"FACHLAIREACHDD NAN, DRUIDHEACHD: A Glossary of Gaelic Magic

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FACHLAIREACHDD NAN

DRUIDHEACHD

A GLOSSARY OF GAELIC MAGIC ruair mac aoidh

Copyright © by Rod C. Mackay Illustrations and Design by Rod C. Mackay ________________________________________________________

All rights reserved. No part of this publication may be reproduced except as a single reading copy and back-up for the personal use of the registered disc purchaser. This electronic book is licensed to be stored on one hard-drive but is not otherwise offered to be lent, stored in additional retrieval systems, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or the like, without the express permission of the author at Box 793, Sussex, N.B. Canada, E0E 1P0. Registered purchasers will be made aware of corrections, deletions, and the availability of new illustrations and textual additions.

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Published in Canada by The Caledonian First Edition Before Publication

INTRODUCTION The Celts were a language, rather than a racial, group. The Celtic tongue is a branch of the Indo-European family of speech which includes English and German and certain Slavonic languages among its surviving members. The dead Indo-European tongues include ancient Persian, Latin and Greek. The Celtic group now comprises five living languages, Cornish having expired in the 18th century. These six were divided into two dialects which shared a common vocabulary but had dissimilar speech patterns; one was the Brittonic or Brythonic branch, the other the Gadhaelic. The former speakers were located in Wales, Cornwall and Briton (or England), the latter on the Isle of Man and in Ireland and Scotland. These peoples were not the first settlers of the islands now called Great Britain but they were there well before the Anglo-Saxons who gave rise to the English race and language after their arrival from the Continent in 449. Druidheachd was literally the business of the druids, who were the chief men and women of the community next to the “ard righ” or “high king” of each realm. Because their activities were little understood by the common folk most of what they did was taken in the same context as Anglo-Saxon witchcraft and the arts which the Anglo-Normans termed

magic. Since the druids kept no written records, druidheachd is largely remembered in the etymology of Gaelic (one of the few surviving Celtic languages) and in folklore. While the druidic schools were extinguished at an early date, an exception has been noted in the Hebrides where the Sages of the White Mountains continued to teach druidism until comparatively recent times. The North Uist sennachies organized in the 1620s to prevent the utter loss of Scottish Gaelic culture have allowed rare glimpses of these past practises through Angus J. Macdonald the last of survivor of their group. Glossary and dictionary are words of Anglo-Norman origin, the former having a close cousin in the Gaelic faclaireachd.1 We have opted for “glossary” in entitling this book, but even that descriptive term is no longer universally understood among English-speaking people. The dictionary is all-embracing, defining the “dictums,” or common word of the language. Like dictionary, glossary is a two-part word, the ending of both deriving from the Middle English “arai”, the source of our word “array.” The old word “gloss” is from the New Latin “glossa,” (tongue) and came into English by way of the French “glossa,” (a difficult word). Interestingly, there is a Gaelic attachment in all this, since the ending “arai” or “ary” is thought to be based on a Celtic model, a word perhaps resembling the modern Gaelic riadh (drawn up in rows, as for battle). An array is thus “anything disposed in regular lines;” organized print on a page. A glossary is a repository for unusual words requiring commentary and explanation beyond a simple definition. The first glosses were interlinear translations made upon medieval manuscripts by men attempting to explain the peculiarities of different written languages. The independent glossary is very much a Celtic knot for the mind, the parts being individually accessible, the whole being strangely wandering and difficult to comprehend. “I will not find, for when I find I know, I shall have claspt the wandering wind and built a house of snow” Rod C. Mackay

1.Literally, the “keeper of worthy words.”

PREFACE The Breton linguist Mikael Madeg has found the Welsh language “very straightforward,” but noted that Scottish Gaelic is “quite another cup of tea:” “I gathered that the spelling of Scottish Gaelic simply came the way the language did, that is from Ireland. As in most countries, I suppose, the spoken language transformed itself and a variety of dialects emerged, whereas the spelling, which was one of the signs of the learned minority, was far more conservative and soon fairly outdated. If we look at Scottish Gaelic (as it persists in Europe) then the language’s effective stronghold is in the Western isles with almost half of the speakers there speaking Lewis Gaelic which has a strong Scandanavian flavour. The dialects that correponded more closely to the written classical renderings just aren’t spoken any longer to any significant extent.” This author has noted certain dialectic “divergences” that crop up regionally. In the northwest the word for a story-teller is sgeulachdan, while in the southeast he is a sgialachdan. He says that these differences are nothing compared with the general lack of standard spellings. “Gaelic doesn’t compare favourably in this respect with English, which is a terrible mess of archaeological remnants from French and other languages.” Madeg says that if there have been attempts to rationalize or simplify Gaelic spelling he has not heard of them. “There don’t seem to be an impressive number of people, even among intellectuals, who seem quite sure of their spelling.” This is understandable in view of the fact that the Gaelic traditions were oral. In 1983 Madeg noted that lteracy was never an important part of the Gaelic tradition: “In the Gaidhealtacht, as in Brittany, the majority of native speakers never have been taught to write and read their native language. And this definitely would be more of a problem if religious education hadn’t taught some to read to some extent.” The lack of uniformity and law in spelling explains why some entries show alternates. We give the preferred the North American (i.e. Cape Breton, N.S.) form and pronounciation, where it was known to us; otherwise, we have substituted Scottish or Irish spellings in that order of preference. Words linguistically related to the word being defined appear in broad letters , those related only in context are seen in italics. Foreign words are iltalicized where they are obsolete or are unlikely to be seen in current English usage.

ABBREVIATIONS AS., Anglo-Saxon,speech of Germ. invaders of England in the 5th century. Br., Breton, speech of Celts of Brittany (France) from the 5th century. Bry., Brythonic, speech of the Celts of residing in what is now England. conf., confluent, developed from a common language base. Cor., Cornish, speech of residents in what is now Cornwall. cf. confers with, is basically the same as... Cy., Cymric. the ancient Celtic language of Wales and Northumbria. Dan., Danish, variant of the Old Norse tongue spoken in Denmark. Dial., dialectic speech peculiar to a district. E., early, prefixed as EIr., Early Irish; EE., Early English, etc. EIr., the vernacular from 1000 to 1200 A.D. Also called Early Middle Irish. Eng., English, current tongue of England based on the Anglo-Saxon speech. Fr., French, speech of present-day residents of France. G., Gaelic, modern Gaelic as spoken in N.W. Scotland and the Isles. Gaul., Gaulish, Celtic tongue formerly in us in France. gen. the gentive case of the word. Germ., German, a present-day variant of the old Teutonic speech. Goth., Gothic, a Teutonic language of the Middle Ages. Gr., Greek, the classical language of Greece. H., high, a combining form as in HGerm., High German, etc. Ir., Irish, Gaelic as spoken in Ireland. Also known as Modern or New Irish. Ital., Italian, the language of Italy. L., late, a combining form as in LL., Late Latin. Lat., Latin, the defunct language of the Roman Empire. M., middle as in MEng., Middle English. MG. Middle Gaelic, the Scottish or Erse variant spoken ca. the 16th century. MIr. Middle Irish, the vernacular spoken from 1200 to 1550 A.D. OIr., Old Irish, the vernacular from ca. 800 to 100 A.D. ON. Old Norse, the antique language generally used in N.W. Europe. O., old as in OIr., Old Irish. OG., Old Gaelic, the Scottish or Erse dialect of the 1lth and 12th century. OHG., Old High German. p., page number...

pl., plural form of the word. pp., subsequent pages... Scot. Scottish, the English dialect spoken in S. and E. Scotland. sing. singular form of the word. Skr., Sanskrist, the Indo-Eoropean tongue at the roots of Gaelic. Sp., Spanish. Sw., Swedish, the current language of Sweden.

Imthigh a Dhuilleachin gu dán, Le Dán glan diagha duisg iad thall; Cuir failte ar Fonn fial na bFionn Ar Gharbh chriocha ‘s Indeseadh gall.

From the Preface to a Metrical Version of the Book of Psalms in Gaelic, by Robert Kirk, Minister of the Gospel at Balquidderr; printed in 1684.

Do not fall on a bed of sloth Let not intoxication overcome you, Begin a voyage across the sea. Sidh-maiden to Bran.

* For my wife, the late E. Anne Torey-Mackay.

A , ailm , fir. The first letter in the Ogham alphabet. The totem bird for this letter is the airdhircleog, the lapwing; the colour is ahad, piebald. Considered the letter of the winter solstice. Magically equated with the number 1.

ABACC , obs., dwarf, Cy. afanc , said based on abh , the bark of a dog, the modern abhag , a terrier. The efync of Welsh mythology, a dweller in the morasses of ancient Britain. This henn-efync or “mother of all horrors,” was supposedly dredged from the depths of a Welsh lake by the god-hero Hu after he decimated all of her kind. This creature is sometimes equated with the alligator, an ancient resident of Britain. See Aod . Note that two dogs were the constant companions of the death-god named Cromm. ABAICH , ripe, to term in season, happiness , the EIr. apaig , OIr. apchugud , autumn, ad-bog , with the Celtic root in bug as in bog, the equivalent of boy and god , G. ad-bach is the root of the Eng. bake . ON, happ or hepp , often translated as “good luck,” but more correctly, “happy ,” A person who managed this suffix was considered to have had the favour of the gods and was considered to have lived a full life. See G. luach, worth, value. ABARTA , abair , to say, the talkative one. Also called the Giolla Decair, and the “Gruff Gillie.” A servant of the Otherworld he conscripted members of the Féinn by magically attaching them to a horse, which galloped off with them across the western ocean. Fionn mac Cumhail followed in an attempt to rescue his men but was first led into fighting the enemies of Fand, queen of the Land Undersea. ABARTACH , “Talkative” or “Bold,” an alternate name for the god of the western ocean. Corresponds with Abarta who was also known as Manann mac Ler. Fionn mac Cumhail was supposedly encamped with his men at

the Hill of Howth, in Alba, where they saw a boat emerging from the west “with all the blackness of a shower.” While they watched the ship was drawn ashore to seven times its length and a sheiling built at the sea-side. Observing that the building which was put up was of a much finer craftsmanship than was general for Ireland, Fionn went down to see what was afoot, and was surprised to find three Fomorian sea-giants. When he asked about their mission in Ireland they explained that the King of the West had sent them to do open combat with the leader of the Féinn. Fionn mac Cumhail was surprised to hear this, since he had befriended these people when he travelled upon the western ocean. When the giants asked if Fionn was nearby, he said “Probably not!” and retired leaving the big fellows pinned down by an enchantment. Thinking it best to check matters with Abartach the “king of the west,” Fionn launched his one-man coracle on the sea and hoisted “the spotted towering sales” to the wind. After landing in the far country, Fionn, being a man of normal stature, was picked up by a traveller who was questing after a dwarf for the king. At court , Fionn and his dog Bran made spectacular entertainment, but came to be most appreciated by the king for overcoming “a great Monster who wants my daughter and half my kingdom to himself.” The creature he defeated was very like the Anglo-Saxon Grendel, but in this version of the tale, it was the dog and his “venomous boots,” that did in the sea-creature: “he struck the monster on his breast bone and took the heart and lungs out of him.” The father of this creature showed up for battle on a subsequent night, and this time Bran was a more reluctant assassin, but he did accomplish what Fionn was unable to do in single combat. On a third night the “mother of all evil”l appeared looking for satisfaction, but he managed this hag using poison. The king recognizing the fact that he hosted a great eastern hero asked the name of his guest and was pleased to hear that he entertained the renowned Fionn mac Cumhal. For his part Fionn was surprised that no mention was made of any vendetta against him, and when he asked why he was being pursued by three Fomorian warriors, the king of the west explained that these “heroes” were not his men, but those of three sigh ladies (the Bas-finne) from another place. Although the “king of the big men” could not recall the names of these warriors (which would have given him magical powers over them) he was able to tell Fionn that the three ladies in question had given their lovers shirts which gave them the strength of a hundred men, and suggested it would be advisable to approach them at night when their shirts were removed. Fionn was now given every honour and allowed to depart. Just as he was pulling away, three sigh men seeking work appeared at the quay, and they were hired

to relieve the problems in managing an ocean-going coracle single-handed. Back in Ireland, Fionn was able to make immediate use of the individual skills of these men, for the soothsayer was able to tell him that the Fomorian giants were bedded down for the night, while the thief was able to relieve them of their magic-shirts by being taken up to the roof by the third man who was a professional climber. There the thief slid down through the chimney opening and stole away before the light of day. At first light Fionn appeared at the door of the giants beating on his shield for attention. Seeing that they were not outfitted to beat down their opponent, the Fomorians admitted their general weakness, their connection with the Mhorrigan and their wish for forgiveness. Fionn swore them to the Feinn and they proved faithful to his cause from that time forward. ABHALLANN , abhall , MIr. aball , apple , also an orchard. Alternately seen as ubhal , the Cor. auallen , the Br. avallen from which the English place-name Avalon . Note also the related G. ubh or ugh, an egg, the equivalent of egg or the ON. Ygg , this last is a pseudonym for Odin. Also correspondent with the Gaelic god Uigh or Lugh . Macbain says “the phonetics are somewhat difficult but the connection is indisputable.” Thomas Keightley felt that Avalon “was perhaps the Island of the Blest, famed in Celtic mythology, and also the abode of the Fees, through the Breton Korrigan.” If the former, Avalon was located in the western Atlantic. At the same time, Keightley admitted that a majority of writers thought it was more likely to be a much smaller island at Glastonbury, England. “At least it is called isle, being made nearly such by the “river’s embracement.” “It was named Avalon from the British word aval , an apple , as it abounded with orchards.” Keightley thought that the Saxon Glasthney, thus Glastonbury or “Glassy Isle,” was perhaps from the hue of the water surrounding it. One expert has said that the medieval isle of apples was located "sur en lysle du Zeellande." In the romance entitled Hugis d'Avgremont we are told that here lived the "faee qui estoit appellee Morgane." Golden apples are basic to many world myths. They were the chief crop of this ancient island, one of the places cited as a western paradise. Notice that silver apple branches were the passports carried by men who wished to enter these western realms. While apples are considered to have originated in the region between the Black and the Caspian Seas, they were a common commodity in medieval Europe, and there is no certainty that there were not species in North America before historic times. In the old mythology it was more than a simple matter of “an apple a day ,” for it was rumoured that the gods managed their

apparent youth and longevity by eating apples from the Garden of Light. In Gaelic mythology frequent reference is made to “the golden apples of the sun,” as representing the god of light. In Norse tales, the keeper of this orchard was Idun, the “dusky woman,” or “outdoors woman, ” a earthmother like the Samh of the Gaelic mythology. It was said that she was not born of men or the gods, and was thus the only true immortal to walk the earth. As the gods depended upon the “apple-woman ” for their appearance and health, they kept her close at hand, the remaining races being eager to possess the fruit. The scalds of Norway said that Idun was once promised to the giants by Lokki when he was their captive. Returning to Asgardr he artfully led her to distant fields, supposedly to look at a new species of the fruit growing in the wild. There, she was abducted by a giant in the form of a storm-eagle. Before long the gods became aware of wrinkles and crow’s feet, and seeking Idun, finally deduced that her absence was somehow due to Lokki’s duplicity. He was given instructions to immediately restore the lady to them on pain of death. With the matter put that way, Lokki borrowed Freya’s falcon plumage, and in shape-changed form flew to the castle of the frost-giant, where he managed a daring rescue. This story is not unlike that told of the three Gaelic Sons of Turenn. To gain the golden apples they assumed the forms of hawks, “and flew like arrows out of the sun, each grabbing an apple in his talons. Though the daughter and the king in the Land of Light shape-changed themselves into bigger hawks and followed them far out over the sea, they did not regain the apples and so the brothers accomplished their first task.” Apples and hazel nuts were used in divination rites, formerly performed “with the utmost solemnity and dread.” There were two main rites employing the apple : ordeal by water and ordeal by fire. Magical apples were obtained for the druidic rites by passage through water. It is thought that this real or symbolic act represented the passage of the elder gods across the western ocean in their travels between the world of men and the lands of the immortals. In the Border ballad, it will be seen that Thomas the Rhymer met the Fairie Queen at the Eildon Tree. After entering her mystic hill, the pair passed “by noise of flood” to the land of the fairies. That land was in fact Avalon since it was descibed as “rich in apple trees.” The ordeal by water survives in the Hallowe’en entertainment now called “Ducking for Apples .” The ideal setting for this rite was the flagged floor of a farmkitchen. A large wooden tub half filled with water was placed in the centre of this room and into it was tumbled a brood of highly polished apples. The master of the “porridge stick” kept the apples in constant motion in the

tub while each participant kneeled and tried to seize an apple in his mouth. If an individual missed in three attempts he had to take the sideline until the others had had a turn. The fruit could be eaten but was often kept for divination rites. The ordeal by fire was more dangerous: It involved impaling an apple on one end of a stick and balancing it against a lighted candle on the other. The wooden cross arm was suspended horizontally from the ceiling with a cord, and the rod set whirling about. Each member of the assembled company was expected to take a leap to catch the apple in his mouth, hoping to avoid setting his hair afire. In these degenerate days the apple swings alone from a single cord. In divination the apple , thus obtained, was cut into nine pieces at the stroke of midnight. Standing with his back to a mirror the supplicant would eat eight pieces and toss the ninth over his/or her left shoulder. Upon turning that person expected to see a future lover in the glass. The apple could also be used to divine the name of some future mate. In this case, the skin was pared away in a single spiral which was swung three times around the head and then flung over the left shoulder. It was noted that if the paring broke all thoughts of a successful union had to be abandoned. The shape assumed on the floor revealled the initials of a future partner. If the parings were placed above the lintel of the door the first man or woman to enter was considered to bear a Christian name which would be that of the spouse. ABARDAIR , a dictionary. from abair , to say. The magical processing of words was considered a dark art. See abheister . ABAR BUADHNET , confluence of healing waters. In Kincardinshire parish, Scotland. Willion the Lion took his surname from his estate of Arbuthnnot , and that name is virtually confined to that area of the country. ABHACAS , sport, irony, humour. Physical and mental skills such as these were thought gifted on men by the gods through their invisible guardians. ABHAINN , river, Ir. abhann , OIr. abann , Skr. ambhas , water. In Gaelic mythology rivers are important for their traditional associations with fertility and the deities of fertility, eg. tribal matriarchs, sacred bulls and sacred horses. There is a great deal of folklore centering on river worship and water-spirits. Two rivers in Ireland, the Boyne and the Shannon, allegedly owe their names and origin to the actions of goddesses (Boann

and Sinann). The first is said to have defied the magic powers of the Well of Segais, the second those of the Well of Coelrind. In each case it is said that the waters arose in anger, and turning into a mighty river. rushed seaward, killing the ladies. Again the connection between a river and a fertility-goddess is seen in the ritual mating of the raven-goddess, Mhorrigan, with the father-god Dagda an act consummated while the two deities had their feet on either bank of the river Boyne. ABHAIST , custom, the traditional way of doing things; ad+beus , conduct, habit. Once considered an imposition of the gods. ABHARSAIR , Satan, EIr. adbirseoir , from the Latin adversarius . The Eng. Abbott of Misrule. See abheister . Related to abharr , a silly jest, inappropriate behaviour. Note abharr , a silly jest. This character harks back to the alter-ego of the sun-god Lugh, alternately identified as Bil or as Cromm. ABHUINN DUBH A BHAIS , the “Black River of Death,” the Atlantic Ocean. Souls of the dead were believed to be transported across this water in the ship of Manann mac Ler. This was also called cuan mor na duibhre , “the Great Ocean of Darkness.” The dead lands were considered to lay in the northwest, thus the southwest Atlantic was termed the “Green Ocean” but the implications of this name are hardly less dangerous. ABLACH , a mangled body, a carcase, from the root bal or bel , to die, after the death-god Bil . EIr. gel , from which the Eng. quell . Confers with Ir. abailt , death. ABRAON , April, said founded in the Lat. Aprilis , but folk-etymology confers with braon , rain, hence “shower- month.” One of the months within the keeping of the “Winter Hag” known as the Cailleach bheurr. ACA MAC CEASG , the saint named Kessog , the “long-haired one,” Scotland’s patron before it embraced St. Andrew. The name invariably invoked by Highlanders heading for battle if they happened to be Christian. AS. Aca son of Kenneth , an Irish prince who, as a boy, lost two friends by drowning. He restored both to life and was thus absorbed into the clergy as a useful Christian magician. As a missionary he wandered through pagan Scotland, where he established himself on the Monk’s Island in Loch Lomond. The bell which he once carried is still a

principal tourist attraction at Lennox. ACASTAIR , axle-tree; borrowed from Scand. ax-tree , with similar meaning. Used in kindling ritual quarter-day and need-fires. The woods used in the axle tree were those having totemic meaning. In the simplest situation wood shavings of fir and oak were torched by creating embers from the friction between two pieces of dried wood. The method of producing fire varied between the regions but a common method was to drive poles into the ground about a foot and a half apart. Each pole had in the face toward the other a socket into which a cross-piece, or roller, was fitted. the sockets were stuffed with raw linen and to make things more combustible the axle-tree was often coated with pitch or tar. A rope was round about this centre fixture and the free ends on the two sides were gripped by groups of people, who pulled the rope first in one direction then in the other. In the process the linen in the sockets took fire and peppered the ground with sparks. Directly below, men placed heaps of oakum and these, having caught a spark, were whirled by hand in the air until they burst into flame. This was applied to straw and that was reapplied to wooden sticks making a bonfire. Often a wheel was added to the axle-tree in the centre between the uprights, in which case the firemaker was turned by hand or by a system of ropes attached to the wheel. In Mull it was required that the wheel should be turned from west to east, and in other places it was preferred that the rope used should first have been used at a hanging. There were all kinds of additional prohibitions having to do with the people who turned the wheel that made the fire: Sometimes it was required that the rope-pullers should be brothers, or people sharing the same name. Often it was specified that chaste young men were needed. In the western isles up to eighty-one married men played at this peculiar tug-of-war, working in relays of nine men. In North Uist, the communal fire had to be started by first-born sons. In Caithness it was considered necessary for all those participating to rid their bodies of all metals, especially iron, before starting the procedure. If after long rubbing, no fire was elicited it was thought that some of the old fire from the previous season was still active and men would search it out and extinguish it. If nothing came in spite of every attempt this was considered the worst possible omen for the future of the place in the coming season. ACEIN , OCHAIN , OCHÒIN , anciently, EADHON , “alas this, to wit, viz.” The “Moaner.”The Dagda’s Horse. Also the enchanted shield of Conchobharmac

Nessa. A CHAILLEACH , Winter; a, belonging to, possessed by; cailleach , old woman, hag, husk, old wife, veiled individual, a nun. the time of the Cailleach Bheurr or “Winter Hag” who was the personification of that season. Her gentler half was the perpetually virginal Samh, whose name translates as “Summer.” The Cailleach’s particular”holiday” was the week centring about March 25, this day being Latha na Cailleach , the “Old Wife’s Day.” The Cailleach’s Week coincides with the so-called equinoxial gales or line storms, sometimes entitled Sheila’s storms. See Mhorrigan, Trionaid and associated references. ACHAIN , prayer, a dialectic form of achuinge , supplication, EIr. athchuingid , the equivalent of the now obs. Eng. thig , possibly from ON. thiggja , to beg, which is akin to AS. thicgan , to take or receive, to ask alms. Obs. Scot. thigger , a beggar, a supplicant. ACHARRADH , dwarf, sprite, a nature spirit. achadh , a field. One of the Daoine sidh.

"Field dwellers;" note

ACHLASAN CHALLUM , Columba’s “spiritual match.” (Hypericum pulchrum) St. John’s wort which according to tradition was St Columba’s favourite flower. Reputed to have been used in the north of Scotland for divination at Midsummer’s Eve, it was sought to ward off fevers. Cherished for its power to block the second sight, the evil eye, enchantments and death itself, it was also said brought home “to ensure peace and plenty in the house, increase and prosperity in the fold, and growth and fruition in the field.” The plant was worn beneath the left armpit of the bodices of women and in a similar place in the underwear of men. The only stipulation for use was that the plant could not be actively sought but had to be stumbled on by accident. ACHUINGE , supplication aimed at a god, prayer. A dialectic form is achain . ADHAN , proverb. Properly aghan , the root agh. Skr. ah, to say. A huge number of books have been produced dealing with Scottish proverbial sayings, many based in the Gaelic culture. Proverbs appended as examples are from Scottish Proverbs by David Fergusson (1641):

Reavers should not be rewers. Those who lust after a thing should not be surprised or repentant if they get their heart’s desire. There’s mae midnes nor makines. Girls are more plentiful than rabbits. Ye bried of the gouk (cuckoo) ye have not a rhyme but ane. Applied to tiresome folk who harp on a particular subject. All Stuarts are nae sib (relatives) to the King. It’s ill getting the breeks off a Highlandman. The de’il’s nae sae ill as he’s caaed. Most folks have some redeeming good points. The de’il’s bairns (children) hae de’il luck. Spoken in envy when ill folk prosper. A Scots mist weel wet an Englishman to the skin. A Yule feast may be done at Pasch (Easter, or any other holiday). Folly is a bonny dog. He rides the riggin’ o’ the kirk. Said of religious zealots. A willful man should be uncou wise. ADHARC , horn, OIr. adharc , i.e. ad-arc , the root arq , to defend, as seen in teasairq . The Lat. arceo . The object which human-kind stole from the centre of the undersea kingdom of An Domhain was variously described as a kettle, a cauldron, a magical pillar-stone or as a cornucopia or horn . In pagan theology it was the source of all life forces, but in Christian times it became an instrument of the Devil and his devils. “all animals with curved horns were sacred to the moon-diety (Samh or Summer) on account of the affinity of shape with the crescent moon. (The Silver Bough, vol. 1, p. 59). Anne Ross says that “The cult of the horned god is perhaps second only in importance to the cult of the head.” Horned animals were important to the Celtic economy and cult imagery and there are many variants on these themes including representations of anthropomorphic deities, both male

and female. Three-horned gods and goddesses are seen as well as those having horns terminating in a knob or bulb. It is possible that the latter may represent the Iron Age practise of sheathing animal horns to make beasts more domestic. Again these sould be sun or moon symbols, or “apples” of silver and gold, all having magico-religious implications. In the Celtic realm there are also examples of horned animals which do not occur in nature. Thus we see images of ram-horned serpents, horned birds and even bird-stags. Cult animals, having a naturalistic look, are sometimes featured next to horned gods. The chief stag-god was Cernu, who is mentioned elsewhere. ADHBHAL , vast, awful , OIr. adbul , i.e. ad+bol , the root being bhel , to swell. The English word bloom , Skr. bala , full of strength. From this bailceach , bail , and buil all having reference to the redoubtable god named Bil , the ruler of the “dead-lands.” ADHAMH , EIr. Adam, OIr. Adim , from the Hebrew Adam , red. Hence Mac-adam , M’Caw and from dial. G. ‘Adaidh (a diminutive) and M’Adaidh corresponding with the anglicized M’Cadie . May confer with the day-god Aoidh . Adamnan , gen.Adhmhnan (pro. Yownan or Yonan). An earlier form was Adhamhnan or Oghamhan . EIr. Adamnáu, the Lat. Adamnanus , “little Adam,” a diminution from Adhamh. From this family name the personal name Gilleownan and the Mac-lennans. All having reference to the god Ogma , the supposed inventor of oghamic speech and writing. He was one of the sons of Dagda, the chief of the gods. See Ogma and Aod . The Christian saint named Adamnan said that “Three stately birds stand ever in the chair of the Lord, in the presence of the King, and their mind turns to him forever. AED , see Aod . The prime day-god of the Gaels. Note above entry. Cited by Dunkling as “A Gaelic name meaning “fire.”” The Latin form is Aidus , better known in the diminutive Aidan . The later Gaelic spelling was Aodh , which is equated with the charter-Latin Odo. Hugh or Hugo . Hugh is the English equivalent. The surnames Mackay , Mackie , Maccoy , etc. all indicate the “son of Aodh .” Another name for the sun-god Lugh. AEDH MAC BREIC , a saint of the early Church, an illiterate farmer bilked of his inheritance by his brothers. Seeking revenge he kidnapped a maid of their household and fled from northern Ireland into the south. There he was persuaded by a local bishop to take on the religious life. Many

miracles were afterwards attributed to him including the restoration of slit throats and an ability to fly from place-to-place. His signature feat was the taking of Saint Brigit’s chronic migraine headache as his own. At the time of his death he invited some of the monks of his church to join him in leave-taking, but they refused ritual suicide, and he had to satisfy himself with the company of a poor but compliant peasant. AES DAOINE , aes or ais , wise + daoine , men. From aes side , the "gifted-ones" of the side-hills. After Aed or Aod , also represented as Aes , the continental Æsus , the Germanic Heus or Hess , the Welsh sun-god Hu. The Gaelic feminine is Æsga , the moon. Earlier, the OIr. ésca, ésce or œsea , from the root eid as in the Latin idus , in the “full light,,” i.e. the full moon. Sankrist as , “to be.” See next entry. The guild of craftsmen who stood next to the king in power. All were considered magicians: At the top of hierarchy were the ollam or “professors” of the arts and sciences. The individual crafts were each headed by groups of these ollam. Top dogs were the filids or “poets,” who were distinguished as the satirists, those who composed poetry so virulent it might lead to psychosomatic illness, and the bards, who usually contented themselves with reciting epic poetry based on past events. The Gaelic seanachies, or “historians,” have their beginnings in this latter class. Below the poets were those who involved with the magic of song and instrumental music. The harpist definitely ranked with the gentry, and was socially superior to the landed classes and thus seated nearer the king at his table. The bag-pipe players, jugglers, sleight-of-hand men, ventriloquists, hypnotists and similar fellow were still of the aes daoine , but were seated near the door with the "inferior professions", the metal-workers, potters, wicker-workers and mercenary soldiers. See Aod and Lugh. See next entry. AES SIDE , "the wise side-hill people." Sometimes simply identified as the aes or oes . Same as above. The people of the hollow-hills, also entitled the dei terreni, or "gods of the earth." The Tuatha daoine, defeated and exiled by the Milesians. They were superior to their conquerors in all arts except that of making sharp iron weapons of war. Originally a bronze age people who had their centre at Tara. See previous entry. AIBHEIS , the sea, the deep, the abyss ; EIr. aibeis , OIr. abis , cf. L. abyssus and Cy. affwys , a bottomless pit. Aibheil , huge; adhbhal , vast, awful. Aibheis , boasting; aibhaich , exaggeration; aibhist , an old ruin; abheistear , the Devil. Also termed An Domhain (in Gaelic), and Annwn (in

the Welsh language), this place was the equivalent of the Ginnungugap (Beginning Gap) of Norse mythology, and was considered the first work of an-t-athair, the creator-god. The abyss was said to have been located within, or beyond the western ocean (the Atlantic). It was often visualized as a circular rotating island hidden by fog and perhaps resting in the water enclosed within a bubble of air. At its centre was a fountain, or cauldron, or meteoric stone which was considered the source of all poetry and inspiration and this was guarded by the Fomors, or undersea people, led by their immortal god Ler. This elder race left their oceanic home and peopled the shores of western Europe. There, they were opposed by men and "the gods" and were ultimately defeated in a final battle on the Plains of Sligo in western Ireland. Retreating to their western strongholds, the losers were followed by Dagda, the “father of the gods,” along with two of his sons. Using magic, the trio placed the Fomorians in a trance-state, despoiled their countryside and stole samples from the waters of the fountain. At home they were able to reconstitute this "living-water" as the drink which is now called uisge or "whisky". The abyss was afterwards protected from such intrusions by magical barriers and became a place of punishment for human evil-doers at death. The carrier of the dead in after years was the "Wave-Sweeper" a phantom ship piloted by Manan mac Ler. This fire-ship is still reportedly seen once in seven years moving westward through the seas between the Isle of man and the Hebrides. It has also been routinely seen on the eastern coast of North America where it presumably has a harbour. It is said that souls of the dead are taken aboard during the Nollaig or “Yule-tide.” AIBHISTEAR , ABISTER , ABHEISTER , ab+ beus , the English abbott ; confers with abhaist , custom, habit, conduct and with the Latin adversarius . The Devil or a devil of the Devil. Note also the related Gaelic abhair , to say; adhbhal , vast (as the sea), awful, from the roots ad+bol . The ultimate OIr. root. is bhel , to swell, the English bloom , the Skr. bala , strength. From this the Gaelic bailceach and bail . Note also the elementalgod Bil , Bile or Buel . the “Dweller in the Abyss ,” i.e. Manann mac Ler, the collector of souls of the dead; in these latter days, the Devil. The related word aibheis also indicates a braggart or boaster. Men purloined the secret of whisky from the undersea people and found that consuming it led not only to "poetry and inspiration" but to a exaggeration. Also, aibhist , an old building, a ruin; and aibhse , a spectre or devil of the Devil. Another form of this word is taibhse (which, see). The prime word is said to be another form of abharsair , which is related to the Latin,

adversarius , our English, adversary . Like the creator-god, the three elemental gods had their own interests and have little history among men. Thus, Ler (who corresponds with the Cymric Llyr and the Old Norse god Hler), is represented in folklore in the person of his son, the mortal sea-god named Manann. Manann mac Ler. He had holdings on the Isle of Man in the Irish Sea, but was recognized as lord of all the western seas, his remote base being Tir-nan-Og, the land of perpetual youth, the final residence of heroes and all who were virtuous. The abyss, the residence of the unvirtuous dead, was also his keep. This land was sometimes said to be an independent entity within the deepest part of the ocean. Others claimed it was an underworld located at the roots of Tir-nan-Og. The living were not allowed in either land, and Manann often rode the sea about the island on his ocean-steed (his shape-changed wife) Aonbarr, brandishing the sword known as the "Answerer", which no human armour could resist. The white-crested waves, who were his daughters, "the horses of Manan" also drove off unwelcome visitors. As a sea-spirit, this god could raise all the forces of fog, wind and storm to protect his interests, and when he was especially aroused he even acted against the shores of western Europe. When this happened, shore-dwellers reported seeing huge "tidal-waves" surging out of the west. Although the god was not usually seen in full, some men reported observing his naked legs seemingly rotating in the waves as they rushed ashore, ravaging the coast. It was this illusion that led to the representation of the triad of legs seen on the standard of the Isle of Man. AIBHSE , a spectre. The word is a diminished form of taibhse . See this and the above entry. AIFA , AIFE , AOIFE , the Amazonian princess of the “Land of the Dead;" warred against by her sister, Sgatheach of the Isle of Skye. She fought Cúchullain and conditionally spared his life after she was overcome by trickery. Aifa bore him a son, Conla, who she placed under a taboo not to name his father. As a result Conla fought, and was killed, by his sire. AIGEANN , the Deep, EIr. oician , from the Lat. oceanus ; the Eng. ocean . Compare with aibheis and domhain. Note also the side-form aigeal . Aigeannach , full of spirit, meditative. Also known as An Domhain , the Atlantic, home to the voracious sea-giants. AILBE . His mother was a serving wench, his father an Irish chieftain. The

father threw the infant to the wolves, but instead of killing the child one of the she-wolves suckled him, until he was adopted by a hunter. Later this man-wolf became a disciple to Patrick and was made a bishop. He was reunited with his foster-mother in her old age keeping the wolf always in his hall. Saint Ailbe conjured 100 horses from a cloud to gift the King of Munster, and afterwards persuaded the monarch to grant his monks the Aran Islands when he perceived them in a dream. This was no loss to the king of Munster as he was not aware they were within his domain until he was told of them. AILBENN , the “Rock-hard Sentence,” the “Great Crime.” Sometimes given as Oilbine . Ruad mac Rigdond of Munster had an appointment with the Scots and sailed for Alba with three ships and a total of ninety men. In the middle of the ocean the ships were magically becalmed, and could not gain their release through the usual ploy of throwing gold and jewels overboard. The crew cast lots, and the king got the short straw and leaped into the sea to enquire about the wishes of the Daoine mara.. He “stopped” with mermaids for nine nights and during that time his vessel was frozen in the waters above him. As he departed one of the sea-people said she was pregnant with his son and that he must return to see the lad. Ruad rejoined his fellow humans and went on his way for seven years. As it chanced the ships he commanded never passed over that spot in the ocean. Later, his mariners entered an Irish bay and came upon the sea-women singing songs from their own “brazen ship.” These women came to shore and put the young sea-born son of Ruad ashore near the encampment. The harbour was rocky in that place and the lad missed his footing, slipped, and fell to a premature death. From this the place was called in Eng. Ailbine . AILEAN , Ir. Ailin , Allen , EIr. Ailéne from al, a rock. The Norman Alan gives the Scot. Allan. OBry. Alamnus, Germ. Alemannus, “all men,” a tribal name in the northwest of Europe. Hence Mac-allen . See Aillean below. The popularity of this name in Scotland led to its recreation as a surname, e.g. Callan , Callen , MacAllan , MacAllen . The feminine form is Alana or Allana . Corresponds with Ellen , the three-headed monster which periodically emerged from the cavern at Cruachan in western Ireland. See Aillea . AILECH , "I will it so," OIr. aile , a fence, a boundary. The royal residence of the patriarchal Tuathan god-hero Dagda in Inishowen, Ireland. It

supposedly became invisible with the Milesian conquest. It was here that mac Cuill, mac Cecht, mac Greine and their wives met to divide Ireland between them. In much later times a dwelling place was erected at this place by the builder named Frigrind, who had eloped with Ailech, the daughter of a king of Alba. That mansion was described as, "of a red hue, carved and emblazoned with gold and bronze, and so thick-set with gems that day and night were equally bright within it." In the second century the Egyptian cartographer Ptolmey correctly located this residence upon one of his maps of the west. The ruins still stand in County Donegal five miles north-west of Derry. The circular stone wall was once 77 feet in internal diameter and 13 feet thick at the base. This was a royal residence of the kings of Ulster and later the kings of Ireland until the fourth century A.D. AILIS , blemish, from ail , a mark or impression. The only cause for dismissing a high king was physical deformation, the loss of an arm or leg, facial acne or any lesser physical imperfection. A I L I L L . a brother of King Eochaid, the high-king of Ireland. He fell in love with his brother’s wife Etain Echraide and succumbed to a wasting disease out of longing for her. Eventually Etain agreed to a tryst with him but at the appointed time was met instead by the god Midir. When Ailill emerged from sleep he was cured of his “unnatural” desire. Ailill is sometimes represented as the father of Etain and it is said that Aonghas Og courted her on behalf of Midir of Bri Leith. Ailill set him three tasks: the clearing of twelve plains; the drainage of them through the construction of rivers; and a tribute in gold and silver equal to his daughter’s weightr. Aonghas was able to comply with the help of his father, the Dagda, and Midir married Etain. AILILL MAC MATA , king of Connacht and a husband to Queen Mebd. He was depicted as a powerful man who was taunted into going to war with Ulster. That war was lost. Eventually he was slain by Conall while bathing in a lake with his wife. AILILL OLUM , king of Munster. The man who supposedly ravished the goddess Mhorrigan and was killed by her magic arts. He appears to be a version of Aillil mac Mata the unfortunate consort of the mortal-goddess Mebd, who is herself a side-form of the goddess.

