proceedings, and Midir the
Proud, who started a war against Bodb Dearg. In this war between
the gods, the Fianna, although mortals, were enlisted on Midir’s
side. Aonghus Og, the Dagda’s most famous son by the goddess
Boann, does not seem to have played a part in this conflict. The
Dagda no longer took any significant part in the affairs of Ireland
although he does make a later appearance in the guise of the chief
cook of Conaire Mor.
Daire. 1. Son of Dedad and father of Cu Roi and Conganchas.
2. Son of Fachtna and owner of Donn, the Brown Bull of Cuailgne.
He refused Medb’s request that he sell the bull to her. The refusal
started the war of the Tain.
3. A son of Fionn Mac Cumhail who was swallowed by a monster but
used his sword to cut his way out of its stomach.
4. A druid of Cormac Mac Art who identified Diarmuid for Grainne
78 Daireann
during the feast which Cormac held for Fionn Mac Cumhail and the
Fianna.
5. A king who had five sons. A druid prophesied that one of them
would be High King and so he gave them all the name Daire. The
druid said that the chosen one would be he who caught a golden fawn.
Lugaide Laigde Daire was the one who did so.
Daireann. A daughter of the Bodb Dearg. She fell in love with Fionn
Mac Cumhail and asked him to have her as his only wife for one
complete year and thereafter give her half of his time. When Fionn
refused she gave him a cup of poison which drove him mad so that his
Fianna deserted him. It was Cailte who persuaded them to return at
nightfall when the madness had passed and Fionn was well again.
Daireann’s sister, Sadb, was mother of Fionn’s son Oisin.
Dairine. The younger of the two daughters of the High King Tuathal
Teachtmhair. When Eochaidh, king of Leinster, came to Tara and
told Tuathal that his wife, Fithir, Tuathal’s elder daughter, was
dead, Tuathal allowed him to marry Dairine. But when Eochaidh
took Dairine to his fortress in Leinster, she found her elder sister still
alive. Both girls died of shame. When Tuathal heard about this he
went to war with Eochaidh and Leinster and exacted a tribute. This
was the origin of the Boramha. See Boramha.
Daithlin. One of Mael Fhothartaig’s hounds.
Dal. A division, a sept, a tribe or land inhabited by a tribe, for example
Dal Fiatach, a kingdom on the eastern seabord of Co. Down; Dal
nAraidi, around Lough Neagh; Dal Riada, in Co. Antrim in Ireland
and in Argyll in Scotland.
Dalan. A druid who informed Eochaidh Airemh that Etain his wife had
been carried off by the god Midir the Proud to his sidhe at Bri Leith.
Dali. The father of Fedilmid, Conchobhar Mac Nessa’s story-teller.
Dalian. Son of Manech, a king of Ulster.
Daman. A Firbolg chieftain who was the father of Ferdia, Cuchulainn’s
friend.
Dana. Sometimes given as Danu and cognate with Anu. A mother
goddess from whom the Tuatha De Danaan take their name. There is
a school that believes that Dana is not the same deity as Anu, though
most agree that she is. If her counterpart in Brythonic Celtic tradition
is anything to go by, then her husband, never mentioned in the Irish
tradition, is Bile, god of death. The Dagda is her son. In some texts it
is she, not Brigid, who is said to be the mother of Tuireann’s
children, Brian, Iuchar and Iucharba.
Dechtire 79
they changed into Dechtire and her handmaidens and the god Lugh.
Dechtire had a new-born baby whose name was Setanta, the son of
Lugh. Dechtire returned to Sualtaim who accepted the child as his
son. Setanta grew up to be Cuchulainn.
Decies. See Desi.
Dedad. Alternative form of Degad. He formed the military elite of
Munster, and was father of the warrior Li.
De Danaan. See Tuatha De Danaan.
Degad, The. Also Dedad. The Munster equivalent to the Red Branch
of Ulster. Their most famous leader was Cu Roi whose fortress was at
Cathair Chonroi (the stone fortress of Cu Roi), now Caherconree,
near Tralee.
Deirdre. Sometimes Derdriu. Deirdre of the Sorrows, daughter of
Felim Mac Dali, a chieftain of Ulster. She was born when Felim was
entertaining Conchobhar Mac Nessa, the king, in his fortress.
Cathbad the druid cast her horoscope and said she would be fairest of
all the women in Ireland and would wed a king but, because of her,
only death and ruin would come upon the land. Conchobhar’s
warriors wanted the baby put to death at once but Conchobhar saved
the child by saying that he would raise her and when she was old
enough she would become his wife. In this manner no foreign
monarch would wed her and so cause any war or dissension in Ulster.
Lebharcham the poetess was charged with nursing her.
When the time came for her marriage to Conchobhar, Deirdre did
not want to wed an old man. Looking over the ramparts of Emain
Macha she saw a handsome young warrior, ‘his hair like the raven’s
wing, his cheek the hue of blood and skin as white as snow’. She
asked Lebharcham to identify him. He was Naoise, son of Usna, a
hero of the Red Branch. Deirdre engineered a meeting. She fell in
love with Naoise and he with her. Accompanied by his two brothers,
Ainle and Ardan, Naoise eloped with Deirdre and fled to Alba. Here
the sons of Usna took service with the king of the Cruithne and, for a
while, Naoise and Deirdre lived happily in Glen Etibhe.
The years went by and Conchobhar Mac Nessa became increas¬
ingly bitter. Outwardly, however, he pretended that he had forgiven
Naoise and Deirdre, and sent Fergus Mac Roth to invite them to
return to Ulster in peace. Deirdre foresaw their doom but Fergus Mac
Roth was known to be a man of his word. His assurance of safety in
Conchobhar s name was enough to reassure Naoise. They returned
and were met by Baruch who sought to detain Fergus Mac Roth by
Delga 81
inviting him to a feast. He pointed out that it was a geis (taboo) for
Fergus to refuse to attend. So Fergus sent Deirdre, Naoise and his
brothers on to Emain Macha under the protection of his two sons,
Iollan and Buinne.
Conchobhar, having ascertained that Deirdre was as beautiful as
ever, ordered his warriors to attack the hostel of the Red Branch
where they were staying. Iollan was killed and Buinne was bribed.
Ardan and Ainle were slain and finally Naoise was killed by Eoghan
Mac Duracht, using Naoise’s own sword. Deirdre was forced to wed
Conchobhar. For a year she was his unwilling wife, never smiling.
Conchobhar, angered by her attitude, asked her who she hated most
in the world. Deirdre replied: ‘You and Eoghan Mac Durthacht!’
Enraged, Conchobhar told her that she would be Eoghan’s wife for a
year. When Deirdre, her hands bound to prevent escape, was placed
in Eoghan’s chariot, she contrived to sling herself head-foremost
from it and dashed her head against a rock which killed her. From her
grave grew a pine and from Naoise’s grave a second pine grew. When
full-grown the two trees met and intertwined above the graves;
nothing could part them. Deirdre’s story is one of the great love
stories from the myths and is classed by the ancient bards as one of the
‘Three Sorrows of Story-telling’.
Deisi. See Desi.
Dela. His five sons led the Firbolg invasion of Ireland.
Delbaeth. 1. Son of Ethlinn and Aonghus Og, described as ‘a noble
youth of the Tuatha De Danaan’. He is said to be father of Eire,
Banba and Fotla by the goddess Eirinn.
2. Son of Cas Mac Tuil, seventh in line from Ailill Olomh. He was
banished with his five sons. He went to the cairn of Fiachu and
kindled a druidic flame from which burst five streams of fire. Hence
Delbaed, shape-fire. See Delvin.
Delbchaem. Fair Shape. Daughter of Morgan, king of the Land of
Wonder, and his wife, Coinchend, a terrible warrior woman. She was
imprisoned by her parents in a tower set on a high pillar. Art, son of
Conn, who had been sent on his quest in search of Delbchaem by his
stepmother, the goddess Becuma, slew her parents, rescued her and
brought her back to Ireland.
Del Chliss. A spear of Cuchulainn with which he slew the sons of
Nechtan Scene. Originally, it meant a split piece of wood and was
given as the name for a charioteer’s goad.
Delga. A Fomorii chieftain, father of Morca. He built a fortress
Deluge
82
even when Banban invited him to a feast. Mughain his wife warned
him of his doom and refused to accompany him.
At Banban’s house Banban suggested that since the king’s wife was
not with him his own daughter would ‘this night be your wife’. The
girl brought Diarmuid a nightshirt, food was brought and ale. The
girl told him that the nightshirt was made from a single flax seed; the
pork was from a sow that had not farrowed and the ale brewed from a
single grain of corn. Realising the impending doom, Diarmuid
sprang to the door. Aedh Dubh was there and stabbed the High King
with his spear. Wounded, Diarmuid fled back into the house. Aedh
Dubh's men set fire to it. Seeking to escape the flames, Diarmuid
scrambled into a vat of ale. A burning ridge pole fell on to his head.
The prophecy was fulfilled.
3. Ua Duibhne. Diarmuid of the Love Spot. His father was Donn
who took him to be fostered by the love-god Aonghus Og. While at
Bruigh Na Boinne, Donn discovered that his wife had been having an
affair with Roc, Aonghus Og’s steward. She gave birth to another
child and Donn crushed this child to death. Roc took a wand and
smote his dead son with it, whereupon the dead child turned into a
great magical boar. Roc told the boar to bring Diarmuid Ua Duibhne
to his death and the boar ran off to the forests around Ben Bulben,
Co. Sligo, to await its destiny.
Diarmuid grew up to be a beautiful youth and became a member of
the Fianna. Out hunting with Goll, Conan and Oscar, he arrived late
one night at a hut in a wood where an old man, a young girl, a wether
sheep and a cat were living. When they sat down to eat the cat jumped
on the table and not one of the four Fianna champions could throw it
off. The old man told them that the wether sheep was the World and
the Cat was death. The four champions then went to bed and the
young girl, whose beauty made a light like a radiant candle, went to
sleep in the same room with them. Each of the champions sought to
make love to her but she chose Diarmuid, saying: ‘I am Youth and I
will put a mark on you that no woman can ever see you without loving
you.’ She touched his forehead and gave him his famous love spot.
Diarmuid was one of the active members of the Fianna and played
a role in the chase of Abarta. He also had adventures in the
Otherworld.
Fionn Mac Cumhail became bethrothed to Grainne, the daughter
of the High King Cormac Mac Art. Fionn was now elderly, war-worn
but still a great warrior. The Fianna accompanied him in his wedding
86 Diarmuid
feast at Tara. Grainne, however, was not anxious to wed an old man
however great a warrior he was. She asked first Oisin if he would
elope with her. When he refused she asked Diarmuid and contrived
to put a geis on him so that he had no choice. He sought advice from
Oisin, Oscar and Celta. They pointed out that he must not break his
geis. In spite of his reluctance, Diarmuid eloped with Grainne from
the palace of Tara.
Burning with rage, Fionn summoned his Fianna, and set out in
pursuit. At first Diarmuid treated Grainne as a sister and sent
messages to Fionn to this effect. But Grainne eventually seduced him
and he fell in love with her. The pursuit is graphically described and
many times Diarmuid rescues Grainne and himself from the
vengeance of Fionn. After sixteen years of outlawry, at the inter¬
cession of both Cormac Mac Art and the love-god Aonghus Og,
Fionn begrudgingly made peace. Diarmuid and Grainne settled in
their palace at Rath Grainne at Tara. Grainne bore four sons and a
daughter to Diarmuid.
However, Grainne was not satisfied that peace had been made until
both Fionn and her father Cormac Mac Art had become their guests
at Rath Grainne. Fionn and Cormac agreed and were feasted there for
a year. Towards the end of this feasting, Diarmuid was awoken by the
sound of a hound baying. It was an omen. He decided to go out
hunting with Fionn and the Fianna. While they were traversing Ben
Bulben, Co. Sligo, they discovered that they were no longer the
hunters but the quarry. They were pursued by an enchanted boar,
Diarmuid’s own stepbrother. Fionn, still nursing a grudge, knowing
that Diarmuid never retreated from danger, enticed him into fighting
the boar. Diarmuid’s hounds fled in terror as the boar approached.
Diarmuid slung a stone at it but while he hit it in the middle of the
forehead it made no impact. Diarmuid struck the boar with his sword
but the weapon broke in two. The boar sprang on him and gored him
but Diarmuid finally succeeded in driving the broken hilt of his
sword into the animal’s brain.
While Diarmuid was in his death agony, Fionn stood over him and
said: ‘It likes me well to see you in that plight, O Diarmuid, and I
would that all the women in Ireland saw you now, for your excellent
beauty is turned into ugliness and your comely form into deformity.’
Diarmuid pleaded with Fionn to give him water, for a draught of
water from Fionn’s hand would have healed his wounds. Fionn
refused. Diarmuid reminded him of how he had once rescued Fionn.
Diuran 87
with its top out of sight and a silver net spread around it, Diuran leant
out of the boat and hacked away a piece of silver net. When he
returned home the Christian embellishment is that he placed the
silver on the High Altar at Armagh, the seat of the primacy of Ireland.
Divination. The art of foretelling the future is an essential part of the
myths. In most cases the fate of the hero or heroine is foretold at
birth. Such is the case of Deirdre whose horoscope is cast by
Cathbad. More often than not, it is to escape their fate that the
protagonists set out on their adventures which inevitably lead them to
the fate they seek to avoid. In some cases, such as the death of
Diarmuid the High King at the House of Banban, the prophecy is so
bizarre that its fulfilment seems unlikely. Mortals ignore the warn¬
ings at their peril. Such is the fate of Conaire Mor. Divination was
widely practised in Celtic society. It was practised in many forms -
astrology, dreams, signs and omens from nature and unusual occur¬
rences. One favourite way was the casting of yew wands inscribed
with mystic words in Ogham. Divination was the prerogative of the
druids, both male and female, who were also the interpreters of
people’s dreams or visions. Women who prophesied were usually
related to druids if they were not part of the druidic order. The Old
Irish word for an astrologer was neladoir (cloud diviner) and no house
or palace could be erected without an astrologer being consulted as to
the most propitious time.
Dobhar. King of Siogair, identified as Sicily. He owned two wonderful
horses which could run equally well on land and sea. One of the tasks
of the Children of Tuireann was to acquire these beasts and the king’s
chariot. The task was accomplished when Brian killed Dobhar with
the poisoned spear of Pisear.
Dobhinia. An ancestress, perhaps goddess, of the people of Corco
Duibhne in Kerry.
Doilin. One of Mael Fhothartaig’s hounds.
Domhnall. 1. The Warlike. A champion of Alba to whom Cuchulainn
was sent to finish his military training. He was accompanied by
Laoghaire and Conall Cearnach. In another version Conchobhar Mac
Nessa is the unlikely substitute for Conall. After Domhnall had
taught them all he could he advised them to go to the school of
Scathach, the famous lemale champion. Domhnall had a daughter,
Dornoll, who fell in love with Cuchulainn.
2. Breac. The name of an historical king of the Dal Riada of Alba. He
invaded Ireland and fought in the battle of Magh Rath, the Plain of
Donn 89
6. Donn Cuailgne. The Brown Bull of Cuailgne over which the Tain
war was fought. He was originally the swineherd of the Bodb Dearg
(see Nar) whose rival was the swineherd of Ochall. They fought
constantly with each other and continued through numerous re¬
incarnations, as ravens, as water beasts, as demons, as champions, as
great water worms until, finally, they were reborn as bulls: the Brown
Bull of Cuailgne and the White Bull of Connacht. The Brown Bull
was coveted by Medb of Connacht and this provoked the war against
Ulster in which Medb attempted to secure the Brown Bull. At the end
of the war Donn and his rival, Finnbhenach or the White Bull of
Connacht, met and fought. Donn finally killed his ancient rival but
he was mortally wounded.
7. Donn Bo. A youth famed for his singing. See Allen, Hill of.
Dornoll. Bigfist. The loathsome misshapen daughter of Domhnall the
Warlike. She fell in love with Cuchulainn and when he refused her
she sought vengeance. She caused his companions Laoghaire and
Conall to desert him while he journeyed on to the Land of Shadows.
Dragons. Irish mythology abounds with monstrous serpents or
dragons most of whom live at the bottom of lakes. Sometimes they
guard palaces or fortresses. However, there have never been any
venomous reptiles in Ireland. There is a species of small lizard, called
are-luachra or lizard of the rushes. Two centuries before St. Patrick
was supposed to have driven out all the serpents, writers were stating
that no such creatures existed in Ireland.
Druid. Druids were both male and female. They have been mistakenly
called ‘a religious caste’. It is true that druids presided at religious
functions and promulgated the Celtic religion and its rites. However,
they were also important political figures, advisers, judges and
teachers. The philologist Rudolf Thurneysen believed that the word
came from the roots dru-vid meaning ‘thorough knowledge’. Druids
were known throughout the Celtic world and not just in Ireland.
According to the classical writers a strenuous training was needed to
become a druid: some commentators said it took up to twenty years to
learn all the druidical laws and canons. C. Julius Caesar described
druids in this way:
nearly all the disputes that arise between the state and individuals;
if any crime has been committed, if any person has been killed, if
there is any dispute about an inheritance or a boundary, it is the
druids who give judgements; it is they who settle the rewards and
punishments. Any private person or any tribe refusing to abide by
their decision is excluded from sacrifice. This is the heaviest
punishment that can be inflicted; for those so excluded are reck¬
oned to belong to the godless and wicked. All persons leave their
company, avoid their presence and speech lest they should be
involved in some of the ill-consequences of their situation. They
can get no redress from injury and they are ineligible to any post of
honour.
The druids were not only ministers of religion but were accounted
philosophers, natural scientists and teachers, and were able to give
legal, political and military judgements. They were trained in ‘inter¬
national law’ as well as tribal law and were the arbiters in disputes
between territorial groups. The druids had power to prevent warfare
between tribes, for the moral and legal authority of the druids was
greater than that of the chieftains or the kings or even the High King
himself. Conchobhar Mac Nessa could not speak at an assembly
before his druids spoke.
The druids appear similar to the eastern Zen masters. Whereas
most of the knowledge of Brythonic Celtic and Continental Celtic
druids has come down to us from Greek and Latin sources, there is a
corpus of native Irish writing describing the role of Irish druids.