AILLEA , sometimes AILLEAN , AILLEN , ALLEN . “scenting the air”. similar to Br. awel , wind. The son of Midhna, a malevolent Otherworld monster who emerged without warning from the hill at Cruachan in Connaught and afterwards reappeared at each feast of Samhainn. He regularly burnt down the royal residence at Tara after lulling the defenders to sleep with magic music. Fionn mac Cumhail resisted the music by placing his magic spear blade upon his forehead. He then drove off the beast and beheaded it. They are many variants of this story and Fionn is not invariably the hero. A Gaelic version of Beowulf. In some versions of this legend, the poet Amergin is given as the slayer. AILLINN . The daughter of Loaghaire mac Fergus Fairge and a granddaughter of the king of Leister. She loved Baile, son of Buain, heir to the kingdom of Ulster, but the gods of the two places objected to their union. At one assignation a “stranger” told Baile that the warriors of Leinster had heard of the love match and prevented Aillinn from coming to him. Sick with grief, the two lovers died. Baile was buried at Traigh mBaile (Baile’s Strand), and a yew tree grew from his grave. An apple tree sprouted from Aillinn’s burial site. The poets of Ulster and Leinster cut branches from the two trees and made ogham wands. Two hundred years later, when Art the Lonely was high-king, the wands from the two kingdoms were all taken to the library at Tara for safe-keeping. On the shelves the wands sprang together and became so intimately associated they were inseparable. AILLNA MIRENN , the Rock of Madness, more literally, the “Rock of the Bits of Flesh,” sometimes referred to as the “Great Stone of Divisions.” One can only guess at the implications of the first name, but the last has to do with the fact that it is sited at the joining of the four ancient provinces of Ireland. It is often said that old political division was fourfold, reflecting the points of the compass: there was Ulster in the north, Munster in the south, Leinster in the east and Connacht in the west. As with the country itself, three of these provinces have Scandinavian terminations, reflecting the invasions of Old Norse neighbours. Only Connacht, sometimes written “Connaught,” still has its old Gaelic name. Originally the other three were Ulaidh, Place of the Tombs (pronounced Oola); Mumhan (Muan) and Leighean (Lehan). At the time when this stone was set, the division of Ireland was possibly five-fold (their word “province” actually means a “fifth”), and even earlier, there were seven divisions. It should not be forgotten that the peninsula of Dalriada in Scotland was then part of the

northern holdings, and that the present-day provinces are not consistent with those of the past. This spiritual centre of pagan Ireland was near Rathconrath, County Westmeath. Tuathal Teachtmhair built one of four great palaces at this location, and it was said that the penultimate Beltane festival was practised here. AILLSE , diminutive creature, one of the little people, an elf, a fairy; aillseag , a caterpillar. aille , beauty, aill , desire, cf. Lat. aveo , and the English words avidity and fair . See Daoine sidh for a complete account. It is written that “their beauty is that of another world. Their skin is soft, their hair long and flowing, their clothes blindingly white.” 2 AILPEIN , Alpin , EIr. Alpin perhaps from MCy. Elphin or Elfin which is thought allied with Lat. Albînus, from albus, white, “the ones dressed in white (linen).” Hence M’Ailpein and the englished Mac-alpine. See Alba and Albainn . Essentially, a Scandinavian name associated with the little people the Old Norse who were referred to as the alfr . This race supposedly pre-dated that of men, the elfs having been inspired by Odin from the maggots that infested the corpse of the giant Ymir who he had killed. Confers with alp . AIMEND . A sun goddess, the daughter of Corco Loigde. AIMHLEAS , hurt, destruction, fate, ruin. The word is composed of aimh + leas , lacking + advantage. In the elder world nothing was considered to take place without cause, and events in the lives of men (and the gods) were thought attributable to the bafinne, invisible agents, for good or ill, which the Romans called the fata, or fates and the Norse the fylgiar or nornr. AINBHTHEACH , stormy, EIr. ainbthech , supposedly from the root words an-feth-ech . Feth , a breeze from vet . This is the English weather , Lat. ventus . A distant naming of the god Woden who was identified as the controller of the north-wind. AINBI, AINBITH , a form of an-bith , “not of this world,” unworldly, odd unusual; bith , the world, existence. The immortal and mortal gods, the sea- and land-giants, and the little people were considered to have worlds 2 Arrowsmith,

Nancy, Field Guide to the Little People, p. 21.

of their own apart from men. In these places magic was the rule rather than the exception. A descriptive for the folk of Tir nan Og. AINCHIS , a curse, rage. According to Scottish tradition the baobh who wished sgaiteach or “skaith” on a neighbour took her “cursing-bone” to some part of his land between sunset and dawn. The bone, often salvaged from a dead deer, was frequentlly enclosed within a ring made of oak (an male-female symbol). On the neighbours property the “witch” went to the hen-house or cattle barn and withdrew blood from some farm animal and then passed this liquid through the bone uttering appropriate curses. The effect was local disaster. AINGIDH , wicked, malicious; andach , sin, from an-gd-d , not good. Note conference with next entry. See also Cas Andras . AINDREA , dial. ANDRA , Andrew , allied with Gilleanndrais, Andrew’s gille or servant. In English Gillanders. MG.Andro , EIr. Andrias, conferring with Lat. Andreas from a Greek model meaning “manly.” Hence Mac-andrew , Gillanders, Anderson . A dangerous pagan spirit of the upper air; also a saint of the Christian church, supposedly a follower of John the Baptist. When he met Jesus, Andrew left to become a disciple, and enlisted his brother Peter to the cause. He became a missionary to a land of cannibals, and without leave released prisoners intended for the king’s lunch. He was put to death for baptising Maximilla, the wife of Eages, the Roman governor of Achaia. The heathen administrator complained that the Christianized Maximilla was no longer interested in sexual intercourse, and thus Andrew became the patron saint of spinsters. Luther says that maidens stripped themselves on the feast day of St. Andrew (Nov. 30) to insure visions of their future husbands. After Andrew’s death, his relics were taken to Scotland by Saint Rule. There, the miraculously revived martyr helped build St. Andrew’s Church and established his cult in the West. Notwithstanding, Crusaders stole Andrew’s head from Constantinople where it had been interred by King Constantine, and it was given to the Pope. It was returned there in 1972. Saint Andrew’s symbol was the X-shaped cross of his execution and this is depicted on the flag of Scotland. Currently one of the ten names preferred for boys in Scotland. Scottish diminutives include Andie , Andy , Dand , Dandie , Dandy and surnames based on it are Anderson , Andrews , Andison , Drew , Gillanders , Macandrew , etc. Dandy was applied to a quarter-day fool, and still identifies a silly or foppish

individual, and note dandling , a person spoiled by undue attention. AINE , AOINE , (Anya), aon , one, the One, cf. Anu , Danu , a love goddess, the daughter of Owel or Eogabail, a druid to the Tuatha daoine and a foster son of Manann mac Ler. Source of EIr. anim , a flaw, blame. Aine confers with the goddess Mhorrigan. In some tales she was ravished by Ailill Olum, King of Munster and to revenge herself she killed him with her black arts. Later she was subject to a second mortal-lover of Clan Fitzgerald, to whom she bore Gerald, the fourth Earl of Desmond. In some myths it was claimed that the goddess was raped by this man. The earl disobeyed her instructions that their son should never touch water, and when he did, he was shape-changed into a goose. This bird flew to a nearby island and became known as Ge an Oileain, the “Goose of the Island.” Others claim he became noted as a famous magician and in 1398 retired to live beneath the waters of Loch Gur. He may, nevertheless, be seen riding the banks of the loch on his white steed, appearing once in seven years. He was named "Gerald the Poet" for the witty doggerel he composed in Gaelic. Many of the aristocratic families of Munster continue to claim descent from this mythological union. Her name rests on the Hill of Aine (Knockainey), which stands above Loch Gur. At the bequest of her son, Aine supposedly planted all of her hill with pease on a single night. "She was, and is perhaps still is, worshipped on Midsummer Eve by the peasantry, who carried lighted torches of hay and straw, tied on poles, and lighted, round her hill at night. Afterwards they dispersed themselves among their cultivated fields and pastures, waving the torches over the crops and cattle to bring luck and increase for the following year." Irish folklorist D. Fitzgerald said that if the festivities were omitted in a given year, the "fires of Aine " blazed unattended without human support. On one occasion when a number of women stayed late on her hill Aine is supposed to have put in an appearance. After thanking those assembled for their honours, she advised that they should now leave as her people "wanted the hill to themselves." She let them catch sight of the little people by having them look, in turn, through a ring. Doing so they found the hill "crowded with people before invisible." "There is a mysterious entity called the "Aoine. " All we know of her is a proverb to the effect that, "When the Aoine has got it in her mouth, the raven may as well start off to the hills;" which we took to mean that she was loquacious. However, I incline to think that there is another possible meaning, and one more gruesome. We heard of a man, now deceased, who knew the rann of the Aoine, and was liable to (i.e compelled to) recite it if he saw a person

bathing. That person would then be instantly drowned. In order to resist the impulse he would turn his back to the bather and fall down on his face." (Celtic Monthly, p. 164). Also known as the Leanan Sigh she was not safe to offend. Oilioll Oluim killed one of her brothers, and it is claimed that she reacted by making a great yew-tree enchantment beside the River Maigh in Luimnech. She placed a little man there playing sweet music on a harp. Fancying possession of this rarity Oilioll’s son and his step-brother quarrelled over the sigh and eventually went to the king for a judgement, which he gave in favour of his son. The bad feelings from this led to the battle of Magh Mucruimhe at which the king and his seven sons were killed. In Derry and Tyrone, Ireland, this goddess is recalled in wells known as Tobar Aine, suggesting that she was originally a water-deity. In some places the Friday, Saturday and Sunday immediately after the Lugnnasad are sacred to Aine , and it used toi be said that she demanded blood-sacrifices on each of these days. AINEAMH , flaw, SIr. EIr. anim , Cy. anaf , a blemish, OBr. anamon , blame. Possession of a perfect set of arms legs and other physical attributes was considered the mark of a man, or woman, imbued with god-spirit. It used to be considered important that a leader remain without noticeable flaws, since any imperfection was taken as a sign that his god-spirit was diminished. In Hibernia (Ireland) and the old Scottish kingdom of Alba it was a matter of law that no man could serve as ard-righ, or “high-king” if he happened to become "blemished.” Thus King Nuada, the twin-brother of the god Lugh was forced to relinquish the throne when he lost his right hand in battle. He had it replaced it with a mechanical device made of silver but this was not a satisfactory substitute and he was only readmitted to the kingship when his druid grew a new hand from the stump. The glams, or curses, of the druids were often aimed at creating complexion problems, for the least pimple or hairy mole on the face of an important man was enough to remove him from power. Those with physical defects were considered to reflections of the dreaded Fomorian blood-lines which always flowed among men. AINGEAL , a light, a sparkling fire as opposed to ainneal, the common hearth-fire. Similar to Latin ignis . Literally, angel -fire. This word has particular reference to the "marching-sparks" which formed on hearthstone creosote, animated "spirits" which the English sometimes called "soot-fairies." In other times, any motion was considered evidence of an incarnate life-force, and the angels of the hearth were said to presage

storm. In eastern Canada this phenomena was sometimes referred to as "the British soldiers" or the "marching soldiers." AINGEALTAS , perversity, malignancy, based on aingidh , wicked, OIr. angid , malicious, andach , a sin, devolves as an-dg-id , the root being deagh , good, that which is “not good.” AINM , sing. name, ANMANN , plural, names, Cy. enw , Lat. nomen . The gods and wise men had many nicknames, for it was understood that the person who knew a individual's true name had power over him. "A child should not be named after one who has died young. I heard a mother attribute the early death of a child to its having been named, to please the father, after a girl who had died young." (Celtic Monthly, p. 162). Men and women who carried similar names were thought to be destined to similar fates following the principle of sympathetic magic, viz. “Things which resemble one another in any way are structurally the same.” AIRCHEALL , sacrilege. Air + cheall , against + the cell , or church. Taking the name of a god in vain or desecrating his altar are two familiar examples of sacrilege in both the pagan and the Christian world. In the former case men who made facetious promises, naming a god as they did so, were thought likely to be struck down. It was considered particularly poor taste to imitate the sounds made by the passage of the god or goddess of the “Winter Hunt”. Those who did so were often swept off into the endless hunt for souls of the dead even though their fated time had not come. At least, they had a black dog gifted upon them, which was difficult to exorcise and remained at their side, whining, cringing and snivelling for a year and a day. This animal disappeared at the second coming of the Host. AIRCTHECH , airc , an ark , distress; teach , a house, tiled, roofed over, correponding with tuatha , which, see. A mythic western “island” visited by Bran and his voyagers. A “floating island,” corresponding with Hy Breasil or Tir-nan-Og. A place of the dead in the western ocean. AIREAN , a ploughman, a herdsman, Ir. oireamh , this is the mythic Eremon whose name is sometimes anglicized as Heremon . Also seen in Irish as Airem(on) , anciently Arjamon , Skr. Arjaman . This is the source of the Eng. Aryan , the Indo-European root-word being ar, plough. He was the eldest surviving Milesian decreed to rule Ireland by the druid named

Amergin . His brother Eber refused the judgement, and to keep the peace, the older brother allowed the partition of the country. Eventually the younger brother wanted to expand his territories and Eremon slew him afterwards establishing the high-kingship at Tara. In modern times the name Aryan has been used improperly to describe an ethnic type, but it was first used by linguists to identify the tongue of Indo-Iranians. In the last century A.H. Keane said that the so-called Aryan people were actually an amalgam of Caucasian and Mongoloid folk. Most wordsmiths agreed that the Aryans had a common language, and perhaps common institutions and customs but Max Mueller (1916) warned against ethnologists who speak of “an Aryan race, Aryan blood, Aryan eyes, and hair.” He said they were equal to linguistic “sinners” who imagined the existence of “a dolichocephalic dictionary or a brachycephalic grammar.” AIRECHTA , OIr. aireach , a keeper of cattle, the champion or avenger to the king or queen. The chief among paid household troopers, physically the strongest, most powerful man in the kingdom. Physical power was considered a magical gift of the gods. AIRGEAD, AIRGIOD , OIr. arget , Br. arc'hant , silver, money; airgiod , OIr, arget , Latin argentum . Argento-coux , a Caledonian prince; Nuada lamh airgead , the mythic Irish god-king whose hand was stricken off in battle and replaced with a mechanical prothesis made of silver. He was, for a time, barred from the high-kinship by this “blemish,” but was restored when the magical metal became flesh through the magic of his personal druid. “Silver has magical properties. It is usually dipped in water, but occasionally a silver coin serves as a charm.” "The "sortes numismaticae" are resorted to in choosing the site of a house. If heads turn up twice in three times, the spot is lucky (otherwise not). A silver coin is buried under the cornerstone for luck." (Celtic Monthly, p. 163). "A woman in Eriskay related that one day she was taking home a load of seaware (sea-weed) in a cart, when a person who had the Evil Eye came by and the horse fell down and could not rise for a long time, and even then was quite weak and could take no food. When she got home her neighbour filled a bowl with water taken from a boundary stream and put silver into it, and immediately threw it over the horse’s back, and it immediately got better." (Celtic Monthly, p. 219). "All agreed that the eolas (spell) could not be right if it were not paid for in some manner. I do not know the rate of payment but can personally testify that when silver is put in a bowl of water to work a spell, the wise woman keeps the silver." The theory is

that when the water is thrown over the patient the silver must stick to the bowl or no good is done.” (Celtic Monthly, p. 219). In the Hallowe’en rituals a silver coin was frequently put in a tub of water. Anyone able to life it using his lips, but not his teeth, was reckoned lucky in money matters, and was, incidentally, allowed to keep the coin. AIRGEACH , herdswoman (of the goddess Bridd). The word is similar to àireach, a keeper of cattle, OIr. aire. AIRGTHEACH , The White House, one of the islands of earthly paradise in the western ocean discovered by Bran. AIRIDH , AIRIGH , a hill pasture, a lone sheiling, EIr. airge , a cow-keep, a herd of dairy cows, probably based on airgeach , the cow-women (of the goddess Bridd ), Lat. armentum . AIRMID . Sometimes AIRMED . A daughter of Diancecht, the god of medicine. A physician like her brother Miach she sewed a cat’s eye into the empty socket of a porter at Nuada’s palace. When Miach proved a more facile medicine man than his father, the latter slew him in a jealous rage. Airmid gathered the herbs that sprouted from her brother’s grave, and found that each of the 365 species had a healing power. Observing this, Diancecht drove his daughter away and mixed the herbs in her study so that they could not be re-classified. AIRNACC GIUNNAE , “the honourable fenced ones.” The druidic tonsure, cut in the mystic pattern that left the front crown of the head bald from ear to ear. The Celtic Christian monks took up this hair-cut as a means of identifying themselves as holy men. The Roman form of tonsure, consisting of a bald pate, superseded the druidic look. AIRNE MHOIRE , the Virgin’s Nut, airne , a sloe, the fruit of the blackthorn; the North American hawthorn, prunus spinosa, or the tree itself. The fruit bears the sign of a cross and was said transported to Britain on the Gulf Stream. Being rare there, it was highly prized. In the Roman Catholic isles it was blessed by the priest. In every congregation this was the preferred charm to ease the pains of childbirth. AIRTECH . A supernatural creature which emerged from the cavern at Cruachan, one of the numerous Irish entrances to the Otherworld. He had

three daughters capable of assuming the shapes of wolves. These raiders of the countryside were stopped by CasCorach whose music enchanted them. When they took human form to better enjoy the his playing he threw a spear that impaled them all at once. Beheaded, they were no longer a menace. AIR MHIRE CHATHA , battle-fury, berserker-rage. Air , super; mhire , flesh; cath , battle. A drug-induced state caused by the drinking of crogan. This was the famous "berserker-rage" noted among Old Norse warriors. The ability to assume this fighting mode was considered a mark that the individual was favoured by the gods. Cúchullain was a northern Irish warrior who prepared himself for battle by undergoing this shape change, which the English called the "warp-spasm:" "His body then made a furious twist beneath the surface of his skin, so this feet and knees seemed to switch to the rear and his heels and calves to the front of his body. On his head the temple sinews knotted and stretched to the nape of his neck. One eye was sucked deeply into his head, the other fell out on his cheek. His facial flesh peeled back from his jaws until his gullet could be seen, and his lungs and liver flapped from his mouth. The hair on his head became a twisted red thornbush. Then tall and thick and monstrous, there rose from his skull a black bloody smoke spouting from the centre of his skull." On one occasion where the blood-lust seized him, Cúchullain captured a wild stag and harnessed it to his chariot. Carrying the heads of three enemies in hand, he returned home and circled the dun of his own king completely unaware of where he was or what he intended. He charged about the royal fort in "the insulting left-handed manner" loudly demanding that those with in send out a champion. The king calmly responded by sending out the queen and the maidens in a naked state, knowing that body-lust tended to counter the effects of the warp-spasm. Surrounding him, the women coerced him into a vat filled with cold water, hoping to calm both passions. Cúchullain was in such a super-heated state, he boiled away the water and burst the vat, so that they were forced to transfer him to a second container. In a third vat, his body heat became equal to that of the water and he emerged to have Queen Mugain wrap him in a hooded blue cloak. AISLING , a vision or dream, SIr. & OIr. aisndis , I relate. A compound word, possibly ais , back, backwards + leum , to jump. One able to jump backwards and perceive times past; "to jump out of one's self, ecstacy." Macbain. Dreams were considered entrances to parallel worlds. It was

thought that each man and woman was gifted by the gods with a runner, or cowalker, which acted to protect his interests. These shadow-followers were typically unseen and only the "gifted" were able to communicate with them in a direct and useful way. They could, however, run into the past, in which case they were referred to as “back-runners,” or “hind-runners.” If they found information there which they felt might benefit the "primary-soul", they usually attempted to communicate it. The gifted individual might be the recipient of a direct message or a vision, but common folk usually received little other than "static" and perhaps a vague premonition of some action that should be taken. This being the case, most runners attempted to communicate through dreams, although often that effect was equally garbled and useless. When men slept it used to be thought that their primary soul united with the secondary soul and travelled in other dimensions. In the dream-world adventures took place and sometimes men wrestled with "evil" spirits, a fact show by their emergence from sleep in a state of fear to find their bodies drenched in perspiration. In dreams it was thought possible to side-step time, to "jump back" while in a dream-state. The god-hero Aonghas Og saw the maiden he desired in a dream, and sought the help of his mother, the goddess Boann, to find her. The maiden was identified as Caer and Aonghas went to her mound on the River Boyne, and after overcoming difficulties, mated with her and established his Brugh na Boyne at that place. AITHECH , ATHACH , AITHEACH , FATHACH , aiteam , a people, a tribe, a giant, from the root pat , drawn out, extended; ath , a ford, people living “beyond the water;” athach , modest, to flinch; faiteach , retiring, shy; f+ad+tech , a “home-keeper;” fath , remote vistas; fathamas , a forewarning, awe, a degree of fear. This creature is often identified as the amhas , an obvious contraction of the above word. The English Fomor , “undersea dweller.”Ellis says that aithech was “the Old Irish term for a giant.” It was later applied, more generally, to the folk in temporary control of a region. See following entries. AITHECHDHA , aithech Da , the “Giant-Day ” The son of Magog and progenitor of all the races which eventually inhabited the British Isles after the World Flood. Confers with the Milesian Dagdha or Dagda . AITHEACH TUATHA . The “rent-paying folk,” whose progenitor, or protector, was the Aithechdha . A pre-Milesian people who staged a successful revolt against their oppressors, but were ultimately put down

by their enemies. Note two entries above. See Daoine sidh. AITHEHDA . Elopements. A class of tale, the best known being “The Pursuit of Diarmuid and Grainne.” AITIONN , juniper, EIr. ak , sharp; Latin, acidus , the Eng. acid . Also aiteal , the “sharp bush or tree.” Confers with the Ir. teine , furze, fire, the “fireplant.” Always burned within dwellings to purge evil spirits at the time of the Quarter-Days. AL , brood, Ir. ál , hence ool , Cy. ael , cf. Lat. propogato , Eng. propagate . Hence, a brood-mare, Germ. adel , the nobility. See Oolaithir , the Allfather , the ultimate creator-god. See also alg , space and allaidh , fierce, wild. ALASDAIR , Allexr , Alistear , Alastair , the latter two after the modern pronunciation, Eng. Alexander . MIr. Alaxandair from the Latin, ultimately from the Greek, “defending warrior.” A “defender of men.” Hence M’Alasdair , Mac-alister , and the more remote Mac-Andie , which is based on the contraction ‘Sandy . This name became attached to royalty in twelfth century Scotland, and at the middle of the twentieth century was the fourth most frequently used name for Scottish male children. ALB . obs. Tradition says that the Milesians arrived in Ireland about the year 1000 B.C. About this time the entire population, male and female, newcomers and old, rich and poor, wore the high-necked, long-sleeved garment which the Romans termed an albus. They selected this word, which means “white,” because this belted shift was made of linen, which is naturally brown in colour but bleaches in the sun to dazzling whiteness. From this, the Latin Albion , a name for all of Britain, and from it the Gaelic Alba , which now applies to Scotland alone. In some parts the chieftains distinguished themselves by wearing the orange kilts, which are still seen in parades of modern Irishmen. In later times wool supplanted linen as the material of choice for the nobility. The Tuatha daoine, who were in power when the Milesians arrived in Ireland never surrendered the traditional white linen albus and this was also true of the conservative druidic class that managed religious rites. When Christian missionaries came to Britain they had the smarts to make themselves indistinguishable from the vates by wearing white linen, and many Christian priests still

wear this basic uniform beneath their black surplice. The “white men” of the Old Norse western Atlantic Hvitrtamanalande or “White-man’s land,” may have been named for their wearing apparel rather than their complexions. The Christian missionaries to Britain wore the albus as a symbol of their “rebirth” or regeneration following baptism. At one time, the faithful were required to wear this white costume for a week following their initiation and lay-preachers often wore this symbol of their humility and power when they travelled as missionaries. The garb was taken up by many of the Christian cults including the Knights Templar, who decorated this white uniform with a blood-red cross. ALBA , ALBAINN, ALBANN , from the Greek, Alba , which identified all of Britain in the eyes of the classical writers. "the white land"; Latin albus , white, OHG, albis , a swan. May correspond with alp and the ON elf . EIr. Alban , Alban , Also Lat., albus , the white unisexual, long-sleeved, highnecked tunic of white linen worn by the Celts of old Britain. Thus, any "white-land", perhaps making double reference to the land-fall at Dover. OHG. albis , a swan. The southern Irish were the first to limit this description to present-day Scotland. Albannach , a Scot, a resident of Scotland. It will be noted that the albus was worn by the early Christian missionaries in an attempt at making common ground with the natives of Britain. It is still worn in many of the Churches beneath the dark outer robes. This was usually de-rigeur garb for the druids and is one of the colours still ascribed to practitioners of witchcraft. ALG , space, corresponding with the Old Norse Ginnungugap, the place of beginnings; chaos, the state of all matter before its reincarnation at the will of the Oolathair , or Allfather . Often regarded as lying somewhere beyond the western Atlantic Ocean in the general vicinity of the Labrador Sea. This place has been equated with the island of Newfoundland in Canadian Indian mythology. ALLA , the intrinsic physical and spiritual characteristics of a person, formerly credited to the direction given the individual by his birth-bafinn. The forces implicit in character. In the old Gaelic world it was felt that men could not escape their fate, their character, for good or ill, being a birthright. ALLA-BHI-ALLA-BHUIDHE , the noble yellow plant, which is also called the Hail of Columba, the Charm of Columba, the Jewl of Columba, the Glory

of Columba, the Noble Plant of Mary. The latter are all post-Christian addendums. St. John’s wort is till the plant most favoured as a ward against all evil, second-sight, witchcraft, enchantment, the evil-eye and death and decomposition. It brings growth, increase, fruition, plenty and prosperity and is sometimes called “the armpit package,” because this is where it is often carried, hidden under the left armpit. The plant has to be accidently found to be effective and is especially prized when uncovered in the fold of flocks, for this is certain to be a prosperous herd. ALLAIDH , fierce, wild, Ir. allta , from all , over, other, beyond, “foreign, barbarous, overly-spirited.” Resembling allmharach , a foreigner, one living across the ocean, EIr. allmharach , i..e. all + muir , from “beyond the ocean.” “transmarine.” Note allaban , wandering. ALMA , civilization, enlightenment, the culture of peoples and states. The degree of enlightenment was thought a reflection of a favour of the God, or gods. See al, brood and the next entry. ALMADH , sexual intercourse, coitus, al, brood. With the exception of the higher classes, the men of the ancient agricultural world led long, dreary lives of grinding poverty and heavy work. It has been guessed that men were not always as interested in procreation as they are in our more leisurely world. The pagan religions were fertility cults, a necessity in those more sterile times. The high king cohabited publicly with a virgin representative of Samh, the "earth goddess" at the Samhain and the Beltane, or if not, arranged that a representative do duty for him. This was an a act of sympathetic magic, supposed to arouse procreative fires in his subjects as well within creatures of lesser spirit. It was considered that the essential life-force of the monarch entered his mate with this act, thus leaving his corporeal body abanndoned of spirit, little more than a shell. Since the god-king-spirit was scheduled for rebirth, it was customary to ritually load the evil-spirits plaguing the community on this unfortunate husk. This collective evil, incarnate, was then burned, and its ashes scattered on the fields, where it was noted that they had the benign function of reinvigorating the crops. Remember that the life expectancy of men was rarely greater than thirty years at this time. In the early kingdoms, the king sometimes had his rule regulated by law to seven years. Once this "lucky" term expired, he was expected to be willing to "go to earth." Later, more astute and longer-lived rulers, managed an arrangement where a king-by-proxy took their place. After the ceremony,

the priests spread the news that the king-spirit had became reincarnate in a body that looked suspiciously like the old. In the pagan world casual sex was regarded as a necessary urge and promiscuity was expected at the times of the fire-feasts. No legal contracts of marriage were made in May, during the month following the Beltane, especially where paternity needed to be proved. While sex was unimportant as an act, formal sexual alliances represented a major means by which a clan might aspire to power. Our ancestors spent their entire lives seeking power; they looked for god-spirit to add to their gene-pool, and one means to power was through the bond of marriage. Such alliances brought moments of great anxiety, for the groom's family needed to be reassured that the bride would represent an addition to their communal power, rather than a drain on it. The dowry was intended to compensate the bride's tribe for their loss of spiritual force. On a personal level, it was observed that the sex act usually "drained" the energies of the less robust partner, so some attempt was made to pair people of similar physical and intellectual abilities. ALNACHAS . burial customs. The old Gaelic "wake" had features that are, perhaps, best preserved in Cape Breton, Nova Scotia: At the death of a relative the "best room" in his house was cleared of furnishings, with the exception of a table which held a lamp to provide light during the nighthours. Saw-horses were set up along one wall to receive "the boards", solid pine planks on which the body was transported. The "stand" was draped with white sheets, as was the nearest wall. If there were mirrors, or framed pictures, to large for easy removal, these were also covered with sheets. The body was then brought in and "laid out" on the boards with a small plate of common salt placed on the chest. It was also traditional to cover the face of the corpse with a square of white linen. Those who wished to "visit" with the corpse were expected to lift a corner of "the handkerchief" for a brief look. Joe Neil MacNeil says: "It seems that many people had the custom, when they had been to a wake house and were leaving, of putting their hand on the hand of the person who was dead, or on the person's forehead. It didn't matter whether they put their hand on forehead or hand -the hands (of the corpse) used to be folded on the breast. And the reason that people had was that if the spirit of the man should meet you again, you would not fear him in a way that would create any difficulty..." (Tales Until Dawn, p. 215) In these days it is standard behaviour to embalm the dead and "lay them to rest" in a "store-bought" coffin, but during the last century neither practise was followed. Since the "untended" dead changed form with surprising rapidity, the formalities of the wake had to be undertaken as quickly as possible, particularly when

the death took place during the summer months. Those who attended wakes in the first half of this century noted that fat people, and youngsters, were quick to show evidence that they were "truly dead." Thin elderly individuals were seen to corrupt much less quickly, and a Cape Bretoner admitted she hated to part with one eighty-five year old corpse because, "she was so pretty. We put a little colour to her and everything. We kept her for two full days; from the morning, all day and night and the next day and all that night, and she was only buried on the third day...She went on so long... With a young person it wouldn't be so." In every community there were men who traditionally built rudimentary coffins. Those for adults were painted black and lined with black cloth; very young children were always placed in white coffins. Meanwhile women of the community were at work with black cotton fashioning a liner for the coffin. The" bib and tucker" which covered the chest, and framed the face, of the corpse was made of white silk. There was never a charge for the construction of a coffin although it required a full-day's work to construct one. The coffin was not carried into the wake-room until the last day before burial, and then it was placed near a second wall, supported upon two chairs. The immediate family was not allowed a part in any of the work that led to the wake, the funeral and the interment, these jobs being taken up by close relatives or the nearest neighbours. Some of these people dug the grave, while others tended to the "outside chore", such as chopping wood or tending the animals. In the house, the women brought in food, and took over all the household chores including a basement to attic cleaning of the rooms, In the process all the blinds were drawn and the doors tightly shut. The children were usually expelled to the barn, or the yard, where they joined unoccupied adults in playing games of quoits or horseshoes. The women who were indoors prepared an eight o,clock "tea" to provide for the mourners, who often had to travel long distances to pay their respects. At particularly large gatherings, the visitors succeeded one another in the dining-room until all had been served. Supper was usually at an end by eleven o'clock, when all present assembled in the wake-room for the recitation of prayers. "On entering this room one was struck by the sight of plates of tobacco and pipes set along the boards near the corpse, so that any man who fancied a smoke was free to help himself." Near midnight the prayers were finished and most of the casual company left for home. Friends chosen by the family remained behind to guard the corpse throughout the night. A lunch was provided for these people and they whiled away the time by telling tales about the dead, interspersing their accounts with the latest community