However, all of this has been written by Christian monks and so
contains a Christian outlook and veneer. Their role in Irish myths
appears mainly as wizards, masters of the supernatural arts, instead
of merely learned men.
Native sources do acknowledge the druids’ role as teachers. Even
Colmcille (St. Columba) commenced his education under a druid.
Druids had to be consulted on all matters of importance: when
Conchobhar Mac Nessa contemplated attacking Ailill and Medb he
first sought the advice of his druid Cathbad as to the manner and
timing of his punitive raid. But while the druids were respected they
were not sacrosanct. During his adventures with Clann Calatin
Cuchulainn killed a druid working against him.
The Dinnsenchas describes the offices of the druids and notes the
ban-drui or female druid. Before the second battle of Magh Tuireadh,
92 Dubh
called the Town of the Hurdle Ford - Baile Atha Cliath. It is by this
name that the capital of Ireland is known to all Irish speakers today.
Dubh Lacha. The beautiful wife ol Mongan. She was born on the same
night that he was. She was coveted by Brandubh who tricked
Mongan into giving her to him. However, Mongan, a son of
Manannan Mac Lir, used his supernatural powers to secure her
release. The tale is told in Toraigheacht Duibhe Lacha (The Rescue of
Dubh Lacha).
Dubhlaing. The lover of Aoibhell who prophesied he would die in
battle unless he allowed her to wrap his body in a cloak of invisibility.
Dubhthach Doeltenga. Son of Lugaid Mac Casrubae. A warrior of the
Red Branch who is described as ‘a man who has never earned the
thanks of anyone. When warriors of Ulster go out he goes out alone.’
The nickname Doeltenga means ‘backbiter’. He was given on loan
the spear of Celtchair, Luin, which was found discarded after the
second battle of Moytura. Dubhthach assisted Fergus Mac Roth in
his attempts to avenge the killing of the sons of Usna by helping
him against Conchobhar Mac Nessa. It was Dubhthach who slew
Conchobhar’s son Fiachnae and also Maine. However, Fergus once
says of him:
Dun. A fortress or fortified palace. Each king and champion had his
dun, such as Cuchulainn’s famous Dun Dealgan in Muirethemne.
The prefix occurs in numerous place names in Ireland, in Britain and
on the European mainland. Sometimes it occurs as a suffix as in the
well-known case of London, from the Latin Londinium which came
from the Celtic Lugdun or Lug’s fortress. Lyon in France derived
from the same name being, in Roman times, Lugdunum. More
usually, the word occurs as a prefix as in Dunboyne (Dun Baeithin),
Boyne’s fortress; Duncannon, Conan’s fortress; Duncormick,
Cormac’s fortress; Dundalk (originally from Dun Dealgan), Delga’s
fortress, the chief residence of Cuchulainn, and so forth.
Dun Bolg, Battle of. One of numerous battles in which the men of
Leinster fought against the imposition of the Boramha by the High
King. In this particular tale the warriors of Leinster were smuggled
into the High King’s encampment in baskets loaded on to three
hundred teams of twelve oxen. The High King’s men were told that
the baskets contained food. Once in the enemy camp the warriors of
Leinster leapt out and routed the High King’s army.
Dunlaing. A king of Leinster who unlawfully slew twelve women for
which act he was himself slain by Cormac Mac Art.
Dun na nGeid. Sometimes Dun na nGedh. According to the story ‘The
Feast of Dun na nGedh’, Domhnall Mac Aedh, the High King of
Ireland, decided that it should become the seat of the High Kings
after the abandonment of Tara. According to the king lists he ruled in
Ireland from ad627 to 641. Just before the feast, two horrible black
spectres - male and female - appeared to the assembly and, having
devoured enormous quantities of food, vanished. They left a baleful
influence for it was a subsequent quarrel which led to the battle of
Magh Rath (Moira) in 637.
Dun na Sciath. Fortress of shields. A circular fortress on the western
shore of Loch EnnellinCo. Westmeath. It was associated with Anind
the son of Nemed and, indeed, it was said that Loch Ennell flooded
from his grave. It became a royal residence of the High Kings after
the abandonment of Tara.
Dun Scaith. Fort of shadows. A synonym for the Otherworld, some¬
times identified with the Isle of Man (see Mannin). Cuchulainn and
his friends landed there and found, in its centre, a pit out of which
came a swarm of loathsome serpents. They fended them off but were
attacked by a further swarm of toads with sharp beaks which turned
into dragons. Cuchulainn and his companions prevailed and carried
Durthacht 95
off three magic crows and a marvellous cauldron with gold and silver
and an inexhaustible supply of meat. They harnessed the crows to
pull their ship home to Ireland. However, the gods who protected
Dun Scaith conjured a storm and the ship was wrecked. Undaunted,
Cuchulainn and his companions managed to swim back but they lost
their treasure.
Durfulla. Sometimes Durbhola. A daughter of the king of the merfolk
who married a human. When she died she was buried on an island but
this was overrun by the sea.
Durthacht. King of Fernmag whose son Eoghan contested the right to
the hero’s portion in the tale of ‘Mac Da Tho’s Boar’. In most
accounts of the ‘Exile of the Sons of Usna’ it is Eoghan Mac
Durthacht who kills Naoise. See Eoghan 3.
E. Eded (aspen) in the Ogham alphabet.
Eachtra. Adventure. A class of tales in mythology usually connected
with a mortal’s journey to the Otherworld and often closely allied
with the Immrama or voyage tales, e.g. Eachtra Fergus Mac Leide,
a saga of a king of Ulster; Eachtra Chormaic i dTir Taimigire
(Cormac’s Adventures in the Land of Promise); Eachtra Chordae
Choim Mate Cuind Chetchathaig (Adventures of Conla the Fair,
son of Conn of the Hundred Battles). The eachtra became very
popular in Irish literature during the fifteenth to seventeenth
centuries and numerous medieval stories survive from this
period.
Eadon. The nurse of the poets of the Tuatha De Danaan.
Easal. King of the Golden Pillars who had seven magic pigs. Even
though they were killed and eaten at feasting every night they were
found alive the next day and anyone eating their flesh was never
afflicted with disease. Easal befriended the sons of Tuireann and gave
them his pigs, which were part of their quest. Easal’s daughter was
married to the king of Ioruaidhe.
Eber. 1. Eber Finn. A son of Milesius. He slew Mac Cuill, husband of
Banba. He refused to acknowledge Amairgen’s judgement that his
elder brother Eremon should be ruler of Ireland after the Milesian
conquest. Eber and Eremon then divided Ireland between them,
Eber taking the southern half from the Boyne to the Wave of
Cliodhna. He subsequently attacked Eremon and was slain by him. It
was a tradition for some chieftains to trace their ancestry to Eber
Finn.
2. Eber Scot. Son of Esru, son of Goidel, son of Scota, daughter of
the Pharaoh Nectanebes, and therefore founder of the ‘Scots’ or Irish
people.
3. Eber White-Knee. An ancestor of Milesius who ruled his people
Eire 97
goddess that Eire would be the country’s principal name. While the
names of her sisters, Banba and Fotla, are used in poetic reference to
Ireland, Eire still remains the Irish name for the country. In its
genitive form this becomes Eireann (hence Erin, Erinn etc.).
Eirinn. Given as mother of Eire, Banba and Fotla by Delbaeth. See
Delbaeth 1.
Eiscir Riada. The traditional boundary line which divides Ireland into
two halves running along a broken ridge of low mounds from Dublin
to Galway Bay. Eiscir - sand hill; riada - to travel by horse or chariot.
From mythological times there are references to the two halves of
Ireland, starting with the partition of Eber Finn and Eremon. In the
days of Conn of the Hundred Battles it was divided into Leth Conn
(Conn’s half) and Leth Moga (Mug’s half).
Eisirt. The poet of Iubdan, king of the Faylinn, a diminutive people.
He made fun of Iubdan’s boastfulness. Eisirt told him that the people
of Ulster were giants and to prove it he went to the court of Fergus
Mac Leide and returned with Aedh (see Aedh 5) who was a dwarf but
seemed a giant to the Faylinn. Eisirt then laid a geis on Iubdan to go to
Emain Macha himself and be the first to eat the porridge there the
next morning. He foretold that Iubdan would fail and be a prisoner
for a year and a day before being released. He would only be released,
however, by parting with his dearest possessions. See Iubdan. By
extra-sensory perception, Eisirt was able to tell that Fergus Mac
Leide was having an affair with the wife of his steward and that his
queen was having an affair with her foster son.
Eithne. See Ethne.
Eithniu. See Ethne.
Elatha. Sometimes Elathan. A Fomorii king whose land lay under the
sea. He was an exception to the rule that all Fomorii were hideous or
deformed. He was a man of fairest form, with golden hair down to
his shoulders . He was the son of Delbaeth of the Fomorii. He arrived
in a silver ship on the shore and met Eri, wife of Cethor, a De Danaan
queen, walking there. He slept with her and foretold that she would
give birth to a son. He gave her a ring and told her to give it to the
boy when he was big enough. Then he sailed off. Eri gave birth to
Bres who became king of the De Danaan. When the De Danaan
threw him out, Eri and Bres went to Elatha and sought his help.
This caused the second battle of Magh Tuireadh. See Eri, Bres 3
and Magh Tuireadh 2.
Elcmar. Sometimes referred to as the husband of Boann instead of
Emain Macha 99
red yew partitioned by walls of bronze and all grouped around the
king’s apartment which had a ceiling of silver and bronze pillars
embossed with gold. Second, the Craobh Derg, also meaning Red
Branch, which was the treasure house of the city and also contained
the heads of slain enemies. Lastly, there was the Teite Brecc, the
speckled house, where all the weapons and armour of the Red Branch
heroes were stored, for it was a rule that no weapons should be borne
in the feasting halls in case their owners argued when they were the
worse for drink. In addition to the main halls there was a hospital for
the sick and wounded which was known as the Bron-Bherg, or
warrior’s sorrow.
Emer. Wife of Cuchulainn. She was the daughter of Forgall Manach,
Forgall the Wily, lord of Lusca, a spot a few miles north of Dublin.
Emer is said to have ‘the six gifts of womanhood - the gift of beauty,
the gift of chastity, the gift of sweet speech, the gift of needlework,
the gift of voice and the gift of wisdom’. Cuchulainn, coming to her
father’s fortress, saw her and immediately fell in love. He demanded
marriage but Emer replied that she could not marry before her elder
sister, Fial, although she returned his love. Forgall, her father, was
against the match, and pointed out that Cuchulainn still had his
reputation to earn and suggested he go away to train with Domhnall
the Warlike in Alba. Cuchulainn was told by Domhnall that his
training would best be completed under the female warrior Scathach.
During Cuchulainn’s absence Forgall tried to marry Emer to a
southern king, Lugaid Mac Ros. But Lugaid heard that Cuchulainn
desired to marry Emer and he was fearful of the consequences know¬
ing Cuchulainn’s prowess as a warrior. He refused the marriage.
Cuchulainn finally returned and presented himself at Forgall’s
fortress to claim Emer. Forgall refused him admittance and defended
his fortress. Cuchulainn leapt over the battlements and killed twenty-
four of Forgall’s warriors before Forgall himself leapt to his death
from the ramparts. Cuchulainn carried Emer off, plus her foster
sister and two loads of gold and silver. Forgall’s sister, Scenmed,
raised an army against Cuchulainn but he defeated it, and took Emer
back to his fortress of Dun Dealgan.
All was not ‘smooth’ in their subsequent relationship for Cuchu¬
lainn was loved by many women. But the only affair which en¬
dangered his relationship with Emer was that with Fand, the Pearl of
Beauty, the wife of the sea-god Manannan Mac Lir. Cuchulainn fell
in love with Fand and spent a month with her in the Land of Promise.
Eochaidh 101
Emer decided to kill Fand. She discovered the spot where Cuchu-
lainn and Fand had an assignation and went there. She and Fand
argued over Cuchulainn but when she saw how Fand loved him she
proved her own love by suggesting that she give Cuchulainn up for
the greater good. In response, Fand realised how much Emer loved
Cuchulainn and decided it would be best for all if she returned to her
husband Manannan Mac Lir. She was helped in this decision by
Manannan who shook his cloak between Fand and Cuchulainn to
ensure they would never meet again. Cuchulainn fell sick until the
druids of Ulster gave him a draught of forgetfulness. Emer, too, took
a similar potion. The affair was forgotten.
Just before Cuchulainn’s death at the Pillar Stone, he had a vision
of Emain Macha in flames and Emer’s body being tossed over the
ramparts. He hurried to Dun Dealgan and found her alive and well.
But it was a forewarning of his own impending doom. Emer tried to
persuade him to stay with her but he went on to the road which would
lead him to the Pillar Stone and his own death.
Enna Airgthetch. A High King who made the first silver shields in
Ireland and gave them to his chieftains. They were produced at
Srgetos (silverwood) at Rathbeag on the Nore, Co. Kilkenny. As well
as airget there are two other words in Irish for silver, cimb and cerb. It
was mined in Ireland from early times and features prominently in
the sagas.
Eochaidh. The name signifies ‘horse’.
1. Given as the foster father of Lugh Lamhfada instead of Manannan
Mac Lir.
2. A king of Dunseverick who gave his daughter in marriage to
Ronan, a king of Leinster. The daughter tried to have an affair with
Ronan’s stepson, Mael Fhothartaig, and when he rejected her she
encompassed his death. Eochaidh, his wife and son were slain by
Ronan’s champion, Donn, in revenge.
3. A king of the Desi, sometimes Eochaidh Allmuir. See Aonghus 2
and Desi. He fought seven battles with Cormac Mac Art after the
High King attempted to expel the clan from Ireland in revenge for
Aonghus’ slaying of his son, Cellach. Eochaidh finally took his people
to settle in the kingdom of Dyfed in southern Wales. Independent
Welsh records show the historical presence of the Desi as late as
ad730 when Teudor Mac Regin, a descendant of Eochaidh, ruled
them.
4. A king of Leinster who married Fithir, the elder daughter of
102 Eochaidh
Etain 2. Eochaidh had a brother Ailill (see Ailill 3) who fell in love
with Etain. However, Midir appeared to Etain and rewoke her
memory. She agreed to return with Midir provided Eochaidh agreed.
Midir appeared to Eochaidh on the Hill of Temuir (Tara) and then
came to his palace and offered to play a game offdchell with him. He
allowed Eochaidh to win most of the games and in payment per¬
formed several tasks for him, such as clearing forests, building
causeways and reclaiming land. But when Midir won the final game
he asked, as his reward, Etain. Eochaidh was honour-bound to let
Midir return in one month to claim her. Eochaidh then barricaded his
fortress against Midir but Midir duly appeared in the feasting hall of
the palace, summoned Etain, and both turned into swans and flew
off.
Distraught, Eochaidh summoned his druid Dalan and for a year
they searched Ireland until Dalan finally tracked down Midir’s sidhe
at Bri Leith. It took Eochaidh nine years to dig open the sidhe. Midir
finally offered to return Etain and sent fifty maidens to Eochaidh all
looking like Etain. Eochaidh, however, recognised the real Etain and
she returned to live with him and bear his daughter, Etain Oig
(Young Etain).
Eochaidh 103
11. Eochaidh Mac Ere. The Proud. A king of the Firbolg at the time
of the De Danaan invasion. He was married to Tailtu (sometimes
Tailta), daughter of the King of the Land of the Dead. He named his
royal palace Tailltinn (now Teltown, Co. Meath) after his wife. He
refused to share the kingdom with the De Danaans, saying, ‘If we
give them half they will take the whole.’ He fought a great battle at
Magh Tuireadh (See Magh Tuireadh 1) and finally fled to the strand
at Ballysadare (Baile-easa-dara, town of the cataract of the oak) in Co.
Sligo where he was slain.
12. Eochaidh Mac Muchtra. A king of Munster in the time of
Conchobhar Mac Nessa who formed an alliance with Ailill and Medb
of Connacht. He claimed a pedigree reaching back to Ith son of
Bregon. But, we are told, he had one eye, which would disqualify him
from kingship. In many of the Ulster tales people from Munster
appear with deformities, mainly as having one eye. This seems to
demonstrate a curious prejudice towards Munster on the part of the
Ulster saga writers.
13. Eochaidh Muigl Mheadhoin. Sometimes Muigmedon. Father of
Niall of the Nine Hostages who was said to have died in ad366. He
traced his lineage back to Eremon.
14. Eochaidh Oll-Athair. An alternative name for the Dagda. See
Dagda.
15. Eochaidh Salbuidhe. Yellow Heel. The father of Nessa, mother
of Conchobhar.
Eogabail. Foster son of Manannan Mac Lir. A druid who is father of
the love-goddess Aine. See Aine.
Eoghan. 1. A king of Connacht who was mortally wounded when
fighting with the warriors of Ulster. He was buried on the Connacht
border facing Ulster as it was said that his spirit would protect his
kingdom against their attacks. The Ulster warriors, however, dug up
his body and reburied it face downwards near Loughill. The name
Erannan 105
derives from leamhchoill, elm wood, and not from the word loch, a
lake.
2. Son of Ailill, a king of Munster, who was killed in the same battle
as Art. His story parallels Art’s tale. On the night before the battle of
Moy Machruinne he slept with the daughter of a druid at her father’s
request. The druid had prophesied that a child of the union, if born
on a certain day, would rule all Ireland. Eoghan went on to his death
and the girl conceived. But the child was about to be born before the
specified time and so the girl sat astride a boulder in the middle of a
ford to prevent the child’s birth. At the auspicious time, the girl
allowed its birth but died in the process. The child, because its head
had been pressed against the stone and flattened, was known as
Fiachra Broad-Crown and fulfilled the prophecy.
3. Son of Durthacht. A champion of the Red Branch who slew
Naoise and his brothers at the request of Conchobhar. In some tales
the name of Naoise’s killer is given as a Norse prince named Maine.
See Maine 1. After Naoise’s wife Deirdre had lived with Conchobhar
for a year, never smiling, Conchobhar asked her who she disliked
most in the world. She replied: ‘You and Eoghan son of Durthacht.’
In a rage Conchobhar gave her to Eoghan to keep as his wife for a
year. As she was being placed on Eoghan’s chariot, her hands tied
behind her to prevent her escape, she threw herself from it,
purposefully smashed her head against a rock and died.
4. Eoghan Mor. The true name of Mug (or Mag) Nuadat, a king of
Munster who married Beara, daughter of a king of Spain. See Beara.
He went to war with the High King Conn and forced Conn to split
Ireland into two. He then ruled Mug’s Half, the southern half of
Ireland. Not content he wanted more, seeking a share of the rich
merchandise that passed through Dublin. He made a further war on
Conn which resulted in the battle of Moy Leana (Moylena) in which
he was slain by Conn who thus regained the High Kingship of all
Ireland. Eoghan Mor’s son was Ailill Olamh who married Sadb,
Conn’s daughter, and became High King.
Eolas. A son of Partholon’s three druids. Another instance of the ‘joint
parentage’ between three fathers or three mothers which occurs in
the myths, representing the mystical Celtic trinity. The name
signifies ‘knowledge’.
Er. A son of Partholon.
Erannan. A son of Milesius who climbed to the mast of his vessel to
spy out the land during the invasion of Ireland and fell to his
106 Ere
the Fomorii kingdom to seek his father’s aid. See Elatha and
Bres 3.
Eric. A penalty or compensation fine imposed particularly for the crime
of homicide or bodily injury in ancient Irish law. It consisted of an
honour-price (log-enech) which was carefully specified according to
the rank and position of the dead or injured person.
Erin. See Eirinn.
Eriu. See Eire.
Emi. The female keeper of the treasures of Medb of Connacht. She is
also chief of her handmaidens at Rath Cruachan.
Ersa. Husband of Comla and father of the three doorkeepers of the
High King at Temuir (Tara) - Echuir, Tochur and Tegmong.
Esa. Sometimes Ess. She appears in a conflicting tradition as the
mother of Mess Buachalla in the place of Etain Oig. Through incest
with her father Eochaidh Airemh, the High King, she conceived the
child which Eochaidh then ordered destroyed. See Etain 3 and Mess
Buachalla.
Etain. 1. Wife of Ogma. The daughter of Dian Cecht, god of medicine,
she was an artificer in her own right. Her sons were Tuireann and
Cairbre.
2. Etain Echraidhe. The daughter of Ailill of Echraidhe in Ulster.
The god Midir the Proud fell in love with her and asked his foster son,
the love-god, Aonghus Og, to go to Ailill and make the arrangements
for the wedding. Ailill, however, demanded that Aonghus Og per¬
form three tasks for him before he would allow the marriage: he had
to clear twelve plains, drain the land by making twelve rivers and give
Ailill Etain’s weight in silver and gold. Aonghus Og received help
from his father, the Dagda, and finally brought Etain to Midir.
Etain went to live with Midir in Bri Leith where his first wife,
Fuamnach, was jealous of the beautiful maiden. She enlisted the aid
of her druid foster father Etarlann (sometimes given as Bresal), and
with his help Etain was turned into a pool of water. The pool was then
turned into a worm and the worm into a fly in order to confuse Midir
who was searching for Etain. Midir found Etain in the guise of a fly
and the fly became his constant companion. Fuamnach, still jealous,
prevailed on Etarlann to create a strong wind which blew the fly
away. After seven years the fly came to Bruigh na Boinne, the sidhe of
Aonghus Og. The love-god recognised her and went to seek Midir.
Fuamnach, hearing that Etain was found, blasted her with another
wind which lasted for a further seven years. See Fuamnach.
Etar
108
god Midir. His wife thereby became pregnant and gave birth to a girl,
Etain Echraidhe. See Etain 2.
Etarlann. Also given as Bresal or Bresal Etarlam. The foster father of
Fuamnach, he assisted her in changing Etain into a pool, a worm and
a fly. See Etain 2. He was eventually slain by Aonghus Og, Midir’s
foster son.
Eterscel. Sometimes Eidirseal, among many other variants. High King
of Ireland and husband of Mess Buachalla. It was prophesied that
Eterscel would have a son by a woman of an unknown race and when
he saw the beautiful Mess Buachalla, his cowherd’s foster child, and
heard how she had been raised by the cowherd, not knowing her
origins, he said: ‘This is she that has been prophesied to me.’ He
married her and she gave birth to Conaire Mor who succeeded him as
High King. See Etain 3, Mess Buachalla and Conaire Mor.
Ethal Anubhail. A De Danaan, ruler of the sidhe of Uaman in
Connacht. Aonghus Og, the love-god, fell in love with his daughter
Caer Ibormeith. In one version of the tale he refused to reveal where
his daughter was and only did so when he was taken prisoner and
threatened with death by the Dagda, Aonghus Og’s father. See Caer
Ibormeith and Aonghus 1.
Ethlinn. Sometimes given as Ethniu and Ethnea. Daughter of Balor of
the Evil Eye. When Balor, the Fomorii ruler, heard a prophecy that
he would be slain by his grandson, he had his only child Ethlinn im¬
prisoned in a crystal tower on T ory Island that she would know no man.
She was placed in the charge of twelve matrons with strict instruc¬
tions to prevent her seeing any male. She grew up as a beautiful
maiden. It happened that Balor stole a cow, Glas Gaibhnenn,
which Cian, son of Dian Cecht, the god of medicine, was looking
after. To retrieve the cow, Cian and a druidess, Birog, followed Balor
back to Tory Island. Birog disguised Cian as a woman and in this
guise he entered Ethlinn’s tower and was struck by her beauty. Birog
sent the twelve matrons to sleep while Cian and Ethlinn made love.
Cian and Birog then returned to Ireland, having retrieved the cow.
Ethlinn became pregnant and, at first, her attendants tried to keep
this a secret from Balor of the Evil Eye. Ethlinn gave birth to three
sons, the mystical trinity occurring once again. Balor discovered this
and ordered them all to be drowned in a whirlpool. The children were
rolled up in a sheet and carried to the appointed place. However, a
pin securing the sheet dropped out, letting one of the babies fall out at
a spot called Port na Delig (Haven of the Pin). While the other two
Ethne
no
children were drowned, Birog the druidess found the third, a boy,
and conveyed him to the sea-god Manannan Mac Lir to foster. In
another version Cian’s brother, the smith-god, Goibhniu, fosters the
child. He was called Lugh Lamhfada, and became god of arts and
crafts. See Cian and Lugh.
Ethlinn eventually wed Nuada of the Silver Arm and conceived a
line through which Murna of the White Neck and her son Fionn Mac
Cumhail claimed descent.
Ethne. Sometimes given as Eithne and Eithniu.
1. First wife of Ronan of Leinster and mother of Mael Fhothartaig.
See Mael Fhothartaig.
2. Daughter of Dichu from the Maigue.
3. Daughter of Eochaidh Feidhleach. When she was pregnant she
was drowned by her sister Clothra. Her child had to be cut from
her womb, which shows the Caesarean operation was known and
practised, and he was called Furbaide.
4. Daughter of Roc, steward of Aonghus Og, the love-god. She was
born at the same time the sea-god Manannan Mac Lir took his
daughter to be fostered by Aonghus Og. Ethne was given the task of
being handmaiden to Manannan’s daughter and she grew into a
lovely and gentle maiden. It was discovered that she took no nourish¬
ment, neither food nor drink. On investigation Aonghus Og dis¬
covered that a De Danaan chieftain had attempted to rape Ethne
while he was staying in Bruigh na Boinne and this had awoken in her a
pure spirit and moral nature. She now existed as pure spirit, although
Aonghus Og and Manannan Mac Lir went on a voyage and returned
with two enchanted cows whose milk never ran dry and thenceforth
Ethne lived on their milk.
One day Ethne accompanied Manannan’s daughter to the river
Boyne to bathe, became separated from her and found that she had
lost her Veil of Invisibility which not only hid the De Danaans from
mortal gaze but gave them entrance into the world of immortality.
She was unable to find her way back to Bruigh na Boinne. In this sad
myth, the Christian scribes placed the birth of Ethne in the time of
Eremon, the first Milesian king, but they then made her encounter
St. Patrick who gave her the rites of Christian baptism. She became a
pious Christian. One day she was praying in a little church by the
Boyne when she heard a rushing sound in the air and innumerable
voices seeming from a great distance which lamented and cried her
name. It was her De Danaan kindred searching for her in vain.
Ever Living Ones, The 111
She tried to reply but she was overcome and fainted. When she
came to she was struck with a mortal sickness and St. Patrick
administered the last rites. He ordained that the church be named
after her, Cill Ethne. The tale is a typical example of the bowdleris-
ation of early myths by Christian scribes; however the composition is
done in such a way that it reveals the tenderness, almost regret, with
which some early Christians in Ireland looked back on their lost
world of pre-Christian tradition.
Ever Living Ones, The. A synonym for the gods of the Tuatha De
Danaan.
F. Fern (alder) in the Ogham alphabet.
Fachtna. 1. Physician to the High King Eochaidh Airemh. He di¬
agnosed the illness of Ailill, Eochaidh’s brother, as ‘one of two deadly
pangs that no doctor can cure: the pang of love and the pang of
jealousy’. Ailill had fallen in love with Eochaidh’s wife Etain
Echraidhe.
2. Fachtna Fathach, the giant. A king of Ulster who married
Nessa, daughter of Eochaidh Salbuidhe. She bore him a son,
Conchobhar Mac Nessa, although some versions give Cathbad the
druid as the real father. When Fachtna died his half-brother
Fergus Mac Roth succeeded him to the kingship and married
Nessa.
3. Fachtna Mac Senchad, a hero of the Red Branch.
Fafne. Brother of Aige. Their father was Broccaid Mac Brie. After his
sister’s death at the hands of the High King Meilge’s warriors, he
composed a satire about Meilge so that three blotches appeared on
him and for this affront Fafne was executed.
Fail Inis. A hound whelp owned by the king of Ioruiadh which was
invincible in battle. It was one of the prizes which the sons of
Tuireann had to bring back to Ireland as reparation for the slaying of
Cian.
Falga. A synonym for the Isle of Man. See Mannin.
Falias. One of the four great mystical cities from where the De Danaan
originated.
Fand. Pearl of Beauty. The wife of the sea-god Manannan Mac Lir. She
lived with Manannan in Tir Tairnigiri (the Land of Promise). Once
she quarrelled with Manannan and he left her. During this period her
Otherworld kingdom was attacked by three Fomorii kings. Fand
sent for Ireland’s greatest hero, Cuchulainn, to protect her and
promised him her love if he defeated her enemies. Cuchulainn sent
Fasting 113
Sorrowful to me to be in life
After the king of the Irish and foreigners:
Sad is my eye, withered my clay,
Since the/e was measured on Flann.
chieftain of her clan but became an insurgent leader and sea captain.
According to Sir Richard Bingham, she was ‘a nurse of all rebellions
in Connacht’; she trod on English sensibilities so much that, accord¬
ing to Lord Justice Drury, she was ‘a woman who has overstepped
the part of womanhood’.
The tradition continued to modern times with the indomitable
Countess Markievicz (nee Constance Gore-Booth) who was known as
the Red Countess because of her avowed socialism. She was the only
uniformed and armed female insurgent officer who fought in the
Easter Rising of 1916 and she became a national heroine. She was
sentenced to death by firing squad for her part in the uprising, and
was reprieved ‘solely and only on account of her sex’. In December
1918 she was elected to the British House of Commons for the St.
Patrick’s Division of Dublin, the first woman ever to be so elected,
but refused to take her seat and joined the separatist parliament, Dail
Eireann, in Dublin. She was appointed Minister for Labour on 2
April 1919 in De Valera’s first revolutionary cabinet.
Fenian Cycle. Sometimes known as the Ossianic Cycle. The cycle
concerning the deeds of Fionn Mac Cumhail and his Fianna, thought
to date from the third century ad. The first bold synthesis of the eight
major parts of the cycle into a cohesive whole appeared in the
twelfth-century tract Acallm na Senorach (Colloquy of the Ancients).
Next to the Tain it is one of the longest medieval compositions. The
Fenian Cycle became very popular with the ordinary people during
the medieval period.
Fenians. See Fianna, The.
Fenius Farsa. King of Scythia who was ancestor of the Gaels. His son
Niul went to Egypt and married Scota, daughter of the Pharaoh, and
their son was Goidel.
Feradach Fechtnach. A king of Ireland whose two sons Tuathal and
Fiacha divided Ireland between them.
Feramorc. Alternative for Fir More. The kingdom in Gaul of which
Scoriath was king.
Ferann. A son of Partholon.
Fer Caille. Man of the Wood. A monstrous black man with one eye, one
hand and one foot, accompanied by a huge loathsome woman who
was his wife. He overtook Conaire Mor on the High King’s way to Da
Derga’s hostel. Fer Caille carried a squealing black pig on his back. It
is obvious that he was a seer for he said ominously to Conaire Mor:
‘Long has your coming been known,’ before continuing his way.
Fer Ferdiad 117
anger, Manannan slew the druid for his neglect of the object of his
love.
Fer Fogel. A chieftain who appears at Da Derga’s hostel.
Fergal. Son of Mael Duin, a hero who is defeated at the Battle of Allen.
See Allen, Hill of.
Fer Gar. Son of the champion Donn Desa. See Desa.
Fer Gel. Alternative of Fer Fogel.
Fergiman. A champion of the Fianna.
Fergna. 1. One of Partholon’s three sons.
2. The owner of a great hostel.
3. A physician of Cond who was sent for by Aonghus Og to interpret
his dream in ‘The Dream of Aonghus’. He tells the love-god: ‘You
have the divine illness’ (i.e. love).
Fergus. Sometimes given as Feargus.
1. Son of Nemed who slew Conann, the Fomorii leader, on Tory
Island.
2. Son of Fionn Mac Cumhail, also known as ‘Fairmouth’ as he was
the bard, diplomat and ambassador of the Fianna.
3. Blacktooth, the High King, defeated by Cormac Mac Art who
succeeded him as High King.
4. Long Hair, the brother of Blacktooth.
5. The Fiery, brother of Blacktooth and Long Hair.
6. Lethderg or Redside. A leader of the Nemedians who escaped
from the victorious Fomorii in a ship.
7. Mac Ere, an historical king of the Scottish Dal Riada who was
brother of the High King of Ireland Murtagh Mac Ere (ad5 12-533).
He asked his brother to send the coronation stone, the Lia Fail, to
Alba so that he could be crowned on it and then refused to send it
back to Ireland. See Lia Fail.
8. Mac Leide. A king of Ulster who encountered the Muirdris (a sea
monster) beneath Loch Ruaraidh. His face became twisted in fright,
a state of affairs which was permanent. Such a blemish should have
deprived him of the throne but he was so popular that his subjects hid
all the mirrors so that he would not discover what was the matter with
him. A servant girl unwittingly revealed the truth and Fergus, in
rage, returned to the loch to kill the monster before his own death.
Fergus Mac Leide also features in the story in which his court
encounter Iubdan, the king of the Faylinn, or little people. See Aedh
5, Bebo, Eisirt and Iubdan.
9. Mac Roth. The name is given variously as Mac Roich, Mac Roy
Fergus 119
him from running away, he was so frightened that he fled, casting the
balls as he ran.
Fiachadh. High King of Ireland in 300bc who first organised the
Fianna Eireann as the royal bodyguard.
Fiachna. 1. Son of Laoghaire Buadach.
2. Son ol Retach. His wife and daughter were abducted and while he
slew their abductor, Goll Mac Golb took them and defeated him
in seven battles. Fiachna eventually regained his wife with the
aid of Laoghaire of the Red Branch who married his daughter
Der Greine.
3. Fiachna Finn. A king of Dal nAraidi. One version of the tale is that
he was sorely pressed while fighting in Lochlann when a tall warrior
appeared and offered him victory. The warrior is identified as
Manannan Mac Lir. The condition was that Manannan should
change his shape into Fiachna and sleep with Fiachna’s wife who,
Manannan prophesied, would bear a son, Mongan, who would be a
great champion. Fiachna assented and a son was born whom
Manannan then took to the Land of Promise to foster until he
obtained maturity. See Mongan.
4. Mac Dairi. He fished a water worm from a river in Cuailgne and
this was swallowed by one of his father’s cows which gave birth to the
Brown Bull of Cuailgne. The worm was one of the reincarnations of
the swineherd of the Bodb Dearg. See Donn 6.
5. Son of Fer Febe. A Red Branch warrior who recited one of ‘The
Boyhood Deeds of Cuchulainn’.
Fiachra. 1. Son of Lir, the ocean-god, who was turned into a swan, with
his brother and sisters, by his stepmother.
2. Son of Conchobhar Mac Nessa. When Conchobhar ordered the
attack on the Red Branch Hostel, Fiachra led the attack. He was
bested by Iollan in combat but he was carrying his father’s shield,
which moaned when its bearer was in danger. This alerted Conall
Cearnach who mortally wounded Iollan. Dying, Iollan told Conall of
Conchobhar’s treachery and Conall, in rage at what he had done, slew
Fiachra.
Fial. The elder sister of Emer, Cuchulainn’s wife.
Fianchuibhe. See Finchory.
Fianna, The. Popularly called Fenians. A band of warriors guarding
the High King of Ireland, said to have been founded in 300bc by the
High King Fiachadh. They consisted of twenty-five battalions. It has
been suggested that historically they constituted a military caste or
Fidchell
122
elite. They consisted mainly of members of the Clan Bascna and the
Clan Morna, and Fionn Mac Cumhail was their most celebrated
leader. The stories of his adventures are called the Fenian Cycle or,
sometimes, the Ossianic Cycle. During the nineteenth century the
term ‘Fenians’ was revived and used as a synonym for members of the
Irish Republican Brotherhood. The Fenian Uprising was that of
1867. The word fianna is the modern Irish word for soldiers and is
also used in the title of one of the main Irish political parties, Fianna
Fail (Soldiers of Destiny).
Fidchell. Wooden wisdom. An ancient Irish board game, said to be
akin to chess, in which a piece, known as a king, attempts to escape to
the side of the board, and has to be prevented by the opponent’s
pieces. It was played extensively in the sagas and tales by heroes,
kings and gods. Lugh, the god of arts and crafts, is said to have
devised it. Cuchulainn was recognised as a champion of the game and
it was necessary that all the heroes had a mastery of it. In Welsh myth
gwyddbwyll has the same meaning and is obviously the same game.