news and gossip. In the "wee hours" they tired of this and fell back on the telling of traditional tales, not hesitating to burst out with poetry or song if the myth required it. When almost all had succumbed to tiredness, at least one person remained to "wake" the dead. As time stretched out "the blessed dead would be left almost unattended, except for those who were of nearest kin, or those who were to old to want anything more exciting." On the day that followed, food was again served, and drink offered, to all who called at the house. It was considered discourteous to the dead to leave without taking what was offered. In fact, a "gate-watcher" stood by with the office of seeing that no one was overlooked. "As the grief of the family lessened a little with the passing of time, the tension of the crowd was lessened with the passing of "the bottle," a goodly supply of which was brought by friends...In the latter stages of the wake it was not uncommon for fights and arguments to break out. In the best households these took place outside, and were in fact, nothing more than a restirring of old grudges." On the day of the funeral, the first order was the opening of doors "to let the spirit away to a better world." Then came the "Chesting of the Dead," in which the enshrouded body was lifted from its boards upon broad linen "tapes" to be moved to the coffin or kist. To add to this dark ceremony, the minister read appropriate verse, and to "relieve the mind" in this sobering moment, drink was surreptitiously passed behind the cleric's back. The coffin was taken from the room on the shoulders of six able-bodied men, and was thus conveyed to the burial ground. Where the distance to be covered was long, there were alternate ranks of pallbearers, who took turns bearing this "dead-weight." It was considered an act of disrespect to bear the body of the deceased at the rear of an animal, thus the Gaels had no horse-drawn hearses. A piper set the pace for the funeral corsage, playing a suitable lament to spur on the wailers who came immediately behind. A piper marched just before the coffin, carrying a jar of liquor intended to be opened after the grade-side formalities. Where this bottle was cracked prematurely, the procession sometimes bogged down in drunken brawls, and more than one Cape Breton procession ended in extensive litigation. If the food and drink was preserved until its proper time and place, it was dispensed just after the burial. See entry under Aog for an explanation of some of the above customs. ALLAIDH-UP (pron. alley oop), combining allaidh , fierce, wild, with up, push. In English the equivalent is Up-Helly-Aa , a descriptive for a Norse Yule celebration still held in communities in the Shetland Islands on the last Tuesday of January, annually. It is noteworthy that allaidh derives

from the Irish allta , “the idea being “foreign, barbarous, fierce. The word is similar to the Cy. all , other. The Scandinavian Yule may have been dedicated to the old god Tyrr, or Tues, since it is still celebrated on Tuesday. When he was displaced by Thor, the Yule (literally “yell”) month (which began December 25 by modern reckoning) became his month, although he was finally forced to share it with Odin, Bragi and Frey. Among non-Celtic races, the Yule was considered the most significant celebration of the year, combining a fire-festival with feasting, dancing, and pledging causes to the gods in drink. In honour of Frey, the boar’s flesh was eaten (this being his totem animal). Today, the Up-Helly-Aa is celebrated on the most northern islands of the Shetland group but not on Mainland (the largest island) which has a larger Gaelic population. One might suppose that the festival is a remnant of authentic old Norse custom, a reminder of their occupation of these islands, but the systematic practise of parading in period costumes started in 1889. At that time, working class men of Lerwick were in the habit of filling tubs with combustibles and dragging them on sledges into the main street to liven up what used to be considered the end of Yule and the beginning of a new year. Since accidents happened, the “guizers” usually disguised themselves, afterwards ending the night in jail or in making the “rounds” of the houses of friends. Because of the fire-hazard, these junketings were disliked by the forces for law-and-order, especially since the pranks tended to deteriorate into hooliganism, running fights, and drunken brawls that resulted in property damage. Ultimately things got so out of hand that tar-barrelling was prohibited by law in 1874. In spite of this prohibition the fire-makers were in the streets two years later and a pair of revellers were sent to prison. In the winter of 1881 the authorities decided to give in to the popular desire of the residents to have a mid-winter bash. That year, the village arranged a parade of sixty torchbearers. The following year, an inspired marcher suggested piling the remnant torches to create a giant bonfire and in 1889, the residents create a pseudo-Viking ship and torched the old year out by firing the replica. From these simple beginnings the Up-hally-Aa has developed into a huge undertaking with a permanent planning committee. Although the present fire-festival is a tourist attraction, its antique origins are certain. The original Yule, commencing on Mother Night (Dec. 24) was a blow-out of epic dimensions involving a least three weeks of the “month of the wheel.” Mother Night was observed to follow the shortest day of the year and the return of the sun to the winter sky was seen as a reason for rejoicing. The Festival was termed Yule (wheel) from the fact that the sun was perceived as a fiery “wheel” in

the sky. This supposed resemblance gave rise to attempts to inspire the pallid winter sun to better output by trimming wooden wheels with straw, which were then lighted and rolled down mountainsides. The progress of the “year-wheel” was observed, its flickerings being thought to predict periods of sunshine and shade in the coming year. Fire is still a central theme in the Up-Helly-Aa and it is certain that bonfires were lit in the Shetlands to herald the returning sun in ancient times. In the recent past, is is noted that hill-fires preceded tar-barrel fires. In an article for the Scotsman (May 1974), Maurice Fleming interviewed Peter Moar (born in 1825). He said that the fires were originally lit on the night of December 24 and that “men afterwards went guizing and had a dance.” Significantly, the present celebration starts with the hoisting of the raven banner at the town hall. There are twelve squads of disguisers, the chief being the “viking” warriors, whose leader is elected annually to the role. Other squads dress entirely as birds and animals, as “Red Indians,” or as Eskimos, crofters or clowns. As things now stand, a day-time parade by the warriors deposits the wheeled viking ship at quay-side. That evening the Guizer Jarl leads all the ranks in a torchlight parade to the water, where the torches are flung aboard to the strains of a brass band and the word of “The Galley Song.” After the firing of the ship, the twelve “guild halls” are thrown open to receive the guizers. The host at these receptions are men who feel that their age prohibits exercise and ladies renowned for their cooking and brewing arts. It is required that guizers must visit and sample the offering of each hall. At the hall, every visiting squad is required to exchange “a stunt” for their food and drink, usually an impromptu dance, a mime, a song routine or a brief comic sketch. Alcoholic drinks are not provided “on tap,” but observers have noticed there is always plenty available to “warm the route.” There is no longer evidence of the vandalism that used to characterize Up-Hally-Aa . Notice the twelve squads? These recall the twelve mortal-gods at Odin/Uller’s winter banquets. In the elder days, men were required to pledge each, in drink, by name. The first Christian missionaries to the isles, noticing the extreme popularity of this feast, suggested substituting the names of the twelve apostles, and drinking to the health of “The Lord God.” rather than the Allfather Odin. ALP , AILP , EALP . ingrafted, closely joined; a tinker’s joint, a tinker’s work, a hill, a huge mass (e.g. the mountains known as the "alps "), Scot. imper , a graft on a tree, a scion. Also a night-mare spirit similar to the Latin incubus or succubus. These invisible creatures were thought to be of

the Daoine sidh, or wee-folk. Some said that they acted at the demand of magicians; others thought they were the second-soul of the individual practitioner of the black arts. Typically they entered dwellings in the dead of the night by de-materializing and passing through a small entry-way such as a key-hole. Inside they re-materialized, sought out their victim, and crouched on his upper chest. Sometimes they were seen as visible totem animals, which grasped the hair of the sleeper and "hag-rode" him as if he were a horse. Often they attempted to impede the breathing of their victim by stuffing his nose and mouth with hair or feathers, and in some cases they were accused of sexual assaults (which sometimes led to pregnancy of female victims). During these attacks, the victim was unaware except for the perception of bad-dreams. Most people found themselves incapable of arousal even where they sensed danger, and when they were released from sleep it was into a worried, sweat-drenched body. In Atlantic Canada, humans and animals that suffered from the attention of the alp were referred to as alp- , witch-, or hag-ridden. Helen Creighton described a typical incident at Preston, near Dartmouth, Nova Scotia: "(The man) went in his barn and found his horse wet and foaming at the mouth as though it had been ridden hard. He decided it had been witch-ridden, so he went to the store and got ten new needles and ten new pins and put them in a bottle. Then he went to a lake, filled the bottle with water, so it would sink, and then dropped the bottle in the lake. After that the horse was not ridden by witches any more."3 The protective device mentioned above was a "witch-bottle". A step seems to have been omitted from this "counter-charm", since it was usual to include urine, hair or fecal matter from the afflicted animal in the bottle. It was assumed that the alp-spirit supplanted that of the horse-spirit, perhaps chasing it from the body of the animal. Any part being representative of the whole, "drowning" a portion of the body of the horse was expected to reflect upon the resident familiar-spirit, and from it upon the prime soul, located at a distance. in the body of the witch. She was expected to drown in fact, as her spirit went to the bottom by proxy. Once this invading spirit was destroyed the animal-spirit could return, or regain control over, its body. As a rule most of these night-visitors remained invisible, only appearing to individuals in their dreams, but an exception was noted at East Petpeswick, Nova Scotia, where Mr and Mrs Jim B. were visited by the alpean of Mrs. L., "who was supposed to be a witch." Jim was in the habit of getting breakfasts for himself and his wife, and usually cut the meat needed for that meal before 3. Creighton, Helen, Bluenose Magic, Toronto (1968), p. 27.

going to bed. One night he he concluded this operation by driving his "sheathing-knife" into a back-board above the pantry shelf. He then joined his wife in bed, and the two lay awake talking, and finally rested quietly in the darkness although neither was asleep. The door-latch lifted and footsteps sounded across the floor. The couple did not move, but both watched in amazement as an ethereal figure, which had the appearance of a young girl, climbed onto the foot of their bed. At first Jim made no moves against her but when she was close, he reached out and grasped her by one arm. While he struggled with her, he cried out to his wife to get his knife. He suspected he was dealing with a witch-familiar, and intended to cut of the night-visitor's arm, thus injuring the distant alpean through her cowalker. While Mrs. Jim sought the knife, the little girl struggled so hard she twisted her arm off in the man's hands; after that the visitor dematerialized along with its separated arm. The pair searched the house in vain for any remnant of the familiar or the knife. They had no further dealings with Mrs. L., and the knife was back in the wood-work when the couple awoke in the morning.4 This story is interesting in the fact that Mrs. L. was described at the end as "a tall thin woman" rather than as a diminutive girl. While cowalkers frequently took the form of adults, they did not age after the fashion of humans, and frequently showed themselves in the adolescent form of the individual who was their host and double. The alpean had the ability to sense the intent of those who opposed them, and to cast spells that made objects temporarily invisible to men. Any damage done to a familiar was bound to reflect upon the boabh, or witch, by the next rising of the sun. Mr. Richard Hartlin occupied a house at South-East Passage, Nova Scotia, a place constructed from the wood of wrecks washed up on the nearby beach. The spirits of these unhappy ships became those of the house, and the inhabitants were finally forced to abandon it for a number of smaller outbuildings. Before that happened Richard had a meeting with one of the alpean . Hartlin said: "The only time I actually saw anything was one Sunday afternoon. After I ate my dinner I lay down and fell into a doze of sleep (or so) I thought. After I got to sleep there was somethin' pressing me and I couldn't wake or couldn't turn over about half an hour and, when I woke, I seen this person go from me to the windy and she was a woman with a black and white spotted dress on and I was a lather of sweat with the water pouring

4. Creighton, Helen, Bluenose Magic, Toronto (1968), p. 53.

off me as big as marbles. Whatever it was, a witch or not, God knows."5 Consulting with his relatives Hartlin came to the conclusion that this was a visiting witch rather than a resident spirit. They exorcized it by taking nine letters randomly selected from a Bible, reversing these, and printing them on a pine board. This was placed over the entryway to the house where it blocked further "troubling". The Bible was considered the prime source of Christain "God spells", just as the various grimoires were thought to embody the "gisreags", or "fire-spells" of the alpean . Even those who could not release spells from the printed pages, through the magic of reading, could employ the letters, which were elements of these spells, as countercharms. Witches were known to reverse the language of the Bible in their sabattical rites, thus the letters were reversed to have their most potent influence on those they were directed against. At Head Harbour, in 1965, Helen Creighton interviewed Alma J. who told her, "About three years ago I went to bed one night and lay with my face to the wall and after the light was out I turned around and when I did, there was a cat jumped right up on the pillow and came down here on my right shoulder, and when it got on my chest I grabbed it and threw it back on the bed. The witch fell the next day and cracked three of her ribs. If you hurt a witch at night, whatever happens to them will come in the daylight. That is why she didn't fall at night."6 Occasionally men got the better of these night-travellers by sheer force of will. At East River Point, Nova Scotia: "There was a woman who used to come to a man at night and turn him into a horse and ride him. The next morning he would be tired out, so a friend offered to take his place. When the witch took him out to put the bridle on, he put it on her instead, and she never came back there again." 7 In this case the hag-rider may be thought to represent sexual ascendancy, events in a dream, real happenings, or some combination thereof. Again, the alpean might be thought of as familiars, independent evil-spirits, or spiritual projections upon completely innocent animals. This last possibility explains why Maritimers are still loathe to allow cats to sleep in the same room with an infant. It was a general fear that children exposed to spiritual invasions by proxy might become permanently "spell-bound", or die from "crib-death". The latter was most often credited to the 5. Creighton, Helen, Bluenose Ghosts, Toronto (1976) p. 275. 6. Creighton, Bluenose Magic, Toronto (1968), p. 52. 7. Creighton, Helen, Folklore of Lunenburg County, Toronto (1956), p. 53.

smothering actions of some alp . In the Victorian era, men could not explain instances of "infantile paralysis" and sudden death, but they thought to better it by naming the condition "narcolepsy". A medical "magician" of that age declared that this was "a benumbed state, stupor or torpor, very like that induced by a narcotic, characterized by brief eliptiform attacks of deep sleeep." It might have been just as effective to know the true name of the offending night mare, for it was once confidently said that "the only way to scare the Night-Elf away is to pronounce his real name aloud." Spontaneous black-outs of the breathing centres of the lower-brain, followed by oxygen starvation, are now known to produce "narcolepsy", but the root cause of these interactions is still unclear. Before any medical intervention was possible, the first line of defense was prevention: In the middle ages the century plant, St. John's wort, verbena, and the Palma Christi were hung about as prophylactics against night-visitors. In this century, these have been abandoned, but we are only moderately enlightened, substituting the local rowan and its berries for the plants mentioned above. Admittedly, few local sleepers have attempteed to escape notice by wearing amulets consisting of spirited-stones or dried wolf's hide, but there are still those who tie a red cloth or thread about the throats of animals or people thought to be at hazard. This is undoubtedly an attempt at sympathetic magic. According to Scottish legend, red was the colour of the gods and the sidh, and red berries were the "fruit of the gods" once guarded by the dragon of Loch Awe. Odin's folk depended on the Idun's apples for their extended lifespan, just as the sidh resorted to eating the feis goibniu or "feast against aging". A Scottish mortal purloined this fruit for his mother, but it poisoned her, thus our ancestors became suspicious of red berries, equating it with debunked, but still powerful, god-spirits. Hanging these branches was spiritually harmless to men, but it did confuse night mares, who interpreted this as evidence that a god-spirit or some allied sidh lived within. Idun's apples are still represented in crab-apples, which until recently were left standing about to disuade night-elfs Similar results could be obtained by inscribing a pentagram or an image of a pig's head on the door, but it was generally agreed that this might be misunderstood by neighbours. It was usually considered more discrete to hang mistletoe, or hop-vine complete with leaves, over one's bed, both plants being associated with the elder gods. Flax, or hemp, used in the weaving of linen cloth, had certain psychedelic properties when smoked and were thought useful in confusing the sidh. When flax seed was strewn before the door, or in a room, it was said that the night-elf would spend the entire evening

gathering the individual kernals. Any of the actions usually taken to subvert witchcraft also functioned against the alp , thus our immediate ancestors used to drive a knife, or a nail, or a fish-hook into each window ledge and door-jamb, knowing that the sidh and unbound human-spirits were turned aside by steel and iron, metals anciently used in the defeat of the old gods of Europe. An iron horseshoe inverted above a doorway always caught the gaze, and spirit, of the alpean whose ghosts supposedly bounced back and forth between the tines until released at the first light of day. To deter this kind of spirit, a Blandford, Nova Scotia, woman suggested: "Sleep with a prayer book under the pillow for a witch charm. I knew a woman who couldn't sleep and she would see a black cat come into her room and she would get nightmares. She used to put the prayer book under her pillows and sleep with her legs crossed."8 Some men suggest crossing the arms as well as the legs before going to sleep while others claimed it was imperative to erect rowan-crosses before the doors and windows of the house. Still others said that a few sprigs pulled from a broom placed under the pillow, or an entire broom laid across and entryway, kept these evil-spirits confused and at a distance. Where practical, these remedies were extended to animals, thus a Dartmouth, Nova Scotia, horse-owner put a bag of salt about his animal's neck explaining, "If I didn't put that bag of salt there the witches would ride that horse so hard tonight that tomorrow I wouldn't be able to get any further than Dartmouth, it'd be that tired out." If all these attempts at sympathetic magic failed, rites of expulsion were sometimes effective. Catholics declared that the alpean were scared off if Jesus' name, or the names of the Trinity, happened to be declared in a loud voice. The outward sign of the cross cancelled their power, but if a man lay frozen in a nightmare, the condition could be broken by signalling this same cross with the tongue. The alpe dematerialized to enter rooms through minute cracks and crevices, so if all but one entry was barred, it was possible to contain one of them by driving a pre-prepared cork or wooden bung into the remaining opening while the spirit was within the room. This done, they would typically pass through a number of shape-changes to escape capture, but could be cornered if wounded or seized by the hair of the head. In some families alp-gloves were actually passed down from one generation to the next, and these were certain magic against the spells of the shape-shifters. A curious method of containing the alp was to pound a cork into the neck of a bottle. Showing some cupidity, and not a little 8. Creighton, Helen, Bluenose Magic, Toronto (1968), p. 38.

stupidity, the night mare often unstoppered and entered the bottle, where he paused to urinate. At this, a wise man would quickly drive the stopper back into place, afterwards sinking the bottled spirit in the deepest sinkhole, or lake, of the land. At this writing I have been widowed from my wife of nearly four decades for a period of six months. Soon after she died I made unverbalized complaints to the empty air that I had no idea how I should remember her. It was not long before she made her appearance in a dream in the form of a beautiful young girl with dark curly hair. She cocked her head in her characteristic manner and said: “This isn’t easy to do, I hope you’re satisfied!” Much later, we had visitors in the house in connection with my youngest’s daughter’s wedding. There were enough beds to accomodate everyone but finding myself short a pillow, I covered a a square feather-filled Edwardian cushion with a pillowcase. This artifact had been in my wife’s family for many years. It had an Art-Nouveux pattern on one side, incorporating sweet clover. I might not have pressed this cushion into use it if I had recalled that Anne had used it to support herself in her last days of life. As she was slowly suffocating from pulmonory edema she found that standard pillows would not raise her head high enough for her to breathe so that she could sleep. I was very tired at the time of my daughters’s wedding. and so placed the cushion on my own bed and went to sleep in an unusual face-up position. Near dawn I was pulled into a dream by feelings of suffocation and sexual arousal. In the dream I opened my eyes and found my “wife” lying upon me. My comment was, “This is impossible, you’re dead!” Her reaction, “I don’t think so!” Shortly, I was fully awake and left with mixed feelings and the usual after-effects of an encounter with an alp . There have been no dreams of her since. ALTACHADH CADAIL , sleep prayer, The “night-prayers” of people reflected their needs, and were variously named: “couch-blessing, benchblessing, bolster-blessing, pillow-blessing” or “couch-shrining.” The “soulshrine” was a rune particularly sung as people retired to rest. AM , time. Perhaps from the root word meaning year; possibly allied with the Latin annus . A property visited on matter by the creator-god. Time was considered finite, to be terminated at the will of the one god. AMADAN , fool; am + ment , not + with a mind. Similar to the Latin mentis , mind. In Irish mythology the most powerful spirit among the little people (next to Queen Mebd) was Amadan na briona , the "fiery

fool.” He is known as Amadan dubh in parts of Sccotland, where it is said that the sounds of his pipes heard at dusk impart madness and mental oblivion. This side-hill dweller may be equated with the death-god Cromm, also known asAog, the taker of souls at the Nollaig, or Yule. Yule festivities, among men, used to include the appointment of a amadan , whose duties included the organization of entertainments and food for the Yule-tide. His position was often awarded as the result of a draw in which he was "black-balled." During the twelve days of this festival, the human amadan (assumed to be a reincarnate Amadan na briona ) took the responsibilities and liberties of kingship, and for a brief spell had the powers of life and death over his "subjects." When his term was up, the amadan was summarily killed, and burned, and his ashes spread on the fields to inspire the crops with his "fiery-spirit" in the coming growing season. Preserved in eastern Canadian folklore as amadon , also spelled omadhaun , amaden , omadan , omadawn , omadhawn , omidown , omigon , The word continues in present day Gaelic as omadhaun , with a meaning similar to that in dialectic Maritime speech. In Pratt's Dictionary of Prince Edward Island English, omadon is said the equivalent of “gommie, kittardy, nosic, oshick, hick” and “stouk.” The original Omadon was the described as one of the sidh, the most powerful of his kind, second in magic to Queen Maeve or the Mhorrigan. He had the character of Robin Hood in his form as a jester, and relates to the Scottish “Auld Donald.” This last had his name from his Old Norse ancestors, who occupied the Western Isles of Scotland and created the Clan Macdonald. The Gaelic Domhnull (Donald), is literally, the master of the Yule, and corresponds with Uller, the winter-time usurper of Odin's throne and power at the dark season. In other ages the god-kings needed stand-ins to "go to earth" in their place at the conclusion of the twelve days of Yule. These men, selected by lot, were a special breed of fool, whose end was indeed firey! In the harsh past before Christianity introduced the idea of a final single salvation, life was considered a hard journey and men went to death a little less grudgingly, facing the possibilty of many subsequent, possibly better, reincarnations. At that, they had to be cajoled with special treatment, thus the omadon was granted the temporary advantages of kingship, which he often took with as much jaundice and whimsy as he could muster. In later years the European “master of the feast”, or “master of trickery,” was still at large although he was no longer burned at the end of his "reign" When Henry the Eight, dressed as the Lord of Yule, led a party of sixteen masked revellers against Cardinal Wolsey's Christmas supper-party in1528, he did so under seasonal, as well

as regal license. No man could stand against the will of the "fools" and even the Sherriff of York once expressed his resignation in a proclamation saying "This season, all manner of whores and thieves, dice-players, carders, and all other unthrifty folke, be welcome to the towne, whether they come late or early, at the reverance of the high feast of "Youle", till the twelve days be past." This Uller-Odin was variously entitled the Lord of Misrule, the Abbott of Unreason, the Archbishop of Fools, the Precentor of Fools, the Tommy, Beelzebub, Little Devil Doubt, or the Old Goose. One "tommy" was described as wearing "a fox skin to cover his head with a tail hanging down in the rear." This was the same creature as the "dyhinker" that led the belsnickers in Lunenburg County, Nova Scotia. In 1862 Samuel Breck wrote that, "while they have ceased to do it now, I remember (the mummers) from 1782 (in Boston)...a set of the lowest blackguards in filthy clothes with disguised faces, obtruding themselves everywhere. The only way to get rid of them was to give them money..." The Irish form is amadan na bruiona , bruion being a word for rath or hill-forth. Thus “a fool of the fort.” AMASGUIDH , AIMSGITH , profane, impure; from measg , mixed, in the middle. Having special reference to the “crime” of miscegenation. The first gods were said to be immortal but they cohabited with the mortal giants and with men producing the diluted blood of the “mortal-gods.” Particularly said of gods whose blood included that of the amhas , which see. AMERGIN , AMAIRGEN , AMORGIN , EMERGIN (am-org-in), the premiere Milesian bard, a son of the mythic King Mileus, Miled or Mil. He is equated with Ollav Fola, the first "professor of political science" in Ireland, and is supposed to have been the first of the druids to take an interest in lawmaking and judicial assemblies. When the Milesians sailed to Ireland seeking a land promised them in dreams, they found the place inhabited by the warrior-magicians known as the Tuatha daoine. Thirty of their ships laid anchor at Kenmare Bay, on the southwestern coast. Their emissaries went ashore and approached the Tuathans with the customary Celtic demand for an immediate surrender or battle. In the interest of absolute fairness, the druid Amergin advised that his own forces would withdraw to a distance "nine waves from the shore" while the antagonists made up their minds about where the war would be engaged. The Tuathans may not have heard of the concept of "just balances" which was the basis of Celtic thinking. They used the postponement of hostilities to

gather their own druids, who immediately raised the ceol-side or “magic wind.” This wind could blow no higher than a ship's mast but was sufficient to break anchor-ties and scatter the fleet of the Milesians. In the midst of this trouble, Amergin sent a man aloft to determine if the wind was stirred by magic. Hearing the words, "There is no storm aloft!" the Milesian magician commenced to chant a counter-charm, at which the storm died. Unfortunately Eber Donn, expressing his brutal rage at the duplicity of the Tuathans, rejoiced too much at the prospect of revenge. As a result, the tempest sprung up once more and all but four ships of the southern fleet of thirty were sunk. At last, battles opened on two fronts, one at Teltin (Telltown) in the north and another on the southwestern coast. In the end, the forces of the invader joined in Meath, killing three queens of the Tuatha daoine, and dispersing the remaining princes and warriors of the old realm. Remembering the trouble that came from his first judgement of the Tuatha daoine, Amergin was more harsh with his second. When asked how they should be treated in defeat, he deeded his own people all lands beneath the sun. In an example of rough-and-ready technical justice, the bard then deeded the Tuatha daoine all lands below the topsoil as well as the islands beyond the western sun. Thus, he guaranteed their disappearance from the world and affairs of "men." Eber and Eremon, the two remaining sons of Mil almost immediately got into a struggle of their own over the high-kingship of the new land. Eremon was the elder, and under a judgement from Amergin , was supposed to hold the crown for his lifetime, passing it to Eber at death. Eber, however, refused to submit to this award, and demanded the partition of Ireland. A war was fought, and the elder brother afterwards ruled from Tara (ca 1,000 B.C.). Amergin continued as his advisor and it was he who suggested the subdivision of Ireland into provinces governed by chieftains. He founded the great triennial fair at Tara, where men assembled for religious fire-feasts, to study genealogy, enact laws, dispute the fine points of justice, settle successions, arrange marriages, and entertain themselves. It was the first law of the feis that all quarrels had to be set aside for the time given the assembly at Tara. In the end, similar provincial gatherings were set up to service the needs of the principalities. Ameregin is supposedly buried at Loughcrew in Westmeath. AMHARTAN , luck from Fr. aventure , the Eng. adventure . A short busy life was considered a gift from the gods and much preferred to one of subservience and boredom. Such good luck was considered a birth-right of some men, a gift of the gods through their protective bafinne, or fates.

AMHAS, AMHUAG , wild-man, beast-man, from EIr. amos , amsach , a mercenary soldier. Related to amh + uaigh , raw + of eye, evil-eyed. A man thought possessed by an evil spirit or befind. A Fomorian sea-beast. See aithech for further information. AMHLAIR, AMHEACHD , beurla, Englishmen; barbarians, huns, vandals. Anadas , barbarism. In Welsh myth the most dangerous mythological deity was Cas Anadas or Cas Andras (literally, the bisexual one) the Celtic personification of any hated race. One possessed by evil spirits. See next entry. ANA-DRAOI , ana, similar to the German, inu, without, lacking credulity, a negative prefix. Draoi , magician, druid. Possibly a foreign druid or scald. The Middle Gaelic, Andro . The Early Irish god-spirit Cas Andrias , “Andrew of the Gnashing Teeth.” The ultimate Celtic meaning of cas is impetuous or sudden. Other forms include Ainnrias and the Latin Andreas . Originally a double-stemmed name one half of which confers with neart , strength from the root ner , man. Note also ànder , a virgin. The Latin umbra , shadowed, dark, foliage, tree-man. Said to have a feminine in the Gaelic goddess Anu Dhu , the Black Annis of English mythology, the Old Norse goddess Nerthus , the Icelandic Njoorthr . From this name the clans Macandrew , Gillanders and Anderson . His day is Latha Andraoi , sometimes given as Andyr’s Day or, laterally as Sanct Andra’s Day or Andermas . His date is November 30 and is largely celebrated by expatriated Scots. Saint Andrews is, with the exception of St. James of Spain, the only New Testament figure represented as a patron saint of a country. The “Acts of the Apostles” claim that Peter and Andrew set out from Jerusalem on their first mission. At Sinope, on the Black Sea, the two brothers split, Peter turning toward the west and Andrew to the east. The sphere of Andrew’s effort was Greece and southern Russia (where Greek orthodoxy now rules Christianity). At Patras, Andrew made the mistake of using Christian “magic” to save the wife of the local governor at Aegates. Unfortunately for Andrew the politician was not grateful and reacted by demanding that he renounce the new God or suffer crucifixion, The aging saint chose martyrdom and supposedly expired in 60 A.D. The more gracious Lady Maximilia placed Andrew’s remains in her own tomb. In 12l0 the Crusaders invaded Constantinople and took away his skull to Amalfi, where it is still held. The remaining bones might have remained there, but an angel appeared

telling the warder he should take all but the skull to the West, establishing a Church wherever God might lead him. Accompanied by three holy virgins and several interested monks, the guardian named Regulus set sail and was eventually cast ashore on Alba, the place now called Scotland. There he erected the Cathedral of St. Andrews , and a village of this name grew up around it. That was the state of affairs when Aonghas, King of the Picts, faced battle against the Scots in 747. Anxious to please, the Christian missionaries brought the bones out of their sanctuary and showed them to the king. That evening a white Saint Andrew’s cross, similar to that on which the saint had perished, was seen emblazoned on the dark blue sky. Fired by this omen, the Picts went forth to victory, Christianity became a fact among them and was eventually passed on to their Scottish conquerors. All of this may be monkish myth as the cross desussate was not recognized as a national symbol until 1290. At a guess we would think that the much-feared Cas Andrias had more to do with an Old Norse enemy: The dwarf king Andvari comes to mind! Better known in Britain as Oberon , he dwelt in a magnificent subterranean palace in the northern lands, where his people mined gems. The possessor of a tarnkappe, which allowed invisibility, he also owned a magic ring, a belt of power (like that held by Thor) and an invincible sword. The smithy to Odin’s gods he was known in England as the Wayland Smithy. In Old Scotia it was once common to do the “rounds” “Sanct Andra-ing ,” just as men went “Santa Claus-ing” in North America at a later date. This custom was particularly favoured by labourers and hired hands, who were given time on that day to trap small animals for a convivial day of drinking and feasting. The singed sheep’s head was traditional fare in larger households. Since the Reformation, the Anermas has ceased to have much weight as a religious festival although the day remained on the Roman calendar. See Aindrea . ANA-CREIDEACH , unbeliever, a disbeliever, infidel, foreigner. An individual possessed by evil spirits and thus incapable of seeing the truth. Strangers were suspected of practising black arts. To guard against the baneful influence of foreigners, they were often selected as kingsubstitutes, fodder for the Quarter-Day fires. They were only permitted to intermingle with inhabitants of a village after they had been exorcized of demons and thus disarmed of their magical powers. It was considered a bad policy to wander in foreign parts since those who returned were often seen to be physically or mentally damaged after they were invaded by evil spirits.

ANAM , soul, OIr. anim , Cor. enef , Cr. ene , all from Celtic root-word animon ; the Latin animus , from a Greek word indicating the wind. Similar to the Skr. anila , the wind and the Gaelic anail , to breathe. The source of the English words animal and animate . The driving force; the life-force empowering men to movements and the use of the five senses. It was long held that the souls of men were liberated from trees, or that they were invested in trees which were reformed and made animate. At the beginning of time the elemental fire-god reputedly gifted man with blood and a red-hot temper. The water-god is generally credited with giving him his five senses and the ability to move. The gift of a directing soul was that of the elemental spirit of the wind. When ancient men thought of such things, they generally concluded that the internal soul was a miniature replica which stood behind the eyes directing the movements and impulses of the body. This creature was obviously a spirit of the wind since it needed inspired and expired air to go on functioning. It was suspected that the soul moved in other dimensions when men slept or fell into the comas that sometimes came with ill-health. The emotions were seen as personified in a similar invisible creature which lived in the heart. This spirit sometimes fought with the soul for control of the body during temper tantrums, or temporary absence, and it gained the upper hand this was always to the detriment of the human creature as a whole. ANAMA-CHARA , a “soul-friend.” One willing to struggle against the “earth-spirits” to sanctify a soul of the dead. His death blessings were sometimes called “soul-leadings,” or “the soul peace.” ANASTA , ancient writings on parchment as opposed to ogham, which usually inscribed on wood or stone. Writing was considered a magical practise since it was observed as the embedment of sounds on paper for later retrieval. ANGUINUM , from the Latin, anguis , a snake, a serpent, hidden danger; a dragon or water-serpent. Confers with Gaelic, aoneagan , wallowing, from uan, foam. A snake ball. “In the summer, numberless snakes entwine themselves in a ball, held together by secretions in their body and a spittle in the air, and that must be caught in a cloak, and not allowed to touch the ground; and one must instantly take flight with it on horseback as the serpents will pursue until some stream cuts them off. They say these eggs can only be had at certain phases of the moon...I myself have seen a

sample; it was round and about the size of a small apple; the shell was cartilaginous and pocked like the arms of a polyp. The druids esteem it highly for its magical properties. (Pliny, Natural History, Vol XXIX, p. 52). Conal Cernach’s relationship with a treasure-guarding “serpent” is of fundamental cult importance in the Gaelic world. Notice that the chariotter Laeg saw two-headed serpents on his visit to the Otherworld. There were also the three poisonous snakes retrieved from the heart of Macha as well as the numerous supernatural water-serpents observed in almost all the lakes, rivers and estuaries of ancient Celtic Britain. Although the dragon is of greater impoortance in Welsh than in Irish mythology, this fantastic beast was not unknown in Gaelic lands. See dragon, nathair, clach na nathraichean. ANIND . A son of Nemed said buried at Loch Ennell, County Westmeath, Ireland. Water burst from his grave while he was being interred. He is said to have erected Dun na Sgiath, a circular fort on the west bank. ANNIR , a virgin, EIr . ander, Cy. anner , heifer, MBr. annoer . The virginal condition was considered essential to the magical acts of weathercraft and prognostication as practised by the bafinne. ANU , ANNE , after the matriarchal goddess Aine or Danu , English forms include Ann and all resemble the Hebrew Hannah . Annie was the preferred Eng. from in the nineteenth century. The Latinized Anna has long been used by Scottish parents to name their girls. The French diminutive Annette had brief mid-century popularity in Britain, but has since faded away. The Span. Anita has had a similar history. Anne is most often used as a middle name, an is said tio be the commonest female middle name in England, the United States and Canada. See next. ANU DUBH, IrG., anuas (enu-es), one down from above; dubh (duv) black. The Black Annis or Black Anne of southern England. Also seen as Ana or Annan . The Gaelic goddess Aine or Aoine . The word confers with anam , soul and with anasta , stormy, and with ancachd , adversary. The male form is Ana-draoi , as noted above. Confers with annrath , distress, and annrach , a wandering stranger. This deity was an earth-goddess, recognized as the mate of the god Dagda and the ancestress of the Tuatha daoine later known as the Daoine sihh (which, see). Anu was thought of as a protector of this race, a spirit of light and wisdom, who helped her people overcome the Fomorian giants. In later mythology, she was considered a minor spirit of the fenns and bogs, a boogie-woman with cannibalistic

tastes. Annan in Dumfrieshire, Scotland derives from this goddess. A mortal earth-spirit of the Gaels, probably correpondent with the matriarchal-goddess Aoine, Anu, Danu or Dana , the mate of Dagda. AOD, AOBH , AODH, AOIBH, AOIDH, AED, AEDH , of Scandinavian or Teutonic origin. (y or ae, rhyming with “day,” kee in Ireland), fire, the sun; the Sun personified; an open face. having a civil look, pleasant, full of good humour. Possibly from OIr. oiph , beautiful in appearance, or from OIr. aed , fire. Latin aedes , a hearth-fire, OHG eit , a pyre or fire, hence the Gaul. Aedus , and the English Adam . Latin Odo. Old French, Queux , head cook. Feminine G. Ina . Similar to the Norse Loki , and the English words key , quay , and cay . Heraldry experts have identified this as a family name which may be traced to the pagan god Aod , "a fire deity." Where not a proper name aoidh has been seen used as the equivalent of the English word “day.” Corresponds with aoidh , a guest. The Clan Mac aod , or Mac kay is represented in charter-Latin as Mac Odo or as Mac Y . Ascoli assigns the root word as eibheall , a live coal, which conjures the idea of a transitory surface alive with a sheen of changing light. As Macbain notes, this makes the original word confer with taitinn , please and taitneach , pleasant. The word also matches the Cy. huan , the sun and hu, god, as well as Hu, a pagan god whose name has been stolen by the Christian God in the Welsh language. Numerous attempts have been made to phonetically represent the "peculiarly Gaelic construction" of this word and the results, in short form are: Kay , Kai, Key , Caw , Gaw , Graw , Que, Hugh , Gee, Gay, Ey , Eye , Eth, Ed, Quay , Ghee , Y, Coy, Quoy , Quoid . Taken together the various forms of this name represent the ninth most common family designation in Scotland and the forty-fifth in North America. The personal form in Gaelic is Huisdean , or ‘Uisdean (old Huis ) usually translated as Hugh . The name is said derived from Huis + duinn , a man devoted to Huis . It has been suggested the name might have come into Gaelic from the Old Norse Eysteinn (eye-stone) which it is said to resemble. The old god was doubly honoured in the Gaelic name Uisdean mac Aoidh , or Hugh Mackay . It may be noted that the old Teutons honoured a god named Heus , and from him we still have the province of Hesse and various individuals carrying that name. It appears that this is a dialectic form for the Anglo-Saxon god Tues , whose name appears in Tuesday and who corresponds with the Scandinavian Tyrr , a god of war and agriculture. This god was pre-eminent in northwestern Europe before he was supplanted by Thor (actually the two names may be dialects of one another), who was in turn subjugated by worshippers of