See also Brandubh.
Figol. Son of Mamos, a druid of the De Danaans, who boasted he would
take two-thirds of the strength and valour out of the Fomorii so that
they could be beaten in battle.
Filidh. Or Fill. A class of poets whose first duties were to praise their
patron, to preserve their genealogy and to be learned in history and
literature, as well as to master their craft. The Brehon Laws are
particular in prescribing the number of tales a Filidh must know, the
metres he must learn and the works he must examine in the course of
twelve years of study. The Filidh was both honoured and feared in
ancient Irish society and seems something akin to a Brahmin. In
pre-Christian times the Filidh was obviously a druid but during the
Christian era he retained all the prestige that had been given to the
druids.
Finchory. Anglicised form of Fianchuibhe. A sunken island. The sons
of Tuireann were asked to fetch a spit from it.
Findbec. Daughter of Eochaidh and wife to Cethren Mac Fintan.
Findbhair. Fair Eyebrows. A daughter of Ailill and Medb who fell in
love with Fraoch and helped him kill the water demon. See Fraoch.
She was offered to Ferdia in order to coax him into single combat with
Cuchulainn during the war of the Tain.
Findchaem. Sometimes Finchoem. Daughter of Cathbad and sister of
Dechtire, mother of Cuchulainn. She became wife of Amairgen
Finias, City of 123
were said to have come and from where the magic spear of the De
Danaan was taken.
Finnbhenach. The White Horned Bull of Connacht, born into the herd
of Medb of Connacht. The bull was originally the swineherd of
Ochall of Connacht and arch-rival of the swineherd of the Bodb
Dearg. They went through many reincarnations, fighting as ravens,
water beasts, demons, champions, water worms and finally as bulls.
Finnbhenach decided that it was unseemly that he should be born
into the herd of a woman and so he transferred himself to the herd of
Ailill, thus starting the chain of events which led to the war ol the
Tain. He was slain by Donn, the Brown Bull of Cuailgne. See Donn
6, Cuailgne, Nar Thuathcaech and Friuch.
Fintan. 1. Husband of Cesair, the first ‘invader’ of Ireland. He
abandoned her and survived the Deluge by turning himself into a
salmon.
2. The Salmon of Knowledge, a separate entity from Fintan 1. He ate
of the Nuts of Knowledge before swimming to a pool in the River
Boyne. Here he was eventually caught by the druid Finegas and given
to Fionn Mac Cumhail to cook. Fionn burnt his thumb on the flesh of
the fish as he was turning the spit, sucked his thumb and thus
acquired wisdom.
3. Son of Niall of the Nine Hostages. His son was Cethern, fostered
by Conchobhar Mac Ness at Dun Da Bend.
Fionghal Ronain. The title of the tale ‘How Ronan killed his son’.
Fionghal is a legal term in the Brehon Laws to denote the killing of a
kinsman or relative. This story, imperfectly preserved in a tenth-
century manuscript, appears to date back to the seventh or eighth
century. The theme finds a parallel in the Greek myth of Phaedra and
Hippolytus (which Racine turned into his greatest play). Ronan, an
old king, married a new wife, a young daughter of Eochaidh of
Dunseverick. The girl fell in love with her handsome stepson, Mael
Fhothartaig. He rejected her and she, in rage, accused him of
attempting to rape her. The old king, blind with passion, had his son
killed, found out the truth and died of grief. His wife died by her own
hand. Other versions give a tale of vengeance wreaked by the sons of
Mael Fhothartaig on everyone concerned.
Fionn. Sometimes given as Finn, meaning ‘Fair’.
I. Fionn Mac Cumhail. Frequently Anglicised as Finn Mac Cool.
One of the most celebrated heroes in Irish myth. His father Cumal of
Clan Bascna was a leader of the Fianna, the royal bodyguard of the
Fiona 125
High Kings. He tell in love with Murna but was opposed by Murna’s
father. Eloping with her, he sealed his own fate for Murna’s father
incited Goll of the Clann Morna to kill him. Murna bore Cumal’s
child - Demna. The child was then entrusted to the care of two
women — Bodhmall and Liath Luachra. On growing to early youth
Demna slew Lia, lord of Luachtar, and rescued the Treasure Bag of
the Fianna. He then sought out his uncle Crimmal and others of his
father’s clan who had escaped from Goll, who now ruled the Fianna.
Demna was sent to get further education from Finegas, a druid who
dwelt beside the Boyne. Finegas had been waiting for years to catch
the Salmon of Knowledge, Fintan, which lived in a pool in the river.
He did so and gave the fish to his pupil, Demna, to cook. The boy
burnt his thumb on the flesh of the fish and in sucking it he obtained
wisdom. He became known as Fionn, the Fair One, son of Cumal.
Having saved the High King’s palace at Tara from the attacks of a
demon, after being given his father’s magic spear by Fiachra, he was
made head of the Fianna, over Goll, by Cormac Mac Art, the High
King. Fionn Mac Cumhail’s exploits in leading the Fianna are many,
involving hunting, fighting and sorcery. His hounds, Bran and
Sceolan, were his own nephews, being the offspring of his bewitched
sister. His son Oisin was the child of a goddess Sadb, who had been
transformed into a fawn. He had many loves during his career but
none is better known than his unrequited love for Grainne. He was
elderly when Cormac Mac Art gave his daughter Grainne to him in
marriage. But before the ceremony, Grainne eloped with one of
Fionn’s warriors, Diarmuid Ua Duibhne (see Diarmuid 3). ‘The
Pursuit of Diarmuid and Grainne’ is one of the classic love tales and a
major epic of the Fenian Cycle. In the story ‘Cath Fionntragha’
(Battle of Ventry), or ‘Fionn’s Strand’, Fionn overcomes Daire
Donn, the King of the World, in one of the great military exploits of
his career. This is described in a fifteenth-century manuscript in the
Bodleian Library.
Accounts of Fionn’s death are varied. Some tales say he was killed
by Aichleach while trying to quell an uprising among his own Fianna.
One version contains a typical Celtic motif: the tale concludes that
Fionn is not dead but is sleeping in a cave, waiting for the call to help
Ireland in her hour of need. This is, of course, paralleled in the tale of
Arthur of Britain and the story of Owain Llawgoch of Wales.
2. Son of Oisin, born to Niamh in the Otherworld.
3. Son of Brasal, a member of the Fianna.
126 Fionnbharr
Flann Mac Dima. He had an affair with Mughain, wife of the High
King Diarmuid. See Diarmuid 2. In revenge Diarmuid caused his
death by setting fire to the house where he was staying. Seeking to
avoid the flames, Flann climbed into a bathing vat where he was
drowned. It was prophesied that Diarmuid would meet his end in the
same way.
Flidias. Chief figure in the Tain Bo Flidias, one of the lesser known
cattle raid tales.
Fochmart. Questioner. One of Partholon’s three druids, the others
being Eolas (Knowledge) and Fios (Knowledge).
Fodla. Also Fodhla and Fotla. Wife of Mac Cecht, sister of Banba and
Eire. She asked the Milesians if they would name the country after
her. The name was used as a poetic synonym for Ireland. As a place
name it also survives in Scotland where Fotla was thought to be one of
the children of Cruithne. The province named for her was actually
called Ath-Fhotla (New Ireland) which in Anglicised form is Atholl.
Foill. Son of Nechtan Scene, slain by Cuchulainn with his brothers. See
Fannell.
Follaman. The youngest son of Conchobhar Mac Nessa who was
commander of the Boy Corps of Ulster. When Cuchulainn first
arrived in Emain Macha they gave him a rough time. Folloman led
the Boy Corps against Medb for, while the warriors of Ulster suffered
their debility, the Boy Corps was unaffected. However, Medb’s
warriors slaughtered every one of them.
Foltor. A member of the Fianna. He was son of the king of Innia who
could follow any track on land or sea. He assisted Fionn Mac
Cumhail.
Fomorii. Sometimes Fo-Moir and Fomorach. A misshapen and violent
people who are the evil gods of Irish myth and whose centre appears
to be Tory Island. However, the name seems to mean ‘under-sea
dwellers’. They reached Ireland about the same time as Partholon
and they battled not only with the Partholons but with the
Nemedians and the Tuatha De Danaan, sometimes succeeding,
sometimes failing. Their leaders include Balor of the Evil Eyre,
Conann, More and Cical. They often appear with only a single hand,
foot or eye. Their power was broken for all time at the second Battle
of Magh Tuireadh.
Forbai. Sometimes Forbay. Son of Conchobhar Mac Nessa. He killed
Medb of Connacht while she was bathing in Loughrea (Co. Galway) -
Loch riabhach, the grey lake. He had practised for weeks with his
128 Forgall Manach
Gall. The oldest meaning of the word was a person from Gaul. In
subsequent usage it became the word for a stranger, or foreigner,
particularly a Norseman, an Anglo-Norman and, finally, an English¬
man. See Gaul.
Gamal. A doorkeeper at Tara at the time of Nuada of the Silver Hand.
Gamhanrhide. The Connacht military elite, equivalent to the Red
Branch.
Gan-Ceann. ‘Without a head’, sometimes referred to as ‘love talker’. A
spirit from the sidhe which filled girls’ heads with pleasant fantasies
when they should be working. The personification of ‘day¬
dreaming’.
Gancomer. An amorous member of the sidhe who spent his time
making love to milkmaids and shepherdesses.
Gann. One of the five sons of Dela who led the Firbolg invasion. Gann
and Sengann divided the province of Munster between them. Gann
and Sengann also appear as Fomorii leaders fighting against the
Nemedians.
Garach, Battle of. The final battle of the Tain war where the armies of
Ailill and Medb faced Conchobhar Mac Nessa’s forces on the Plain of
Garach. Fergus Mac Roth, commanding the men of Ireland, was
within sight of victory when, about midday, Cuchulainn arrived on
the battlefield. Cuchulainn reminded Fergus of an oath they had
sworn, never to fight each other, and this caused Fergus to leave the
field. His going caused the men of Munster and of Leinster to follow
him. By evening the Ulster army defeated the army of Connacht.
Ailill and Medb’s men flooded backwards to Connacht. In chasing
them from the field Cuchulainn came across Medb sheltering under
her chariot. He told her that he did not kill women and so allowed her
to go back to her kingdom after Ailill.
Garmuin. Wife of Ercol. See Ercol.
Gaul. The name of the Continental Celts and their territory, often
mentioned in the Irish sagas and tales. Ancient Greek and Roman
writers tended to use the term ‘Gaul’ rather than ‘Celt’ in their
references to the Celtic peoples. As a geographical description, it is
rather a loose term. Cisalpine Gaul consisted of the territory of
northern Italy which was settled by the Celts around 600bc and
stretched down to Senigallia (Senones Gaul) just north of Ancona. A
great many northern Italian place names and river names are Celtic in
origin. On 18 July 390bc, the Celts conquered Rome. It was not until
349bc that Rome felt strong enough to continue aggressive actions
Geilt 133
said - lunatics left to their own devices would go. In the glen
(Glennagalt) he found Tobergalt, the lunatics’ well, and by drinking
from it and eating the cresses that grew near, and living in seclusion,
he recovered his senses. Suibhne, who fled frenzied from the Battle of
Moyrath, also made for Glennagalt. See Suibhne Geilt.
Geis. A taboo or bond which, when placed on someone, compelled
them to obey the instruction. From the sagas as well as the Brehon
Laws themselves, the geis comes down primarily as a modus operandi
put at the disposal of the druids to ensure their authority and the
efficacy of their edicts. They had two particular powers: the geis and
the glam dicin: see Glam diem. Thegm tended to be complex. It was
primarily a prohibition imposed on a particular person and since it
influenced the whole fate of that person it must not be cast or imposed
lightly. Anyone transgressing a geis was exposed to the rejection of his
society and placed outside the social order. Transgression, as well as
bringing shame and outlawry, usually meant a painful death. The
power of the geis was above human and divine jurisdiction and
brushed aside all previous rulings, establishing a new order through
the wishes of the person controlling it.
Examples of the geis in mythology are as follows. When Setanta
was given the name Cuchulainn (Hound of Culann) he was also given
a geis never to eat the flesh of a dog. However, trapped by his enemies,
he eventually had to eat dog flesh and the infringement inevitably led
to his death. Fergus Mac Roth’s geis was the prohibition never to
refuse an invitation to a feast and on this fact turned the tragedy of the
sons of Usna. Conaire Mor was subjected to a whole series of
complicated and independent geise which led to his downfall and
death. The giving of a geis was usually reserved for the druids but
there are exceptions. In some stories ordinary men and women seem
capable of pronouncing the taboo. Perhaps the most famous example
of this is that placed by Grainne on Diarmuid: ‘I place on you a geis of
danger and destruction, Diarmuid Ua Duibhne, unless you take me
with you out of this house before Fionn and the chiefs of Ireland wake
from their slumber. If you do not come with me you are not only a
dead man but dishonoured. Diarmuid, therefore, has no choice but
to accompany Grainne and thus begins the story of ‘The Pursuit of
Diarmuid and Grainne’.
Gelban. A son of the king of Lochlann who, according to one version of
the tragic tale of the sons of Usna, went to spy on the Red Branch
Hostel. Conchobhar Mac Nessa asked him to ascertain whether
Giants’ Causeway 135
invincible sword. Urais of the Noble Nature dwelt in the city said to
be steeped in wisdom.
Gorm Glas. ‘Blue green’. Conchobhar Mac Nessa’s sword.
Gortigern. The language spoken by all mankind before the develop¬
ment of different languages. A parallel tale to the Tower of Babel
story.
Grainne. Daughter of Cormac Mac Art, the High King. She was
promised to Fionn Mac Cumhail who, though still a renowned
warrior, had grown elderly at this time. Fionn and his Fianna came to
feast at Tara on the night before the wedding. Grainne speculated on
the handsome appearance of the warriors of his Fianna. At first she
was taken with Fionn’s son Oisin and asked him to save her from a
marriage to an old man. When he refused she turned her attention on
Diarmuid Ua Duibhne. With the help of her druid Daire she
prepared a sleeping draught with which she ensured everyone at the
feast fell asleep except Diarmuid. She demanded that he rescue her
from the marriage and take her from Tara that night. He refused but
she placed a geis on him. Diarmuid had no course but to obey and
they fled.
When Fionn awoke and discovered the elopement he flew into a
rage. ‘The Pursuit of Diarmuid and Grainne’ begins. Diarmuid had
been a friend of Fionn and sought to reassure him that there was
nothing between him and Grainne. At each spot where they had
been, the pursuing Fionn found pieces of unbroken bread, or
uncooked salmon. The symbolism was a subtle message that he had
not slept with Grainne. But Grainne was determined to have Diar¬
muid for herself. When crossing a stream she said mockingly: ‘You
are a mighty warrior, O Diarmuid, in battles and sieges and forays,
yet it seems that this drop of water is bolder than you.’ In other
words, she mocked him for keeping his distance from her. Eventually
Diarmuid grew to love her. The pursuit continued for sixteen years
until Aonghus Og, the love-god, interceded, and, helped by Cormac
Mac Art, persuaded Fionn Mac Cumhail to forget his anger. Diar¬
muid and Grainne set up residence in Rath Grainne where Grainne
bore Diarmuid four sons and a daughter.
Grainne wanted Fionn and Cormac to show their forgiveness by
coming to dine with her and Diarmuid at their fortress. Fionn did so
though he still nursed thoughts of revenge. Towards the end of the
feasting Diarmuid accompanied him and his Fianna on a hunt near
Ben Bulben where Diarmuid was wounded by a magic boar, fulfilling
140 Grec
the destiny chosen by the gods at his birth. Fionn, however, could
have saved his life but refused to do so. Grainne, seeing the hunting
party coming back without Diarmuid but leading his hound,
swooned on the ramparts of the fortress. Diarmuid’s body was borne
to the Otherworld by Aonghus Og, the love-god.
Grainne at first swore vengeance on Fionn when she learnt the
truth of the matter. She sent her four sons to learn skill in arms for
this purpose. But Fionn Mac Cumhail began to woo her and even¬
tually was able to bear her back to his fortress on the Hill of Allen as
his bride thus preventing further trouble from her sons. The Fianna,
seeing Grainne in such circumstance, jeered at her. They would ‘not
haven given one of Diarmuid’s fingers for twenty such as Grainne’.
Grainne’s character is always drawn with consistency in the myths.
She is a shallow person, wilful, ruthless and passionate, and what in
modern terms would be described as a neurotic.
Grec. A warrior of Connacht who rescued Cormac Mac Art as a baby
from a pack of wolves. See Etain 4.
Grey of Macha. Sometimes Liath Macha. One of Cuchulainn’s two
horses which were foaled at the same time as he was born. The other
was the Black of Sainglenn. Before Cuchulainn went on his final foray
the Grey of Macha refused to be bridled and shed tears of blood.
During the last fight the Grey was mortally wounded by Ere, king of
Leinster, but still managed to kill fifty warriors with its teeth and
thirty more with its hoofs before it died.
Grian. Said to be a queen of a sidhe, from grian, the sun. Her palace was
on top of Cnoc Greine at Pailis Greine (Pallas Green) in Co. Limerick.
Grianainech. An alternative name for the god Ogma, meaning ‘sunny
countenance’.
Grianan. A solarium or sun house which seems to have been a feature of
Irish houses mentioned in the sagas. Bricriu had one built at his rath
as did Ailill and Medb at Rath Cruachan. It is recorded that Medb’s
gnanan had twelve large glass windows.
Grianan Aileach. A tumulus where Nuada of the Silver Hand was
buried after Balor of the Evil Eye had killed him during the second
Battle of Magh Tuireadh.
Grianan Lachtna. The residence of the rulers of the Dal na gCas of
North Munster. It lies two miles north of Killaloe on the western
shore of Loch Derg.
Gruacach. Often used as a term for an ogre or monster, also an
enchanter or wizard. Gruacach signifies hairy, long-haired or maned.
H. Not found in early Ogham inscriptions and not a ‘proper’ letter of
the Irish alphabet which had seventeen letters. It is now used only in
conjunction with other letters to denote lenition; e.g. bh, ch, dh, fh,
gh, mh, ph, sh and th. Formerly this sound had been written b', c ,
® jF ) s j 1,1 ) p ? r jC .
Hag of Beara. See Cailleach Beara.
Hallowe’en. See Samhain 2.
Head, Cult of the. The ancient Irish revered the human head as,
indeed, did all ancient Celtic societies. It was in the head and not in
the heart that they seemed to locate the souls of men and women.
In battle they collected the heads of their enemies as trophies.
According to Diodorus Siculus:
They cut off the heads of enemies slain in battle and attach them to
the necks of their horses. The blood-stained spoils they hand over
to their attendants and carry off as booty, while striking up a paean
and singing a song of victory; and they nail up these fruits upon
their houses, just as do those who lay low wild animals in certain
kinds of hunting.
They embalm in cedar oil the heads of the most distinguished
enemies, and preserve them carefully in a chest, and display them
with pride to strangers, saying that for this head one of their
ancestors, or his father, or the man himself refused the offer of a
large sum of money. They say that some of them boast that they
refused the weight of the head in gold; thus displaying what is only
a barbarous kind of magnanimity, for it is not a sign of nobility to
refrain from selling the proofs of one’s valour.
Leide. Eisirt then placed a geis on Iubdan to go to the Ulster court and
be first to taste the porridge of the king on the next morning.
Accompanied by Bebo, Iubdan went to Ulster and, in making the
attempt, fell into the porridge and was made prisoner. This had
actually been prophesied. His people tried to obtain his release by
offering a ransom of corn. When this was refused they made the
calves of Ulster take all the milk from the cows, defiled the rivers and
wells, burned mills and kilns and cut off the hair of the men and
women while they slept. Whereupon Fergus Mac Leide threatened
to kill Iubdan unless they stopped.
In one version of the story Fergus fell in love with Iubdan’s wife
Bebo. The story illustrates the free approach to sexual relations
enjoyed by the early Irish. When Fergus was making love to Bebo he
placed his hand on top of her head. When Bebo asked why, Fergus
explained that his penis was ‘seven fists long’ while Bebo was ‘only
three fists high’ and he was afraid it would go through her head. Bebo
told him not to worry as ‘it’s many a thing that a woman’s loins
absorb’.
Fergus told Iubdan that he had made love to his wife Bebo. ‘She
liked that,’ replied Iubdan unperturbed. Fergus told him that he
made love a second time. ‘You liked that,’ responded Iubdan. Fergus
then said he made love a third time. ‘Both of you enjoyed that,’
Iubdan commented. However, when Fergus said he made love a
fourth time, Iubdan condemned his human passion and lust.
After Iubdan and Bebo had been prisoners for a year and one day,
Fergus Mac Leide offered them freedom if Iubdan gave up his most
treasured possession. This was his enchanted shoes; whoever wore
them could travel over or under water as freely as on dry land. Iubdan
gave them up and when Fergus put them on they grew into the size of
his feet. Iubdan and Bebo were then released and returned to
Faylinn.
Iuchar. The second son of Tuireann. See Brian and Tuireann.
Iucharba. The third son of Tuireann. See Brian and Tuireann.
Iunsa. Father of Eibhir, wife of Oisin.
L. Luis (mountain ash) in the Ogham alphabet.
Labraid Loinseach. Sometimes Labra the Mariner. See Moen.
Labraid Luathlam ar Cledeb. Labra Swift Hand on the Sword. Ruler
of Magh Mell and husband of Li Ban. He sent Li Ban to Cuchulainn
with a promise to send the goddess Fand to him in exchange for one
day’s fighting against the three champions Eochaidh Indber,
Eochaidh Iuil and Senach Siabarthe.
Ladra. The pilot of Cesair’s ship during her coming to Ireland. When
Cesair and her companions decided to divide Ireland between them,
Ladra took sixteen of the women but his companions had seventeen
women each and so he argued about the fairness of the division. He
finally accepted his lot and went off to form his kingdom where it is
said he died ‘of an excess of women’.
Laeg. Sometimes given as Loeg. A son of Riangabur and called
‘the king of charioteers’. His brother Id was charioteer to Conall
Cearnach. He became charioteer of Cuchulainn and his faithful
companion in many adventures. Cuchulainn trusted him to go to the
Otherworld in the company of Li Ban to report on Fand’s kingdom.
When Laeg returned he told Cuchulainn of the wonders he had seen
and thus decided the hero on his journey there. During Cuchulainn’s
famous combat with Ferdia at the ford, during the war of the Tain,
Cuchulainn told Laeg: ‘If I look like being bested you must taunt me
and deride me to get my battle anger up.’ Laeg performed this so that
Cuchulainn emerged the victor. During the final combat at the Pillar
Stone, Laeg threw himself in front of a spear cast by Laoghaire and
meant for Cuchulainn.
Laighin. The province of Leinster. There are two stories about how this
province received its name: first, that it took its name from Liath son
of Laigne Lethan-glas, a Nemedian; second, that it was named the
province of ‘spearmen’ after the Gauls who accompanied Moen
Lepers and Leprosy 149
Abbey, it would mark the end of the English monarchy. The Lia Fail
was removed from Westminster Abbey in 1951 by four Scottish
patriots, its successful removal delighting Scottish public opinion
which had long felt that the ancient and sacred relic should be
returned to the country from which it had been plundered. Some
months later the Lia Fail was found wrapped in a Scottish flag in
Arbroath Abbey, site of the Scottish Declaration of Independence in
1320. A second attempt was made to remove it to Scotland in 1967.
Liadin. A poetess with whom the poet Cuirithir fell in love. The story of
Liadin and Cuirithir is a tale of sorrowful love which survives from a
ninth-century text. It reminds one of the tragic story of Heloise and
Abelard of Brittany. The story is not really part of Irish myth
although it tends to be accepted as such and hence this entry is
appropriate. Liadin and Cuirithir of the Desi were in love. For some
reason, instead of waiting for Cuirithir to marry her, Liadin spurned
him and became a nun. In despair, Cuirithir took holy orders in a
monastery. But they both regretted their actions. Religion prevented
a happy outcome. Cuirithir was exiled from Ireland and eventually
Liadin lay down and died of grief on the stone at which Cuirithir used
to pray. She laments:
Cen ainius
in gnim i do-ngenus
an ro-carus ro-craidius . . .
No pleasure
that deed I did, tormenting him,
tormenting what I treasure.
sister was Fand the Pearl of Beauty. She brought a message from
Fand to Cuchulainn inviting the Ulster champion to return to her in
Tir Tairnigiri (the Land of Promise) where, if Cuchulainn would
help fight against the enemies who were attacking it, the evil Fomorii,
Fand would become his lover. Cuchulainn sent his charioteer Laeg
back to Tir Tairnigiri to report on it and then Cuchulainn decided to
accept Fand’s invitation. After the affair was over, Li Ban brought
another message to Cuchulainn, this time from her husband, promis¬
ing Cuchulainn that Fand would be sent to him if Cuchulainn would
slay three champions.
2. A mermaid living in Lough Neagh. The mermaid, according to
the Annals of the Four Masters, was captured there in ad558.
Linne. A friend of Oscar who was accidentally slain by him when he was
in a battle fever.
Lir. The ocean-god, cognate with Llyr in Welsh myth. His greatest son
was Manannan who took over the role as the god of the seas. Lir
married Aobh and had three sons and a daughter who were changed
into swans by his second wife Aoife, who was Aobh’s sister. As a
deity, his name appears in many place names not only in Ireland but
in other countries, for example Leicester in England (Llyr-caster).
Geoffrey of Monmouth’s mention of him as a king, King Leir, caused
him to be immortalised as King Lear in the Shakespeare play.
Lir, Children of. See Aobh and Aoife 2.
Lobais. A Fomorii druid.
Loch. 1. Son of Mofebis, a champion of Medb of Connacht, who was
sent against Cuchulainn during the combat of the ford , succeeded in
wounding him but was then slain by Cuchulainn’s fabulous Gae-Bolg
spear.
2. Lake. Lakes contain several monsters and hold mystic virtues
both in myth and in early Irish chronicles. There was a great monster
in Loch Derg which was slain by Conan. The Loch Grainne monster
appeared once every seven years while Loch Ree contained not only a
monster but an underwater city. Loch Gur also had a supernatural
creature in it but is said to have gone dry once every seven years. The
most famous loch monster, mentioned in early Irish sources as well as
Scottish ones, is the world-famous Loch Ness monster. The first
mention of this mythical beast occurs in a Life of St. Colmcille by
Adamnan, the Abbot of Iona (679-704).
Lochlann. The country of the Norsemen, i.e. ‘land of lochs’. Cognate
with the Welsh Llychlyn. In some tales it may well be a synonym for
Lugh
153
daughter of Balor of the Evil Eye. He is clearly a sun god, known for
the spendour of his countenance, and god of all arts and crafts.
Rescued from death as a baby, when Balor tried to destroy him
because of a prophecy that his grandson would kill him, Lugh was
fostered by Manannan Mac Lir. In some versions, it is Cian’s brother
Goibhniu, the smith-god, who fosters him. After his fosterage he
presented himself to the court of Nuada of the Silver Hand. Nuada let
him be ruler of the De Danaans for thirteen days. During the second
Battle of Magh Tuireadh, Lugh fulfilled the prophecy that he would
kill his grandfather for he slew Balor of the Evil Eye. He became ruler
for a short time after Nuada’s death at the hands of Balor. Then Mac
Cecht, Mac Cuill and Mac Greine decided to split the country
between them. When the sons of Tuireann killed his father, Cian, he
imposed an eric (fine) on them in which they had to perform certain
tasks in reparation. See Brian and Tuireann 3.
Lugh was the father of the hero Cuchulainn by the mortal woman
Dechtire. When Cuchulainn grew weary during the combat against
Ailill and Medb’s warriors in the war of the Tain, Lugh appeared and
fought beside him. Lugh’s last appearance seems to have been in a
magical mist when Conn of the Hundred Battles (High King ad 177-
212) saw him. Lugh foretold how many children Conn would have
and the length of his reign.
When the old gods were driven underground, Lugh was given the
sidhe of Rodruban by the Dagda. Over the years this mighty god’s
image diminished in popular folk memory until he became simply a
fairy craftsman named Lugh-chromain, ‘little stooping Lugh’, which
became Anglicised as Leprechaun. The leprechaun is now all that
survives of this potent patron of arts and crafts whose name is
remembered in the place names of many lands, not just Ireland:
Lyons, Leon, Loudan and Laon, in France; Leiden in Holland;
Liegnitz in Silesia; Carlisle (Luguvalum in Roman times) in England
as well as the capital city of England itself which, like Lyons, was
named the ‘fortress of Lugh’ - Lugdunum, hence the Latin
Londinium and London.
Lughnasadh. The feast of the god Lugh which was introduced by Lugh
to commemorate his foster mother Tailtu. It was one of the four
major pre-Christian festivals and was basically an agrarian feast in
honour of the harvesting of crops. Early records claim the festival was
celebrated for fifteen days. Christianity took his feast over as Lam¬
mas, the feast of first fruits. The name survives in modern Irish
Lycanthropy 155
heard the scream would suffer from the pangs of childbirth for five
days and four nights in times of Ulster’s greatest difficulty. The curse
would last for nine times nine generations. Only three classes of
people were free from the curse: the women, the boys and Cuchu-
lainn himself. Macha died and the men of Ulster were afflicted from
that time to the time of Furc Mac Dalian, son of Mainech Mac
Lugdach.
4. Macha Mong Ruadh, or Macha of the Red Tresses. Daughter of
Aedh Ruadh. She is listed as the seventy-sixth monarch of Ireland,
reigning in 377bc. Significantly, it is claimed that she built Emain
Macha. Her father, Aedh Ruadh, ruled Ireland alternately with his
brothers Dithorba and Cimbaeth. In some versions these brothers are
made into cousins. When her father died Macha was elected ruler in
his place. Dithorba and Cimbaeth disagreed with the decision and
raised armies against her. She defeated Dithorba, killing him, and
taking his five sons captive, making them build the ramparts of
Emain Macha. She persuaded Cimbaeth to marry her and thus give
her claim to rule a greater authority.
The annals say that Macha built Ard Macha (Macha’s Height,
which is Anglicised as Armagh). Macha is also said to have estab¬
lished the first hospital in Ireland, which was called Bron-Bherg
(House of Sorrow) and was in use until its destruction in ad22. It
is generally acknowledged that St. Fabiola established the first
(Christian) hospital in Rome in ad400. While Macha’s establishment
is placed among the myths and sagas, it must be pointed out that
ancient Ireland did have an astonishingly advanced medical system
(see Medicine) which was carefully laid out in the Brehon Law texts.
Mac Ind Og. See Aonghus 1.
Mac Moincanta. When Manannan Mac Lir left Ireland, at the time of
the disagreement among the gods as to who should succeed the
Dagda as their ruler, Mac Moincanta took his place. In folklore
he became a short-lived ‘king of the fairies’ to be succeeded by
Fionbharr to whom the Dagda allotted the sidhe of Meadha.
MacPherson’s Ossian. Although he is not part of Irish mythology in
the strictest sense, nonetheless it is necessary to mention James
MacPherson of Kingussie, Scotland (1736-96). In 1760 MacPherson
published Fragments of Ancient Poetry Collected in the Highlands
which he claimed was a translation of authentic Gaelic poetry written
by Oisfn constituting the Fenian sagas. MacPherson extended this
with Fingal{ 1762) and Temora (1763), the three volumes constituting
160 Mac Riagla
Magog. A Biblical character who slips into the myths and is given three
sons: Banbh, Iobath and Fathnachta, who became the ancestor of
Partholon, Nemed and, surprisingly, Attila the Hun.
Maine. There are several persons who bear this name in the sagas and
stories, mostly minor characters. Among the more prominent are:
1. A Norse prince who, according to one version of the tragic tale of
Deirdre and the sons of Usna, was the man who killed the sons of
Usna because Naoise had killed his father and brothers. This role is
more popularly given to Eoghan Mac Durthacht of the Red Branch.
See Eoghan 3.
2. The seven sons of Ailill and Medb were all called Maine. They
were: Maine Mathramail (the Motherlike), Maine Athramail (the
Fatherlike), Maine Morgor (the Strongly Dutiful), Maine Mingor
(the Sweetly Dutiful), Maine Mo Epirt (Above Description, also
known as Maine Milscothach, of the Honeyed Tongue), Maine
Andoe (the Swift) and Maine Gaib Uile (of All the Qualities). They
were all outlawed and joined Ingcel Caech, the one-eyed son (or
grandson) of the king of Britain, who raided Ireland and took part in
the raid on Da Derga’s Hostel in which the High King, Conaire Mor,
was killed. They all responded to their mother’s call to join her army
in its attack on Ulster during the war of the Tain.
Man, Isle of. See Mannin.
Manannan Mac Lir. The son of Lir. The major sea-god. He is cognate
with the Welsh sea-god Manawyddan, son of Llyr. He ruled from
Emain Ablach (Emain of the Apple Trees) in Tir Tairnigiri (the Land
of Promise). He was a shape-changer and could drive his chariot over
the waves as if they were a plain. His wife was Fand, the Pearl of
Beauty. His appearance is always as a noble and handsome warrior.
Although he sired children among the gods, such as his son Gaiar,
whose affair with Becuma caused Becuma’s expulsion from the Land
of Promise, Manannan also sired human children and he is the father
of Mongan.
There are two accounts how this came about. First, he appeared to
the queen of the Dal nAraidi of Ulster while her husband was away at
war and foretold her husband’s death unless the queen would permit
him to sleep with her. Second, he appeared to the king, Fachtna,
while he was being worsted in battle and said he would help turn the
tide of the affray if he could go, disguised as Fachtna, and sleep with
his wife. To this Fachtna agreed. The outcome of both versions is
the birth of Mongan whom Manannan took to Tir Tairnigiri for
164 Mannin
century. The sagas and myths were kept alive by oral tradition on the
island. In the seventeenth century, however, antiquarians began to
copy them down. A fisherman recited some of the Ossianic Cycle to
the scholar Hey wood in 1789 and his manuscript version of this is
retained by the British Museum. In spite of receiving self-
government in 1866, the island adopted an English education policy,
which added to the decline of the language. By 1901 only 8.1 per cent
of the islanders spoke Manx. The last census (1971) showed only 284
people able to speak Manx on the island, although there is a strong
revivalist movement. See Celt.
Maol. Sometimes Mael. Bald.
1. A druid of Conn of the Hundred Battles.
2. A druid of Laoghaire who, with his brother Calpait, taught
Laoghaire’s daughters Ethne and Fedelma. The reference to Maol 2
is important in that it gives proof that druids wore a tonsure called
airbacc Giunnae, which was cut from ear to ear and was similar to the
one which later Celtic Christian monks adopted, as opposed to the
Roman tonsure which was cut on the crown of the head. The matter
of cutting the tonsure was one of the points of contention between the
Celtic and Roman Churches.
Maon. See Moen.
Marban. A swineherd who became the chief poet of Ireland having
contested with Dael Duiled, the ollamh of Leinster. Both men were
set riddles to solve. Such contests often occur in the sagas and heroes
frequently saved their lives by posing a riddle which their judges were
unable to answer.
Marcan. An old chieftain of Connacht and husband of the beautiful
Cred, the would-be lover of Cano.
Mathgen. A druid of the De Danaan.
May Day. See Beltaine.
Meabal. See Breg.
Meargach. Of the Green Spears. Husband of Aille, killed by Oscar at
the battle of Cnoc-an-Aire. See Aille.
Mechi. Son of the Morrigan, goddess of battles. He was slain by
Mac Cecht, son of Ogma, because it was prophesied he would
bring disaster to Ireland. He had three hearts in which grew three
serpents which, when full-grown, would break out and devastate
the land.
Medb. Anglicised as Maeve. It has been contended that Medb was
another triune goddess, a goddess representing sovranty, but only
166 Medicine
Cobhthach and thirty warriors were shut into a hall and burnt to
death.
Moen himself was not without faults for in an addition to his story
it is said that he had horse’s ears and everyone who cut his hair was
killed in order to keep this fact a secret lest the blemish preclude him
from kingship. The mother of one barber pleaded for her son’s life
and Moen spared him on the oath that he would hold his tongue. The
barber, unable to keep the secret, told a tree. The tree was cut down
and made into a harp for Craiftine and, on being played, the harp
revealed Moen’s secret. We are reminded of the Brythonic Celtic
myth about King Mark of Cornwall, husband of the ill-fated Iseult,
who had horse’s ears and thus earned his name M’arch. See
Craiftine.