Odin. Macbain says that Aod confers with Uisdean and adds the fact that both are of Teutonic origin, perhaps from the root-word hug, thought. Note finally that Odin's chief spies in the world of men were two black ravens names Hugin (Thought) and Munin (Memory). In supplanting old gods, Odin routinely admitted them into his council, know as the Aesir. In Argyleshire Huisdean is represented as Eoghan or Eogan, which translates as Ewan . This confers with avi , friendly, good. In the Gaullish tongue the name was Esugenus , sprung from the god Esus , which is obviously Heus . Note also the related Gaelic name Eochaid or Eachunn from Eqo-donno-s, the Horse Lord. The creator-god named Don was often termed Eochaid oolathair . F. Marion McNeil says that Old Hugh is more often represented as the Ox Lord. Confers with Athair, Oolathair, Eochaid oolathair, An Dagda, and Lugh among others, In folklore Kay is recalled as the seneshal or high steward to King Arthur. He was able to exist for nine days under water without the need to breathe air and could travel unimpeded for nine days without sleep. When it rained this sungod evaporated all drops that came within a hair's-breadth of his body. Like Lokki he could kindle a fire with the snap of his thumb and first fingers, and often served as the source of radiant heat for cold comrades. These characteristics are rarely remembered in the medieval romances where he became a humorous side-kick to Arthur, a man-god remembered chiefly for his crabbed tongue and numerous humiliations in battle. In the genealogy of the gods, Aed is sometimes included in the house of Ler (Lear). The elder god married (or at least successfully coupled with) several ladies including one of the daughters of the land goddess Danu. By that union there arose Manan mac Ler, patron of the Isle of Man. His halfbrothers and sisters were Fionguala, the twins Conn and Fiachra and "Aed or Hugh ." These beautiful children were intensely disliked by their jealous step-mother Aoife who changed them into birds of the air. It may seem strange that a sun god would be allied with gods of the sea, but remember that Aod was observed to enter the Land of the Dead in the Western Ocean each evening and to arise from the eastern portion of the ocean-sea every morning. Tyrr is usually represented as the son of Odin. either by his wife Frigga or by a giantess, who is a personification of the ocean. He was once considered the god of courage in adversity and was called upon when ever victory in battle was in doubt. Tyrr was, in the latter days, ranked next to Thor and Odin in the toasting of the gods. Tyrr had charge of the female valkyra, the personal guard of Odin, and was the god who chose the "virtuous dead" destined to spend an eternity in Valhalla. He was left-handed, and one armed as a result of an unfortunate

altercation with the Fenris wolf, a giant animal which had once been his almost constant companion. He bound this animal in Nifhelheim where it remains awaiting the end of time and "the twilight of the gods." Under the name Ziu he was the principal divinity of the Zuibians , his principal shrine being at Zuisburg , now known as Augsburg . Among the AngloSaxons this god was Saxnot, from sax, a sword, although the Angles were apt to identify him as Irmin. He has been, additionally, identified with Er, Cheru, or Heru of the Cheruski tribesmen, who worshipped him as a sun/agricultural deity. Relationships have also been suggested with Heimsdall, Hallinskide and Frey, all gods of northwestern Europe. The common feature of all these gods is the place of a magical sword in their worship. It was traditional for ancient warriors to place the runes representing this god along the hilt of their own swords. Further, they engaged in single and line dances with swords placed beneath them on the ground, and were in the habit of eviscerating captives with a sharp sword. In the case of Tyrr, the sword was named Tyrfing, and this weapon was said to fight of its own accord and be capable of hewing through iron and stone. In other places, and with other gods, this sword was Angantyr, Skidbladr, Caliburnus or Excalibur.Tyrr's sword was said to have been manufactured by the dwarf named Ivald, the same craftsman who fashioned the point for Odin's magic spear. It was hung in a temple grove where its blade caught the first light of dawn. When the shrine was inaugurated, one of the vala, or prophetesses, explained that whoever held Tyrfing might expect to rule the world, but cautioned that it would always turn on its possessor bringing him death. Not long after it was stolen by the Scots, who afterwards danced sword dances. It is not recorded what its history was in Britain, but back on the continent it was claimed by a Roman prefect named Vitellus, who used it to become emperor of Rome. He was incautious about guarding it and it came next into the possession of a German mercenary, who killed Vitellus, and being aware of its reputation, buried it to escape a similar fate. It was unearthed by a peasant farmer who gave it to Atilla the Hun, with predictable results. Atilla was killed by Tyrfing in the hands of a Burgundian princess on the night when she was to wed this barbarian from the east. The sword then passed into the hands of the Duke of Alva, a general to Charles the Great. He used it to the advantage of the Franks and afterwards it was hung as a memento at the yearly martial games. When the Franks were totally Christianized the sword was given to the Church, and the Fathers claimed it had been presented to the archangel Saint Michael "for safe-keeping." The name Aedh was taken by many supposedly reincarnate man-gods,

especially: 1. The father of Macha Mong Ruadh, high-king of Ireland in the fourth century; 2. one of the sons of Fionn mac Cumhail; 3. the king of Oriel who carried Dubhghiolla; 4. the hero renamed Goll mac Morna, a leader of the Fianna who slew Fionn mac Cumhail’s father, starting a long feud; 5. the dwarf of Fergus of Ulster who accompanied the poet Eisirt to the Otherworld known as Faylinn; 6. a son of Boabd Derg; 7. one of the four children of Ler changed into a swan by his jealous stepmother; 8. a son of Miodhchaoin. He and his brothers were slain in a feud with the Tuireann family; 9. a Fomor betrothed to Bebhionn of the Isle of Maidens. Unhappy with the match she sought aid from Fionn mac Cumhail. When Aedh killed the lady the Fianna gave chase but failed to catch him. At her death Bebhionn distributed Otherworld jewels to the Fianna who buried her in Ireland at the Ridge of the Dead Giantess; 10. Aedh Dubh , who slew King Diarmuid mac Cearbal in accordance with the prophecy of a druid. See Diarmuid. George Borrow says that this god was an immigrant from "summer country", which was "perhaps the Crimea." According to him, it was Hu Gadarn (the Mighty) who taught the Cymry (the Welsh) the "arts of civilized life." "When the summer country became overpopulated he led an immense multitude of his countrymen across many lands to Britain, a country of forests in which bears, wolves and bisons wandered, and of morasses and pools filled with dreadful efyncs (dragons, crocodiles?) This was then a country inhabited only by a few savage Gauls (a Celtic people). Shortly after the arrival of Hu and his people this became a smiling region, forests thinned, efync annihilated, bulls and bisons tamed, corn planted and pleasant cottages erected. After his death he was worshipped by the Gauls (and apparently also by his own people) as the God of agriculture and war." According to Borrow the Welsh regarded the development of their country by Hu as “a remarkable historical event,” whose climax came near the gorge of Llan Dwedy Brefi. “Here according to old tradition their died the humped oxen of Hu Gadarn . Distracted at having lost its comrade which perished from the dreadful efforts which it made along with others in drawing the avanc hen or old crocodile from the lake of lakes, it fled from its master, and wandered about until coming to this glen. At Brefi it fell down and perished after excessive bellowing, from which noise the place derived its name of Brefi, for Bref in Cymric signifies a mighty bellowing or lowing. Horns of enormous size, said to have belonged to this humped ox or bison, were for many ages preserved in the church (at that place). The word efync may confer with the Gaelic nios, “that which rises up from below.” As for Brefi he is sometimes represented as being Aod or Hu. Mr. Lewis Spence has

said that, “At Martimas (November 11) St, Martin is said to have been cut up and eaten in the form of an ox. This is clear evidence that the saint merely took the place (in Christian mythology) of the god Hu, who was formerly symbolized by that animal.” The eating of the god was seen to parallel the regular disappearance of the “Day” into the Western Ocean as well as his retreat into the southern realms in winter. Like the sun, the sacrificial ox was never lost for all time, but was soon reincarnated with as much power as before. In this myth there are reminders of the Norse feast of the heroes: “The meat upon which the Einheriar feasted was the flesh of the divine boar Saehrimnir, a marvellous beast daily slain by the cook Andhrimnir, and boiled in the great cauldron Eldhrimnir; but although Odin’s guests had true Northern appetites and gorged themselves to the full, there was always plenty of meat for all (as there was at the Gaelic Cauldron of Regeneration). Moreover, the supply was exhaustless, for the boar always came to life again before the next morn.” The Christian replacement for Aod was St, Martin of Tours, a fourth century continental bishop of the Roman Church. Among his adherents was St, Ninian, the first missionary to Scotland, who named his monastery at Wigton after the saint. The festival of Martinmas has deliberate ties with the Gaelic mairt, an ox and with the Scottish mart, an animal killed and salted for family use during the winter months. The English word market confers and this was traditionally the time of year when goods and produce was either sold or exchanged at central gathering places in Scotland. MacNeil says that Saint Martin’s Day was the beginning of a season of want and “right up to our own time (1961) it was customary to kill a mart to salt for winter store. In consequence Martimas has always been the great haggis season in Scotland.” MacNeil also says that the festival is patently older than any events of St. Martin’s time and considers Latha Aoidh, Hu’s Day , to have been an attachment of the larger Samhuinn celebration. Like many other holidays it was skewed out of time when the calendar was reformed. In other days, the Bodach, or Day-bull, was seen as the male equivalent of the Boabh, or Earth-Cow. It was the annual duty of the Aod to be killed at the beginning of winter. When the bull went to earth its blood fed the regenerative spirit, the earth-mother through the “days of the weak sun.” At the Imbolg (February 2) the male “ground-hog” revived in time to impregnate the earth-goddess on the eve of the Beltane (May 1). In the pagan world the mairt, symbolized the day-god and white bulls used to be kept for annual rites on Hugh’s Day or Tues Day . The last bulls ritually killed in Scotland went down in Gairloch parish, Ross-shire in 1678. In the Hebrides the wheels of commerce did not turn, nor did women spin, on the

Martinmas. From the distant pass, this day was the touta, the “flitting” time when day-labourers were paid their annual wage, and when quarterday rents were settled. It was also the “moving day” for the Tuathean, a word which takes in the fay-people as well as tenants and labourers. Note that the adjectival form of touta is touto-s, “left-handed,” which once implied “good” or “good-omened.” On the evening before the great “flitting” a simple entertainment was held for departing labourers in the farm foreman’s kitchen. An unmarried ploughman went away on Hugh’s Day with two items of luggage, his clothing-chest and his meal-stand, the latter a padlocked barrel filled with oatmeal. See tarbh, “bull.” AOD-AN-ATHAIR , the “Father of Day,” a son of the “king of Norway.” He supposedly visited Ireland during the reign of King Brian Boru (ca. 950 A.D.). This visitor was on an imramma attempting to recover his mother and a sister “who had been swept away on a tuft of mist (i.e. captured by the sea-giants).” Following the captors onto the ocean he had been “overtaken” by an even greater mist. “And I came at last to an island and in harbours about which I saw many ships at anchor. I went ashore and came upon a big woman reaping rushes.” She warned him to leave the place before he was discovered by the resident Fomor who lived in a cavern overlooking the major harbour. Captured by him Aod-an-athair was in danger of being cannibalized when he discovered the giant’s dart and used it to decapitate him. This trophy-head pleased the giantess, who used her powers of foresight to tell the traveller that the ladies he sought were held further west in the Kingdom of the Red Shield. She was also able to tell Aod that the king of that realm intended to marry his captive mother and that the town was surrounded by a circular canal. “On the canal there is a drawbridge, guarded by two monsters which ordinary weapons cannot kill (Cromm’s dogs?), and they are scale covered but for two spots near the neck, and these spots are vulnerable. At night these creatures sleep, but beyond that there is a high palisade which encloses the king’s keep.” Taking to the sea again the traveller came to the land of the Red Shield where he used the giant’s magic dart to bring down the guardian dogs; and using this same implement, penetrated the walls of the palisade. Impressed by this entry the lord of the Red Shield held back his troops and entertained the visitor in great style. The wedding of the king and Aod’s widowed mother was discussed but the Norseman insisted that the wedding had to take place in his home country. On the return journey from the west, the voyagers passed near fleets and land armies at war. Asked what transpired, the Red Shield bearer explained that a battle was

being fought for the daughter of Donn (Mhorrigan) “the most beautiful woman in the world,” who would make herself available to “the best hero.” Thinking this a worthy diversion Aod had himself put ashore and at the Tower of the Maiden abducted the lady carrying her to the seaside where he was picked up by the Knight of the Red Shield. Unfortunately, the Fomorian took an immediate liking to the woman and a fight ensued in which the Outlander was killed. Thus a Lochlander became the husband to the “daughter of the King of the Universe,” and had his first son by her in the land of his own birth. The kin of Red Shield eventually appeared seeking compensation, and they were accompanied by a hostile force representing those who sought a dowry in exchange for the hand of their summer-queen. The viking prince sought to outrun his enemies in his longship, and eventually lost them in fog. He came at length to an unknown island, which they called the Isle of the Wet Mantle, and here a second son was born. The children were almost full grown when a Fomorian arrived and carried off the tower-maiden. When the sons were full grown Aod voyaged once more, hoping to regain his lost mate. In this instance, each man took a ship of his own and travelled in different directions upon the Atlantic. In the west Aod chanced to cruise a coast where a battle was in progress. Being under personal geis never to pass a fray, but to enter it on the weaker side, the mariner put in and commenced to fight. Exhausted after a long tour of duty he lay down to rest amidst piles of corpses. As he lay there he saw, from half closed eyes, a ship being dragged through the water by a one-eyed Fomorian (Mannann mac Ler). “The ocean for him was no higher than his knees and he had with him a big fishing rod and line with a very big hook at the end.” As Aod watched he saw that the big fellow was angling for the bodies of men, hooking them from the shore and lifting them onto his boat, until it was heavy with bodies. As Aod was prone and unmoving, the giant hooked his clothes and would have lifted him in to his craft, but seeing that he was too large to be moved in this manner carried him to the ship in his arms. The giant then hopped aboard and sailed into the west until he came to a precipitous island backed by a large cave. From a narrow inlet he unloaded the corpses and took them up the long hill to his domain. At the entrance, a woman was checking to see that those who passed into the cavern were dead, and the giant advised her to hold Aod’s body apart from the others as it alone would satisfy his appetite at breakfast. Aod , realizing he was not about to be eaten that day, continued his pretence of being dead. The woman was not fooled, and after dark she arrived at his side saying that she was a king’s daughter stolen into bondage, protected

by magic from his avarice and rapine nature. Aod asked if there might not be a way of eliminating the Fomor and she suggested that they might heat the roasting spit and plunged it into his eye. By this plan the Norseman succeeded in blinding the monster, but the “sea-demon” was not killed and spent the night and part of the next day randomly pursuing the Lochlander about the cave. To divert the giant’s attentions, Aod seized a huge stone and threw it out through the mouth of the cave into the ocean. Hearing the splash, the creature suspected that his prey might have escaped and followed with the spit still sticking from his eye. At the entrance the bar struck against a side post “and knocked off his brain cap.” The pair of humans then spent seven years and seven days throwing the parts of the sea-creature into the ocean. With this new paramour, Aod fathered another boy-child, and after seven years in the Dead Lands gave her a gold ring with his name on it and commanded her to send the boy east after him when he was of age. Back aboard ship, he then sailed on a day’s distance and found “a pretty bay” where he erected a hut and bivouacked for the night. The next day he saw a huge ship zeroing in on his landfall and a champion emerged from it saying he was seeking the daughter of Donn on behalf of his father, the son of the king of Lochlann. At this Aod identified himself and told of his adventures. The next day a second ship appeared bearing his “Son of the Wet Mantle,” and on a third day the ring-bearing son joined them. In the morning the reunited family met a soothsayer on another island who said that the daughter of Donn was held by mac Bran, the “Son of the Blackbirds.” At his fortress, the heroes of the east went calling against a gathering of one hundred warriors, and defeated them all. When there were no other champions left mac Bran himself appeared and was cut down, and thus the daughter of the summer-season was restored to her men-folk. The involved imramma mentioned above is referred to in English as “The Leeching of Kay’s Leg.” Campbell of Islay collected the fullest version of this celebrated story which is now in manuscript form in Edinburgh. The original story consisted of twenty-four tales, or episodes, of which nineteen are given in the Campbell version. This story is a gordian knot of plots, sub-plots and interweavings, preserved most anciently in a fifteenth century manuscript. Antiquarians have traced it “in its present form” to the twelfth century. AODHAS , society, social economy. From the root aoibh , well--mannered, of good conduct; from eibhall , a live coal. Confers with aoibhinn , pleasant, joyful, of sunny disposition, glowing with inner spirit, enspirited. See Aod directly above and Aod Ruadh , immediately below.

AOD RUADH , "the ruddy sun," suggesting a battle-god, after Aod , the prime sun god, see above entries; ruadh , the Eng. red , ruddy of complexion, confers with AS. read . A mythic Milesian god-king who supposedly held power in one of the centuries (perhaps that of Alexander the Great) before the Christian era. He was one of triumvirate, the others being Dithorba and Cimbaoth, each taking seven year turns at Tara. Aod Ruadh was said drowned at Eas-Aod-Ruad (Assaroe, Ireland) now Ballyshanny. When his seven year tour of duty came round, his daughter Macha Mong Ruadh (the red-haired) arrived at the capitol to claim the crown. She found herself fighting her father's partners and killed Dithorba.. Cimbaoth she defeated on the marriage bed. For some historians the reign of Cimbaoth, under sponsorship of Queen Macha, marks the beginning of reliable Irish history. When Cimbaoth died, Macha ruled alone, the first Milesian queen of the land. Her stronghold was Emain Macha, which for six hundred years, served as the chief city of Ulster. See Macha. who is equated with an ancient triumvirate of Celtic goddesses. AOG, (ugh) death, or Death personified; also written EUG, from the OIr. ec. Confers with the Cy. & OBr. ancou and the Latin nex . Perhaps from Skr. nac, to perish. This word is used as a negative prefix, thus it is combined with other words to produce eugail , disease and eugais , want. Confluent with aoigh , Ir. aoidhe , pl. aoighheadha . OIr. oegi , a guest . which confers with the Possibly a contraction of the Gaelic god Aonghas Og and/or his “brother” Ogma . The alter-ego, or destructive side of the sungod Aod , see entry under this heading. Canadian folklorist Mary L. Fraser says that the Aog was an expected visitor at the wake of the dead as practised on Cape Breton Island. An agent of the dark forces of an-tathair-neimh, this sometimes invisible host sought to capture spirits of the dead as they emerged from a body orifice, or while they still hovered in the vicinity of a cooling corpse. This death-spirit corresponds with the Scottish Nathir (the one who is not father-like), the evil alter-ego of the Oolathir (Allfather) who has a female counterpart in the Cailleach bheurr. Male and female personifications of death appear in Scandinavia as Odin and Frigga; in Germany as Wuotan and Frau Gode; and in Anglo-Saxon England as Irmin (iron man) and Irenasaxa (iron sword). They are similar to the the Irish spirit named Bil, a Celtic chief lost in the Milesian invasion of Ireland, later identified as their death-god. The Cymric equivalent was Wynn ab Nudd (wind of night), sometimes identified as the chief of the

Welsh Tylwyth Teg (white piglets, or little people), the equivalent of the sidh. On the continent, the Celtic death-god was Dis, who the Romans identified as Dispater (father Dis) the equivalent of Pluto, god of their underworld. In Anglo Saxon myth, it was sometimes suggested that the death-god was Herla, whose troops comprised the Herlathing. Herla or Haarla (the hard one) probably relates to the Teutonic twin-kings known as the Harlungen. Haarla almost certainly relates to the goddess Hel, the daughter of the fire-god Loki and the giantess Angurboda (perpetual anger). He is similar in character to the Old French harlequin and the feminine harlequina. It is noteworthy that the Middle English "harlot" is derived from an old French model, the earliest definition being, "a male mercenary or servant, a juggler, buffon, fool or entertainer." In ancient France, it was suggested that men yielded their final breath of life to Mesnee d'Hellequin (the harlequin or overlord of the Hel-queen). By the middle ages, the old pagan Hunt was described as Cain's Hunt or Herod's Hunt, further defaming the character of these Biblical villains. In Central France, the Wild Huntsman came to be called "le Grand Veneur de Fontainebleau" (the Great Hunter of Fontainbleu) in memory of another noted bad-guy. It was claimed that his cries were heard all over France just before the outbreak of the French Revolution. The Micmac Indians claimed that their guardian of the dead lands was Papkutparut, an individual who had once been a man. He was known to the white-men of Maritime Canada as the woods-whooper, a spirit-name most likely derived from that of the British hooter. In highland Scotland, the Hunt was entitled the sluag sidh (the sidh thing), suggesting that Aog was one of the "sidehill" folk. This creature was periodically reincarnated to lead the Hunt, a motley crew of living and dead spirits, who lowlanders termed the "unsely (unsilly or serious) court". The sluagh sidh travelled counter-clockwise on the northern winds, particularly during the "daft days" (Yuletide). The thunder and lightning of that season were taken as signs of its flight and Christian men crossed themselves to prevent their souls from joining the assembly. They were careful not to "sain" the sky, or mock the sounds that they heard, for fear the Host would carry them bodily away. Those who directed words of the encouragement at the passing army of the dead, or who left fodder in the fields for this army, were sometimes rewarded with a haunch of meat thrown down from the storm clouds. They were advised not to look too closely at the species being offered, but to keep it until dawn, at which it would be converted into gold. Men who chanced to annoy the sidh-travellers were gifted with a tiny whining black dog, which refused to leave their hearth for a full year. The spirits who commanded

the dead usually carried a magic spear, wand or staff, which shed snow and cold wherever it travelled, and was the source of searing-energies which could turn men into burnt toast. Mary L. Fraser says that the pioneers of Atlantic Canada kept close watch following a death, "Lest a little white animal resembling a weasel might get into the house without their knowledge. This creature is surpassingly like the local Indian mischief-maker named Lox whose totem form was the wolverine, or “Indian devil.” If the Aog - “a spirit of evil attendant at wakes” -came to the house the residents would take a piece of steel and pass it through the flour, meal, and all the food that was in the pantry. “If this precaution was neglected, these materials would become useless; yeast would have no effect on the flour, etc. This would surely be a great misfortune at a funeral, for all the time the corpse was in the house the table was kept set and meals were served to everybody who came... While the coffin was being made...the body was laid on a funeral couch made of boards and draped with white sheets. A tiny plate containing salt was placed on the chest of the corpse and the blinds closely drawn. This may have been done to exclude the Aog ."9 Speaking of the dead, Mrs. William Deveaux of Belle Marche, Cape Breton, added further details: "(The body) would be in the front room. There'd be nothing else, no furniture, maybe a table to put a lamp on...They used to keep the corpse two days...they used to keep them one day like to give people time to make the coffin...they used to put a piece of cloth, like a large handkerchief on their face. And whoever wanted to see them used to lift the handkerchief...And people would come to visit. A full house every night. We used to stay up day and night. You wouldn't leave the body alone. It was the style then; never to leave the corpse alone...After midnight maybe a dozen would stay...The coffin would all be black, except the children's. Children's coffins were always covered with white.10 The rites of death in old Gaelic Nova Scotia were invariable: The immediate family went immediately into black clothes and mourning, leaving physical details to their nearest and dearest neighbours. The rarely used "living-room" of the house was opened, aired-out, and heated for all great ceremonies, including the wake. The "boards", long, true, heavy and free from knots, were brought out of storage at this time. They were placed upon saw-horses and draped with sheets, which extended up 9. Fraser, Mary L., Folklore of Nova Scotia, np, nd, p. 51. 10. "How We Buried Our Dead", from Down North, ed. Ronald Caplan, Toronto, (1980) p. 232.

the adjoining wall. The windows were either draped with sheets or the blinds pulled. Mirrors and pictures were usually removed from the room, but if they were left they were masked with sheets. As Mrs. Devereaux has noted, coffins could not be purchased from an undertaker's showroom, so the body was dressed and placed directly on the boards, the face being covered as noted above. The body was then given its plate of salt and the mourners began their visitations. Where the relatives were widely separated, the wake extended from two to three days and nights. All the members of the community made brief appearances at the wake, the closest relatives staying the longest time. Some attention had to be given the matter of feeding large numbers of people who were away from their homes. Fraser explained: "All during the day lunch was served to everyone who went to the house. It would be discourteous for anyone to leave without eating. In fact, one trusty friend was charged with the office of seeing that no one was overlooked...for it was believed that every bite served during the wake went towards the release of the soul if it were suffering in purgatory..."11 The "lunch" consisted of pre-prepared cold cuts and oatmeal "nibblers", sometimes offered on a self-serve basis. Through the day, several neighbourhood women laboured over wood-stoves in the kitchen, preparing a "suipeir" which was offered to those still on the premises at eight o'clock. "The best that could be procured was set before the company. The guests succeeded one another at table after table until all were served."12 The men and boys were not totally inactive during wakes, but they contributed little to the initial rites beyond erection of the boards. Once they had given some attention to the corpse, most of them assembled out-of-doors where the "better-disposed" amused themselves by playing quoits or games of horseshoes. Cape Breton historian A.A. Mackenzie has confided that, "Wakes were on the face of it, rather sober, sedate affairs in comparison to the noisy pagan rituals that shook the roofs of the wakehouses of old Ireland." Nevertheless,he admitted, "the "great time" of many wakes was the clandestine gathering of menfolk around a keg o' rum out in the barn..."13 All were called to the supper-table at eight, and were required to appear afterwards for the recitation of prayers in the 11. Fraser, Mary L., Folklore of Nova Scotia, np, nd, p. 151. 12. Fraser, Mary L., Folklore of Nova Scotia, np, nd, p. 111. 13. Mackenzie, A.A., The Irish In Cape Breton, Antigonish (1979), pp. 5960.

death-chamber. Summarizing that rite, Mackenzie said: "In Cape Breton there was plenty of grub, lashins of tay (tea), Irish twist tobacco and clay pipes for the men. The priest led the company in saying the beads and the litany, and neighbours would stay the night with the corpse."14 Although the prayers were "quite lengthy" this was partially offset by the pleasanter rite of smoke-making. By the time the prayers had concluded most people were content to take their leave, the corpse being left in the company of "chosen friends of the family, mostly men...They spent the time telling fables (myths and legends). If a song or tune came into any of these...they did not hesitate to sing it."15 When two or three nights had passed, the day came for committal and burial. In the earliest times the coffin was placed "on the shoulders of six able-bodied men. It was considered a sign of disrespect to have a horse convey the remains to their last resting place. If the distance to the graveyard was considerable, these men were relieved by others along the route. A piper went in advance, playing a lament; appointed wailers followed. wailing out the praises of the dead. Behind these came a man carrying a jar of liquor; then the rest of the procession. Before they left the graveyard, food and liquor were passed to all present." 16 Unfortunately the route to the graveyard was literally "a rocky road to hell" for some funeral parties. Since everyone attended the wakes, this drew together quarreling, if not warring, clans. When they met, under the influence of alcohol, they invariably took "chips" off one another, and shouting matches occasionally led to fistcuffs, which culminated in lawsuits and murder. In the best situations, the path to the graveyard was short, in the worst, the corpse was sometimes forgotten, or joined by others, as Aog found his way among men. In Cape Breton, the presence of this "evil-one" was seen in supernatural events that dogged funeral parties. Men attempting to transport a corpse from Kilkenny Lake to the "shore road" in Cape Breton were fortunate in having some assistance from "angels". While the dark forces gathered in a stream of scudding wind, the party passed through it "with never a blessed candle blowing out in that terrible gale of wind."17 A.A. Mackenzie thought that 14. Mackenzie, A.A., The Irish in Cape Breton, Antigonish (1979), p. 60. 15. Fraser, Mary L., Folklore of Nova Scotia, np, nd, p. 111. 16. Fraser, Mary L, Follore of Nova Scotia, np, nd, p. 112. 17. Mackenzie, A.A., The Irish In Cape Breton, Antigonish (1976), p. 61.

this description "strained credulity", but noted it was "an extreme manifestation of the old belief that God controls the power of nature (to further) His own ends." He added that this was another attempt to compromise the old rites by attaching them to similar "Christian myths". The medieval Church made little fuss over pantheism where it did not offend doctrines of morality. Hearses finally took up the burden and fewer quarrels had time to mature as transportation became quicker. "Corpse wagons", or undertaker's vans, were, nevertheless, regarded with some fear: "Indeed a part-time undertaker near Lingan kept the hearse in a barn with other wagons, carts and slovens. After some years of use the hearse had ghosts clustered so thick that he had to shove them aside to get near the other vehicles!"18 In the last years of the 1970's, Mrs. William Deveau told an interviewer that, "We've only had the funeral home since a few years. Even some today, when they die, they say don't put me in the funeral home. Still, there they get embalmed...When your embalmed you're sure then. But it's not necessary. If you see something change (evidence of decay), you know very well that he's dead...My mother-inlaw, my father-in-law and my husband weren't embalmed. They were right here in the front room."19 The idea that men might be long absent from their bodies without marked deterioration of their shell was basic to the old beliefs. The wake was extended over three days to allow wandering-spirits to return, to give those who had decided to remain dead time for mature consideration as they wandered in the spirit-world. The restlesss spirits that clustered about hearses were the "bochdan", those unable to retire to the earth because of a death trauma and the need for revenge. Some were thought to remain undead, and even capable of materialization, if they had a need to complete unfinished business such as the repayment of a debt or completion of an unfulfilled oath or promise. As for the Aog , his presence was detected behind the surface of mirrors and reflective surfaces. The folklorist, Sir James George Fraser, thought that mirrors were covered after a death because the spirits of the living were at hazard from those of the dead. He said, "It is feared that the soul, projected out of the person in the shaper of his reflection in tyhe mirror, may be carried off by the ghost of the departed, which was commpnly thought to linger about the house till the burial." That last part was 18. Mackenzie, The Irish In Cape Breton, Antigonish (1976), p. 60. 19. "How We Buried Our Dead", as quoted in Down North, ed. Ronald Capalan, Toronto (1980), p. 232.

correct, but friends and relatives of the deceased could hardly be at hazard. The truth is, mirror surfaces were seen as doors to the "lefthanded world". New-born children were kept from mirrors because it was known that their weak primary soul-spirits could stolen into the alternate world. One name given the soul-thief was Aog, and the reason that mirrors were removed or covered at wakes was to prevent his entry into the wakehouse. Once within, he could seize the vulnerable soul-spirit of one newly-dead, and make a retreat into mirror-land. The unmoving eyes of a corpse were themselves reflective surfaces, which explains why they were covered unless the face was being viewed. It was generally held that the Aog could only make entry into a room when humans were inattentive. There is a side issue here in the fact that forerunners of death often appeared in mirrors, and were possibly sympathetically attracted by prior deaths. Mirrors left unguarded by cloth might give an unwanted premature glimpse of the next person destined to die. The belief in a soulthief also explains why men stayed constantly awake guarding the spirit of the dead. This has a parallel in an old superstition that sick people needed to be guarded against the intrusion of some evil spirit. It was once widely held that sick-room mirrors neeeded to be covered since the soul might be abducted into it. It was also suggested that the very ill should be prevented from sleeping, since the soul was known to wander in that state, and might decide to remain absent from an unwell body. The placing of the corpse upon "planks", "poles". or "boards" relates to the fact that men were anciently considered the kin of tree-spirits. These planks housed spiritual helpers, who might assist the dead if they came into conflict with the unsely court. Salt was considered to have similar protective value, it being noted that the hearts of men pumped a saline fluid. The furniture was cleared from a death-room to give good spirits more freedom of movement in case they happened to materialize. The creation of smoke was a thoroughly pagan means of choking and confusing evil spirits abroad in the air. It was thought probable that there would be a struggle for the soul of a dead man, with ghosts of the living as well as ancestoral spirits, animate and inanimate, on one side, and the allies of the Aog on the other. It used to be the habit for men to lay hands on the body of the corpse, sometimes touching the breast, the former dwelling-place of the heart; and sometimes the head, the ex-residence of the soul. This was a means of swearing unity with the departed in his struggle to be reincarnated (or resurrected in a Christian paradise). If a man was touched by his murderer, it was confidently believed that blood would flow from any wound on the he had received in the fatal struggle. It has also been

suggested that it was good luck to touch a dead man because his spirit might afterwards serve as an ally at the time of one's own death. At the least, this act was considered an expression of the idea that those who performed the rite bore no ill will to the departed individual in either life or death. The touching ceremony was considered essential for family members: "When a person dies, other members of the family must touch the corpse with the tips of the fingers (some said the backs of the hands), or kiss it, lest there be another death in the family or other bad luck."20 In those days, clan unity was seen as a necessity in both life and death, the Aog having the edge where men failed in matters of the spirit.

AOGHAIRE , shepherd, SIr. aegaire , OIr. augaire , thought to be from Latin ovi , a sheep, corresponding with the Gaelic oisg , a sheep, a yearling ewe, Skr. avis . Confers with Aog + aire , death + distress, see above entrye Note the Aog or death-god was often pictured as a weasel-like animal having the head of a sheep. Possibly derived from the old pagan god Aonghas Og . The god cast out and killed in quarter-day ceremonies was frequently represented by a human dressed in a sheep-skin. In rural places shepherds were seen as having the closest contacts with the old magical religions and were thought capable of subtle magic: "It is very dangerous to go near shepherds without greeting them, for they lead offenders astray (as do the Daoine sidh), they unleash storms ahead of men and open precipices at their feet." AOGARAID, "a tamed sheep," sophistry, a fallacy, the death of truth, see Aog . AOIBHILL , AOIBHELL , AIBELL , AOIBHINN , (Evill), from aoidh , the sun, a burning coal, after the sun-god Aod (who the Welsh called Hu) + aill , fair, beautiful, willful, similar to aillise , a diminutive creature, one of the Daoine sidh. The banshee of North Munster, Ireland. Compares with the Mhorrigan. The matriarch and were-gild of all bearing the names Morgan, Kay and Mackay. She is the reincarnate spirit of one of three queens of the Tuatha daoine who "went to earth" in Munster. Her "sisters" were Cliodna (Cleena) and Aoine, the last being the supposed matriarch of Clan Gerald. Her dwelling place was Craig Liath (the Grey Rock) two miles north of Killaloe , a side of North Munster. At the time of the battle of 20. Creighton, Helen, Bluenose Magic, Toronto (1978), p. 150.