Moling. 1. ‘The Swift’. A foster brother of Fionn Mac Cumhail.
2. A Christian saint whose real name was Tairchell, who encountered
a demon but escaped by taking three giant strides.
Mongan. The son of Manannan Mac Lir, the sea-god, by the queen of
the Dal nAraidi. He was born in circumstances which resemble the
conception of Arthur of Britain. Manannan Mac Lir was attracted by
the beauty of the queen of the Dal nAraidi, the wife of Fiachna the
Fair. There are two versions of the tale: see Manannan Mac Lir.
When Mongan was three nights old, Manannan came again and took
the boy back to Tir Tairnigiri (the Land of Promise) where
Manannan raised him until he reached the age of choice.
There is yet another version: that he was a reincarnation of Fionn
Mac Cumhail. Fionn’s foster brother Caoilte appeared from the
Otherworld to announce this fact at the fortress of Moylinny.
There was an historical personage, Mongan, who ruled Ulster and
whose death is recorded in ad625. History and myth become one
here.
Mongan married the beautiful Dubh Lacha, who had been born on
the same night as himself. One day Mongan, in a burst of emotional
friendship for Brandubh, king of Leinster, promised him anything
he desired which it was within Mongan’s power to give him.
Brandubh had secretly desired Dubh Lacha and seized the chance to
demand her. It was, of course, dishonourable to refuse. Dubh Lacha
had to go to Brandubh’s palace. However, Mongan possessed super¬
natural gifts from his sea-god father, including that of shape¬
changing. He called at Brandubh’s palace in the guise of a monk
named Tilbraide, and slept with his wife under Brandubh’s roof.
772 Mongfhinn
Mac Dima and when Diarmuid had him slain it began a chain of
events which resulted in Diarmuid’s own death in a like manner
according to prophecy. See Diarmuid 2.
4. Mughain Attenchaithrech, daughter of Eochaidh Feidlech, and
wife to Conchobhar Mac Nessa, king of Ulster. When Cuchulainn
returned to Emain Macha still in a battle fever she stripped naked
with her handmaidens to shame him and stifle the fever.
Mug’s Half. The southern half of Ireland. See Provinces and Eoghan
4.
Mug Nuadat. See Eoghan 4.
Muinremuir. Sometimes Anglicised as Moonremur. Son of Ferrgend.
He is described as one of the three greatest heroes of Ulster. He
features particularly in the feasting of ‘Mac Da Tho’s Boar’. In
‘Bricriu’s Feast’ he was the first to step forward and accept the
challenge when a churl appeared and invited the warriors to cut off
his head if, on the next day, he could return the stroke. Muinremuir
cut off the man’s head, whereupon the churl picked it up and walked
out, leaving the company horrified. The next night Muinremuir
failed to appear when the churl arrived to demand his return stroke.
Muirdris. Also called Sineach, a water monster killed by Fergus Mac
Leide. ‘Sineach’ implies a mammal - ‘having teats or paps’.
Muirenn. The nurse of the hero Cael who composed a poem for him
praising the possessions of the beautiful Credhe, on the strength of
which Credhe married him.
Muirthemne, Plain of. Part of Co. Louth between Dundalk and the
Boyne which, although mentioned in other tales, is associated mainly
with the hero Cuchulainn, who lived there in his fortress of Dun
Dealgan (Dundalk). Lady Gregory’s re-telling of the Cuchulainn
saga was entitled Cuchulain of Muirthemne (John Murray, 1902).
Mumhan. See Munster.
Muncnican. One of Partholon’s champions.
Munster. A province. The Anglicised name is derived from the Irish
Mumhan with the addition of the Norse ster. Early forms are given as
Mumu and Muma. It stands apart from the other provinces of Ireland
and current academic opinion is that the Munster kings did not
recognise the High Kingship of Ireland at Tara until as late as the
ninth century ad. It is thought that Munster itself was divided into
five provinces at one time: certainly there is evidence that there were
two Munster provinces. There are several aspects which single
Munster out from the other provinces. It is associated with the dead:
Music 175
Tech Duinn, the gathering place of the dead, lies just off its coast.
And it is not without significance that the ruling house of Munster
was called ‘The House of Donn’. The province is associated with
more female gods than any other place. It appears in the ancient
stories as a primeval world, a place of origin. It is the place where
several of the mythical invaders landed. The chieftains and kings of
Munster did not trace their ancestry back to the sons of Milesius, as
did the chieftains of the other provinces, but to Lugaid, the son of
Ith. In Munster the occult powers are supreme. In one text the
famous king of Munster Cu Roi is referred to as ‘King of the World’.
Murias. One of the four great cities of the De Danaan (Falias, Gorias,
Finias and Murias). It was from Murias that the magic cauldron of
the Dagda, a gift from Lugh, was taken.
Muma of the White Neck. She was a descendant of Nuada and
Ethlinn, the daughter of Balor of the Evil Eye. Cumal son of
Trenmor, chief of the Clan Mascna and leader of the Fianna of
Ireland, fell in love with her. Her father, Tadhg, a druid, refused to
allow them to marry so Cumal eloped with Murna. In revenge, her
father incited Goll Mac Morna to kill Cumal, which he did, assuming
the leadership of the Fianna. Murna fled into the forests around
Sliabh Bladh (Slievebloom) and there she bore Cumal’s son named
Demna. The boy grew up and was called ‘The Fair One’ - Fionn Mac
Cumhail. He went on to revenge his father and become the greatest
leader of the Fianna. Murna eventually married a chieftain in Kerry.
Murtagh Mac Ere. High King of Ireland (ad5 12-33) whose brother
Fergus became king of the Dal Riada of Alba. He asked Murtagh to
send him the Lia Fail (Stone of Destiny) so that he could be crowned
on it. Murtagh sent it but his brother refused to send it back. See Lia
Fail.
Music. Heroes and heroines had to be accomplished in the arts,
particularly in music. Various instruments - harps, stringed instru¬
ments, bagpipes, and timpani - are mentioned by name. The earliest
surviving example of Irish musical notation and composition is
contained in an eleventh-century manuscript. Early music would
seem to consist of short airs divided into two strains or parts, and it
showed a great preoccupation with harmony. Irish musicians were
celebrated from earliest times.
N. Nin (ash) in the Ogham alphabet.
Naas. Said to be a wife of Lugh Lamhfada who died and was buried at
the site of a town which bears her name, Naas, Co. Kildare. The town
was the chief residence of the kings of Leinster until as late as ad908
when Cearbhall was slain there by the Norse.
Nair. Modesty. A goddess who consorted with the High King Crebhan
and took him to the Otherworld where he obtained fabulous
treasures.
Naisii. See Naoise.
Naked warriors. References to warriors stripping naked to do battle or
to engage in single combat indicate a religious significance in the
ancient Celtic world. Polybius recounts how a tribe, which he
designated the Gaesatae, went naked into battle, throwing them¬
selves in fury at the Romans at the Battle of Telamon in 225bc. Poly¬
bius did not realise that the name, which he thought was just a tribal
one, was the word for ‘spearmen’. Gae for a javelin or spear occurs
in Old Irish, and Cuchulainn’s spear was, of course, the Gae-Bolg.
The Gaesatae were probably a group of warriors akin to the Fianna.
Naoise. Sometimes Noisiu, also given as Noise. The eldest of the three
sons of Usna and his wife Elbha, daughter of Cathbad the druid.
With his two brothers, Ainle and Ardan, he was a champion of the
Red Branch. While in the service of Conchobhar Mac Nessa he met
Deirdre, who was due to wed the Ulster king. They fell in love and
resolved to run away together. Naoise took Deirdre and his brothers
and they fled to Alba, taking service with the king of the Tuatha
Cruithne (the Piets). After some years it seemed that Conchobhar had
mellowed for he sent Fergus Mac Roth as his emissary to invite
Naoise, Deirdre and Naoise’s brothers to return to Ulster. Although
Deirdre foresaw disaster, Naoise decided to return with Fergus Mac
Roth.
Navan 111
displacing Bres, the half-Fomorii, as ruler, Nuada set off the events
which led to the second Battle of Magh Tuireadh against the Fomorii.
In this battle Nuada, and his wife Macha, were slain by Balor of the
Evil Eye. Nuada is cognate with the Welsh Nudd of the Silver Hand.
The name also appears in the form of Llud and Nodons, surviving in
London’s Ludgate.
3. Nuada Necht (the White). He was the king who directly preceded
Conaire Mor as High King at Tara and is given in the king lists as the
107th High King of Ireland.
Numbers. It should be noted that numerology plays a significant and
symbolic part in myth. Some numbers can be particularly noted.
Five is significant in that there are five great roads in Ireland, five
celebrated hostels, five paths of law, five prohibitions for provincial
king, five provinces; Fionn Mac Cumhail counts in fives, as do the
people of the sidhe-, there are five masters of every great art; Cuchu-
lainn has five wheels painted on his shield. The number nine can be
described as a sacred number, the counterpart of the seven of eastern
cultures. There are traces that the ancient Celts reckoned with a
nine-day week; Medb rides off to Ulster with nine chariots; Bricriu’s
Hall has nine rooms; Cuchulainn has nine weapons; the curse on
Ulster is for nine times nine generations; there are the nine judge¬
ments of Noidhiu, and Niall of the Nine Hostages. Combinations of
nine also play an important part. Twelve is significant; kings usually
have twelve companions. Seventeen is mystic: seventeen kings accept
gifts at Cashel; several events are listed as taking place after periods of
seventeen days or seventeen years; there are said to be seventeen
petty kingdoms in Meath; a youth becomes a man at the age of
seventeen years; a druid suggests Mael Duin takes seventeen men
with him on his voyage; and on the fabulous Island of Women they
are greeted by seventeen maidens. Lastly, the number thirty-three
crops up as another frequent symbol.
Nuts of Knowledge. They are described as rich crimson in colour and
are inevitably hazel nuts. Nine hazel trees of wisdom grew over
Segais’ Well (sometimes Conlai’s Well). The hazel nuts dropped into
the well causing bubbles of mystic inspiration. The location of the
well is variously described. One is at the source of the Boyne (see
Nechtan and Boann) and the other is at the source of the Shannon
(see Sionan). The most popular story is how the Well of Segais
chased the goddess Boann to form the river named after her, taking
the salmon Fintan with it. The salmon had eaten of the Nuts of
Nuts of Knowledge 185
—I-H-HH-H-H-IlHI
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m g ng z r
the sidhe of Meadha, five miles west of Tuam. They had seventeen
sons.
Oral tradition. Although the ancient Celtic people knew and possessed
the use of writing, they preferred to maintain a lively oral tradition.
Surviving Celtic inscriptions and texts actually date back to the same
period as the earliest surviving Latin literary remains. Celtic tra¬
dition, however, was that all knowledge - law, poetry, philosophy,
science etc. - should be passed on orally. Julius Caesar comments:
‘They commit to memory immense amounts of poetry. And some of
them continue their studies for twenty years. They consider it
improper to commit their studies to writing.’ The epics, such as the
Tain Bo Cuailgne, may well have been passed down orally for a
thousand years before being finally written down during the Chris¬
tian period. In the myths we learn that the ancient Irish literati had a
secret literary language, berla na Filled (the language of the poets),
which only the initiated could understand. Both Cuchulainn and his
wife Emer, we are told, knew this exclusive literary language. Celtic
heroes and heroines were no empty-headed beauties but were always
accomplished in the arts and sciences.
Orba. The second son of Partholon.
Orc-Triath. Sometimes Tore Triath. King of Boars. He is listed as
being among the possessions of the fertility goddess Brigid, daughter
of the Dagda. According to the Leabhar Gabhala (Book of Invasions)
Brigid owned Fea and Femen, two oxen of Dil, and the Orc-Triath,
three powerful Otherworld creatures which symbolised plunder and
destruction.
Oriel. The Irish form is Airgialla and signifies ‘subject people’. The
kingdom of Oriel consisted of the territory of the modern counties of
Armagh, Monaghan, Tyrone and most of Fermanagh and Derry.
The kingdom was carved from Ulster and the name occurs in some
stories even though it was a later development and set in the
historical period.
Orlam. A son of Ailill and Medb who was slain by Cuchulainn during
the war of the Tain. Cuchulainn met Orlam’s charioteer repairing his
chariot and told the man to warn his masters that he was coming.
Cuchulainn met Orlam in single combat and slew him.
Orna. The sword of Tethra, the Fomorii king, which could speak and
recount its deeds. Ogma claimed it, having killed Tethra at the
second Battle of Magh Tuireadh.
Oscar. 1. Son of Oisin and Eibhir. The name Os (deer) car (lover)
192 Oscar
reflects that of his father whose mother was Sadb, a goddess turned
into a deer by the Dark Druid. He was the mightiest warrior among
the Fianna, a man of hard strength with a heart ‘like twisted horn
sheathed in steel’. As a youth, however, he was so clumsy that the
Fianna refused to take him on their expeditions. One day he followed
them unbeknown and found them falling back before their enemies.
He armed himself with a piece of wood and went into the attack with
such a battle frenzy that he slew two kings and his own friend Linne
before the fever left him. Thereafter he was given command of a
battalion of Fianna which had as its banner ‘The Terrible Broom’
(.Scuab Uafasach) because it would not retreat an inch but swept its
enemies from the field. Oscar, like his father Oisin, refused to help
Fionn Mac Cumhail exact vengeance on Diarmuid and Grainne.
Oscar married ‘the fair Aidin’.
At the end of Oscar’s life we seem to have entered a period where
Fionn Mac Cumhail is dead and Oisin is on his sojourn to Tir
Tairnigiri with Niamh, Manannan Mac Lir’s daughter. Cormac Mac
Art, the High King and patron of the Fianna, is also dead and his son
Cairbre is High King. Cairbre disliked the Fianna and sought a way
of breaking their power. His daughter Sgemih Solais was about to
wed the son of the king of the Desi. The Fianna claimed their
customary tribute of twenty ingots of gold for their attendance at a
royal wedding. Cairbre refused to pay them and summoned the Clan
Morna to help him curb the Fianna, thus resurrecting a long term
enmity between Clan Morna and Fionn’s clan, the Clan Bascna.
Cairbre led Clan Morna to meet the Fianna in battle at Gabhra (said
to be Garristown, Co. Dublin). The Fianna were commanded by
Oscar. The battle saw the destruction of the Fianna. Oscar killed
Cairbre in single combat but not before Cairbre had inflicted a mortal
wound on Oscar. In one version we are told that Fionn himself came
to bewail his grandson’s death, arriving in a ship, presumably from
the Otherworld. According to another version Oisin came to lament
his son with the hero Celta. Oscar sighed before his death:
Oisin and Celta raised the body of Oscar on a bier of spears and
carried him from the field with his battle flag draped over him. Aidin,
his widow, hearing the news of his death, died of grief. It fell to Oisin
Otherworld 193
to bury her on Ben Edair (Howth) and build a great cairn over her
grave. Oscar s death at the Battle of Gabhra is a fitting melancholy
end to the Fenian Cycle.
Lady Jane Francesca Wilde, the nineteenth-century Irish national¬
ist once prosecuted for sedition, wrote several works on Irish myths
and legends including Ancient Legends of Ireland (ISSS). She gave the
names of two ancient Fenian heroes to her son Oscar Fingal
O’Flahertie Wills Wilde - the playwright Oscar Wilde. Another
famous person to bear the name of Oscar was the son of Marshal
Bernadotte of France, whose wife Desiree was the daughter of a
Dublin merchant Francis Cleary (Clary) who settled in Marseilles.
Bernadotte became Charles XIV of Sweden and his wife became
Queen Desideria. Their son was Oscar I of Sweden and Norway
(1844-59).
2. Oisin had a second son Oscar by the goddess Niamh, born in Tir
Tairnigiri (the Land of Promise).
Ossar. The hound belonging to Mac Da Tho which was coveted by
Ailill and Medb and also by Conchobhar Mac Nessa. In another
version the hound is called Ailbe. At the end of the story of‘Mac Da
Tho’s Boar’ the hound chases Ailill’s chariot and is killed by his
charioteer. See Mac Da Tho.
Ossian. See Oisin.
Otherworld. A general term for the various lands of the gods, both good
and evil, and for the place where one was reborn after death. The
Celts were one of the first European peoples to evolve a doctrine of
immortality of the soul. Their basic belief was that death was only a
changing of place and that life went on with all its forms and goods in
another world, a world of the dead which gave up living souls to this
world. A constant exchange of souls was always taking place between
the two worlds; death in this world brought a soul to the Otherworld
and death in the Otherworld brought a soul to this world. Several
Greeks, such as Sotion of Alexandria in the second century bc, and
Clement of Alexandria, claimed that their own immortality doctrine
was borrowed by the ancient Greeks from the Continental Celts.
It was believed that on one night of the year the Otherworld
became visible to mankind and the ancient Celtic world celebrated
this as one of their four major feasts of the year. This was the Feast of
Samhain (31 October/1 November). On this night all the gates to the
Otherworld opened and the inhabitants could set out to wreak
vengeance on those living who had wronged them. This ancient
194 Owel
Cruithne. An ancient people who appear in the sagas and tales as well
as being an historical group. This popular name, which displaced the
native Irish word Crutnech, derives from the Latin pingere, to paint,
and means ‘painted people’. They were one of the Celtic groups and,
as far back as historical record, were recognised as a Goidelic people.
William F. Skene, the Celtic scholar, was one of the first to identify
them as Gaelic-speaking although Joseph Loth and Kuno Meyer
point to the fact that the names in their king lists show a slight
predominance of Brythonic Celtic names. The Piets were found both
in Ireland (the Annals of Ulster note them still living in the Irish
midlands as late as ad809) and in Scotland (Alba). It is said that a
warrior named Cruithne settled in Alba and his seven children
divided the country into provinces: Cat (Caithness), Ce (Marr and
Buchan), Cfrech (Angus and Mearns), Fiobh (Fife), Moireabh
(Moray), Fotla (Ath-fhotla, Atholl) and Fortriu (Strathearn). During
the first four centuries of the Christian era the Piets were very
prominent as raiders and there are references to their ability as
ship-builders and sailors. They were also literate and references
occur in chronicles to quotations in vetemmus Pictonum libris (in old
books of the Piets).