Cluantarbh she was romantically involved with Dubhlaing us Artigan a young man exiled by the high-king of Ireland she thus became the beansigh or “bansheee” of Dal gCais, the clan O’Brien. When Ireland was threatened with invasion he returned to his homeland in spite of the entreaties of Aoibhill . Seeing no other way to preserve him she “put a druid covering upon him so that none could see him.” In battle Murchadh, the king’s son, thought he heard an invisible warrior and soon after Dubhlaing laid aside his sigh-covering so that he could be seen by his allies. At this juncture Aoibhill called both men from the battle predicting they would die if the re-entered the fray. They did so and both were killed. The goddess possessed a golden harp which she gave to mac Meradha when he was a boy at the time when his father was killed by a son of Lochlann (Scotland). Meradha’s son travelled incognito to the northern kingdom and played the harp before the three sons of the king of Lochlann and they died of longing and wistfulness. It was this harp that Cuchulainn heard upon the air when his enemies gathered about him for the final battle at Muirthemne. This clarsach, or “harp” was similar in effect to the Dagda’s “Harp of the North.” Unfortunately this music was the death-wail of the Clan O’Brien, and those who heard it were not expected to live. AOIFE (eef-a, eef-ay), "maid of the fair shoulders," similar to aoibh , having a pleasant countenance; the second wife of the immortal Ler, god of the sea. The first wife of Ler was a sister to Aoife. This goddess was childless and intensely jealous of her four step-children. She decided to have them murdered by her attendants, who refused her demand. Unable to kill them by her own hand, she transformed them into swans. At the underground palace of Bobd Derg her deed was discovered and Bobd reacted by shape-changing her into "a demon of the air." Ler and Bobd went seeking the swan-children but were unable to reverse the queen's black arts. When the elder gods were forgotten after the invasion of Ireland by the Milesians, the children found the land-palace of their father Ler in Armagh completely razed to the ground. Doomed to wander for almost a thousand years, they were at last returned to human form by a Christian hermit, but by then they were seen to be withered human derelicts, whose forms crumbled to dust upon baptism. AOIGH , AOIDH , a guest; OIr. óegi , conferring with AS. r-ith and the Norse feigr , “one doomed to die,” a hostage. Note the AS. and the English words fey , fay and foe . Classical models suggest the idea of “a journey-

taker.” Related to the day-god Aod . AOIR-CEAIRDE , a word-smith, a "satire-craftsman", OIr. air , possibly cf. OIr. tathdir , a source of contempt. Satire was considered the height of magic in Celtic folklore. Dagda, the chief of the Gaelic gods was described as the "god of story" but his son Ogma was the one remembered as being "honey-tongued." It was often said that this mortal-god had "golden chains" that ran from his tongue to the hearts of his listeners. His devotees held the highest rank among the aes dana. They were termed the filids, or “poets,” and the first human of their kind was the druid named Amergin, whose chanted songs enabled the Milesian invaders to take Hibernia (ancient Ireland) from the Tuatha daoine. The filid acquired a great reputation as magicians being men "of poison in satire and splendour in praise." When well-paid they composed sagas, eulogies and light entertainments for the princes of the Celtic kingdoms, but when they were wronged (or felt slighted) they turned to satire in order to debase and bring down their foes. For a few years, overlordship of ancient Ireland was in the hands of King Breas, a man of mixed Fomorian-Tuathan blood. Unfortunately he proved parsimonious and failed to treat the bard named Cairbre with respect. As a result the poet composed a withering satire which made Breas a laughing-stock and finally caused men to rise against him. The result was the war between the "gods" and the "giants", which ended with the complete defeat and banishment of the latter race. It should not be thought that the glam dicend, or “satire from the hilltops,” was without physical effect. The story of King Caire of Connaught illustrates the mystic power of the poet over the material world. Cair's wife fell in love with his nephew Nede, who happened to belong to the poet's guild. She asked him to sing a satire against the king that would produce a blemish on his face, it being a rule of the time that no king could serve if he had a physical imperfection (see aineamh). Under the rules of druidic magic Nede could not oblige his lover for to strike with satire he had to ask something of the party he intended to blight and be refused by that person. As it happened King Caer was very fond of his adopted son and never refused him any reasonable request. The conniving wife knew that her husband had a taboo against parting with his hunting knife and relayed this information to the poet. According to plan, Nede requested the knife and was refused. The next day the king went to his private fountain and in the waters same an image of his face welted and blistered in patches that were red, green and white. He fled in shame, but Nede, who became king in his absence, repented this evil and went seeking his

uncle. He found him hiding in a cavern in the hills but when he tried to console the older man, the poor fellow died of embarrassment at being seen. At this moment the gods balanced the scales by causing the surrounding rock face to "boil up and burst." A splinter, as hard as an arrow, flew into Nede's eye and he fell dead. The poet named Dallon Forgaill once encamped upon Mongan, King of Meath and resided there "from Halloweve until May-day, so great was his lore of past events." While there, the king made the mistake of pointing out an inaccuracy in one of the poet's tales. Responding to this sacrilege, Dallon promised he would "sing (spells) upon the water, so that the fish should not be caught in their river." He also said he would satirize the king and "sing against the woods of the land so that no tree would give forth fruit; and again upon the plains so that they should be barren of any produce." Thoroughly cowed by these promises of malevolent magic, Mongan recanted and delivered his entire kingdom to the filid "excepting only my own liberty and the person of my wife Breathigrend." AONACH,ANOCH , moor, market place, Ir. fair, assembly, OIr. oinach . a fair, from aon , coming together as one, a reunion. "The great Feis was held at Samain (Hallowday). It lasted for three days before Samain and three days after. But the anoch, or great fair, the assembly of the people in general, which was a more important accompaniment of the feis, seems to have (started) much earlier." General assemblies coincided with the Quarter-Days of Samhain, Imbolc, Beltane and Lunastain and had religious, political and commercial functions. It is thought that the fairs originated as adjuncts to serious gatherings of state. The best known fairs in the ancient world were those at Dun Add in Scotland and at Tara in Ireland. After that, the most famous assemblies were at Tlachtga, Uisneach, Cruachan, Emain Macha, Colmain and Carmen, all in Ireland. To some degree the various assemblies were devoted to specialized concerns. The ones at Emain Macha, Cruachan, Tara and Dun Add were primarily political and judicial affairs, with the licensing of craftsmen as a secondary purpose. The Fair of Taillte in Meath was primarily an athletic contest and marriage market, with other considerations secondary to the games. Another sports event was that held in Ulster on the plain of Muiremne, in Louth, at the time of Samhain. In almost all cases people needed to be fed and a feis developed as an adjunct of the main purpose of the gathering. This, in turn, created huge markets for the produce and animals of the countryside. James Joyce has said that these Quarter-Day assemblies had three objects, viz., an opportunity for the folk of the land to hear their laws, rights, and

history recited in public; a chance at gaming, athletics and free entertainments, access to a market for buying, selling and exchanging goods and animals. He does not mention a fourth feature of the anoch which was the provision of a chance for men to arrange marriages, thus cementing allied clans and giving the possibility of easing tensions between warring peoples. AONBARR , AONBHARR , (ain-barr), aon + barr , “the one that is pointed,” (a reference to the shape of the sea-serpent’s head); the magical "seahorse" of Manan mac Ler, loaned by him to Lugh to forward the cause of the Tuatha daoine against the Fomorian sea-giants. In Norse mythology it was said that the sea god Hler had nine beautiful daughters, sometimes entitled "the billow maidens" all clad "in transparent blue, white or green veils." These were "the horses (i.e. sea-serpents) of Manann" in Gaelic tales; white steeds, that were a geis, or tabu, for the sun-gods Aod, Lugh and Cúchullain. At each sunset it was noted that the Sun "died" in the western ocean and it was supposed that these horses carried him into the dark realms of the undersea kingdom known as An Domhain. The mare/stallion among the waves was Aonbarr , a spirit of the sea who could travel as easily upon land as on water. The mythic sea serpents are often described as sheep-, or horse-headed creatures. At Bon Portage Island, Nova Scotia, Helen Creighton interviewed a man who noted, “No sailor wants to dream of horses because they signify high seas.” (Bluenose Magic, p. 127). In a similar vein, she was told, “There is an old whim that if you see something on the water, you musn’t go near it; some fishermen are afraid of it and are too scared to investigate (Bluenose Magic, p. 122). AONCOS . Literally “one-footed.”An Otherworld island reputed to have its only support in a silver column rising from the ocean. It was observed by the traveller Maelduin. Note that the Fomorian residents of the Otherworld were themselves represented as one-eyed, one-armed and one-footed. See famhair. AONGHAS , Eng. Angus , Ir. Aonghus, g. Aonghusa , EIr. ‘Oengus, OIr. ‘Oingus, the Cy. Ungust , a compound from Oino-gustu-s, “one uniquely chosen (by the gods). The G. tagh , the Latin gustus , the English choice. Hence M’Aonghuis , Mac-innes , and the contracted M’Ainsh . This godname was formerly popular in Ireland but is now associated almost exclusively with Scotland. The female form Angusina is seen in the lowlands.

AONGHAS BOLG , Angus the Bolg , the progenitor of the Firbolg and Dési tribesmen of ancient Britain. Confers with Aonghas Og . AONGHAS OG , "the chosen one" + og, young. “Angus the Youthful One,” The god of youth and extramarital love. Often confounded with Lugh who had a similar interest in wine, women and song. The son of Dagda and Boann or Boyne he was the father of Macha, ancestress of the Red Branch or Irish kings. His personality was so attractive he was always followed by four song-birds. He travelled on cold wet winds and made his home in the Brugh na Boyne. He fell in love with the maiden Caer when he saw her in his dream-travels. With the help of Bobd Dearg he discovered that she lived part time in the body of a swan. Taking a similar shape, he wooed and won her. After the dispersal of the Tuatha daoine, Aonghas became associated with the western Atlantic island of Tir nan Og . Note possible links with Aod and the Aog ; in the latter form he is the death-god. AORSD , excrement, faeces. It was believed that a portion of the spirit passed from the body with urine and faeces. These were carefully hidden away to prevent their falling into the hands of a boabh, who might employ them to create a magical bane. AOSG , see entry below; accident, bane, disaster. In the Celtic world all evil was attributed to spirits which invaded and harrased the body of the individual while his own spirit was absent or debilitated. AOSGAR , a + osgar , unlike the hero Oscar , an accident-prone individual; an unlucky one, a bad-luck johnny. Similar to oscar , the life-force in men, a champion. Osgar was the son of Oisin, the prototype for physical strength; "one with a heart like twisted horn sheathed in steel." In his first battle, caught up in a warp-spasm he killed three enemy kings and coincidentally his friend Linne. He aligned himself with the Fianna, the warders of Ireland and thus came into contention with the legal rulers of that land. In final conflict Osgar met King Cairbre in single combat and the slew on another. While Osgar remained alive he was found wounded on the battlefield by his own father who noted that there was "not a palm's breadth of his body without a wound." Osgar's wife, Aideen, had him buried on Ben Edat (Howath) and raised over his body the great cromlech which still stands overlooking the plain of the battle of Gowra.

AOSTRAS , terror, aois + trag , “always at the fast,” from the root trud , distress. Confers with the English trod and threaten . ARD , high, aoine , fast, OIr. oine , Eng. jejune . Note the goddess Aoine and combined names such as Ard bhurr , i.e. Arthur , the “High Bear.” Heights of land were considered to have best access to the gods of the air which is why Celtic festivals were sited on the most elevated spots which could be found. Hence also the Christian insistence that the high should be made low. ARD-BEUR , ARD-BHURR , etc., the “high sharp one,” King Arthur . Sometimes translated as the “High Bear.” The male equal of the Cailleach bheurr . In Gaelic myth, Arthur was a supplementary character, the son of a king of Britain who stole the two hunting dogs of Fionn mac Cumhail. The Irishman pursued Arthur to the larger island and retrieved his animals, forcing him to swear fealty in the process. Thomas Bulfinch has characterized the man as ”a little prince of the Silures (in South Wales) who was magnified into a conqueror of England, Gaul, and of the greater part of Europe.” Tales of his activities were carried from Cornwall when the Amoricians settled Brittany, and his genealogy was extended backwards by imaginative medieval writers, so that he became linked with Brutus, a survivor of the Trojan War. In Wales Arthur’s activities may have first been chronicled by St. Talian, a bishop of St. Asaph, in the seventh century. This work was the basis for A History of the Kings of England, which was first translated into English by Geoffrey of Monmouth in 1150. ARDAOIN, DI- , (je doeunn, stress on last syllable), "between two fasts", Thursday. See Di-ciadain (Wednesday) and Di-haoine (Friday). "There is a saying, "Luckless is the mother of a silly child, if Beltane comes on Thursday." On the other hand, note the old rhythmical saw: Thursday, the day of kind Cille Colum, A day of setting sheep apart for luck. For arranging thread in the loom, And for getting a wild cow to take its calf. ARD GREIMNE , the lord of Lethra, the “Other Side,” and thus the Otherworld. His name indicates a “High Stronghold,” a place referred to in the records as “a land of red brightness,” and he appears to be an alter-ego of the sun-god Lugh. He was the father of two noted female warriors

Sgaitheach, “who taught Cúchulainn martial arts and Aoife, who had the capacity to defeat him, but finally became his lover” ARD MACHA . the “high,” or “mighty,” Macha , anciently called Emain Macha . the capital of Ulster raised in 370 B.C. by the queen named Macha Mong Ruadh . Situated a short distance from Emain Macha , which was the seat of kings during the earlier Ulster Cycle. Correponding somewhat with Armagh , the invisible dwelling of Ler on Slieve Fuad in Ireland. In the oldest tales, Ard Macha was the land base of Ler, god of the sea. When it was at hazard from the invading Milesians, Ler made its ramparts invisible to all but "gifted" souls. Its boundaries were first traced by the shoulder-brooch of his "daughter" Macha , one of the triad of goddesses that comprised the bafinne. One of the derivations for Emain is eo + muin , the neck, "a brooch". Of the three bafinne, Macha represented the cailleach or crone, governess of future events, the equivalent of the Old Norse goddess Skulld, who cut the thread of fate when men died. Macha was reincarnate at one stage as the daughter of Uisdean Dearg, or Red Hugh, a prince of Ulster who left his principality to his two brothers Dithorba and Cimbaoeth and to his daughter Macha , each to rule in turn. At Red Hugh's death, Macha refused to follow the succession, thus she fought and killed Dithorba and then forced Cimbaoeth to marry her, after which she ruled as High-Queen of all Ireland. The five sons of Dithorba were banished as a danger to the throne, and in the western realms they plotted against the queen. She went into Connaught province alone in the guise of an old hag, supposedly seeking refuge at their camp fire. One by one the brothers attempted to take sexual advantage of her, but when they came at her she roused the trees with her magic and used their inspirited roots to bind the attackers in place until they swore her personal allegiance. Thus was laid the foundation for the powerful northern kingdom of Ulster, whose remains are now no more than a grassy rampart. Another myth explains its decay: After the foundation of Emain Macha the "goddess" went to earth, but remained the patroness of Ireland. She was reincarnated again in the reign of Connor mac Nessa. She came then to an solitary Ulster farmer named Crundchu as a young woman of great beauty. As this man was a widower he gladly took the Macha as his wife. At the annual fair of Emain Macha , Crundchu drank too freely and bragged that his wife was so fleet of foot she could outrun the king's stallions. Unfortunately, the king heard the bragging and took the man's bet. As Macha was pregnant at this time she pleaded with the men who had assembled to postpone the race until after her delivery. Seeing that

they were against this, Macha agreed to the race and quickly outstripped the stallions. At the race's end, she fell upon the track and delivered twins. Holding them aloft, Macha announced that her favour was withdrawn from Ulster and that, henceforth, in every hour of battle the men of Ulster would find themselves under her curse: "For this hour, the pains of childbirth shall fall on each of you when you are in greatest need. When you try to lift sword and spear you will be as helpless as the meanest woman in childbirth, and this pain will ravage your bellies for five days and four nights, and the curse shall rest on the north for nine times nine generations." Thus, Macha predicted the "troubles" that still divide Ireland, and following this she ran south into Connaught Province and formed a new alliance with the clans there. In her new guise she was Queen Mebd, or Badb, the warrior-queen, the befind of fate in the present tense. The mature Mebd and the overly-ripe Macha each had the capacity to shape-change into a third befind, the beautiful, youthful Mhorrigan , the befind- goddess of past events. When Mebd's forces attempted to invade the north they might have succeeded except that the god-hero Cúchullain was in Scotland undergoing training as a warrior when the curse was uttered. Thus he was not susceptible to the symptoms of childbirth and singly-handedly turned back the southerners at a pass between the two lands. ARDNEMETIA , High Nemain , the third part of the triad goddess Bafinn. For details see Nemain-heimhidh . Corresponds with Emain Macha , see above. ARD RIGH , OIr. ard ri , High King. According to tradition their seat was Tara and there were seventy-nine of them between Slaigne the Firbolg and King Conaire Mor O Conchobhar (1175 A.D.). ARGADNEL , Silver Cloud. One of the islands of earthly paradise found on the rim of the western ocean; One of the Otherworld islands seen by Bran when he travelled in the west. The eastern coast of Canada is, in fact, plagued by summer fogs. ARGHAS , written rhetoric, sublimely transcribed language, similar to argumaid , the Eng. argument from the Latin argumentum . The druids were skilled in this art which was held to be a high form of magic. While the druids would not write their secrets on stone, paper or wood they often transcribed matters of less importance (using the Roman alphabet).

When Saint Patrick codified the laws of Ireland he called upon one of the filid-ollam to represent the whole body of their kknowledge in verse. In this form, the laws were easier to remember, pleasant to recite, and more welcome upon the ears. In the Christian era, the lives of the saints were chronicled in traditional verse. When ancient history and genealogy were first inscribed, they were represented as verse. Old standard records, such as the Book of Rights were in poetic form, as was the Calendar of Angus, and the first school text-books. ARMO , Armour , Armor, place-name, belonging to air muir , the place by the sea. This land is now Brittany, in France, but the Latins called it Armouricius or Aermoricus . The Br. arvor , maritime. In the language of old Brittany, Armory , the sea land. ARRACHD , spectre, EIr. arrig , from the roots, ar + richd . our + appearance, semblance, form, arach , rearing up from the ground. Thus, a ghost of the man or woman, whether living or dead. The befinde of humans was often said to resemble them in every detail, but was insubstantial and ephemeral. The retreat of a man’s ghost was not regarded as important but its approach was seen as an ill omen. Some of the arrachd were considered the cowalkers of the gods or the evil familiars of the baobhe, or “witches.” ART AENFER Art the “Solitary,” ruled sometime between 180 A.D. and 250 A.D. It was said that he was not entirely of human blood, his mother having been Bécuma Cneisgal, of the “Fair Skin,” a resident of the Land of Promise. She had an affair with Gaiar, one of the sons of Manannn mac Ler, without asking permission. As a result she was banished from the west and eventually stumbled upon the Irish household of King Conaire. She persuaded this gentleman to take her as a concubine but having given birth to Art , grew jealous of the relationship between father and son, and took steps to try to have him banished from court. It has been guessed that Conaire’s falling out with the local earth-goddess may have been at the root of his escalating problems. With the new foreign “goddess” in place the country grew progressively infertile and miserable. Failing at all the usual means of eliminating a rival Bécuma talked her son into playing a high-stakes game of fidchell, the fate-game also known as brandubh . She had no chance of losing since she had the assistance of two expert and invisible masters of that game. When Art lost, she was able to place him under the geis of taking on an imramma, along sea voyage which would

ostensibly lead him to a bride named Delbchaem. This maiden was as beautiful as any of her kind, but was the daughter of Morgan, king of the Land of Wonder, and the daughter of a giantess named Coichend , who just happened to be the most feared warrior-woman in the west. It appeared that Bécuma would now have the king and his kingdom for herself. Art set out on the ocean, which he cruised without incident. However, in the Otherworld he was forced to overpower hideous toads,wade a river of ice, kill a giant, and make a choice between two cups; one poisonous, the other harmless. Beyond all this, he had to destroy the evil parents of his potential wife. This he managed, and he returned safely to Ireland, where he confronted the widowed Becuma forcing her to retire from court. At that, Art was deeply troubled by the duplicity of his mother and it was said that he lived a solitary life from that time, “one largely silent to the end of his days.” The end came for him when he was killed by foreign mercenaries led by his nephew Lugaid, who had been exiled among the Picts. It has been suggested that Art may have been driven to deeper introspective because of the early loss of his two older brothers, Conla and Criona. The latter is supposed to have been eliminated while still a youth by one of Art’s uncles, but the former was involved in his own imramma from which he never returned. ARTAIR , Arthur, MG. Artuir, EIr. Artuir or Artur, Cy. Arthur, the Lat. Artorius . If native to the Brythonic tongue, which is most likely, it derives from artos , a bear, the OIr. being art. See also ard , high, Cy. arth . From this the names Art , Artgal , Art the Foreigner, and Artbran , Art the Raven. Hence also M’Artair , Mac-arthur . Artan , a stone; ard , high, hard. Laurenson (1879) equated this name with the Norse Ottar . In the Shetlands the forename Otto , Otho or Ottie is still in use. This mortal-god was the equivalent of the Welsh Gwydion, son of Don. Like the god Aod, or Hu, he was a friend to mankind, a giver of the arts of civilization and a warrior against the dark forces of the Underworld. He may very well be the Celtic god Lugh since he is described in Welsh mythology as the son of Bile and Don. The latter is said to be the mother-goddess Danu, the mother of Lugh. He certainly corresponds with King Arthur , the hero of the much later medieval romances. The designation athair (father) may be the same word. In Irish myth Arthur appears as the son of the king of all the Britons. He stole the hound of Finn Mac Cumhail and was pursued to the main island, where the animals were repossessed. In more general Celtic myth, Arthur is accused of purloining the cauldron of the deep from the Fomorian sea-island of An Domhain. In this instance he may be

confused with Artur , son of Nemed, who led the Nemedians in a very successful battle against the Fomors at Cramh Ros. The Arthurian legends of medieval times cantered about a British king who was supposed to have consolidated the Celtic kingdoms against the Anglo-Saxons in either the fifth or the sixth century. Although Arthur Pendragon was probably an element of folklore he became central to the so-called “medieval romances.” He was said to have been a northerner, who as king lived in state with his wife Guinevere at Caerlion on Usk. His knights set out on various chivalrous exercises, some across the great waters of the world. In his appointed time Arthur was wounded by unfriendly relatives who promoted the Saxon cause. From the battlefield at Camlan he is supposed to have been transported to Avalon, the island of the faeries. There he rests against the day when he will return to assist his people when they are in need. In the semi-mythic “histories” of early Britain, Morgan is represented as the half-sister of Arthur . Jealous of his power she plotted against him and it was her son Mordor who allied his forces with the Saxons destroying the Celtic kingdoms. Since the Isle of Avalon was a place of forgetfulness, this was no impediment to Arthur and Morgan living together in this place in the their after-lives. ASDUINN , as + duin ; as , out of (some foreign place), from + duin , a man the OIr. ass , Gaul and Lat. ex , from. Also used as a privative prefix, as is the case here. Asair , a harness, weaponry, a shoemaker, asgan , a dwarf, àsran , a forlorn object, astrannach , a stranger, astar , a journey. ON. Asa , a nickname for Odin because of his morose state. Hence Asgardr , Odin’s world and Asbrigr , Asa’s bridge also known as Bifrost. ME. asadien , satiated, and thus sad , the obs. Eng. asal . Related to the current words assets , sate , sadist , satisfy , satire . Compares, as well, with the G. eas , another privative prefix, in OIr. es , Cy. eh, Gaul & Lat. ex , out of, out from, thus eas , a waterfall, the Skr. â-patti , a “miss-fall.” Easg combines the prefix with ung, a snake to produce “water snake,” “slime-eel,” or “fensnake.” Note the obsolete easga , a “bloated snake,” the moon, OIr. ésca , ésce , æsca , bearing the meaning a “full moon.” These words confer with the Gaulish god Æsus whose name appears in Gaelic as Aes , Aod or Aed the Latin Odo , which clearly matches Odin . The Gaelic god was considered tripartate his other forms being Tar or Thor and Dà who is the equivalent of the Old NorseTyrr. Notice that the Gaelic form for that last name suggests duality as it is the English word “two.” As we have said elsewhere Thor and Tyrr are often said to be dialectic forms of the same god. Note also that Dà is a form of Dagda, the “dad” or “father of the gods.” In Welsh

mythology the trio consists of Hu or Kai who matches Odin , the onearmed Bedwyr who is clearly Tyrr and Kynddelig, who by elimination is Thor. From the OIr ec we also have eug or aog, death, real and personified, and this relates to Odin’s role as a soul-gatherer of spirits of the dead. The references to a snake embedded in this last word reminds us that Odin’s folk were referred to as “the coiled serpent people.” In Gaelic countries Latha Aod or “Hugh’s Day” was an attachment of the celebration known as the Samhain, and fell on or about the first day of May. This god appears in Persian folklore as Asura-masda and the Umbrians of Italy called him Æsun . The source-word is thaken as Skr. as , (that which is) “to be.” The most interesting Celtic reference to this god is with respect to the Creag Asduinn , “Asa’s Crag” or “Rock.” which was said to have originally been found at the centre of An Domhain, “The Beginning Place.” That land was “at the far end of the big world in the middle of the Magnificent Loftiness of the Ocean in the very middle of the Meadow of Allure on the Plain of the Crag.” It was “a big black stone and Manan, son of Lidhir , King of the Ocean, was living in it.” This means that he was, literally embodied in the stone, which was also his royal residence. This is the “Stone of Abundance” also referred to as the “Kettle of the Deep,” from the fact that it was located in the “Great Kettle” of the Atlantic Ocean. It is often spoken of as “fallen from heaven,” and of mmeteoric origin. This stone was eventually purloined by the Dagda and his sons and became the source of spirit for the British Isles. It is variously said to have been buried in Ireland, or England, or Scotland, or Wales, but some say it was either dug up, or destroyed, in the remote past so that the spirit of magic is now “out of the land.” The Old Norse god Thor also stole a similar “Kettle of Regeneration” from the sea-folk, and like the Gaelic model it was said to have brewed their first ale, and was thus, “the source of all poetry and inspiration.” To obtain the great wisdom which was Odin’s trademark he visited Mimir’s Spring, itself described as “the fountain of all wit and wisdom, in whose liquid depths even the future was clearly mirrored.” The old man who guarded it was well aware of the powers and refused Odin a drink unless he agreed to give up one of his eyes to help enspirit the spring. The god did not hesitate but removed his totem, which Mimir sank deep in the waters of his “fountain.” There it shone “with mild lustre, leaving Odin with but one eye, which is considered emblematic of the sun.” The Oehlenschläger reminds us that “his second eye, the moon, shines not so bright as he placed it in the water. This is his pledge that he may daily fetch the healing waters for the strengthening of his remaining eye.” Thus Mimir’s spring can be seen as the ocean, from which the sun and

moon emerge following their individual schedules; Odin represents the sun and Asa, the moon, both aspects of a single godhood Drinking deeply of this “headwater of memory” Odin obtained the insights he sought. Although he was made wise, he became sad and depressed for his view of the future made him aware that the fate of the gods was mortality and doom. The knowledge of their eventual destruction at the end of time so affected his spirits that he was afterwards melancholy and contemplative rather than happy. Elsewhere we are told that Odin stole the secret of ale-making after he seduced the giantess who guarded this secret. This reminds us that the Dagda was also to have stolen the “wine with the life foam” from the Fomorian Undersea Kingdom. Like the Christian God Odin prempted many of the name and duties of those he followed. As a sea-god he is mentioned in the sagas as Nikkr , the equivalent of the Anglo-Saxon Ness.; the word “sadness” is therefore a compund of Asa-nikkur , in which form he is the equivalent of Manann mac Ler. The crime of the land people is forgotten in some of their versions of mythology, thus one tale says that Manann gave the Lia Fail or “Stone of Destiny” to the land-folk, entrusting it to one the Fomorians to transport it to Tara. When his messenger was a long time returning from this errand, Manann supposedly became enraged and withdrew the black stone, instructing mac Caoilte to place it instead “on the pinnacle topmost on my royalm castle. The miscreant was a thousand years at this task as the pinnacle was above water, and the stone heavier in air than it was beneath the sea. The luckless man died as the stone tumbled one final time back into the depths. The Hebrideans clain that the Creag Asduinn is now a part of their island and lies where the luckless Fomorian last dropped it. The kettle is sometimes entitled Coire Fionn , after the Ulster-born hero. In one of his stories Fionn is represented as holding the secret of bho’n rinneadh fion, “the life-foam of the deep,” said to have been given his ancestors by Manann. When the sea-king visited Fionn in the Hebrides he supposedly commented: “I am glad to see that you are maintaining the beverage of the ancient brewers, which has now passed by word of mouth for a thousand years.” He then went on to predict that the formula would soon be lost because “the alien intruder (Christians) will soon come, and the ear of the Gael will be inclined to believe that falsehood is truth and truth falsehood. Then the life-foamed wine will fail in this land of the Gaeldom, and the spirit will drain away to other places.” It is obvious from this that the Kettle of the Deep, the “stone” within it, and this “foaming wine,” represent patent symbols of sexuality, mortality and regeneration. This is reinforced in the fact that Odin wore a marvellous arm-ring, Draupnir, which was “the emblem of fruitfulness,

precious beyond compare.” Like Lugh Odin’s totem was the eagle and the raven and the wolf. While Lugh had the bafinne as his personal bodyguard, Odin possessed the Nornr or Valkyra. Like Cromm or the Cailleach ASGAN , dwarf, grig, a merry creature. Similar to aisteach , a diverting or witty person. Probably a combination of the Teutonic Asa , Odin, with gin, born of. begat by; the Eng. kin . The dvergr, or “dwarfs,” of Old Norse mythology, as opposed to the svartalfar, or “dark elfs.” The former were usually misshapen and were not banished from the world of men by Odin. They were skilled craftsmen in metals. represented as dwelling in mountains, hence their secondary name bjergfolk , “hill-people”. It was said that they were wealthy, and on occasions of festivity, they raised their hill-tops mechanically upon seven red columns, so that passers-by observed their homes “of gold and crystal.” They were great miners, but also scavengers, and it is said that the wealth scattered “in the Great Russian wars” found its way into the Scandinavian Guldberg, “ Gold-hill,” where it is still interred. Keightley claims that these people were obliging and neighbourly, “keeping a friendly intercourse with mankind.” He also notes that they had “a sad propensity of thieving not only stealing provisions, but even women and children.” “They have a great dislike for noise, probably from a recollection of the times when Thor used to fling his hammer after them; thus the hanging of bells in the churches has driven them almost out of the country (Gnomes Fairies Elves and Other Little People, p. 95). In fleeing Europe, at least one of this kind relocated to North America. In “Thorston’s Saga”, which appears in the Kampa Dater (Camp Notes) of the Norse explorers (ca 1,000 A.D.) Thorston, the captain of a longboat of twenty-four sailors, met a “black elf” on a trip to Vinland the Good. (Gnomes Fairies Ellves and Other Little People, p.70). ASGAILL , from the Norse askell a contraction of as-ketalla , Asa or Odin's -kettle; purloined by Thor and Tyrr from the frost giants. The source of a never-ending flow of food and drink, conferring with the Gaelic "Cauldron of the Deep." Said to be the source of "all poetry and inspiration." From this we have the family name Macaskill . In the Welsh Book of Taliesin, there is a tale entitled “The Spoils of Annwn,” in which three shiploads of King Arthur’s men entered the “Glass Fortress of the Deep” to carry off the “Cauldron of the Head (i.e. leader) of Annwn (the Gaelic An Domhain, also called the Dead Lands).”

ATHACH , a giant; Ir. fathach from the root pat , to extend. The lowland fachan , described as a costal creature with a single eye, hand and leg; apparently a survival of the old Fomorian sea-giants. See more under aithech and amhas. This creatures has world-wide distribution in historical as well as in mythological literature. ATHAIR , ATHAR , ATHRAICHEAN , (ah-ayr), m., SIr.& OIr. athir (ahir) father ; cf. Anglo-Saxon, faeder ; Latin, pater ; Skr. pitar , all designating the male parent. An-t-athair . the one god; now applied to the Christian God, formerly designating the pagan creator-god, who was never precisely named, it having been considered bad taste (and even dangerous) to attract his attention through "the naming of names." The latter god was sometimes distinguished from the Christian God as, an-ol-athair, literally the father of ol, drink or ale , but figuratively the father of all things. As such, this immortal god-of-gods corresponds with the Norse Alfadir , the Middle English, Allfather , lately known as the Yulefather , Father Yule , or as the unlikely pagan/Christian character designated as Father Christmas. The pagan father-god was thought to exist when there was nothing beyond elemental chaos. Perhaps out of boredom, this "one-god" was thought to have created the raw matter and energies of the universe as well as the three immortal elemental gods of fire, water and air. He invested each of these with the spirit, or ghost, that which allows the sensations collectively termed life. He also started the universal clock ticking, and withdrew to watch the result, or to take up some other arcane interest. Because of this, the an-t-athair was considered a remote deity with no history among men, but our ancestors thought he might dwell beyond the north, or pole, star since it was observed that the other constellations rotated abjectly about this central source of light. See Aod, Lugh, Ugh, Uile-loc. ATHAIR-NEIMH , See above + neimh , poison, the "snake-father." Similar to Br. aer or azr; the source of the English adder . a serpent, the antifather; beginning with the Christian era, the Devil. It was reasoned that time, having a beginning must also have an end, and that the creator-god therefore had a second face as the destroyer of the universe. In this guise, he is an-t-athair-neimh , the pagan equivalent of the one who will, in the fullness of time, extinguish all life as it now exists. In Norse mythology this last act has been promised to the giant Svrtr (Darkness), a form of Lokki, the god of underground fire. The pagan equivalent of the forces of darkness as represented in Christian myth. It may be significant that the

Celts referred to the Anglo-Saxons as "the coiled serpent-people,” equating their spirits with that of the “Great Snake,” the foreign god named Woden, or Odin. ATHAIRNE , see entries above, god-like. A druid and poet from Ben Edar (Howth). It was said that his satire was so powerful “The lakes and rivers receded before him when he named them, and rose up before him when he praised them.” He made a circuit of Ireland demanding the wives and treasures of his hosts. In Connaught he visited King Luain and demanded his eye. Under the laws of hospitality, the king could not refuse a poet, but Mac Da Tho king of Leinster did refuse the services of his wife, and the aggrieved Athairne demanded that Conchobhar mac Nessa, take up his cause. The battles that followed led finally to the death of Mac Da Tho. ATHAIR TALAMH , the “Father of the Ground.” Cahmomile. Used as a medicine against stomach upset, an anti-immflamatory for wounds, a sedative. ATH LIAG FIONN . Finn’s High Ford. The ford into which Finn mac Cumhail threw a golden chain attached to a flat stone, a present given him by the Tuatha daoine. It is promised that when this stone is again seen the world will end in exactly seven years.

B, beithe, birch. The second letter in the Ogham. The totem bird for this letter is besan, the pheasant; colour ban, white; dates, December 24 to January 20. Associated with Di-domhnaich, the Day of the House of Don and the creatorgod.