Pigs. Pigs as magical animals have a special place. They have certain
properties of enchantment. The pig skin of Tuis, which the sons of
Tuireann were asked to bring to Ireland, cured all wounded and sick
and if dipped into a stream would turn the water into wine for three
days. The seven pigs of Easal of the Golden Pillars provided an
inexhaustible feast for, if eaten on one night, they would appear next
day ready to be slaughtered for another feast.
Plur na mBan. The Flower of Women. The daughter of Oisin and the
goddess Niamh, daughter of Manannan Mac Lir.
Polyandry/Polygamy. Plurality of marriages was permitted in ancient
Irish society and was enshrined in the Brehon Laws. The practice
continued well into the Christian era. Men and women enjoyed equal
rights in pre-Christian Ireland and nowhere is this more carefully
demonstrated than in the laws relating to marriage. Divorce could be
had by mutual consent as well as for numerous ‘offences’. Rights
were carefully listed in the law tracts giving protection to both sides.
Pooka. See Puca.
Provinces. Irish geography is a special feature of the myths. Today
Ireland consists of four historic provinces: Connacht, Leinster,
Munster and Ulster, the ster ending being a survival from the Norse
Pursuit 197
period. Yet the world tor a province is cuiga - a fifth. The fifth
province was ‘the Middle Province’ Mide, the name surviving in Co.
Meath and Co. Westmeath. See Mide. These five ancient provinces
met at a central point called the Hill of Uisneach (sometimes Usna) in
Westmeath by a great stone called Aill na Mirenn, the stone of
divisions, which still stands there. It was at this point that Tuathal
raised his royal palace.
The division of Ireland goes back to the sons of Dela, the Firbolg,
who also divided Ireland into five. The Leabhar Gabhala says: ‘And
that is the division of the provinces of Ireland which shall endure
forever, as the Firbolg divided them.’ Another story tells how
invaders slew three nobles; their pregnant wives fled to Alba where
their sons Conn, Araide and Eoghan Mor were born. The sons
returned, chased out the invaders and the provinces of Connachta
(for Conn) Ulaidh (for Araide) and Mumhan (for Eoghan Mor) were
named after them. Laighin (Leinster) received its name later from
Gaulish warriors.
See Connachta, Laighin, Munster and Ulaid.
Puca. Anglicised as Pooka. A mischievous spirit or demon who led
travellers astray or performed other devilment. It occurs in later
legend and seems to have no basis in myth, probably being an import
from the Norse puki, an imp, from where it also went into Welsh
pwca and into English as puck. The famous Puck Fair held in August
in Killorglin, Co. Kerry, is nothing to do with the puca. The Puck
Fair is named from poc (pronounced puck), a buck-goat. The old
song ‘An Poc ar Buile’ (The Mad Goat) is associated with the festival
which has been held since the seventeenth century and may have its
origins in the Feast of Lughnasadh.
Pursuit. In Irish toruidheacht. A class of tales of which the most famous
is Toruidheacht Dhiarmuda is Ghrainne (The Pursuit of Diarmuid and
Grainne). There are numerous pursuit tales.
R. Ruis (dwarf elder) in the Ogham alphabet.
Ragallach. A king of Connacht whose death at the hands of his own
child was foretold by a druid. Ragallach ordered his wife to kill their
baby daughter and the child was cast into a bag and given to a
swineherd to destroy. However, the swineherd left the bag at the
door of a woman who raised the child. The daughter of Ragallach
grew up into a beautiful maiden who became her father’s own
concubine and eventually fulfilled the prophecy. It is recorded that
Ragallach, king of Connacht, was assassinated at Rath Cruachan in
ad645 or 648. The assassin was a male and Ragallach’s son Cathal, a
student at Clonard, avenged his father by slaying the man.
Raighne. A son of Fionn Mac Cumhail.
Rann. Also rannaigecht. A type of verse, the general scheme being a
stanza of four heptasyllabic lines but including variations. The form
for the verse and for the versifier often appears in Irish texts and is so
used in modern Irish.
Rath. He was lulled to sleep by a mermaid singing and then torn to
pieces by her and her companions, a fate that occurred to several
unwary mariners.
Rath. A fortress or earthwork, usually circular, surrounding a chief¬
tain’s house as in Rath Cruachan, the fortress of Ailill and Medb of
Connacht; Rath Grainne at Tara; Rath Luachara, where Lia, Lord of
Luachtar, hid the Treasure Bag of Clan Morna.
Rathand. A son of Conall Cearnach who was fleeing with his father en
route to Emain Macha when he was drowned in a river at a spot
subsequently known as Snamh Rathaind.
Raven. See Crow.
Red Branch. The body of warriors who were the guardians of Ulster
during the days of Conchobhar Mac Nessa. Cuchulainn was their
greatest champion. As far back as Irish tradition goes there is an
Red riders 199
Derga’s Hostel. One of his geise (taboos) was that ‘no three reds shall
go before thee to the house of red’. Of course, Da Derga means ‘of the
red’. Conaire Mor sent a messenger to the riders asking them to fall
behind him but the messenger, lash his horse as he would, failed to
catch up with them. He shouted to them but they refused all the
rewards offered. They chanted:
Riada. The ancestor of the Dal Riada (of both Ulster and Alba). In the
fourth century ad there was a famine in Munster and its ruler Conaire
was driven north with his people. He settled first in Co. Antrim
where the first Dal Riada kingdom was established. Then he and his
followers quarrelled and he crossed the sea into Scotland, forming
a second Dal Riada kingdom on Airer Ghaidheal (Argyll), the
seaboard of the Gael.
Rianbind. A piper of Sidhe Breg named by Fer Rogain as one of the
nine best pipers in the world. Also named are Bind, Robind, Nibe,
Dibe, Dechrind, Umal, Cumal and Cialgrind.
Riangabur. Father of the two most famous charioteers of Ulster: Laeg,
charioteer to Cuchulainn, and Id, charioteer to Conall Cearneach.
Riastarthae. The name given to Cuchulainn’s battle fury.
Rib. See Ebliu 2.
Ridge of the Dead Woman. See Aedh 10 and Bebhionn.
Righairled. He introduced war chariots into Ireland and is given as the
fourteenth High King after Eber, son of Milesius.
Rinnal. A High King of Ireland in whose time weapons were first
supposed to be given points (rinn, spear point).
Roc. The steward of Aonghus Og, the love-god. Roc had a son by the
wife of Donn, the father of Diarmuid Ua Duibhne. Donn killed
Roc’s child by crushing it between his knees. Roc smote his dead
child with a magic wand and it revived as a huge boar without ears or a
tail. Roc charged this boar to follow the fortunes of Donn’s own son,
Diarmuid, and encompass his death. The boar then went off to Ben
Bulben to await its destiny in destroying Diarmuid. See Diarmuid 3
and Grainne. Roc also had a daughter - see Ethne 4.
Rochad. Son of Fathemen. A warrior of the Red Branch.
Roech. See Roth.
Roitheachtaigh. The innovator of the chariot, confused with
Righairled. The name means ‘possessor of wheels’.
Romit Rigoinmit. The jester of Conchobhar Mac Nessa of whom Cu
Roi says: ‘No want nor sorrow that has ever afflicted the people of
Ulster has not departed when they saw Romit Rigoinmit.’
Ronan. A king of Leinster and father of Mael Fhothartaig. When his
wife Ethne died, Ronan decided to marry again to the daughter of
Eochaidh, a king of Dunsverick. Ronan’s young wife lusted after her
stepson but when he refused her love she told Ronan that Mael
Fhothartaig had attempted to dishonour her. In a jealous rage, Ronan
ordered a warrior named Aedh to slay his son. The warrior transfixed
202 Ron Cerr
the boy in his chair with a spear. Ronan later learnt the truth and died
of grief. His wife took poison while Mael Fhothartaig’s children
exacted vengeance on Aedh.
Ron Cerr. A young champion of Brandubh, king of Leinster. Before
the Battle of Diinbolg he put on a wooden leg and smeared himself
with calf’s blood and dough of rye to give himself the appearance of a
leper. In this disguise he entered the camp of the High King Aedh,
with whom Brandubh was at war, and pulled him from his horse,
cutting off his head.
Rosai. Infrequently used as an alternative title to ollamh (professor),
perhaps from the Old Irish ros, knowledge.
Ross the Red. The father of Fachtna, king of Ulster, by Maga, the
daughter of the love-god Aonghus Og. See Red Branch.
Rosualt. A mighty and fabulous sea monster who was cast ashore on the
plain of Murrish under Croagh Phadraig (Co. Mayo). Murrish seems
to take its name from muir-iasc (sea-fish). Rosualt is said to have
vomited three times in three successive years before its death. The
first time it vomited into the sea and in consequence all the fish died
and the curraghs and ships were wrecked or swamped. The second
time it vomited into the air and all the birds fell dead. The third time
it vomited on land causing a pestilence to spread killing all men and
four-footed creatures.
Roth. Often given as Roy and Roeth and sometimes Roi. The father of
Fergus Mac Roth and Sualtaim Mac Roth.
Roy. See Roth.
Ruadan. 1. A son of Bres the half-Fomorii ruler of the De Danaan and
the goddess Brigid. At the second Battle of Magh Tuireadh he was
sent to spy on Goibhniu. Ruadan wounded the smith-god but was
himself slain in the combat. The goddess Brigid came to the battle¬
field to bewail her son and it is recorded that this was the first keening
(caoine, lament) heard in Ireland.
2. Of Lorrha. Sometimes given as Rodan and Ruadhan. Described as
‘of the race of Eoghan Mor, son of Ailill Olom’. An early Christian
saint, one of the ‘Twelve Apostles of Ireland’, he sheltered a kinsman
guilty of the crime of murdering an officer of the High King. For
refusing to give up the kinsman, the High King had Ruadan arrested.
For daring to lay hands on the saint, Diarmuid was cursed. Ruadan
also cursed Tara and brought about its downfall as the seat of the
High Kings of Ireland. ‘Let Tara be desolate for ever!’ See Diarmuid
2.
Rus Mac Fiachu 203
Sainnth. Son of Imbath and father of Macha 3 who cursed the men of
Ulster.
Sal Fhada. Son of a king of Greece who, when his father died, was sent
out of the kingdom by a king of Munster who, being related to his
father, wanted the kingdom of Greece for himself. In the story
Seachranuidhe Sal Fhada', Sal Fhada joined the Fianna of Fionn
Mac Cumhaill and they eventually restored him to his kingdom, but
not before he had been mortally wounded and then restored to life by
use of a magic cup.
Salmon of Knowledge. See Fintan 2.
Samaliliath. A Partholon who is said to have introduced ale into
Ireland. Irish ale was well known even in Europe from a very early
period. An ale-house - coirmthech - was a place where it was made.
Samhain. 1. Brother of Cian and Goibhniu who was looking after
Cian’s magical cow, Glas Gaibhnenn, when Balor of the Evil Eye,
disguised as a little red-haired boy, tricked him into parting with it.
He was obviously one of the gods but his role does not seem clearly
defined although one of the four major Celtic feasts appears to have
been named after him.
2. Feis na Samhain. One of the four major pre-Christian festivals. It
was held on the evening of 31 October into the following day, 1
November. It marked the end of one pastoral year and the com¬
mencement of the next. It was also an intensely spiritual time for it
was the period when the Otherworld became visible to mankind and
when spiritual forces were let loose on the human world. Christianity
took this pagan festival over as a harvest festival. The feast became St.
Martin’s Mass (Martinmas). The festival also became All Saints’ Day
or All-Hallows and the evening prior was Hallowe’en, still celebrated
as the night when spirits and ghosts set out to wreak vengeance on the
living and when evil marches unbridled across the world. In Ireland,
as in the other Celtic countries, the fires were extinguished and could
only be rekindled from a ceremonial fire lit by the druids at Samhain
on Tlachtga (now the Hill of Ward). Significant events always
occurred on Samhain in myth. It was the time when the Fomorii
oppressed the people of Nemed and when the De Danaan defeated
the Fomorii at the second Battle of Magh Tuireadh.
Samhair. A daughter of Fionn Mac Cumhail who married Cormac Cas,
son of Ailill Olom, of Munster. Cormac Cas is recorded as ruling in
the third century ad. He built a palace for his bride and their bed
was supported by three pillar stones. Hence the palace was called
206 Scathach nUanaind
there was a Celtic tribe called the Setantii who inhabited an area in
what is now north-west England.
Seth. In Christian-orientated accounts this Biblical character, son of
Adam and Eve, and the three daughters of Cain were the first people
to see Ireland.
Sgeimh Solais. Light of Beauty. The daughter of the High King
Cairbre whose marriage to the son of the Desi started the war between
Cairbre and the Fianna which resulted in the eventual destruction of
the Fianna.
Shape-changing. A very common motif in the myths and tales. Gods
often did it, frequently changing shape to sleep with mortals. Druids
and druidesses also were able to change their shape and turn others
into various forms of animals.
Sidhe. A mound or hill, the dwelling place of the De Danaan after their
defeat by the Milesians. The ancient gods, thus driven underground,
were relegated in folk memory to fairies, aes sidhe, the people of the
hills. Most popular is the banshee (bean sidhe), the woman of the
fairies. Each god was allotted a sidhe by the Dagda before he gave up
leadership of them. For example, Sidhe Fionnachaidh went to Lir;
Sidhe Bodb went to Bodb Dearg; Sidhe Bri Leith went to Midir;
Sidhe Airceltrai to Ogma; Sidhe Rodrubai to Lugh; Sidhe Eai Aedha
Ruaidh to Ilbreach son of Manannan; Bruigh na Boinne to Aonghus
Og.
Simon Breac. Son of Starn. After the Nemedian defeat by the Fomorii
he and his followers fled from Ireland. Arriving in Thrace they were
enslaved and became the ancestors of the Firbolg.
Simon Magus. The New Testament character makes a surprising
appearance in the myths when his sons are said to have raped the
goddess Tlachtga.
Sineach. See Muirdris.
Sinend. See Sionan.
Sionan. Daughter of Lir’s son Lodan. She went to the Well of
Knowledge at the source of the Shannon, even though it was
forbidden. As with Boann, the water of the well rose up and chased
her westward and drowned her. The path of the water became the
river Shannon, named after her. The Shannon has its source in Co.
Cavan and, at 170 miles in length, is the longest river in the British
Isles. The story is a complete parallel to that of Boann and the
formation of the Boyne.
Sithchenn. A druid, seer and smith, to whom Niall of the Nine
210 Slaine
Hostages and his four brothers were sent by Mongfhinn to see what
their futures were. Sithchenn enticed them into his forge and set fire
to it to see what items they would rescue. While the others came out
with sledge hammers, a pail of beer, bellows, spearheads and dry
sticks, Niall came out with the anvil and from this Sithchenn foretold
he would be the greatest High King of Ireland.
Slaine. 1. Sometimes Slainge. The name signifies ‘health’. He was a
son of Partholon who was the first physician in Ireland. His grave
is at Dinn Righ which was also known as Duma Slainge, Slaine’s
Grave.
2. SonofDelatheFirbolg. He was an antagonist ofNemed and ruled
Leinster.
Slemuin. A bull which belonged to the Morrigan. See Odras.
Sliabh Mis. Anglicised as Sleemish. Situated in Corco Duibhne (Co.
Kerry), this was the fabulous fortress of Cu Roi. The entrance could
never be found at sunset. No matter what part of the fortress he was
in Cu Roi only had to utter a spell and the fortress was able to revolve
like a millstone. It is not to be confused with a mountain of the same
name in Co. Antrim where St. Patrick passed his youth herding
swine.
Slieve. In Irish sliabh, a mountain. Slieve Fuad, near Newtonhamilton
in Co. Armagh, the dwelling place of the god Lir, was where the hero
Fuad was slain. Slievebeagh (Sliabh Beatha), the mountain of the
hero Bith, is on the borders of Cos. Monaghan, Fermanagh and
Tyrone. Slievebloom is the mountain of Bladh (Sliabh Bladhma), a
Milesian hero. Slieve Slanga was named after Slaine (Slainge), the
physician son of Partholon who was buried on its summit. This is
now called Slieve Donard (the highest of the Mourne mountains),
renamed from Donart, son of a king of Ulster who became a disciple
of St. Patrick. There is also Slieve Eelim (Sliabh Eibhlinne), the
mountain range east of Limerick, which took its name from Ebliu
(see Ebliu 1), the sister of Lugh.
Smirgat. A wife of Fionn Mac Cumhail. She prophesied that if he drank
from a horn he would die. He was therefore careful to drink from
goblet or bowl.
Snedgus. A cleric in the service of St. Colmcille who enters into myth
because of a fabulous voyage - ‘The Voyage of Snedgus and Mac
Riagla’. While it is preserved in the fourteenth-century Yellow Book
of Lecan, scholars have dated the tale to the seventh century. Snedgus
and Mac Riagla sat in judgement on the men of Ross who had
Sr eng 211
The god Dian Cecht had to give Nuada a silver hand in replacement,
thus earning Nuada’s name. In Connacht, until the middle of the
seventeenth century, people still claimed to trace their descent to
Sreng.
Starn. 1. A son of Sera and brother of Partholon.
2. Son of Nemed and father of Tuan, acclaimed the ancestor of the
Firbolg.
Stone. Reverence for stones was common among all the ancient Celts.
The Celts dwelt in a firm communication with Nature, believing in
the consciousness of all things. Trees, fountains, even weapons and
implements were but a fragment of one cosmic whole. Stones
particularly were thought to have an indwelling spirit, thus could the
Lia Fail (the Stone of Destiny) roar with joy when it felt the touch of a
rightful ruler’s foot. Another stone could tell if a man lied. See Lia
Fail.
Sualtam Mac Roth. Also Sualdaim. The brother of Fergus Mac Roth.
He was Cuchulainn’s ‘mortal father’. The night before his wedding to
Dechtire, the god Lugh took her off and slept with her. She gave
birth to Setanta who was to become known as Cuchulainn. When
Ailill and Medb invaded Ulster during the war of the Tain he
attempted to raise the warriors of Conchobhar Mac Nessa. Unable to
wake the men of Ulster he turned his horse, the spirited Grey of
Macha, so angrily that the sharp rim of his shield sliced off his head.