BÀ. BÀTH, obs. good, simple-minded; now: foolish; deadly talk, gossip, from bàs, death. Confers with Lat. faut. See bas. Cf. Lat. fatuus. BACH, drunkeness, from Latin god Bacchus. Alcoholic beverages were considered to be full of god-spirit and were adjuncts of fertility rites. BACHALL, BACHUILL BUIDHE, AN, bachall, a shepherd's crook, a crozier, old shoe or slipper, from the Latin baculum, a rod of power. Confers with G. bac, a crook and bacach, lamed; buidehe, yellow, Latin badius, the English bay. The yellow staff of magic. Confers with bach, drunkenness and the Lat. Bacchus, the staff-carrier, and a noted drinker. Wooden crooks were often carried by the Celtic gods, by druids and by the Daoine sidh as symbols of power and as devices for directing the gisreag, or “fire-magic.” In more recent times the aoghaire, or “shepherds” have been considered uncanny because the carried the crooked staff preferred by Cromm “the Crooked.” The goddess Macha, the Befind of future events, carried one of these in her guise as the Cailleach Bheurr, or “Winter Hag.” Those who saw her pass said that the staff of power shed snow and storms of ice, and when she pointed it at men, her energies discharged

through it as life-taking lightning. The crooked rods of the ancient Gaels were seen to be too potent to destroy, so Christian "saints" confiscated them, re-dedicated them to the use of An Tighernmas, "The One God", and represented them as pastoral staffs. Because they were remnants of "living-wood", housing the totemspirits of their carriers, these rods had a limited life span and only a few remain. One of their number was obtained by Saint Filian, who died in Scotland about the year 703 A.D. It was considered so highly as a relic it was entrusted to the Dewar family, the traditional keepers of magical implements. There were once five hereditary Dewars of Saint Filian, whose descendants include the millionaire peer Evelyn Dewar, third Lord Fortevoit, of Perthshire. When Filian's staff began to crumble under use, the crooked head was encased in bronze, and this was re-encased in silver. In 1336 the head of Clan Menzies declared Donald MacSobreil, dewar Cogerach, the magic staff then being known as Coigreach, "A Stranger," "one who comes from a neighbouring province." This was because the staff was often carried into remote parts, for it was law that any inhabitant of the parish of Glendochart could call for its help if his property was stolen. The Dewar of Coygerach was required to have it come and "sniff out" the thief. It was well known that the crozier had the ability to follow the goods, or cattle, wherever they happened to be taken within the bounds of Scotland. In return for carrying the staff, the dewar was given a yearly supply of meal by the parish, and each applicant rewarded him with four pence, a pair of shoes, and food for the first night on the trail. Apparently the fee was never adjusted to allow for increases in the cost of living for the dewar who carried it in the reign of Charles II was so reduced, he sold the Coigreach itself to Macdonnell of Glengarry, who venerated it as a Catholic relic.

Succeeding Dewars were not at rest until this thinly disguised pagan device came back to Breadalbane. In 1782, the official dewar was a day-labourer but as late as 1795, Presbyterian highlanders were in the habit of coming in from the hills to the town of Killin to procure water that had been in touch with the crozier. In 1818 Archibald Dewar emigrated to Canada and took the magic rod along with him. In this country he was persuaded to produce the magic-water which seemed helpful in treating the diseases of cattle and men. In 1876, this dewar consented to transfer the old pagan staff to the Society of Antiquities of Scotland, "on trust to the benefit and enjoyment of the Scottish nation." All that remains for the current Dewars is their heraldic insignia, featuring a pair of crossed pastoral rods. Another of this kind is the Bachuil Mor, or “Great Staff,” picked up at an early date by Saint Moluag and entrusted to the dewars of Lismore in northern Scotland. It was, for many years, encased in corroded copper, thus its nick-name Bachuil Buide, the “Yellow Staff." At the old Samhuinn (Nov. 1) the Barons of the Bachuel , the Livingstones of the Isle of Lismore, hosted a gathering at which spring-water was solemnly stirred using this staff. "...thereafter the water was carefully decanted into bottles which were distributed to the relatives present. The belief was current that this was "holy water" which would serve as a talisman against all ills throughout the year." Interestingly, Molaug was a nick-name for Saint Lughaidh, a Christian who died among the northern Picts in 592 A.D. His name is a combination of Lugh and Aod, two patently pagan sun-deities. It seems apropos that his "light" was extinguished on June 25 at an eclipse of the sun. His name translates, roughly as "the gleaming light of day." St. Molaug's bachuel was entrusted to the dewars of the clan Macleay or Livingstone. BACHAILLE NAN EILEANAN, "bachuill carriers of the islands."

the Morrisons, judges of the western isles of Scotland. The bachuills were magic staffs, remnants of pagan days rededicated to the use of the Christian clerics. See bachuill and britheamh. BAD, a cluster, thicket, similar to the Gaelic bod, the penus; cf. Bry. bod, a grape cluster or thicket. Thought of Pictish origin. The Eng. bud, earlier bodde, also bast and bass, a tree. Badhal, wandering, all perhaps from the root ba, to go. Having reference to the Quarter-Day activity of seeking sexual solace in a solitary place. See next.

BADB, BADBA, BADH, BAOBH, BHOABH, BOAGH, (bhuv, Ir. bibe, rhyming with “jibe”), a wicked woman, a witch, a hag, the carrion-crow of western Europe, any species of hooded crow, particularly the Royston crow of highland Scotland (“a sly, familiar, very knowing bird”), one of the little people, a scold. EIr. badb, a crow, a female demon from Badb, the Gaelic goddess of death in battle. She was also termed Medb or Maeve, and was the prototype for the English Queen of the May. Note also the Cy. bod, the bird called the kite and their goddess Bod. This was the deity called Bodv or Bodvo-gnatus by the Gauls. All similar to the Old Norse boo, war and possibly from Skr. badas, famine. Anciently, the Badb was considered one of the bas-finne, or bafinne, corresponding with the classical trio called the Fatum, or Fates and with the Norse Nornr. She was considered the goddess of current events as against her less mature form, termed the Mhorrigan, and the completely developed Macha, sometimes called the Cailleach-Bheur, or Winter-Hag. The former had control of events in the past and the latter control of the future. The devotees of this trionaid, or trinity, sometimes collectively called the Bafinne,

were themselves the individual befind, invisible god-like spirits assigned to men and women at their birth. The crow-goddess was pictured in mythology as a full-armoured adventuress and an adept shape-changer. She had the ability to become either the younger Mhorrigan, or the older Macha at will. In addition, she frequently travelled as her totem bird appearing before enemy warriors when their time on earth wore thin. She often slept with her allies among men, thus gifting them with some of her spirit through the sex act. In the end, it was her clan that acted as the runners to men (and the "gods"), "visiting upon them good gifts or ill", fortune or poverty, long life or short, and happiness or unhappiness. At the historic battle of Clontarf, 1014 A.D., when the High King Brian Boru defeated the Vikings, the Badb appeared shrieking above the heads of the defeated enemy. It would appear that the badb, boadb, boabh, bhoabh, or bhuabh belonged to a diverse group of characters, which the English might have termed the boo-men, boo-baggers, boggers (not to be confused with buggers), or bogeymen. "Bo" (plural "ba") was Gaelic for cow, and this was often combined with adjectives to produce compound words such as "bo-aire", the high cow, a person of importance and "bodubh", the black cow, which is to say, a witch or wizard. The English "boo" is related to the Celtic "bo", both being interjections, presumably meant to imitate the lowing sound of a cow. In earlier days, such sounds were used in the field to signal friends, express contempt or aversion for enemies and to startle or frighten them. The Anglo-Saxons created an entire tribe of elfin-folk to people the dangerous bog lands where their boo-people were forced to live. A short list of their kind would include the boo, boogle, bogle, boggart, bugill, bug, pug, bugbear, bugleboo, bull-beggar, bugaboo, puck, pouke, pawkey, puckle, peregrine pickle, little pickle, poake, puck-hairy, pugsy, and pixie. This is exclusive of the Irish phooka and the Welsh pwcca, which are obvious relatives. It is impossible to characterize these legendary little people in any complete

way but they were, at least, troublesome spirits. Almost all lived in out-of-the-way places, and delighted in leading travellers, by means of distracting lights or uncanny noises, "into ditches, bogs, pools and other such scrapes, and then sets up a loud laugh and leaves them quite bewildered..." 1 There are strong suspicions that the elfs, fairies and the sidh represented actual races conquered and banished to the outback by more powerful neighbours. When Leighton Houghton visited St. Ninian's Cave near Whithorn, in southern Scotland, he found it locked and barred because of the pilfering of artifacts by visitors. He knew, however, that relics of the bronze age had been discovered there along with stone axes, spindle whorls and hammer heads, showing it had been inhabited long before the Anglo-Saxons came to Britain. This led him to comment that: "There are still tales in Scotland of the pixie folk, who inhabit lonely caves in the mountains, emerging to graze their tiny cattle or to steal a baby for a slave. When the Gaels and the Britons seized our islands in the dim ages of the past they drove the small dark Iberian natives into the distant safety of the mountains and these ancient folk-stories may be dim memories of these primitive cave-dwellers. 2 This idea is reinforced by Gaelic legends which tell of the Tuatha daoine, who battled against the Celtic Milesian invaders in Meath and again at Taillte, Ireland. In both cases, the residents were defeated, their Queen Eire losing her life in the opening fray. In all three kings and three queens of the danann, or daoine, were slain, and what was left of that race fled into the remote hills. "Possibly the glimpses of some of these fugitive hill-dwellers and cavedwellers caught in twilight and moonlight, by succeeding generations of Milesians, coupled with the seemingly magical skill which they exercised (at avoiding the 1Thomas

Keightley, Gnnomes, Fairies, Elves and Other Little People,

p. 317. 2Leighton

Houghton, In The Steps of the Anglo-Saxons, p. 158.

conquerors), gave foundation for the later stories enchanted folk, fairies, living under the Irish hills." 3

of

BADB CATHA, the “Battle Raven,” see above entry. Similar to the Gaullish (C)athubodva. A goodess of domesticity and war. Spirit-possessed ravens were actually trained to attack the eyes of enemies in battle.

BAFINN, BEFINN, BEFIND, BE FIND, BASFINN, pl. Basfinne, ba, bath, foolish, from bah, deadly with speech, a spell-caster; “deadly through talk,” bas, death, fionn, white, finne, maidens, finnean, a buzzard. Eng. befind. cf. G. beathan, life, the latter being the alternate face of death. From this the surname Beathag. Confers with beo, living; as an adj., lively, alive, and fitheach, a raven. Similar to the obsolete fidh, a stake driven in the ground to hold sacrificial victims. Sometimes given as the best friend of Lady Cassir, who accompanied her her on a sea-voyage into the western ocean from the Mediterranean just before the World Flood. More often, the triad-goddess, whose aspects were Mhorrigan, Badb and Macha.. Also the followers of this goddess, supernaturals given the duty as acting as the guardians of men and the gods. A caste of supernaturals, 3Seumas

MacManus, The Story of the Irish Race, p. 10.

the sidh-guardian born to each child, "those who predict its future and endow it with good or doubtful gifts." a spirit, now referred to as "the guardian angel." One aspect is the beansithe, bean-sighe or maighdeann unaine, known in English parts as the green or the white lady. The guardian of the Gaels nationally as well as individually. Named after a sister of the goddess Boann. It was said that she mated with Idath and became the mother of Fraoch, the most handsome warrior in Ireland. These are the Gaelic Fates. The Roman Fata were attached to the Greek Parcæ but the latter did not survive transplantation in Italy. The Italian Fates are the Moeræ (confering with the goddess Mhorrigan) and they are distinguished as the Befana, the Maratega and the Rododesa. The Befana is the best known of the three, appearing as a Yule-tide character who climbs down chimneys to leave sweets for good children and coal for bad ones. She can only be seen during one night in January but is otherwise occupied weaving in a dark cave or hidden chimney corner. The three spinning women are all “extremely old and often very ugly or disfigured.” All are shape-changers: the Maratega being noted for being able to stretch her body to incredible heights, while the Rododrsa can change her fingers into sweets which she uses to lure children to their doom. The “spinners of doom,” are variously known in western Europe as the Metten, Parzae or Nornr. They are the Witte Wijven in Holland, the Trois Maries in Switzerland, Urd, Skulld and Verdandi in Scandinavia, the Bonne Dames in France and the Miri of Athens. According to folklore, these invisible spirits were apportioned (somewhat unequally) to men and women at birth. They sometimes assisted in the act of childbirth and often forecast the major events in the life of the individual in general outline at this time. Individuals particularly favoured sometimes received additional bafinne, thus the hero Cúchullain had two invisible warriors always at his call, while St. Patrick had the ear of several guardian angels.

While Saint Patrick's two guardian-angels provided him with nothing beyond theological advice, those at the call of the Celtic hero Cuchullain supported him in battle. When he was near death at the hands of Ferdiad, one came to either side and soon his opponent "felt the onset of the three together smiting his shield...Then Ferdiad remembered that Cuchullain had an unusual number of invisible helpers and complained, "Thy friends of the sidh (elf or fairy folk) have succored thee, and thou did not disclose this." "Why complainest thou here, O Ferdiad, thou hast the invincible horn skin (armour) whereby to multiply feats and deeds on me, and thou has not explained how that may be opened or closed!" With these words, Cuchullain dismissed the advantage of having Dolb and Indolb support his cause, and went on to kill his combatant. On the Island of Iona, the Christain saint named Columba retired to pray at "the hill of visions" near Portna-Curiach. Until recent times the villagers said this was a dwelling-place of the little people, "and at certain seasons the farmers would gallop their horses three times about it for luck..." The Gaels called it "Sidhchaillinn", the hall of the sidh. More significantly, Saint Patrick is supposed to have been allowed two guardian angels, who he consulted on every important career move. In 432, Patrick founded a mission at St. David's Head in Wales, a place central to the Gaelic kingdoms, but he moved from here when his angel explained that this place had been reserved for David, who would be born in thirty years' time. "When Patrick showed signs of sulkiness, the angel appeased him with the promise of Ireland instead."

The bafinn travelled into the past and the future to gather espionage which might be of use to its human host, and had the ability to move instantaneously to points at a distance in the present, in the interest of protecting and favouring its co-walker. Unfortunately, most people were not "gifted" and received the reports of the bafinn as rude

sensory perceptions. Better placed individuals could actually make contact with other places through the eyes (or ears, or taste buds) of their bafinn, opening themselves to visions (or other extra-sensory phenomena) which informed them of events past or about to be. In sleep, and in the altered state of severe illness, the primary soul or anim was thought to unite with this secondary soul and travel in parallel worlds. At death, the bafinn and the anim were reunited and went "to earth" for a rest period after which the two might be reincarnated as a new individual entity. In the worst case, a death trauma sometimes separated the internal from the external soul, in which case the latter might remain abroad on the land as a revanter or ghost. The Eng. befind had the duty to appear before its human at birth, but in that almost insensate stage most men had no means of recognizing it. Throughout life, this invisible creature, one of the Daoine sidh, travelled as a forerunner or hindrunner of the primary soul. In the former case, it sometimes announced the coming of its cowalker by banging about the outer walls of a house which was soon to receive a visitation. Those gifted with "the two sights" could see this invisible herald and infer that the person represented would soon appear in the flesh. Infrequently, the befind was able to shapechange into an almost corporeal double of the human it represented, and this accounts for cases where doppelgangers were sometimes seen at locations remote from a place where a person was known to be at a given time. These "ghosts of the living" also appeared as simple balls of light energy and occasionally took the form of the totem animal of a given family. The befind was aware of the approaching death of its host, and would appear face-to-face with the primary soul to prepare it for the inevitable. In this form, the befind was the bean-sidh, which the English call the "banshee". The banshee may have been seen as a wailing woman dressed in white (after the fashion of the original Bafinn), although it often appeared as the totem animal. With the

death of the individual, the befind had the final duty of taking news of the passing to the closest relatives. To do this, this spirit often took the form of a "dead-light" or "corpse-candle" which traced the pre-destined route of the body from the death-site to the home, to the burial place. At the home, the death was announced by the three death knocks, which brought the inhabitants to an empty door. Barring an exceptional death, the bafinn then went "to earth" with its host. When the Scots invaded the land of the Picts, the Bafinn alternately migrated between Ireland and Scotland. In folklore, she is represented as the goddess of Fate, but she was never a free entity, her decisions awaiting the judgement of the sun-god Lugh, thus: "At last came the message from Lugh that Bafinn had awaited. It was not good word. The world had gone upside down with evil-doing. Discord; war; lustful depravity; sexual abberation. Bafinn was therefore instructed to punish evil with evil. That she did. She imposed cold and frost in every region and land. There was no growing grass, trees, plants and vegetation of the earth anywhere. Long before the cold and frost had lifted away, everything had decayed - men and beasts were not to be seen. Bafinn left the fairy-holm at Ath Leodair and took a trip across to Ireland to find fresh news. The fresh news was not good. A message came from Lugh and Nuada that a race of evil and savage men called the Fearlaich were spreading westward...The religion of these savages was stupid and untruthful. After these came the three Samhanach tribes (worshippers of the Samh), the arrogant Samhnaich, the despot Samhnaich, the rancid Samhnaich. These savages were due to destroy the civilization of wise men in every land they visited." (The Hebridean Connection, pp. 464-465). In the interval of invasions, predicted to require three thousand years, Bafinn was told to withdraw her protection from all men, retiring to Ard Leodair, in northern Scotland. In some schemes of reckoning, the retirement of the national goddess is nearly at an end. Notice that the Bafinn is An Cailleach Bheurr, the Winter Hag (which see). In a

Gaelic tale told by the Kennedys of Cape Breton Island two of the bafinne, opponents of Finn mac Cumhail are identified: "And it seems they were in a battle and he got assistance. The opponent used the Strange Adversaries (Daoine sidh), and when they came to attack Finn he could not see them...but he prevailed." (Tales Until Dawn, p. 36). The Nova Scotian folklorist, Helen Creighton, was conscious of her befind saying: "It was during my twenties that I became aware of a guiding spirit, a hunch if you like, and surely everyone experiences hunches? One day in Halifax I knew I should cross to the other side of the street. Therewas no apprent reason and the side I was on was more pleasant and less congested. Nevertheless, the urge was strong, and for curiosity's sake more than anything else, I obeyed. The reason was given immediately when a friend got off the tram and upon seeing me looked greatly relieved and said, "I've been trying all day to get you on the telephone." The message was important." "Ever since then I have listened when this advice has come. It is not a voice that I hear nor a vision that I see, but a knowing that a certain thing is advisable. If I heed it, the reason is soon apparent. If I decide to go my own stubborn way I soon see my mistake. This gift I believe may be encouraged and developed. Or it may be confused with wishful thinking, and that can be dangerous. But when it comes in the manner I so often experience, and usually when least expected, it is something to be treasured and respected." The Abenaki Indians of Atlantic Canada described these attendant-spirits as a "ghost-bodies": "For a man or woman it looks like a black shadow of a man or woman. It has hands and feet, a mouth, a head and all the other parts of a human body. It drinks and eats. It puts on clothes, it hunts and fishes and amuses itself." Although this was not the only form of the English home-shadow, it was considered a possible manifestation. On overcast days, the guardian was observed to be entirely invisible and was presumed to be free to travel as far ahead of, or behind, its human as it might wish. In this situation, the spirit often

materialized as the totem-animal of the clan to which the individual belonged. In a few situations, where it might serve the interests of that person, the shadow appeared as his or her double. This "doppelganger" was supposedly responsible for individuals being seen in two widely separated communities at the same time. Very important individuals were born with two or three guardians. and might be observed simultaneously in as many as four diffrent places. Even when it was invisible, the shadowman often heralded the arrival of his or her human by by knocking on the walls or door of a house about to be visisted, or by shuffling its feet in a hallway. If left too long separated from its host, the spirit became restless and might resort to opening or closing doors, or swinging on them, to pass the time. In the elder days it was considered a impolite and perhaps hostile to shut a door quickly behind a visitor, an act that might separate the shadow from helping his master. Very few of our ancestors were aware of their double, exceptions being "gifted" individuals; those born with a double part, or a widow's (or devil's) peak of hair between the eyes; those delivered into our world with eyes of differing colour, which eventually merged into one; and posessors of the caul, fylgia, or birth membrane. Usually the caul, which is a portion of the amniotic sac becomes separated from the child at birth but sometimes it is intact over the head. Folklore insisted that this was a favourable omen, and the mother was expected to walk upon her child's caul and hide it for fear it might be taken. At one time, midwives supplemented their income by stealing cauls which were offered in the black-market for purposes of witchcraft. If this was avoided, the caul was sometimes placed beneath the threshold stone of the home for safekeeping. The baby would then be blessed with help from a very powerful attendant spirit. In addition, children who were gifted were protected against death by drowning, fire or lightning strikes, and this advantage extended to the house. As adults, these lucky people usually carried their cauls on their person, or kept them close at hand. In

Maritime communities, the caul-carriers were sought after for work in lumber mills or on ships at sea, since no damage could come to either while these men were about. Helen Creighton has noted that females were made to take a few stitches in their caul as soon as they were able, thus assuring their abilities as seamstresses. It was claimed that gifted people had the ability to see their shadowduplicates, and to direct them to their advantage. Normal individuals usually bumbled through life aware of their runners on a subliminal level, when they implanted vague notions of danger in the minds of their wards. Most were unable to see the runner until it materialized before them as a warning of impending death. Particularly clumsy people are still accused of "tripping over their own shadow", but few realize this once considered a fact rather than a figure of speech. The relationship between the home-shadow and the human was entirely symbiotic, injury or death to one reflecting very rapidly upon the other. The runner has been identified as the residence of a second-soul in European folklore. It has been suggested that those who sleep, hallucinate, or are in a trance-state have projected their internal soul upon this external double. In the case of the witch, this external soul often occupied an animal body and was commonly called a familiar. All those who were psychic, or gifted, shared the witches' ability to see through the eyes and hear through the ears of this shadow-creature. In earlier times, the home-shadow was called a runner, or a fetch, from its use as errand-boy or girl. The mortal-god Wuotan possessed two familiars in the form of ravens which sat upon his shoulders. As black as shadows they departed each morning to gather intelligence for this "father of the gods". One of these he called Hugin (thought) and the other Munin (memory). At dusk they returned to him and whispered news of the world into his ears. He was keenly aware of their value: "Hugin and Munin fly each day over the spacious earth. Always I fear for Hugin that he come not back, Yet more anxious am I for Munin." If the familiar of the witch, or the runner of one who was gifted, was sent to observe

the future, then that shadow-creature was called a forerunner, and the ability was known as foresight. If the runner was sent into the past, it was called a hindrunner and the craft of the human was named hindsight. A third function of the runner was to act as a telescope for his human, allowing distant views of activities taking place in the present. The Anglo-Saxons called this ability clearsight; the Normans, clairvoyance. Forays in the past were usually considered most informative, the craft being referred to as fortune-telling in the Anglo-Saxon world, and as divination among the Normans. In eastern North America, the Abenaki's consulted "those who know in advance", a class they called the nikani-kjijitekewinu. While the seers could call upon their shadow-people at will, views of future events were often forced on ordinary individuals. In Maritime Canada, these unexpected foresights have been common. Called tokens or visions, they were frequently connected with impending death or disaster. Aside from meeting their own runner face-toface some have seen the shades of friends or relatives prior to death. Others have observed pending ecological disasters, the erections of mines, running of railways and creation of manufacturing plants, in days when the land consisted of nothing more than forest. The Gaels called the ability "an da shealladh", the double vision, or second-sight, because the phenomena has been described as the imposition of a view of the future upon a present-day landscape. When Helen Creighton was researching folklore in 1956 she was, "amazed to find this strange faculty possessed by so many people." The shadow people possessed all of the five senses normally attributed to man so it is not surprising that gifted individuals often received auditory tokens, or sounds from the past or the future, the ability being named clairaudience. Others could feel or smell aspects of other times and places. Hence, a Cape Bretoner once rubbed his lips and said, "indeed I feel the itch of a kiss (or perhaps a dram) today." Our ancestors knew that a forerunner was

shaking hands with a stranger when they felt a sympathetic itch of the right palm. Again, a quiver of the left eyelid meant bad news lay ahead. Motion in the right eye was taken as a good omen, and it was presumed that the runner was looking at something favourable to fortune. Where the contact between a guardian and his ward was tenuous, he was forced to resort to shorthand; hence heat in the right ear meant unfavourable rumors were being passed about a person. If his left ear burned, this was also the case, but he could be sure his reputation was being defended by a friend. Tasting the past, or the future, was not a particularly useful ability, but a few Maritimers had their lives saved by forerunners who warned them of fire by allowing them a early-warning smell of smoke. The guardian, or follower, continues to have a place in the affairs of men. The folklorist Helen Creighton has expressed belief in "a guiding spirit": "One day in Halifax I knew I should cross to the other side of the street. There was no apparent reason and the side I was on was less congested and more pleasant. Nevertheless the urge was strong and...I obeyed. The reason was given immediately, when a friend got off the tram and upon seeing me looked greatly relieved and said, "I've been trying all day to get you on the telephone." The message was important. Since then, Creighton claims to have reacted to all "hunches". "If I go my own stubborn way I soon see my mistake." She has described this "gift" as a "fortudinous thought", or sense of advisibility, rather than a directing voice or vision. She says the experience have been rare, and that obedience to an implanted suggerstion, does not mean that one no longer thinks for oneself, but is, instead, reacting to "advice from a higher source", working "with this guiding spirit as a team." In 1917, Creighton's spirit-guide strongly suggested that she duck under the bedclothes. There was a tremendous noise, and the breaking of glass, and she emerged to find the window casing on her pillow, nails ripped into the cloth

where her head had been a few moments before. A munition's ship had collided with another in Halifax Harbour and the Great Explosion had taken place.

BAGAIR, threaten, denounce, evil, terrify, usually followed by the prep. air, from the Cym. bwg, a spectre, whence the Eng. bogie, bogle, etc. Allied with bac, a crook, a crookcarrier, an aoghaire or shepherd, a sigh, a sidhe or “fairy.” Note that the death god was sometimes identified as Cromm “of the Crooked Rod.” BAGA BRIGDE, bagaid, a cluster; the “cross” of the Bridd, or Bride. A cross of straw placed under the cottage thatch on Bride’s Day (February 2) to ensure good luck. Bagaid brigde; bagaid, a cluster of things, a troop + Bridd, Brigit, the goddess of hearth and home, a daughter of Dagda. Originally a rosette or swastika made from the last standing grain in the fall. Thought to harbour the spirit of the goddess, cornered here in a corner of the field at the harvest. Later a cross. Placed beneath the cottage thatch to bring good fortune in the coming year. BAIBEIL, fables, lying, sttammering (a nervous untruth), given to telling false stories, from the Eng. babble. Bailisdeir, a babbler, cf. Scand. balderdasher. The Norse god Balder is represented in this word. A god of sun and summer he was the preferred son of Odin and Frigga. His death was arranged by Lokki and his spirit was never completely won back from the Underworld. As a result we now have winter. This type of tale was considered distinct from history, myth and legends. BAINISG, a little old woman, a female satirist, a musical mermaid, from ban + eisg, woman + learned person. See aoir-ceairde, above. Note correspondence with bandrui, a female druid and with bainidh, madness, which was thought inspired by evil spiriits invading the body of a man or woman.

BAIL, thrift, goodness, good management, luck, prosperity, residence, allowance from a mill to benefit the poor. Related to bal, immediately below. Bailc, seasonable rain, showers. All based on the god Bil. BAILE, “Townsman,” the lover of Ailinn. At their tragic deaths, a yew tree reportedly grew from the grave of one and an apple from the other. The tops of the branches inmtertwined and formed arbors which had the shape of the people’s heads. BAINNE, milk, milky, also boinne, after the goddess Boyne or Boanne. Note also bo, cow. Her people were the boabhe, the cow people who lived near the Boyne. Boabh, an individual witch-woman. The English bane, a weregild. See ban, “white.” "If you find yourself accidentally in a byre when milking is going on, or in a dairy where the churn is at work, it is on the safe side to say, "May God bless everything that my eyes see and that my hand touches." (Otherwise there is danger of being accused of some form of witchcraft if things go awry.) It is not right to hurry a dairy-maid to milk cows (since they were considered divine). To avert harm (the milker) she says - "Hurry the women of the town beyond (the Daoine sidh)." A variant of this is, "Hurry your mother-in-law," a repartee of immense effect. If a person suspected of the Evil Eye should speak to one while milking it is not right to make any answer as doing so established rapport." "If a cow is lost through illness it is not right to distribute any of the beef raw. It must be boiled otherwise the "dosgaich" (loss) is spread. If a cat cries for it, it must be reproved with, "Whist with you, for asking of blighted food; may your own skin be the first on the rafters." This so as not to attract the Evil Influence." "When going to a well or stream for water, the rinsings (of milk) should be thrown on the grass, never on earth or rocks, because the milk comes from the grass (and must return there). The rinsings of the pail should never be

thrown on one's own land. As late as 1880 it is noted that a Colonsay woman admitted pouring milk into a basin each night for the “quieting” of the supernatural glaistig. A belief in these creatures and brownies persisted here into this century. In May, 1910, it has been noted that crofters placed milk in a ringed stone cavity near Balnahard farmstaed. This was done each year on the first night the cows were left out overnight in the wild. At these times crofters felt it necessary to donate the whole night’s milk from one cow to appease the night-spirits. Once the milk was poured into itts container the supplicant was expected to turn his head away immediately for the sigh-folk were careful with their privacy. BAINLEANNAN, beannsidh or spirit with the the root word intended).

the milk white prostitute or concubine. The Mhorrigan, a beautiful vampire-like female legs of a goat. Confers with leannan-sidh, being leg, to lie on the ground (with sex

“Among the Irish the white colour again forms a conspicuous feature in the description of persons, especially supernatural beings, in ancient non-Christian legends and myths.” The name of the national hero Finn means white. To Finn Mac Cumaill there comes, in legend, a king’s daughter of unerathly size and beauty “Bebend” (see our Bebhionn or Vivienne) from the Land of Virgins (Tir nan-Ingen) in the west of the sea, and she has marvellously white hair (Zimmer, 1889, p. 269). The corresponding maiden of the sea-people, in the “Imram Brenaind,” whom Brandan finds is also whiter than snow or sea-spray (see vol. 1, p. 363). The physician Libra at the court of Manannán, king of the Promised Land, has three daughters with white hair (the Billow Maidens of Norse mythology). When Midir, the king of the sid (fairies), is trying to entice away Etáin, queen of the high-king of Ireland, he says: “Oh, white woman, wilt thou

goest with me to the land of marvels? ...thy body has the white colour of snow to the very top (cf. Zimmer, 1889, pp. 273, 279). The Irish female sidh-people were white, so also the Norse elves who were termed “lysalver,” light elves. The elf-maiden in Sweden is “slender as a lily and snow white,” and elves in Denmark are described as white nymphs, the Latin “albae nymphae.” (quoted from Nansen, Northern Mists, pp. 45-46). The Christians identified Christ as “White Christ,” and robes of this colour were used in the baptismal ceremony and as burial wraps. Irish hermits dressed in the ancient white albus and “all holy men were white.” The old man who welcomed Saint Brendon to his promised land wore no clothing “but his body was covered with dazzling white feathers, like a dove or a gull.” This is precisely the garb worn by druidic ard ollam. In alternate accounts this Christian hermit is named as Paulus and it is said that he was without clothing, “but wholly covered by the hair of his head, his beard, and other hair down to the feet, and they were white as snow on account of his great age.” Maelduin, who preceded Brendon into the Atlantic also met with two hermits, both “with white hair on their bodies.” The soil of the island on which one of the hermits lived was “as white as feathers.” Late in the Navigatio, Brendon met Christ reincarnate who he perceived as “an aged man with hair the colour of snow and a shining countenance...His head and hairs were white like wool, as white as snow, and his eyes were a flame of fire.” Mythic Atlantic isles were sometimes identified as “Islands of Mist,” or Tir na Fer Finn, the “Whiite Men’s Land.” The prototype may have been ancient Great Britain for the Gaels called it Alba, i.e. the “brood of the white ones,” from the fact that the inhabitants all wore the sunbleached linen shifts which the Romans called albii. Note the Lat. albus, white, OHG. albiz, a swan.

BAINNE-UAINE, AN, “The Green Woman.” “I have heard imperfectly preserved stories (from the north of Scotland) of a lady dressed in green, and bearing a goblin child in her arms, who used to wander in the night-time... She would raise the latch when all the inhabitants were asleep and take her place by the fire, fan the embers into a flame, and then wash the child in the blood of the youngest inmate of the cottage, who would be found dead next morning.” One of this kind was counted as “The Genius of Smallpox.” When an illness was to end in a fatality she appeared in the gray of dawn at the bedside of the dying. BAL, BALL, bala, obs, Lord, The Sun, young, a dance, member, limb, member of a group, dress, a tool, a globe, spot or plot of ground, stud, nail, bowl, cable, rope; obsolte, a skull; cf. Cy. bala, budding, root. Similar to balach, clown and bach, playing the clown, drunkenness, perhaps cf. Latin Bacchus. Note G. balbh, dumb as well as ball, a white or shining spot (whence the English bale-fire); also, ball, a member of a larger body (hence the English phallus). Similar to bail, thrift, a collection of valuables; MIr. bail, goodness all from the root bhel, to swell in size, bud; hence bailceach, a strong man, EIr. balc, strong, god-like; baile, a strong member, a supporting ridge or beam, possibly also baile, a township held by a particular god-king. From this we have many place names: Bail'-an-luig, Lugh's township; Bailenan-cailleach, Town of the winter-hag; Bail'-uaine, Baille of the green-ones (the Daoine sidh); Baile-sgait, Place of the sea-skate. Thus, bal or baal, one of the elder- day gods, especially Bilé, the god of death. The master of ceremonies reincarnate at fire-festivals. Notice also bealltuinn, Mayday, the date when the Bal was most active . See Bil. Note that the ON. god Balder was the preferred son of Odin and Frigga.. See Bil, Lugh, Dagda. Iain Moncrieffe says that the Scottish round reels are palpable reminders of events that followed the assembly of our ancestors: "...throughout eons of time, on through the Bronze and Iron ages into the eighteenth century, a basic

religious ceremony continued all over Europe, and certainly in the Highlands. A mixed circle of both sexes danced round and round a central figure, who played on pipes or a flute, or sometimes (in more sophisticated days) even on a fiddle. This central figure was the Fertility Spirit's local priest and representative - a man dressed up full hairily in horns and a tail...Nobody could deny there was something rather beastly about him. As the dance went on, the worshippers became gayer and gayer, in fact their fine frenzy was definitely abandoned. Perhaps that is why the poet called them our "rude forefathers"..." This writer contends that the eightsome reel in its current form was created from the old round reels by members of the Murray family. He notes that in this "innocent mainstay of every Highland ball", the participants still encircle a central figure, and that each successive male dancer replaces him in turn, jigging alone in the middle. In this place, he raises his arms crescent-fashion "like antlers" over his head, in a stone-age salute to the old horned god, who had so many names. The "lord of the dance" and his adherents always indulged in ritual drinking and F. Marian McNeill says that "usquebaugh", or whisky, "was reserved for festive occasions, and even then it was used sparingly, for unlike the Saxon, the Celt was temperate in both eating and drinking." Perhaps, but it seems more likely they understood that excess drinking might interfere with their participation in the important rituals of the dance, music, sex and eating. BALACH, a clown, a common lad, one of the peasant class, a sturdy fellow, from Skr. balakas, a little boy and from bala, young. Cf. Cy. bala, budding. Similar to the English beltane and the Gaelic beultainne, one of the Quarter-Days (see Samhuinn and Beultainne). The male participant selected to play the role of "king of the land" for the term of the holiday. Since his lot was death by fire he acted in a less than mature way during his "reign". See bal and Bil.

BALCACH, splay-footed, Daoine sidh.

a

condiion

endemic

among

the

BALDAR, balach + dair, clown + mire or semen. Another version of the sun-god Lugh. The male fertility figure among the Tuatha daoine, represented as the mate of the reincarnate virgin of the Brugh-na-Boyne. Originally, the ard-righ, or “high-king” of this people, ruling from Tara, Ireland. In his day he was known as an Righ nan Geasan Mor, the King of the Great Enchantments." Through foresight he knew of the approach of the invading Milesians. Standing at Sea Head he upbraided the strangers for taking his forces by surprise and thus managed to have them back away from the shore until he was able to enact a magical storm. In the end the magic of this "god" proved unequal to the iron swords of men and he was, presumably killed, for his station was taken by Boabd Dearg. When Reginald Scot interviewed the "genius Astral" of the Orkneys (1665) he was informed that this guiding-spirit of the land expected to continue in his role for seventy years, resigning at last to Balkin, lord of the Northern Mountains. Note that tuath means north, and it was sometimes guessed that the "northern isles" in which the Tuatha daoine learned their magic might have been some of the the islands of Scandinavia. This being the case, Baldar may confer with the Old Norse god Balder, an agricultural deity, the god of sun and summer, and the preferred son of Odin. Notice also that Skadi, or Scoti, was smitten with the looks of this god and bargained, unsuccessfully, to marry him. Balder was killed by his own brother at the contrivance of Lokki. Odin bargained for his return to earth, but was only partially successful, the sun being, even yet, confined in the Underworld each night and for a disproportionate number of hours during the winter months.

BALG, belly, bag; seed of an herb, belly, womb, quiver for arrows, blister on the skin; OIr. bolc; Cym. bol; Gaul. nulga. The Goth. balgs, a wine skin; the Norse, belgr, a skin or bellows. Perhaps after the thunder-goddess Bolc, the leader and matron of the Firbolgs, or “Bolt-men.” See separate entry. Note the Quarter-Day known as the Imbolc, literally, “the time to smear the stomach,” perhaps having reference to the painting of the body or the sexual excesses associated with this holy day. Note the related balgum, a mouthful, and the god Beul, the “Mouth.” BALG BANNAIG, The Bannock Bag. A leathern bag formerly used to carry the relics of paganism for use at festivals. More recently the sacred shrine used to carry the Christian Host. The bag in which gifts exchanged at the festivals used to be carried. Now used to carry foodstuffs to be distributed to carol-singers at the Christmmastide. In Witchcraft and Second Sight in the Highlands and Islands of Scotland (1902), J. G. Campbell gives a expanded version of the traditional calluinn entrance rhyme, which includes specific reference to the cailleach: This is the new year of the yellow bag of hide, Strike the skin upon the wall, Here is the old wife in the graveyard; The old hag in the corner; Another old woman stands beside the fire, A pointed stick is in her two eyes, A pointed stick is in her stomach. Let me in, open this! The "yellow bag of hide" may point out the "doodlebag", or bagpipe, which had a place in Samhainn music-making, or may be a symbol for the cailleach. The act of striking the "skin" upon the wall is reminiscent of the old act ensuring the productivity of seeds by placing them in a pouch and whipping this against the belly of a woman who had a reputation for child-breeding. It was reasoned that her

spirit would be transferred into the seeds making them more productive. As the calluinn skin was a phallic symbol of the god king, it was presumed that some of his spirit was beat out of the hide at each pass, thus promising reproductive fertility to all within the walls. The cailleach with the "pointed stick" in her eyes and belly is no less that the Samh or Morrigan, this device being the "divining rod" of witchcraft, a forked branch used to seek lost goods, dead bodies, minerals and water. Before the baobh made use of a broom for "flight", she rode upon this forked stick, sometimes referred to as the "adder's or Devil's tongue. The cailleach of the Samhainn had the "forked stick" in her eyes because of her capacity to blight crops and damage animals with her "evil eye". BALGAIDH, BHALGAIDH, BALLACH, bal, marked, spotted on the forehead, white + gad, a withe, switch, sling, a bogie, see bodach. Appears in the place-name Strath Bhalgaidh or Strathbogie. A nightmare creature or boogie-man. Note the entries directly above and below. Horses so marked were considered a poor bargain since they were marked with the “star” of the Tuatha daoine and were neither useful nor reliable. BALL, BUILL, the penis, the male member, quarter-day dances, plots of land dedicated to these festivals, a boss, stud, nail. Also bod, penis, Eng. phallus, from the root bhel, to swell, ultimately based on the name of the fertility-god Bil. It is generally held that the various wooden and stone heads found in Celtic lands, often seen displayed on a pillar, have phallic significance. From the Celtic point-of-view the human head combined with a penis best represented the essential life-force. See next. BALLABREAC, almost anything which is both round and spotted, from ball, see above. This word may also mean a spot, particularly a white spot on the forehead of an animal, Celtic root bal, white, Irish-Eng. bhel, bhale, shine, from which bale-fire and Beltane. The Gaels often carried

“lumpy bumpy shields,” i.e. variegated bossy shields which were circular in shape and were obvious ferility charms intended to preserve the bearer’s life. This is the same as the Eng. ball. The Celts were obsessed with the ball and the circle symbols of completion, death and regeneration. Thus their fortresses were built in the round and their short spears were terminated by a brass ball. BALLAN IOSCSHLAINT, a vessel, a tub, a bowl; iosgaid, of the “folk” or houghmands. The “teat of health.” A magical vessel of “balsam” used to contain curative potions. BALL SEIRCE, beauty-spot. A mark of the favour of a god, or gods. By this magic Gráinne was drawn to Diarmuid rather than the hero Fionn: "It happened that there was a beauty spot on the face of Diarmaid of the Brown Spot; each woman who saw it would fall in love with him. At times the beauty spot would be in his eye, at times in his forehead; at other times it would be in his curly hair. It would make no difference where the spot was located; it was the seeing that mattered. A strange thing, it had no effect on men and there was no loss to them though they were to gaze on it all day long." BALOR, BALAR (bah-lorr), BALOR MAC BUARAINNEACH (balor mak bowrain ak). bal + or, god-spirit + gold; having reference to the pagan-god Bil; a Fomorian chieftain, the possessor of a single "evil-eye". This mortal giant is remembered in the Gaelic word balc, a misdeed. Buar, to vex or tempt, a goad, buair, a rage, the “raging;” aibhtheach, stormy one. Not “Son of the Gold Ring,” or “Son of Golden Bull,” as has been suggested. Balor was the son of Dot and Net, (some say his father was Buarainnech) and was the chieftain-ruler of Torry (Tower) Island, off the northwest coast of Ireland, and one of those called to battle by Breas, king of the Tuathans, when he attempted to regain the high-kingship of Ireland. He is believed to have been the first individual to bring the craft of "overlooking" to a high art. Like many possessors

of the “evil-eye,” he came upon the power to bring death by accident: As a child he was passing by a house where his father’s druids were enacting spells, and drawn by the chants, looked in at them through an open window. The smoke of poisonous spells rising from their work went directly into his eye and from that time he had to keep it closed unless he wished to visit death on the person he observed. Adrian Loaghrian has suggested that Balor may have lost one of his original two eyes to his wife Caitlin (little Cat) or Cethleen, who has been described as “a slinger and thruster.” It is said that "his one eye was never opened but on the battlefield, and then four men thrust a polished handle through the lid to lift it from the eyeball. Then men died by thousands in the venomous fumes that emanated from it." This sounds surprisingly like a poisonous gas attack, but whatever the case, Balor did not remain long in action. He was challenged by Lugh, the god of the sun, and opening his eye to "look upon this incessant babbler" received a slingstone (or a dart, the tales vary) directly in the eye. It came with such force it carried the giant's huge eye out through the back of his skull. The battle was then turned in favour of the Tuatha daoine and the Fomorians were, at last, driven into the sea from which they had come. He is similar to Cromm "The Crooked" and is often represented as the god of winter, or the old-year, defeated by the god of summer and new things. This god may confer with the ON. sun-god Balder. BALAR BAILCHEIMNECH. “Balar of the mighty blows,” but better known for his “evil-eye.” Balardach, “gorgeous.” His name is seen in Carn Bhalair, which is mentioned in the Book of The Dean of Lismore. There is also Dun Bhalaire, a site on a high rock near Ledaig in Lorne. Notice the Cy. Boleros, the early name for Land’s End, Cornwall. BALT, BALLT, BOLT, a welt, a fallacy, a girdle, a misleading argument. Successful misdirection was considered a

magical practise, a lightning-strike. Related to bolc or bolg as it appears in Firbolg and Imbolg. Possibly related to the Lat. bolteus, a belt or girdle, the Eng. belt . See also the god Bil or Bal and note that the ancient thunder-gods increased their potency by taking in notches on their magical belts. Note that the Gaelic god Lugh and the Old Norse, Thor, both possessed a belt which gave them increasing power as it was tightened. BAN, BAIN, female, she, left-handed farrow, obs. copper, a copper mine, brass, a pedestal; “white.” Often compounded as: ban-charaid, a female relative, Anglicized as Bayne or Bane. Related linguistically to M’Gillebane now also given as M’Illebhàin, the “white-servant,” the “fair-haired lad.” Into Eng. as Whyte, hence also M’Gilvane. Those belonging to the sigh or witch tribe. A sept of Clan Mackay. BAN-AIBHISTEAR, a she-devil, or adversary. Next. BANA-BHUADRAICH, a female witch, sorceress, banachahd, the act of whitening, bleaching, laying waste. BANA-CHEARD, a female mannerless female.

crafter,

gypsy,

tinkerer,

a

BAN-GHRUDAIR, female brewer, ale-house hostess. BANAIS RIGI, a wedding, originally banafheis, a wedding feast. Oir. rig, of the king, of kingship. The symbolic marriage of the Gaelic king to the land incarnate as a goddess. It will be remembered that Conn was defending Tara against an unwanted host from the Otherworld when he chanced to step upon Fal, the screaming stone whose cries predicted the number of kings destined to rule over Ireland. At that moment, Conn and his druids were engulfed by an enchanted mist and an unknown horseman approached, throwing three spears at Conn before he desisted. Declaring a peace, he led this chieftain to a splendid house with a

golden tree growing at its door. Within the visitors from Ireland found a maiden wearing a crown and were given “:a red drink” in golden goblets. Beyond her sat Lugh, “glorious in form far beyond the sons of men.” This god told Conn the names of his successors as high kings. The maiden was the personification of Sovereignty. Her function was made clear when she asked Lugh to whom the drink of the gods should be given and he responded with the name of various humans, giving a brief summary of their expected exploiuts as king. It is said that the vessels of gold and silver implicit to the wedding feast were first given to Conn and they passed through him into use at successive inauguration “nuptials.” The stone of Fal also had a place in the kingdship ceremony as noted elsewhere. BANBH. BANBA, BANUBH,(bawn vay). land left fallow for a year, pig, EIr. banb, a pig, a queen of the Tuatha daoine, once found "at earth" under Sliab Mis. Sometimes defined as "land which has lain unploughed for a year; fallow land.” A lady who often travelled by day in the form of a doe, she befriended and married the mythic Finn mac Cumhail (MacCool). Her name is memorialized in the place-name Banff (Scotland and Canada) and as bunyan, a name applied to our local mythological wood's-hero Paul Bunyan. According to some folklorists the Milesian invaders were met by three queens not long after they waded ashore, and Banba was the first of this trio. Others say that Banba, Fodla and Eriu, came in private to the Milesian "gods" Eohgan and Brideag asking them to invade Ireland to put down the unrest and rebellion then being experienced in their land. These three sisters proposed to legitimize the invasion by transferring their land rights to the invaders. In return the Milesians promised they would name the land they conquered in honour of each of these three ladies, a commitment fulfilled at various times. Notice that entitlement to land passed, among the Tuatha daoine, from the queen to her consort.

Banba was married to the ard-righ named mac Grian, literally, the “son of the sun,” thus she represented the annual union of deities supposed necessary to the renewal of the earth. When the Milesian kings followed the custom of marrying the "queen" of Brugh na Boyne they represented themselves as sun-kings who authority was established and re-incarnated in an annual sexual unions with the earthgoddess. These sisters are the same "weird sisters" collectively represented in the Bafinn (which, see). She appears as one of three witches in Shakespeare’s “Macbeth.” BAN-DIA, female, deity; goddess. BAN-DIABHOL, female full of god-hood, female devil or fury. BANDRUI, BAN DRAOIDH, the white druid, a female practitioner of the arts. Confers with bainisg, a little old woman, a satirist, a female druid. Any of the bafinne. BAN-DRUIDH, enchantress, sorceress. A female druid. BAN-DUIILEAMHUIN, obs. goddess. BAN-FHAIDH, prophetess. BAN-FHIOSAICHE, fortune-teller, prophetess, gypsy. BANG, obs. To magically bind, to obtain a promise, the healing touch. The act of reaping. Touch, hindrance, a nut. BAN-IFRINNEACH, “woman from hell.” A Fury, a turbulent raging human female. BANN, a bond or bill, belt, girt, sash, tie, key-stone, hinge, group of men, chain, fetter, cord, proclamation, interdict, sling, Death, a ball, marching, journeying, bannach, a crafty person. See next. BANNAG, BANNAIG, A New Year’s gift, treat given to first-

footers, a New Year’s cake, a corn-fan, a ball used in shinty, Bannag, the Christian Eucharist, from the Scand. bannock, a Quarter-Day cake, See bonnach. Baked as offerings for nature-spirits and the mortal gods. Essentially these were oatcakes often marked in special ways according to the season of use. Four implements were used in preparation: the spurtle, or porridge stick, for stirring the mixture; a notched bannockstick, or rolling-pin, used to create a criss-cross pattern on the under side; a spathe, a heart-shaped implement with a long handle, forged of iron, used for transferring the hotcakes from place to place; and a bannock-rack, or toaster. The ingredients were oatmeal, fat-drippings, salt, hotwater, and later baking-soda. The best results were said obtained by mixing one oatcake at a time, prepariing the second while the first cooked on a griddle standing by a heated rock. The dough was exceptionally stcky and cooks prevented it from sticking to implements and their hands by rubbing meal into the surface. It was first turned out as a smooth ball, but was kneaded with knuckles and rolled to a thinness of about an eighth of an inch. The bannocks might be eaten whole or cut into farles, or quarters. They were placed raw before a moderately hot griddle smooth side uppermost and baked steadily until they commenced to curl at the edges. They were then carried away and rubbed with oatmeal, then toasted lightly before a bright smokeless flame. Oatcakes were festive fare while barley-cakes were the staple in Scotland. BANNAL, EIr. ban-dal or pan-nail, dal, one of two; originally an assembly of ladies; currently, band, a company, a troop, gang, crowd, similar to the Eng. band. Literally a “band of whites (women).” People regarded the meeting of a crowd of women as a sure indication that a storm was near at hand. This may be a survival of the Old Celtic Myth of the Cailleach Bheurr, the “Winter Hag,” a giant woman who brought the storms of winter." (Folklore of Nova Scotia, p. 108).

BANNIG BAISTE, “a christening cake.” This edible was placed within a linen handerkerchief and carried upon a child’s breast to its inaugural. The first person met on the way was invited to the ceremony and given some of the bannoch. In the church care was taken that girls not be baptized before boys as it was believed that girls given precedence would be troubled with body hair. After baptism the child was taken home and given fuarag. After that it was passed across a live fire to frustrate the evil eye and the designs of witchcraft. If twins were born one was always sent to the chief’s house for fosterage as this was considered the lucky thing to do. BAN-RIGH, RIGHINN, a female king, queen. Thus Mhorrighan, the “Great Queen Anu.” See next. BAN-LAOICH, laoch, warrior, hero, champion, an amazon. Antonia Fraser, speaking of Mhorrigan, has noted that it is "tempting to regard this chariot-driving Warrior-Queen as owing her authority to deep memories of a matriarchal society... where (women) gave men the orders..." For present day feminists the idea of ancient badb-women is comforting to the oppressed, and suggests a future remedy, when time might restore the old "natural" order of rule. Unfortunate for this theory, is the fact that the law of Mebd's time was addressed to "the men of Eirinn": "It is proper indeed, wrote a law-giver,"...to give superiority to the noble sex, that is to the male, for the man is the head of the woman..."4 She was never, as elsewhere in Europe, the chattel of her husband, but Medb was not the head of a matriarchy. Fraser thinks such systems of government remain "very dubious" even within the framework of entirely legendary warrior-women. And note the next, a word with a decidely male-bias. BANSGAL, an aged contemptible female, an unmarried woman, an amazon, a lesbian or masculine woman, a whale or leviathan.

4Seumas

MacManus, The Story of the Irish Race, p. 152.

BAN-SITH, female of the Daoine sidh. A banshee, a wailer after the dead of her clan. Seldom seen but when observed, seen to have dishevelled hair and a green mantle. Cu Chullain was successful against Morrigan-BadbMacha but her "magic" prevailed against him after peace was declared between the north and the south of Ireland. In his last days, Cu Chullain saw his death presaged when he saw the Morrigan as a banshee, washing blood- soaked clothing in a mountain stream. Later, he was offered food by three Macha-look-alikes crouched about a cooking pot. He at first refused, but was persuaded when they suggested he was disdaining the hospitality of the poor. Eating the meat, he found it to be his totem, dog-flesh, and was immediately paralysed over half his body. Having eaten Queen Medb's food, Cu Chullain was surrounded and brought down by human enemies. BAOBACH, panic, in a terrible fright, a man who is easily friightened. See next. BAOBD, BOABD, BOABH, BOABHD, BOAGH, BAO’, see BADB, above. Wizard, wicked, devious female, witch-woman, witch of either sex, foolish, disagreeable, she-spirit haunting a stream, carrion-crow, raven. Confers with bo, the Eng. cow, Bo, the English cow + abadh, talkative. The later confers with abaich, ripe, aged; an old cow. The first word in the compound word confers with bog, a soft place, and bochda, a poor person, especially one inadequately dressed for the weather. the descendants of the goddess Badb, sometimes called Mebd or Maeve; "a wicked woman," the Gaelic "witch." Ir. badhbh, the hoodie crow, one of the sithe, a common scold, a nag, a witch; EIr. badb, a crow, a demon-pursuer, in particular the Badb or Badba, the third part of the triadgoddess Bafinn. Note also baoghan, a calf, any jolly individual, from which baoth, foolish. Also: baoghal, danger and baogram. a fleeting emotion. Corresponds with the Cy. bod, the bird known as the kite; the Welsh goddess Bodnod, the Gaullish Bodv, sometimes entitled Bovo-gnatus (the solitary one). Similar to the ON both, war; the AS beadu,

battle; the Skr. badhate, oppress; the Lit. badas, famine. The Skr. bodhate. to oppress. “The responsible witches of Gaeldom were not weaklings who were merely bad-hearted, nor were they tricksters in self- defence. They were rather highly-gifted women who loved being alive, and who won their place by force of character, and by right of service. That supernatural powers were attributed to them by the people, makes one envy them; if they really possessed those powers, one envies them still more. The only vice in them which would, perhaps, have shocked the saints was their sense of humour. As the recognized guardians of the home parish, the witches had a solemn sense of responsibility. Each would fight the other, and sometimes all the others, in defence of parochial rights and priviledges. Each too, made full use of all the arts, whether conventional or unconventional, to bring the luck of the milk to her own sheilings, or the luck of the fish to her own shores. And if the old tales can be trusted, the cows did give more milk in the sheilings, and the herring did come to the shores, sooner or later. But the witches were racial as well as parochial patriots. If the kiltless armies sometimes wondered why the mist was so thick and the rock so unexpected in Gaelic territory, there was a woman in the place called Moy who knew. And as likely as not, she was at that very moment handing round silver goblets, with something in them, to the six guests who jested and laughed round the fire, serious business being over. Many a time too, did those same seven big ones, standing on the headlands of Knoydart, hurl winds and waves against such 5 sloops of war as carried intentions that might not be good for Gaeldom.” It was said that Barra was never defenseless, for behind Barra stood Gormshuil of Moy, and 5Macleod,

Kenneth, The Road To The Isles, Poetry, Lore, and Tradition of the Hebrides, Grant, Edinburgh, 1927, pp. 223 -224.

beyond her deep in Gaeldom, Doideag of Mull, Laorag of Tiree, Maol-odhar of Kintyre, Luideag of the Bens and Corrgags and Corrag and Cas a’Mhorgain Riabhaich of Glencoe. Before them there existed others of similar powers. In the latter days "Witches were said to hold their nocturnal meetings in churches, churchyards, or in lonely places; and to be transformed into hares, mares, cats; to ride through the regions of the air, and to travel (instantaneously) into distant countries; to inflict diseases, raise storms and tempests; and for such incredible feats many were tried tortured and burnt. AIf any one was afflicted with hysterics, hypochondria, rheumatisms, or the like acute diseases, it was called witchcraft; and it was sufficient to suspect a woman if she was poor, old, ignorant, and ugly...I have often seen all persons above twelve years of age solemnly sworn four times in the year (at the Quarter-Days) that they would practise no witchcraft, charms, spells &c..." There was no single pagan religion in Britain, and strictly speaking, witchcraft was the practise of the Anglo-Saxon "wics", or baymen. The Gaels did have "baobhs" who were very similar to the "wicca" and the "wicce" in their attachments to old folk cult-practises. Neither group was abhorred, and when individuals were punished it was for breaking secular laws; turning magic arts to mischievous ends, rather than for breaking Church law. Although Britain was nominally Christian by the fourth century, the masses were unconverted. New altars had been set up on the old pagan bases but there was no pressure on ordinary people to forsake their old festivals in spite of the leanings of the kings and princes of the nation. In the Middle Ages, the Church began to take a closer look at homespun "witches" and the diverse odd rights of the humble folk. This may have been a result of the Crusades, wars mounted on the pretext of defending Christianity against the eastern "heathens." When the upper class crusaders returned home to Europe they brought back

some exceedingly esoteric cults which were sometimes overtly anti-Christian. These seemed to share rituals with local folk-practise, which had previously been tolerated. Witchcraft was bagged with the others and declared a heretical cult and its leader was declared to be Satan, or the Devil, the known instigator of the eastern "heresies." In the mid-fourteenth century the Black Death appeared depopulating twenty-five percent of Europe. Since evil spirits were regarded as the cause of illness, churchmen insisted that men were being punished for their lack of action against the dark forces. That changed in 1484 when witches and baobhs were declared members of Satan's army, to be pursued and condemned to death. Between that year and 1735 it was estimated that nine million people were killed on the continent; in England about one thousand "witches" were executed. In Scotland, which caught the spirit of a frightened and repressive conservatism, the effects were crueller than in England; here torture was legally applied to baobhe although few people were burnt alive, a widespread practise in Europe proper. Speaking of local practises, Mary L. Fraser said, "Witches (boabhs) were believed to have communication with a spirit of evil from which they received the power to change themselves into any form they pleased. When they took the shape of animals, they were thought to have some evil design in view, and it was dangerous to meet them. They were supposed to have the power to take away the dairy products, and, indeed, those of the whole farm. The druids led their followers to believe they had charms to prevent the witches from doing harm, and these charms they gave on receipt of payment. Sir Lawrence Gomme in his "Ethnology of Folklore" traces witchcraft back to the aboriginal inhabitants of Britain...The aboriginals believed in their own demoniacal powers and passed on these beliefs to their Celtic conquerors. The Scottish witch was considered as the successor

to the druid priestess in her capacity for animal transformations and her power over wind and waves." 6 The above statement draws a line between the druids and the boabhs, but this is artificial since druidheachd, or magical ability, was a common possession of both groups. Rather, it might be said that there were craftsmen and mastercraftsmen, witches and witch-masters, the latter having advanced knowledge and the capacity to check those of the lower order. The baobhe of North America concentrated most of their energies on theft. They had the advanatge of invisibilty, or could delegate an animal familiar to invade the barn to milk a neighbour's cows or steal his grains. Less risky were feats of sympathetic magic in which the spirit of the boabh was simply projected upon the udder of the cow, and the milk metaphysically relayed to her own animal or an artificial uddder in the form of a glove or piece of unravelled rope. Where the tabihs, or familiars, were used, rabbits and black cats seem to have been preferred, possibly because of their speed and agility at escaping men. Rabbit paws were coveted because it was felt that they might contain remnant powers of a boabh. Right hand paws from white rabbits were preferred in polite circles, while law-breakers took the left foot from a black animal. Having a black cat cross one's path is still considered bad luck; while the passage of a white cat was once considered a good omen. The reverse held true for men who had alliances with the nathir and his kind. Mary L. Fraser has noted several instances where baobhe were cornered while travelling with their familiarspirit: "A trustworthy woman in Inverness County (Cape Breton) knew of a certain farm where, at the milking hour, a rabbit used to come and run in and out among the cows. The day following..there would be no cream or milk. As this state of affairs continued, the woman of the house asked her husband to take his guun and shoot the 6Fraser,

Mary L., Folklore of Nova Scotia, np, nd, p. 63.

animal...Accordingly, the man went out prepared to put an end to the animal. Just as he raised his gun and took aim, he heard a child's voice warn: "Granny, Granny, hurry, they're after you!" and he saw a small boy peering through the pilings. He lowered the gun, picked up a stone, and threw it at the rabbit, hitting it on the leg. It scampered off as fast as three legs could go. The next day it was discovered that an old woman of the neighbourhood had her leg broken in some mysterious manner."7 Undoubtedly there are still active baobhe, but few will admit their presence in any present-day community. Malcolm Campbell of Glenyer, Cape Breton did recall that his family contained one of this kind (1980): "Sadie there had the charm, and our neighbour had a cow...two or three cows. But our cow would be producing more milk than all those three because we'd be getting the milk from our neighbour's cows. They used to tie a red string to the cow's tail to combat this..." 8 Sadie's habits created some illfeeling in the village and the local merchant sometimes refused to buy her butter, noting that the quantity was in excess of what the single family cow could naturally produce. One man who agreed to take butter to market for this boabh, placed her parcels on the left of his horse and balanced them with his own on the right. As he roide towards town, he became aware that she was "charming" the butter away from his side, because the containers became unbalanced. To balance the butter on the horse he had to stop and add stones to his own side. 9 A Marble Mountain, Cape Breton resident told Helen Creighton how the Widow McNeil took advantage of her neighbours by sucking the milk from their cows through straws: "Grandfather's cows were being milked, so he 7Fraser,

Mary L., Folklore of Nova Scotia, np, nd, p. 64.

8Caplan,

Ronald, editor, Down East, Toronto (1980), p. 28.

9Caplan,

Ronald, editor, Down North, Toronto (1980), p. 29.

decided witchery was being used. The widow McNeil had only one cow, (and she) was taking more milk to the store than he did, so he went to Arichat to (consulte) the witchdoctor. The doctor told him to stick a sod (from the cow's pasture) full of needles and pins and put it into an iron pot with a cover on it (and boil it)." After the pot was at the boil and grandfather was satisfied that she was "feeling the pins", he took the pot from the stove. "When Mrs. McNeil heard of it she stopped milking the cows..." 10 The virulence of these Celtic magicians went beyond simple theft, their power over men being expressed as, eadar a' baobh 's a' bhuarach, caught between a boabh and a wild cow. This is reminiscent of the English "caught between a rock and a hard place", or "between the devil and the deep blue sea." Residents of Mull River, in colonial Cape Breton must have felt this way about their resident magician. The Boabh of Mull River took her art beyond open theft. She was never seen near the barns of her neighbours, but it was observed that her cow sometimes gave double portions of milk where neighbouring farmers were left with a dry animal. She never threatened her neighbours in an open manner, but made periodic "house-visits" up and down the bye-way carrying "a large iron-clad canvas bag", which she used for her "collections". She was usually explicit about her needs, reminding people that it was better to give than receive, and bad luck followed fast on the heels of those who refused her "reasonable requests." It was noted that she had the use of the "evil-eye" and guessed that she used some terrible incantation against those who "crossed" her. Through this industry, she remained alive to the age of one hundred. In recognition of her centenary, she was "gifted" with two horns, which sprouted from her forehead, and these increased in length by a quarter inch per year, until she died aged one hundred and eighteen. This pioneer baobh lived alone in a windowless log shanty, one fitted with "a queer old flue known as a witch's 10Creighton,

Helen, Bluenose Magic, Toronto (1968), p. 28.

chimney." This was a chimney made of cross-piled logs, periodically fireproofed with mud. When it was seen that the "witch" of Mull River was on her last legs, a few charitable people brought her tallow candles so that she would not be in complete darknesss. She thanked them but never burned one. Instead, she melted them down and mixed the tallow with meal which she ate. Apparently her digestive powers were unimpaired by her final illness. When she finally died, those at the death-watch heard stones falling from the roof. When they went outside to see what was happening, there was nothing to be viewed although the sounds continued. Within the hut, there were sounds of chanted spells bouncing from the four walls, although the boabh was incapable of muttering anything. The community was glad to have her dead, and considering the sounds that persisted about the shanty, decided to burn it to the ground. Two courageous fellows entered the hut, piled the woman's furniture in the centre of the room and started a blaze. As they were about to leave, they noticed the iron-bound pouch in a corner and threw it into the flames. There followed a terrible explosion which helped their exit, and blasted the bag up through the chimney into the woods. It descended untouched by fire, so they were forced to bury it. 11 Michael MacLean of Cape Breton told the story of a local baobh who "could practise witchcraft and sink a ship." Apparently his father had asked her to prove her power, "So she asked for an egg, and put the egg into a shoe and kept rocking the shoe back and forth. And there was a ship out on the ocean and when they looked the ship, it seems was rocking back and forth in the waves just as she was working the shoe. And they made her stop."12 Roland Sherwood says that sympathetic magic has 11Fraser, 12as

212.

Mary L., Folklore Of Nova Scotia, np, nd, pp. 65-66.

told to Joe Neil McNeil, Tales Told Until Dawn, Toronto (1987) p.

been used to sink ships, one of these being the "Favourite" which brought Scottish settlers to Pictou township from the port of Ullapool in 1803. As the "Favourite" stood loaded, ready to sail, a herdsman spotted a small hare-like animal moving from cow to cow, suckling away the milk. He attempted to shoot at it but was prevented from doing so by a spell which immobilzed him. Knowing that he dealt with a boabh, the man shaved silver from a six-pence and placed this as shot in his gun. The next time he spotted the familiar he was able to blaze away at it, and it limped off leaving a trail of blood. Inquires made about the parish on the following morning found an old lady, supected of druidheachd, laid up with a damaged leg. When this old crone became aware that her nemesis intended to sail on the "Favourite" she openly declared that the ship would never reach the New World. Fearing the boabh might take some physical act against the sea-worthiness of the vessel, the owners had her arrested and placed under guard until the ship was at sea. The craft sailed without incident carrying her passengers to port on the third day of August. Interestingly, she made the crossing in five weeks and three days, a record which stood for many years. The five hundred passengers embarked in perfect safety and the cargo was removed. Suddenly, and swiftly, without rational cause, it sank to the bottom of Pictou Harbour. The witch had been released from behind iron bars at exactly that time. Mother Mac, who lived near Tatamagouche, Nova Scotia, was another boabh of this century: "One day in spring she visited her neighbour Mrs. M... for the purpose of purchasing two spring pigs, but they had all been sold and Mrs. M. was unable to promise her any. This displeased Mrs. Mac...That night when Mrs. M. went to milk her cow, she found the creature had suddenly fallen away in its milk and though several times through the next few days she endeavoured to milk the cow she did not succeed in obtaining more than half a cupful. Mrs. M. at once knew that this was the result of Mrs. Mac's witchcraft, who, to show her displeasure, had wished this spell upon the cow. But fortunately a spell which can be wished can be broken... Mrs.

M. was equal to the occasion. Next morning early she turned her cow out and watching where the animal took the first bite of grass, she removed the soil, took it into the house and boiled it with a little milk which the cow had given on the previous day. While it was boiling she continued to stir it with pins, several of which she stuck in the sod. This proved an effective remedy and that evening the cow gave her accustomed flow of milk. Mrs. M. saved the pins and for atime kept several in the cuff of her sleeve. With them about her poerson she felt no fear and her one desire was to meet the witch face to face and this wish was not gratified. Several days afterwards other neighbours visited Mrs. Mac. She stated that she had accidently burned her feet, which were all blistered. But such an improbable story found little credance in the doubting minds of the honest neighbours. They had heard not only of her spell on the cow, but as well of the triumph of Mrs. M. which had been told and retold in every home in the community. They "allowed" that her story was a mere fabrication and that the blisters were caused by the evil wish which when forced to leave the cow and find another resting place, finally settled in the feet of the witch herself. After this, Mrs. Mac's reputation as a witch suffered a great loss of prestige and soon the wicked "ceased from troubling"...13 A later Nova Scotia baobh was Mother Ryan of Margaree, Cape Breton, a practitioner in a time when "the only vocational requirements were a cross, mean look and a tongue fluent in profanity." This witch who gloried in her witchhood "was unwelcome in many houses; not the least of her faults being the telling of horrendous ghost stories in front of the children." Flora MacRitchie of Margaree had the "evil eye" as her chief weapon, but she also kept her community in turmoil by travelling "from house to house leaving a curse or a blessing on those who offended or pleased her."

13Patterson,

pp.55-57.

Frank H., History of Tatamagouche, Halifax (1917)

Mother Coo was a traditional boabh, chiefly remembered for correctly predicting future events in the coal mines of Nova Scotia. Miss Lillian Fox of Bedford, Nova Scotia said that this boabh was feared but often consulted: "...she foretold that a certain mine called the "Foord Pit" would have a serious explosion, and she named the day and month on which it would happen. The Foord was believed to be in excellent condition and all safety precautions were being observed, so the miners talked and joked about the silly tales of the "old hag". But their wives were afraid. They coaxed and begged and thricked their menfolk to stay above the ground, but the men wouldn't listen; and almost to the hour, the mine blew up and the loss of life was appalling." 14 The Foord Pit was not mythological, but situated in Stellarton, Nova Scotia and successfully operated for twenty years before the "bump" which occurred on Friday, November 12, 1880 at half-past six in the morning. A reporter said that "There were over fifty miners on the south side (of the pit) when the explosion took place and only two men and four boys were rescued alive. As the pit took fire after the explosion, and burned with awful violence, none of the dead bodies could be recovered. In order to save the mine the waters of the East River were let into it." 15 Miss Fox also recounted Mother Coo's prediction of the Springhill mine disaster eleven years later. This event is on record in New Glasgow newspapers for 1891 and has been recorded as history: At the investigation of this collapse pit-manager Conway revealled that, the general manager had told him that Mother Coo had predicted an explosion in May. He said that Mr. Swift had recommended that a workman's committee examine the workings for unsafe 14Halperrt,

Herbert, A Folklore Sampler, Saint John's, 1982, p. 10. This elderly raconteur heard the story from her father, a Nova Scotia school principal and apprently did not know the locvation of the coal-mine. 15Morrow,

(1891), p. 160.

R.A.H., Story of the Springhill Disaster, Saint John,

practises and conditions. Historian R.A.H. Morrow added: "It is true that in some bosoms there was a foreboding apprehension that some dire calamity should happen in the mines. This fear was engendered by a current report that an old woman named "Mrs. Coo" had suggested that something would happen about the mines during the coming month of May. As a consequence of this report, a committee was appointed to examine the mine, which they did, and found no visible cause for alarm...Notwithsatnding the result of this examination, a few of the miners still retained a germ of their former timidity, on the plea that "Mother Coo" was generally known to tell the truth..."16 Once again, she was correct. The happening took place on the eastern slope, February 21, 1891 at 1 p.m. One hundred and twenty-one miners were instantly killed and seventeen were injured, some fatally. Much of what used to be termed magic is now seen to be the result of careful observation, and this may have been Mother Coo's secret. In the winter of 1910, James Connolly flooded a huge area above the Stellarton mines, and found much of the ice unusable because it was filled with bubbles of gas released from the underground. These were the gases which caused explosions, and Mother Coo may simply have observed their collection and escape more carefully than otherrs. Most local boabhean were involved with soothsaying and the sale of herbal medicines, but there have been cases of wonder-working. A farmer at Port Mouton suspected his team and wagon were leviated from the ground by an antagonistic boabh.17 This was never proven, but residents at Big Intervale did see Mother MacKinnon cross the Margaree River, at the height of the spring freshest, on two barrel staves which she had strapped to her feet. 18 It was 16Morrow,

R.A.H., History of the Springhill Mine Disaster, Saint John

(1891), p. 102. 17Creighton, 18Halpert,

Bluenose Magic, Toronto (1968), p. 60.

Herbert, A Folklore Sampler, Saint John's (1982), p. 20.

usual for boabhean to project their souls upon their taibhean, or familiars, but when the process was reversed men fell under the influence of the "evil eye". This style of wonder-working was attributed to Flora McRitchie of Portree, Cape Breton. A.N. Chisholm of nearby Maragree Forks explained that this unmarried boabh "travelled from house to house," leaving "a curse or blessing on those who offended or pleased her." In one instance the witch was offended when a busy house-wife failed to offer her usual round of tea. After six hours of contant labour she found that her butter had not solidified, while her cream was "turned to a sour mess". Follwing this, the lady of the house attempted to bake bread with equally bad results. When she told her neighbours of these misfortunes they asked if Flora had "been about". To undo continuing bad luck, this woman had to completely pacify the boabh, a process that took two weeks. Flora's "evil eye" became such a nusiance that several people co-operated in paying for the services of a witch-master. This individual advised them to take water from a local spring and pronounce a spell over it while stirring in a clockwise direction. As this was done, a silver coin was dropped to the bottom and the liquid bottled to be sprinkled on any animal, person or thing afflicted by witchcraft. To the surprise of all concerned this countercharm worked! 19 Those who possessed the "evil eye" were sometimes noted as having "eyes as sharp as needles." In other instances, the person who "overlooked" her neighbours was not physically conspicuous. To be on the safe side, most Gaels refused to allow anyone to examine newly born animals or children. A Glen Haven, Nova Scotia, a resident commented that "old Mother W (who lived) here (was) supposed to be a witch. She had full and plenty of everything. She'd come and look at your pig and it would be

19Halpert,

p. 15.