The severed head continued to cry its warning until the curse of
Macha was lifted and the warriors were roused to the danger.
Suantrade. One of the harpists of Uaithne who made such sad music
that men died listening to it.
Suibhne Geilt. A king cursed by St. Ronan so that, in spite of his
human form, he assumed the characteristics of a bird, leaping from
tree to tree. In this Suibhne, interestingly, has a Welsh counterpart in
Myrddin Wyllt. He is said to have fled frenzied from the Battle of
Moyrath. See Geilt.
Sun. Heliolatry or sun-worship, judging from the abundance of solar
motifs, was a common Celtic practice, although there is little evi¬
dence in the myths and sagas of a sun-cult. There are references,
however, to sun-deities, such as Mac Greine (son of the sun) who was
the husband of Eire, who gave her name to Ireland. The god Bel
(Irish Bile) was known as ‘the shining one’ and his feast of Beltaine (1
May) was obviously connected with a sun-cult. On Mount Callan
(near Ennis) there stands a sun altar where the Beltaine festival was
Swans 213
Tailltinn, Battle of. A great battle between the De Danaan and the
Milesians. It is said that three kings and queens of the De Danaan
were slain.
Tailtu. Daughter of the Firbolg king of the Great Plain. Eochaidh Mac
Ere, another Firbolg king, married her. She became foster mother to
Lugh Lamhfada and gave her name to Tailltinn (sometimes Teltin)
which is Anglicised as Teltown, midway between Navan and Kells.
She cleared the forest of Breg, making it into a plain. As a result of her
labours she died and was buried at Tailltinn. Lugh Lamhfhada
decreed a feast in her honour which became known as Lughnasadh.
See Lughnasadh. 1 August was supposed to be the anniversary of the
date on which the Firbolg landed in Ireland. The festival became a
major event in pre-Christian Ireland. Its games corresponded to the
Olympics of ancient Greece. According to Cuan O Lathchain, whose
poem on Tailtu survives in the twelfth-century Leabhair Laighnech
(Book of Leinster), the games were held around the graves on the hill
of Tailltinn. Ollamh Fotla is said to be another distinguished person¬
age buried there. According to Annala Rioghachta Eireann (Annals of
the Four Masters) the last official games held at Tailltinn were on 1
216 Tain
August 1169, under the jurisdiction of the last High King, Ruraidh O
Conchobhar. This was almost on the eve of the Anglo-Norman
invasion of Ireland.
Tain. A plundering expedition, usually a cattle-raid. Reference to ‘The
Tain’ usually means the epic Tain Bo Cuailgne, the Cattle-Raid of
Cuailgne (sometimes Anglicised as Cooley), the most famous ‘cattle-
raid’ tale. There are, however, several of these tales although the two
most quoted are those of Cuailgne and Fraoch. See Tain Bo Cuailgne
and Tain Bo Fraoch.
Tain Bo Cuailgne. The Cattle-Raid of Cuailgne. The most famous epic
in mythology. It has been compared with the Greek Iliad. Its date of
origin is uncertain although we can be sure that it had an oral
tradition for many centuries before it was written down. The first
reference to it being put in written form is in the seventh century
when it is recorded that Senchan Torpeist, the chief ollamh of Ireland
(d. ad647), committed it to writing. However, surviving texts date
from much later. The basic texts are found in Leabhar na h-Uidhre,
the eleventh-century Book of the Dun Cow, and Leabhar Laighnech,
the twelfth-century Book of Leinster. Both versions are incomplete
but additions are to be found in The Yellow Book of Lecan. The Tain,
as it is popularly known, describes the campaign by Medb, the
masterful queen of Connacht, to capture the famous Brown Bull of
Cuailgne in Ulster. She led a vast army against Ulster whose warriors
were prevented from defending the kingdom by a strange debility
inflicted by Macha, perhaps a war goddess. Only the youthful
champion Cuchulainn was able to carry on a defence, a long,
single-handed resistance, until the Ulster men recovered from their
debility and came to his aid. It is the longest, most elaborate and
powerful of all the Irish myths and is the central theme of the Red
Branch Cycle.
Tain Bo Fraoch. Sometimes Tain Bo Froech. Cattle-Raid of Fraoch.
The second most popular cattle-raid tale. The first part of the story
tells how Fraoch, the most handsome warrior in Ireland, set out to
woo Findbhair, the beautiful daughter of Ailill and Medb. It is
famous for the encounter between Fraoch and a water monster in
which Findbhair assisted him. It has been suggested by Professor
C. W. von Sydow (Beowulfskalden och nordisk tradition, Arsbok, 1923)
that the story provided the model for the English saga of Beowulf.
Beowulf was, of course, written in Northumbria about the reign of
Aldfrith (c. ad685). Aldfrith was the son of Osy, born at Druffield
Tara 217
on the Humberside, but he was sent for his education to the Irish
monastic school at Lisgoole, on the west bank of Loch Erne. He com¬
posed poetry in Irish and the authorship of three extant composi¬
tions is credited to him. It has been suggested that Aldfrith, with his
obvious knowledge of the Irish language and literary traditions, was
the ‘begetter' of Beowulf. Von Sydow’s theory is also supported by
Professor Gerard Murphy in his work Duanaire Finn. It is claimed
that there are nine significantly close points of identity between the
two compositions.
Tairchell. See Moling 2.
Tallaght. A mound near Dublin. Formerly known as Taimhleacht
Muintir Partholain, the plague grave of the people of Partholon.
According to Cormac’s Glossary, the term tamhlachta was given to
plague graves and this occurs in several Irish place names. It is said
that 9000 of Partholon’s people died of the plague and were buried at
this spot. The monastery of Mael Ruain, who founded the Cele De
(Culdee) order, was also at Tallaght.
Tanaiste. The successor to a king or professional man elected during
his predecessor’s lifetime. The word means ‘second’. His or her
position is clearly delineated in the Brehon Laws but Professor Eoin
Mac Neill believed that the tanaistech (tanistry system) was not an
ancient institution but a custom which only spread as late as the
thirteenth century. This is disputed by other scholars. The deputy
Prime Minister of the modern Irish Republic is called the Tanaiste.
Tara. Also Temuir and Temair. The modern form is Teamhair. A site
in Co. Meath generally regarded as the capital of ancient Ireland and
the main royal residence of the High Kings. Muirchiu, in his ‘Life of
St. Patrick’ (c. seventh century) described Tara as caput Scotorum -
the Irish capital. The name is derived from the goddess Tea, wife of
Eremon, the first Milesian High King. Temair is to be found in other
place names, most notably Temair Luchra, the chief royal residence
of south Munster at the time of the Red Branch Cycle. The Degads,
the Munster equivalent of the Red Branch, had their headquarters
there.
Tara is certainly an ancient site and parts of the remains have been
dated back to 2000bc. There are two detailed early descriptions of the
site extant, one written by Cineth O hArtigan in the tenth century,
and the other by Ciian O Lathchain in the eleventh century.
The principal fortification was Rath Rfgh (fortress of kings) whose
ramparts measured 853 feet in diameter. There were apparently two
218 Tara
from Tara. The Hill ol Tlachtga was associated with the Samhain
Festival.
Toba. See Todga.
Tobar. Sometimes tober. A well. Wells play a significant part in the
religion of pre-Christian Ireland as places of worship. Unable to
suppress the custom, Christianity designated them as holy wells.
Pope Gregory, realising the problems of loyalty to pre-Christian
cults, wrote in 601: ‘The temples of the idols in that nation ought not
to be destroyed; but let the idols that are in them be destroyed; let
holy water be made and sprinkled in the said temples; let altars be
erected and relics placed. For if those temples are well built, it is
requisite that they be converted from the worship of devils to the
service of the true God; that the nation, seeing that their temples are
not destroyed, may remove error from their hearts and knowing and
adoring the true God, may the more familiarly resort to places to
which they have been accustomed.’ There are many places in Ireland
named after the former pagan wells: Toberaheena (Friday’s well),
Toberbilly (well of the ancient tree), Tobercurry (well of the
cauldron), Tobermore (great well), etc.
Tochmarc. Wooing. A class of tales such as ‘Tochmarc Enter’ (The
Wooing of Emer), ‘Tochmarc Ailbe\ ‘Tochmarc Etain’, ‘Tochmarc
Fithime agus Datrine, da ingen TuathaiV (The wooing of Fithirne and
Dairine, the two daughters of Tuathal), etc.
Tochur. One of the three doorkeepers of Tara in the time of Conaire
Mor.
Todga. A servant of Dealgnaid, the wife of Partholon. He seized the
opportunity of her husband’s absence to have an affair with her.
Togail. Destruction. A class of tale, such as ‘Togail Bruidhne Da Derga’
(Destruction of Da Derga’s Hostel), ‘Togail Bruidhne Da Choca’
(Destruction of Da Choca’s Hostel), ‘Togail Trof (Destruction of
Troy), etc.
Toice Bhrean. The guardian of the well out of which rose Loch Guirr.
The name implies a guardian of ‘fortune’ from the Old Irish toice
(.toicthiu), fate or destiny. See Aine.
Toll Tuinde. Hill of the Wave. Forty days after Cesair’s landing in
Ireland, Fintan, son of Bochra, Cesair’s husband (given in other
versions as her husband, not her son), fled to Toll Tuinde, sometimes
Tul Tuinde. Cesair and her companions died while he spent a year
sheltering there and then, when the Deluge came, he survived it by
becoming metamorphosed into a salmon.
222 Tonn
Tonn. A wave. ‘The Three Great Waves of Ireland’ are much cel¬
ebrated in the sagas and myths. These were: Tonn Tuaithe at the
mouth of the Bann, Co. Derry; Tonn Rudraidhe, Dundrum Bay, Co.
Down; Tonn Cliodhna, Glandore Bay, Co. Cork. See Cliodhna,
Rudraidhe and Tuaithe. The three waves used to roar in response to
the moan of the magic shield of Conchobhar Mac Nessa, which cried
out when its bearer was in trouble. See Ochain.
Tdraigheacht. Rescue. A class of tales such as ‘Toraigheacht an Chairthe
Sgarloide’ (Rescue of the scarlet cloth), ‘Toraigheacht Duibhe Lacha’
(Rescue of Dubh Lacha), ‘Tdraigheacht Fiacail Riogh Greag’
(Rescue of the tooth of the King of Greece), ‘7'oraigheachta Ghruaidhe
Grian-S holms’ (Rescue of the lady of sunburnt cheeks),
‘Toraigheachta na hEilite’ (Rescue of the does), etc.
Tore. Torque. An ornament of twisted or modelled gold worn around
the neck (muin-torc, the neck tore, being the commonest form). This
was a common adornment to all the Celtic peoples in ancient times
and the famous statue of The Dying Gaul (Capitoline Museum,
Rome) depicts a warrior with such a tore around his neck. Numerous
tores have been found in Ireland as well as in other Celtic areas.
Usually, the terminals of these tores have animals or other exotic
figures moulded into them. They clearly have a religious connotation
and are often seen on the necks of gods as well as heroes. Signifi¬
cantly, the Old Irish word tore signifies a chieftain or hero.
Tore Triatha. See Orc-Triath.
Torna Eices. Torna the Learned. A Munster poet who found a baby
abandoned and naked near Tara and fostered him. The baby grew up
as Niall of the Nine Hostages.
Tory Island. Chief island of the Fomorii. The name derives from torach
(tower-like) which is an apt description of the island which lies off the
coast of Donegal. Conann’s Tower, which the Nemedians attacked,
was built on it. On Tor Mor, a headland, Balor of the Evil Eye
imprisoned his daughter Ethlinn in a tower of crystal.
Tradaban, Well of. Celta the warrior, in a Christian embellishment to
the story of the Fianna, is said to have met St. Patrick and led him to
the well where he uttered an exquisite lyric in praise of its healing
properties.
Traighthren. Son of Traighlethan. A Red Branch champion who,
together with his brother, was slain by Fergus Mac Roth when
Fergus realised how he had been deceived by Conchobhar Mac Nessa
over the sons of Usna.
T nads 223
Ireland. Uath is said to have been able to transform himself into any
shape that pleased him. Uath asked the warriors to submit to a test.
They could take his axe and cut off his head provided that he could
cut theirs off the next day in turn. There are two versions as to what
happened next. In one, both Laoghaire and Conall refused on the
grounds that they had not the power to remain alive when Uath cut
their heads off, but they knew Uath, being a sirite (elfman), had such
power. The other version says that they did cut off Uath’s head but
when he picked it up and replaced it, they refused to return the next
day to receive Uath’s stroke. In both versions only Cuchulainn agreed
to the conditions. When Uath came to cut off Cuchulainn’s head, the
blade of the axe reversed whereupon Uath hailed Cuchulainn as the
true champion of Ireland. However, Laoghaire and Conall refused to
accept this judgement. There are other variants of this tale in which a
nameless churl presents himself at Bricriu’s hall and challenges all the
warriors of Ulster along the same lines.
Uathach. Daughter of Scathach, the female champion who ran a school
of martial arts in Alba where Cuchulainn trained. As Scathach’s name
means ‘shadow’, so Uathach’s name means ‘spectre’ and she is
usually referred to as Uathach of the Glen. When Cuchulainn arrived
at Scathach’s fortress, it was Uathach who let him in. While she
served him food, Cuchulainn forgot his strength and broke her finger
in taking a dish from her hand. Her scream brought the champion
Cochar Crufe, her lover, to her. He challenged Cuchulainn and
Cuchulainn slew him. In reparation Cuchulainn had to accept Cochar
Crufe’s duties as guardian of Dun Scathach. Uathach became
Cuchulainn’s mistress.
Ugaine Mor. Sometimes give as Ugony Mor or ‘The Great’. Said to
have been High King in the sixth century bc. His rule extended not
only to all of Ireland but to the Continental Celts of Gaul. He married
a Gaulish princess named Cesair and their children were Laoghaire
Lore and Cobhthach. It is said that on his death Ireland was divided
into twenty-five parts among his children and that this division of
Ireland lasted three hundred years. The number twenty-five appears
frequently in the myths; there are twenty-five battalions of the
Fianna, and, according to Seathrun Ceitinn, originally twenty-five
dioceses in the country.
Ui Corra. Lochan, Emne and Silvester were three heroes of the clan Ui
Corra who went on a voyage among strange and exotic islands.
Scholars suggest that the composition of this story seems to date
Ulaid 229
from the sixth century ad and that it was for Christian moral
edification.
Uigreann. Sometimes Uirgriu. He was slain by Fionn Mac Cumhail. In
one account the five sons of Uigreann revenged themselves on Fionn,
each casting a spear at him so that it was said that all five killed him. It
is also significant that Fionn was said to be one of the five masters of
every art, the numeral having special significance.
Uillin. A grandson of Nuada who was said to have slain Manannan Mac
Lir in Loch Corrib and given his name to Moycullin, Co. Galway.
Uisneach. 1. SeeUsna.
2. The Hill of Uisneach (formerly Balor’s Hill), thought to be the
‘navel of Ireland’ or the exact centre of the country where the great
Stone of Divisions (Aill na Mirenn) stands, marking the joining of the
five provinces of Ireland. The actual site is near Rathconrath, Co.
Westmeath. Tuathal Teachtmhair built one of his four great palaces
here and one of the three major festivals of Ireland was held here.
Seathrun Ceitinn says that the Feast of Bel (Bile) was the prime
ceremony at Uisneach. However, St. Patrick is said to have cursed
the ancient stones there so they could not be heated by fire nor hiss
when they were cooled by water. According to Geoffrey of Mon¬
mouth, Stonehenge in Britain was built by the druid Merlin who took
the stones from ‘Mount Killaraus’ which is identified as Uisneach.
Ulaid. Dative form Ulaidh. Ulster. The ancient province and kingdom
covers approximately the same geographical boundaries as the mod¬
ern province, though this province must not be confused with the
political province of Northern Ireland which only includes six out of
the nine Ulster counties. These six counties (Antrim, Armagh,
Down, Derry, Fermanagh and Tyrone) were partitioned from the
rest of Ulster and Ireland in 1921. The Cos. Cavan, Monaghan and
Donegal also comprise the province of Ulster. Rudraidhe, son of
Partholon, was said to have founded the royal house of Ulster and the
people were sometimes known as Clan Rudhraidhe and Rudricans.
Its capital was at Emain Macha (Navan) two miles west of Armagh.
The heroes of Ulster are more widely known than those of the other
provinces thanks to the tremendous popularity of the Red Branch, or
Ulster Cycle. Tradition has dated the decline of this kingdom as a
significant power to the days of Cormac Mac Art (ad254-77). But
some records show that the change in its fortunes was brought about
by the northern expansion of the family of Niall of the Nine Hostages
(c. ad379), that is the Ui Neill. See Provinces.
230 Ullan
that exist in book form, both academic and for the lay reader, together
with a selection of re-tellings or fictional works based on the myths.
Academic studies
— Tain Bo Cualgne (from the Book of the Dun Cow). Dublin, 1978.
O’Rahilly, Thomas F., Early Irish History and Mythology. Dublin,
1946.
Power, Patrick G., A Literary History of Ireland. Cork, 1969.
Rees, Alwyn and Brinley, Celtic Heritage. London, 1961.
Rolleston, T. W., Myths and Legends of the Celtic Race. London, 1912.
Russell, T. O., An Bhoramha Laighean. Dublin, 1901.
Saul, Charles B., Traditional Irish Literature. London, 1970.
Sjoestedt,M. L.,Gods and Heroes of the Celts. Paris, 1949 (trs. by Myles
Dillon, Dublin, 1949).
Spaan, D. B., The Otherworld in Early Irish Literature. Ann Arbor,
USA, 1978.
Squire, Charles, Celtic Myths and Legends. London, 1901.
Thurneysen, Rudolf, Scela Mucce Meic Da Tho. Dublin, 1935.
Ua h-Ogain, Seaghain and Laoide, Seosamh, Teacht agus Imtheacht an
Ghiolla Deacair, Tonugheacht Chonain agus Chudeachtai. Dublin,
1905.
Van Hamel, A. G., Compert Con Culainn. Dublin, 1933.
— Myth en Histone in Het Oude Ireland. Amsterdam, 1942.
Re-Tellings