Herbert, editor, A Folklore Sampler, Saint John's (1982),

sick the next day."20 Further to this, a resident of Moser's River noted, "It was believed if a witch admired an animal you might as well let her have it. You'd never have any luck with it. My father had that happen to him with neighbours who admired his Jersey cow. It died. He was Irish." 21 This is not to suggest that our common-place ancestors were without resources of their own, it being understood that blights and curses could not permanently affect a blameless person. In such cases, the evil entity, had to settle on another target, and counter-charms were fashioned to be certain that the secondary victim was the boabh. Where animals were killed by a spell they could sometimes be revived by burning a bit of wearing apparel, taken from the witch, under its nostrils.22 Some individuals suggested filling the corpse of a dead animal with pins, thus "pricking" the boabh where it did not reinvigorate the animal.23 A farmer at Scotsburn thought it advisable to haul the corpse uphill and then down again to discourage further activity.24 As a last resort a dead animal was sometimes buried,standing upright, at the entrance to the barn door, it being supposed that his spirit would prevent any further visits by the baobh. Prophylactic measures were preferred over outright confrontation, so farmers sometimes erected anti-boabh devices at the first hint of trouble. Countermeasures included burning hair from a horse or a dog in places where druidheachd was expected to occur. Men sometimes went through elaborate rituals which ended with embedding silver, quicksilver (mercury)

20Creighton,

Helen, Bluenose Magic, Toronto (1978), p. 54.

21Creighton,

Helen, Bluenose Magic, Toronto (1978), p. 55.

22Creighton,

Helen, Bluenose Magic, Toronto (1978), p. 27.

23Creighton,

Bluenose Magic, Toronto (1978), p. 27.

24Creighton,

Helen, Bluenose Magic, Toronto (1978), p. 50.

or iron in especially drilled holes in door and window casements. Letter-boards were and horseshoes were put up above doors, care being taken to have the tines upright "lest the witch fall out." Red rowanberries and wooden crosses were put to the same use, and flying witches were disuaded by discharging firearms up the flue. For additional countermeasures see entries under bafinn, boann, bodach. BAOBACH, from the above. A mild curse or impreciation. “Folly upon you!” “May the witch get you!” BAOBHANTE, elf-like. BAOBH DEARG, (bayv djayrg), BAODHAIBH DEARG, see BADB DEARG , aibhse, a spectre, “The Red Crow Spectre,” His followers were the baodhaibhsi, (bhuv ee shee or shay), the so-called “vision-makers.” Considered the guardian god of the night-hours, a giver of prophecy. It was said that he painted each setting sun on the western waters over Connaught, Galway and Connemara. His mound overlooked Loch Deargdherc, “the Lake of the Red Visions,” which is located along the River Shannon. BAODHAISTE, ill-used by the weather, which was thought aroused by the baobhe. Note that the baobhe were thought to have almost exclusive control of weather-magic. Seeabove entry. BAOGH, same as BAOBD. baoghal, peril, danger, crises, a bad effect, lull in a storm. Also a favourable opportunity of short duration. BAOIS, noticeable lust, madness, idle talk. Possibly allied with gheidh, desire. These attributes were considered almost synonymous. Extremes of sexuality were considered due to demonic or extra-spiritual possession. Baoisleach, house of ill-repute, whore-house. BARA, a barrow or burial mound, from MEng. barowe. Similar to the Skye G. barpa, a cairn. In Sutherlandshire it is G.

parph. The latter from N. hvarf, a turning point, the Eng. wharf. BARC (BAIRCS) DIBERGI, “bark of the devils,” a pirate ship. Supposed to have originated with the Picts. Watson thinks that the tales of the Fomorian “sea-giants” originated with “the depradations of the Picts of the Isles.” BÀRD, BAIRD, a beginning poet. The lowest class of the dan (poets) among the druids. Dudley Wright, who wrote a scholarly tome on druidism, said that, "the period of their novitiate lasted for twenty years... Four degrees were conferred...the first given after three years' study in the arts of poetry and music, if the candidate merited the honour. The second was conferred after six years' further study; and the final degree, equal to a doctorate, was bestowed two years' later on the completion of the twenty years' course. See filid. They were finally suppressed by Christians in the late seventeenth century. It is said that they wore sky-blue habits as “an emblem of peace.” It has been said that the Celtic bards were committed by oath to represent past events as candidly and truthfully as they were able, but with the development of the so-called Medieval Romances anachronisms became commonplace, and earlier errors of geography, genealogy and social order became more widespread and even deliberate. A specimen representing the style and intent of these later writers is seen in Sir Thomas Malory’s Morte d’Arthur (1485): “It is noteworthy through the universal world that there be nine worthies, the best that ever were. That is to wit three paynyms, three Jews, and three Christian men. The paynyms they were the incarnations of Christ, being named Hector of Troy; Alexander the Great and Julius Caesar. Emperor of Rome..And as for the Jews, which likewise were incarnations of Our Lord, the first was the Duke Josuah, which brought the children of Israel unto the land of the host; the second, David, king of Jerusalem and the third Judas Macabees. And the other incarnations have been the noble Arthur...Charlesmagne, or Charles the Great, and last Geoffrey of Boleyn.”

BARDACH, BARDACHD, satire, lampooning, sacrcasm, poetry, "the prayer of a bard." See above. See also coir san sainnte. The “thread of poetry" which was “often wound” about the law, history and genealogy as an aid to memory; a necessity since these important facts could not be trusted to the lesser magic of the written word. The Gaels developed assonantal and consonantal rhyme patterns, the latter being referred to ascomharradh, and being especially reserved for forewarnings. It is said that the old school for poets trained its students in three hundred and fifty types of metre. Twelve years was the minimum for study, but twenty years was required for proficiency. The lowest grade of poet was the bardach, and there were sixteen divisions of this order, each dependent on the number of metres mastered. The poet's training in literature embraced three hundred and fifty epic poems, all of which had to be committed to memory in the finest detail. Further the ovate poet had to be able to compose an impromptu poem on any subject before graduating as a bardach righ or “king-bard”. The filid-ollam was subject to proscriptions against the misuse of power. He was forced to pay a fine for satirizing an absent individual. He was also prohibited from ranting against a man through a substitute poet, and was held responsible for the crimes committed by any of his students. Upon graduation the high-poets became attached to the courts of kings and princes and chieftains, where they received a regular stipend together with a residence, land and animals. The ollam typically received twenty-one cows, two hounds, six horses, and fodder. As representatives of the bardic order, they made circuits of the countryside, always accompanied by a retinue suitable to their social station. Twenty-four attendants was the usual company of an ollam who intended to visit with a person overnight. If a longer stay was contemplated, the law limited his following to ten individuals, for the host

was expected to open his house to the party and pay all their expenses while in residence. The most famous poets ignored this cut-off and often travelled with three or four times the legal limit, imposing themselves upon members of the community for days, weeks or even months. Several Irish kings were eaten into poverty before they developed ruses to move the unwanted visitors to a new location. King Gauire the Hospitable, of Connaught, was "blessed" with the sixth century poet Senchan Torpeist for a year and a day, before the king's brother suggested that the whole company travel eastward in search of a lost manuscript. Since the sought-after copy of the Tain Bo Cuailgne was rumoured carried across the seas, the poet's entourage was afterwards engaged in an open-ended mission which took them out of the Gaelic realms. Until the day of Conor mac Nessa (a one-time husband of Mebd), the learned professions spoke using the ogham, a cryptic tongue, supposedly invented by Ogma, the god of the arts. This language was maintained to monopolize the profession and impress the peasants. Conor once had the duty of judging an argument between two poets and discovered he understood nothing of their arguments and counter-claims. Provoked by this, he ruled that the profession should henceforth remain within hereditary families, but be open to all within them, irrespective of rank. Even so, the poets had the same eric as the king himself and Conor protected them against the general population which saw them as a preferred class. By Conor's time, the business of druidism had become so profitable that one-third the men of Ireland are estimated to have taken up one of these arts or sciences. A vast number, with the power to destroy through their satires, the poets had become lazy, covetous, tyrannous, and an almost unbearable drain on the gross national product. Men actually began to cut them down, but Conor gathered twelve hundred of them at his keep and protected them for seven years, until the fervour against the group had abated. BARRAN, “The Elder-tree,”

Coping at the top of a wall:

glass, spikes, stakes erected to keep out intruders. A hedge, the top of a mountain, a ragged covering. The Lady Cassir’s chief advisor was a woman named Barran, whose name is sometimes given as Barrfhind, the “leader of the whiteones (women).” The latter word may confer with Bafinne (which see). BARR-REULT, the North Star. “prime-star.” See sgiathach. The dwelling place of the creator-god.

curach

BÅS, (bahs), death or Death. Destruction. Basa, fate, fortune, basmhor, mortal. Celtic root-word, baa, to batter, hit or slay. Similar to the Low Latin batuere and the English word battle. Confers with the Anglo-Saxon beadu, battle or war. Bas biol, the "clean death", death by drowning. Basfinne, the female fates. On the Continent the death-god was usually identified as Dis, who the Romans called Dispater (Father Dis). This god can be shown to correspond with Tyrr, the Old Norse god of war. The collector of souls of the dead in Britain was more often personified as the Aog or as the Nathair (see entries). The time of soul-seeking was the twelve days of the Nollaig, or Yule, and the leader of the host that swept out of the northern mountains was sometimes said to be the Cailleach bheurr, also known as the Baobd (see these entries). In costal regions, the gathering of dead souls for transport to An Domhain or Tirnan-Og was considered the province of Manann mac Ler, whose craft, "The Wave-Crusher" swept the seas in this same season. BASA, fate, fortune, in Basachadh, expiring, dying.

the

trust

of

the

bas-finne.

BASBHAIDH, a hag, a witch. BASCAID, the Eng. basket. Basc, round, red, scarlet. One of the Samhain rites consisted of winnowing “three wights of nothing.” A wight was a circular wicker basket. Dame Glendenning claims to have foreseen the shade of her

husband Simon during a solitary trip to the barn. She noted that “I never saw him plainer than at that moment,” but added that, “He was always annoyed at having been seen out of the body.” The rite is accomplished as follows: “Go secretly to the barn at night, open both doors wide, or better, take them off their hinges, lest the being who appears close them and do you some injury. Then take a wecht (willow basket), or fanner, and go through the movements of letting down corn. Repeat this operation three times and the figure of your future spouse will appear, passing in one door and out the other. If you are fated to die young, a coffin will also enter and pass by.” Note that basket-making was a magical craft axial to the building of Gaelic shelters and ships. BASC-AIRM, a circle. The symbol of magical closure and regeneration. BASCALL, obs., bas, death; coill, the woods; one who brings death in the woods, a wild man or savage. BAS-FINNE. bas, death; finne, maid, maiden, woman, beautiful. whiteness, fairness, attendance, testimony, evidence; fine, obs., milk. While men lived, their guardians stood close by as invisible shadow-men, or women, sometimes referred to as runners or home-shadows, fylgiar, or nornir, or the Gaelic befimde. These were the elfin servants of the three giant Wyrd Sisters. According to ancient myth this trinity controlled the destinies of all the spirits resident on earth. Wyrd was the eldest and had control of the past; Verthandi determined events in the present; while Skulld had charge of the future. Between them these women were said to weave the fates of men and the mortal-gods. In prose Edda, Gangler noted that the Wyrds were very unequal in their dealings with men: "Some (people) have a good life and rich, but some have little wealth and praise, some long life, some short." Har agreed adding, "The good nornir and well descended certainly shape a good life; but those who meet with misfortune have negligent nornir." Thomas Keightley said that the home-

shadows bore "a remarkable resemblance to the classical parcae and the fairies of romance. They are all alike represented as assisted at the birth of eminent personages, as bestowing gifts either good or evil, and as foretelling the future fortune of the being that has just entered existence." The Abenaki Indians described these attendant-spirits as "ghost-bodies": "For a man or woman it looks like a black shadow of a man or woman. It has hands and feet, a mouth, a head and all the other parts of a human body. It drinks and eats. It puts on clothes, it hunts and fishes and amuses itself." Although this was not the only form of the English home-shadow, it was considered a possible manifestation. On overcast days, the guardian was observed to be entirely invisible and was presumed to be free to travel as far ahead of, or behind, its human as it might wish. In this situation, the spirit often materialized as the totem-animal of the clan to which the individual belonged. In a few situations, where it might serve the interests of that person, the shadow appeared as his or her double. This "doppelganger" was supposedly responsible for individuals being seen in two widely separated communities at the same time. Very important individuals were born with two or three guardians. Andthese might be observed simultaneously in as many as four diffrent places. Even when it was invisible, the shadow-man often heralded the arrival of his or her human by by knocking on the walls or door of a house about to be visisted, or by shuffling its feet in a hallway. If left too long separated from its host, the spirit became restless and might resort to opening or closing doors, or swinging on them, to pass the time. In the elder days it was considered a impolite and perhaps hostile to shut a door quickly behind a visitor, an act that might separate the shadow from helping his master. While Saint Patrick's two guardian-angels provided him with nothing beyond theological advice, those at the call of the Celtic hero Cu Chullain supported him in battle. When he was near death at the hands of Ferdiad, one came to

either side and soon his opponent "felt the onset of the three together smiting his shield...Then Ferdiad remembered that Cu Chullain had an unusual number of invisible helpers and complained, "Thy friends of the sidh (elf or fairy folk) have succored thee, and thou did not disclose this." "Why complainest thou here, O Ferdiad, thou hast the invincible horn skin (armour) whereby to multiply feats and deeds on me, and thou has not explained how that may be opened or closed!" With these words, Cu Chullain dismissed the advantage of having Dolb and Indolb support his cause, and went on to kill his combatant. Very few of our ancestors were aware of their double, exceptions being "gifted" individuals; those born with a double part, or a widow's (or devil's) peak of hair between the eyes; those delivered into our world with eyes of differing colour, which eventually merged into one; and posessors of the caul, fylgia, or birth membrane. Usually the caul, which is a portion of the amniotic sac becomes separated from the child at birth but sometimes it is intact over the head. Folklore insisted that this was a favourable omen, and the mother was expected to walk upon her child's caul and hide it for fear it might be taken. At one time, midwives supplemented their income by stealing cauls which were offered in the black-market for purposes of witchcraft. If this was avoided, the caul was sometimes placed beneath the threshold stone of the home for safekeeping. The baby would then be blessed with help from a very powerful attendant spirit. In addition, children who were gifted were protected against death by drowning, fire or lightning strikes, and this advantage extended to the house. As adults, these lucky people usually carried their cauls on their person, or kept them close at hand. In Maritime communities, the caul-carriers were sought after for work in lumber mills or on ships at sea, since no damage could come to either while these men were about. Helen Creighton has noted that females were made to take a few stitches in their caul as soon as they were able, thus assuring their abilities as seamstresses. It was claimed that gifted people had the ability to see their shadow-

duplicates, and to direct them to their advantage. Normal individuals usually bumbled through life aware of their runners on a subliminal level, when they implanted vague notions of danger in the minds of their wards. Most were unable to see the runner until it materialized before them as a warning of impending death. Particularly clumsy people are still accused of "tripping over their own shadow", but few realize this once considered a fact rather than a figure of speech. Among most primitive peoples the shadow, as well as reflections, are considered an embodiment of the ghost, or spirit, a vital part of the person and a possible source of danger to that individual. While the "breath of life" was not considered a physical thing, the soul was thought of as a concrete object, capable of being seen, captured or injured. Observing the beating of his heart, man sometimes assumed this to be the seat of his soul. When the "little animal within" ceased to move it was assumed that the spirit had departed and the soul was declared AWOL. Sleep and illness were taken as times when the the soul was temporarily absent, death being its final departure. According to the Nootka Indians of British Columbia the soul has the shape of a tiny man: "its seat is the crown of the head. So long as it stands erect, its owner is hale and healthy, but when from any cause it loses its upright position, (the man) loses his senses. Among the Indian tribes of the Lower Fraser River, man is held to have four souls, of which the principal one has the form of a mannikin, while the other three are shadows of it." This same authority noted that the Innu also thought that "the soul exhibits the same shape as the body it belongs to, but is of a more subtle and ethereal nature." 25 The belief in internal souls is not restricted to the past and primitive men. The following report comes from Tancook Island, Nova Scotia, and was made in the middle of the current century: "When Sebastian died, when his last 25Sir

James George Fraser, from "The Soul as a Manikin", The Golden Bough, 1922, one-volume edition.

breath came, the whole shape of him came out of his mouth like he was a young man, no longer old and wrinkled, and it went out the door. Just before he died three little taps came to the door, just a couple minutes before. He must have heard them because he looked to the door."26 Noteworthy here, is the typical description of the soul coupled with the traditional "death knock", supposedly the responsibility of the the individual's runner or home shadow. In the last decade, Cape Breton Magazine interviewed a faith-healer named Cleve Townsend. This Louisbourg, Cape Breton resident made it clear that older concepts linger: "There's no death for the inner man. The inner man is what controls this body, not you. It's the inner man that's controlling everything." 27 The relationship between the home-shadow and the human was entirely symbiotic, injury or death to one reflecting very rapidly upon the other. The runner has been identified as the residence of a second-soul in European folklore. It has been suggested that those who sleep, hallucinate, or are in a trance-state have projected their internal soul upon this external double. In the case of the witch, this external soul often occupied an animal body and was commonly called a familiar. All those who were psychic, or gifted, shared the witches' ability to see through the eyes and hear through the ears of this shadowcreature. In earlier times, the home-shadow was called a runner, or a fetch, from its use as errand-boy or girl. The mortal-god Wuotan possessed two familiars in the form of ravens which sat upon his shoulders. As black as shadows they departed each morning to gather intelligence for this "father of the gods". One of these he called Hugin (thought) and the other Munin (memory). At dusk they returned to him and whispered news of the world into his ears. He was keenly aware of their value: "Hugin and Munin fly each day over the spacious earth. Always I fear for Hugin that he 26Helen

Creighton, Bluenose Ghosts, p. 79.

27Robert

Caplan, editor, Down North, p. 165.

come not back, Yet more anxious am I for Munin." If the familiar of the witch, or the runner of one who was gifted, was sent to observe the future, then that shadow-creature was called a forerunner, and the ability was known as foresight. If the runner was sent into the past, it was called a hindrunner and the craft of the human was named hindsight. A third function of the runner was to act as a telescope for his human, allowing distant views of activities taking place in the present. The Anglo-Saxons called this ability clearsight; the Normans, clairvoyance. Forays in the past were usually considered most informative, the craft being referred to as fortune-telling in the Anglo-Saxon world, and as divination among the Normans. In eastern North America, the Abenaki's consulted "those who know in advance", a class they called the nikanikjijitekewinu. While the seers could call upon their shadow-people at will, views of future events were often forced on ordinary individuals. In Maritime Canada, these unexpected foresights have been common. Called tokens or visions, they were frequently connected with impending death or disaster. Aside from meeting their own runner face-toface some have seen the shades of friends or relatives prior to death. Others have observed pending ecological disasters, the erections of mines, running of railways and creation of manufacturing plants, in days when the land consisted of nothing more than forest. The Gaels called the ability "an da shealladh", the double visiion, or secondsight, because the phenomena has been described as the imposition of a view of the future upon a present-day landscape. When Helen Creighton was researching folklore in 1956 she was, "amazed to find this strange faculty possessed by so many people."28

28Helen

Creighton, Bluenose Ghosts. See Chapter One, "Forerunners" and Chapter Four, "Foresight And Hindsight". It should be noted that she does not understand the nature of the forerunner, describing it as the equivalent of clairaudience.

The shadow people possessed all of the five senses normally attributed to man so it is not surprising that gifted individuals often received auditory tokens, or sounds from the past or the future, the ability being named clairaudience. Others could feel or smell aspects of other times and places. Hence, a Cape Bretoner once rubbed his lips and said, "indeed I feel the itch of a kiss (or perhaps a dram) today." Our ancestors knew that a forerunner was shaking hands with a stranger when they felt a sympathetic itch of the right palm. Again, a quiver of the left eyelid meant bad news lay ahead. Motion in the right eye was taken as a good omen, and it was presumed that the runner was looking at something favourable to fortune. Where the contact between a guardian and his ward was tenuous, he was forced to resort to shorthand; hence heat in the right ear meant unfavourable rumors were being passed about a person. If his left ear burned, this was also the case, but he could be sure his reputation was being defended by a friend. Tasting the past, or the future, was not a particularly useful ability, but a few Maritimers had their lives saved by forerunners who warned them of fire by allowing them a early-warning smell of smoke. BASGAIR, BASGAIRE, applaud, “death-noise,” palm of the hand noise, lamentation expressed in the clapping of hands, mourning-sounds. These were the sounds sometimes used by the banshees to announce a death, and were traditional sounds voiced by professional mourners at a wake. BAS TREAS, the three-fold death. A situation where the hero could only be killed by the sequential attacks of three different weapons. The death of Diarmuid mac Fergus followed this motif. BAT, BATA, a stick, from MEng. batte, now bat. Confers with bas, death. An implement of destruction through physical or magical use. BÂTA-MANA, MANADH, ship of omen. The death ship also known as the Long Thane or Wave-Crester. The “Ship of

Manann,” was sometimes said to have been “gifted” upon Lugh, the sun-god, by his foster-father. This explains why engravings show the sailing ship followed by a sun-orb in the sky above the mast. Whoever piloted it (and there had to be various pilots since the gods were mortal), noticed that the wheel was a mere decoration, since the ship responded to the thoughts of the helmsman. It was said that this ship always made record time, commencing its sailing schedule at mid- night, always reaching the far shore before dawn. This “flame-ship” could sail the hills of land as easily as it could crest the waves of the sea. There is something very like this ship in Norse myth: In north Frisian tradition it was held that the giants possessed a colossus named the Mannigful, “Full of Men,” which constantly cruised the open ocean. This vessel was so large that the captain patrolled the decks on a white horse. The rigging was so high and extensive that sailors who went there as young men returned grey-haired, The huge blocks that carried the tackle actually contained rest stations and were provisioned with food and water. By mischance the helmsmen once got himself in fog and entered the English Channel. He might not have passed the cliffs at Dover, if he had not instructed his crew to soap the sides of the ship. Like Manann craft, this ship could be reduced in size so that it would fit a knap-sack. Ordinarily the death ship was seen as teine-thall, a fire-ship; a long narrow craft as the name suggests. This type of long-ship is generally associated with the Vikings but it is necessary to remember that the Old Norse had forerunners in Celtic sailors. The north of Scotland, Shetland, the Orkney Islands and the Faeroes were reached and settled by a seagoing people of such antiquity, they were all in their graves before the classical civilizations of Greece and Rome were a germ in the Mediterranean. The Picts and the Celts who followed them were equally competent in crossing and recrossing the “Sea of Darkness,” and had a long love-hate relationship with the Atlantic by 330 B.C., which some historians consider the dawn of history. BATH, to drown, smother, OIr. badud. Cy. boddi, Bry. beuzi,

Indo-European gadh, to sink, Skr. gadhae, the deep. Bathing was once considered an ill-advised act. BE. Obs. Life, woman, wife, female, Night. See next. BEACH, The Devil’s snuff-box. Lycoperdon gigantitum. One of the puff-balls. Beacan, obs. same, any mushroom. BEACHD, opinion, notice, seemingly magical prognostications resulting from keen observation, Ir. beacht, a certain fact, a physical law, EIr. becht, I certify (that this is correct). In eastern Canada it is said that "The ability to read omens is closely associated with the faculty of "beachd." It is classed as "passive divination", such abilities having once been considered of supernatural origin. BEAG, BEOG, N’ BE AG TOBAIR EAGNA. (be ah hag), beag, little, short; “The Woman at the Well (Fountain).” The guardian of the well of wisdom. BEALCU (bayl coo), the Dog-god. Called upon by men at the point of death, “he would not slay a foe that was badly torn but carry him home and nurse him to health.” Afterwards he would renew a more equal combat if requested. A “healer of the soul-borne, mender of wounds and hatreds.” See Cromm and note that he was accompanied by two dog-gods, one antagonistic to men. BEALIST, a mathematician. Beal, from OIr. Bil or Bile, a god of the Underworld and Death; bileag, the root, the pith, the mouth of anything, e.g. the opening in a jar. BEALADH, anointing. Beul, the mouth, any body opening. Ancient rituals usually anointed the major body openings blessing the regions between. See next. BEALLTUINN (bail-tin) May-day, the month of May in some places. A Quarter-Day celebration until recent times. Ir. Bealteine. EIr. Beltene or Belltaine. Perhaps belo + te + nid, "bright-fire", the Gaelic belos being considered the

equivalent of the English bale, as in bale-fire. The AS. form was bael, white, thus "white-fire". This festival was established in honour of the god Beall or Beltene, also called Bil or Bile, who the Welsh called Beli, and the Gauls, Belenos. The fires of Bal or Bel were actually set on May-eve, when appropriate feasting and ritual acts took place. Note that this god is theequivalent of the Death-God the Gauls named Dis, who corresponds in every way with the Scandinavian deity Tyrr. The Gauls said that Dis was their patriarch, the giver of life as well as the god "of last moments." A similar role was credited to Beall "the god who gives life to men and takes it away from them." This god may be seen as having regional equivalents in Aod and in the Oolathair, or Allfather. This holiday is sometimes entitled the Cetshamhain (Samh’s (i.e. Summer’s Mayday) thus giving notice to the female aspect and the ritual sex customary at this time. Survivals of the May Day fires are found in France, Scotland and Cornwall. Until the nineteenth century the Scottish Law Term commencing in May was entitled the Beltane Term. In the Manx language May is known as Boaldyn and May Day as Laa Boaldyn. Significant legendary events always took place on this date in Gaelic, Cymric and Manx tales; the Tuatha daoine invasion of Ireland and the Milesian invasion are two ready examples. See Latha Ruadh, See also Beltene, Bil. Examples of this festival in Scottish communities is discussed elsewher but note: “the Baal worship is even more pronounced in Ireland. In the Survey of the South of Ireland we read: “The sun was propitiated here by sacrifices of fire; one was on the 1st of May, for the blessing on the seed sown. The 1st day of May is called in the Irish language La Beal-tine, that is, the day of Beal’s fire. Vossius says it is well known that Apollo was called Belinus, and for this he quotes Herodian, and an inscription

at Aquileia, Apollini Beline. The Gods of Tyre were Baal, Ashtaroth, and All the Host of Heaven... and the Phoenician Baal, or Baalam,29 like the Irish Beal, or Bealin, denotes the sun, as Ashtaroth does the moon.” A resident of Midart has this to say: “A world of years ago before Prince Charlie landed...the folk here were fierce and dark and ignorant; they kept the Bealltainn better than Christmas or Easter Sunday. It is said they would even be praying to the serpents...” BEALTAINE, BEALLTAIN, obs., agreemant, compact, bargain. BEAN, wife, female, woman, she-goat, OIr. ben, Cy. bun, Celtic bena, Goth. gino, Eng. queen, Scot. queyn, Skr. gna. As a verb, to touch. Cf. G. bun, root, stock, bottom and with the root bhu, to grow, swell, increase, Skr. bhumis, the earth, capable of pregnancy and increase. Beanag, diminished form, term of endearment for a female, the “little woman.” BEAN-NIGHE, BEANN-NIGHEADAIREACHD, small female spirit haunting a loch or burn. Washes the bloddy clothes of those destined for death. A banshee. BEANTAG, the corn-fan of the harvest home. The spirit of the corn was considered encapsulated within this figure which was often over-wintered. BEARA. “Dogfish,” A judge. A daughter of the king of “Spain” (the west?) who married Eoghan Mor of Munster. Eoghan first saw his mate standing within the River Eibhar wearing the scaled “clothing” of a salmon. At home in Ireland, the pair landed at Bantry Bay, which is still entitled the peninsula of Beara or Beare. See Mhorrigan and Cailleach Bheurr. The Dogfish was one of her totems. BEASTAS FEUD, feudail, cattle, beastas, wealth. In the old Gaelic society wealth was divided as "first wealth", one's worth in land and cattle, and the lesser, "second wealth", 29Knowlson,

T. Sharper, The origims of Popular Superstitions and Customs (London), 1940, p. 47.

income from the earnings of labour. The former was considered gifted upon the individual through his bafinn. BEAN A BHEUL MHIODAIL, embodied in a comment, "the wife with the foul mouth." A druidic aside concerning the Christian church; a phrase levelled at her for "badmouthing" the elder religions. First voiced after a curse was "placed" on the Earl of Buchan because he expressed support for the druidic notion that the moon was in orbit about the earth. Alexander Barr, Bishop of Elgin speaking from a pulpit berated the Earl adding: "Cursed be your sitting, your standing, your riding, your walking, your sleep, your waking, your eating, your drinking, your entering in, your going out, cursed be you from the crown of your head to the sole of your foot. Cursed be your casting out from the followers of Christ, and may every person breach every kindness to you. May your name be blotted out from the book of life, may your name be never mentioned in the books of good men. May your home be Korah, Datan and Abiram and as they received the wages their guilt merited may you also be rewarded likewise. As I throw this candle from the view of men, so likewise may God cast you down to the deepest hole in Hell to be in the cursed company of the guilty for ever and in the cursed company of the sinful rulers for ever without opportunity of freedom or salvation." Further "Big Alexander" directed that the Earl not be buried in consecrated ground. In response the nobleman arranged a little fire beneath the seat of the Bishop as he sat in church. and the cathedral was ravaged almost to the ground. BEANN, top, horn, peak, summit, Cy. ban, MBry. bann, Eng. knoll, Scot. knowe. A place sought for the enactment of pagan magic. See next. From this the Scottish ben, the summit of a mountain. BEANNACHD, BEANNACHADH, blessing, OIr, bendacht, Cy. bendith, allied with Latin benedictio, the English benediction. Related to beinn, or beann, a ben or hill, the place usually chosen for formal benedictions. Women with eolas, or control of magical spells, attempted to relieve

curses by taking a red thread and tying it around the afflicted person or animal while envoking a blessing. The healing thread for humans was three-ply and made of red wool knotted in a prescribed mannner. The knots were used like a rosary, the charm being repeated as each knot was fingered and passed. A portion of an old rann follows: An (evil) eye covered thee, A mouth bespoke thee. A heart envied thee, If harm has come, With evil eye. With evil wish, With evil passion. Mayst thou cast it off, Every malignacy. Every malice, Every harassment. And mayst thou be well forever, Whilst this thread goes around thee, In honour of all (the gods) May the spirit of balm be everlasting. "The spinning wheel is blessed when it is put away for the night, the cow before she is milked; the horses when put to any new work; the cattle when they are shut up in the byre; the fire when the peats are covered up at bedtime; the door when it is signed with the cross to be closed for the night; the joiner's tools when he leaves them in his workshop, otherwise he is likely to be disturbed by hearing them used by unseen hands (particularly those of the spirits of death). For the same reason, the women take the band off the spinning wheel, for when a death is about to occur, tools and wheel are likely to be put to use." "The boats are always blessed at the beginning of the fishing season, and holy water is carried in them. When one leaves the shore the skipper says. "Let us go in the name of God." "In the name of God let us go," is the proper refrain for the next in command." "After the home-spun cloth has been "wauked" or

"fulled," that is cleaned or oil and grease with which it has been dressed, there is a curious ceremonial blessing by the Head of the fulling-women. All present stand, while, with hands laid upon the bale of cloth, she says: Let not thee be afflicted by the Evil Eye, Let not be mangled, The man about whom thou goest forever. When he goes into battle or combat. The protection of the Lord be with him. "When the door is first opened in the morning one should say :- "May God bless what my eye may see and what my hand may touch (this day)." "An old man in Erisky used to say, on leaving his cattle, after leading them to the hills:- "Closed be every hole (into which they might stumble), clear be every knowe (knoll, of obstacles) and may the herdship of Columcille be upon you till you come again home." "One does not hear of dogs and pigs being blessed, though they are animals of great value to their owners. This is perhaps because the demon, or evil thing, sometimes takes their form, as it does that of the cat or hare. I only heard one story of a dog being so utilized, and that was one belonging to a priest. Whether the atmosphere was overcharged with piety, or for what reason does not appear, but the dog, lying on the hearth, suddenly started up, saying, "If you liked me before, you never will again," and disappeared in a shower of sparks." (Celtic Monthly, 1901, p. 143). It was felt that care has to be exercised in setting loose a curse since it would continue to circulate and remain potent until it had produced an effect. Once voiced, the magic words were said to hover in the air ready to fall upon the victim in a moment when his guardian-spirit (who Christian's referred to as the "guardian-angel") was inattentive. If this happened, it was claimed that the invading word-spirit would shoot "like a meteor" to the head of that person, creating illness, accident or a dangerous but irresistable temptation. William Carleton contended that a curse "will rest for seven years in the air,

ready to alight..."30 The air-spirit could never affect a blameless individual, since his guardian was always vigilant and at hand. In addition, the curse of one individual might be negated by the blessing of another; in which instance, the air-borne nasty looked for a secondary host, and finding none, might return and fall upon the boabh who generated it. When a seemly innocent person fell ill, or was a victim of accident, it was suspected: "He has taken on some poor body's curse!" On the other hand, those who were observed to have exceptionally good luck, were assumed the recipients of "some poor body's blessing!"

BEANNACHD AN DAIN ‘S AN DOMHNAICH, The Blessing of Heaven and the Deep. The shrewd man’s wish for his friends: Security promised by both the fates and Heaven, paganism and Christianity. BEANNACHD BAIRD. A poet’s congratulations. It was customary for the bard to salute a newly married woman and her chamber-maids with a poetical salute on the morning fllowing her deflowering. Also, when a man left a festive-board, for any reason, he was forced to compose a verse of this type before he could reseat himself. Otherwise, he was forced to pay a monetary penalty or perform a feat for the assembly. BEANNCHADH BEANNACHADH NA CUAIRTE, the Blessing of the Circle Circles of fire or water were known as effective agents against evil. In the water rite the baobh was required to to fetch water from “a living stream where the dead and the living both cross.” On the lower side of such a ford water had to be taken while kneeling on the left knee, and hand-cupped into a crock while saying an appropriate rann. Otherwise wordless in the quest for water, the healer returned to his or her patient and sprinkled this water along 30William

Carleton, Traits and Stories of the Irish Peasantry, pp. 203-219. From "An Essay On Irish Swearing", a very full account of oaths, curses and blessings.

the spine and in the ears of the animal or person under treatment. Any remaining water was poured out in a circular pattern on a grey stone, on a standing-stone or upon the hearth-stone. Another rite used to counteract the evileye required an iron hoop. About it was wound a siaman, or straw rope. This was saturated with a combustible and set on fire. Handhold were provided for two women who held the flaming hoop vertically while the ill child was passed three times through it, the process being accompanied by incantations in Gaelic. Three-plied wreaths fashioned of Ivy, woodbine and rown were considered useful in instigating dreams aimed at foresight. These were also placed over the lintels of homes and sheds to protect the in-dwellers from “witchcraft, the evil eye and murrain.” Magic hops were also constructed of dandelions, milkwort and marigold (all sun symbols). These were bound together with household lint forming little circles three or four inches in diameter. This trefoil was placed under milkpails to prevent the substance of milk from being drained way by the baobhe or sidhhe. The circle was the druidic symbol of continuity and reincarnation, and the Christian saints are remembered for inscribing crosses over the circles they found cut into the standing stones. Interestingly, the “circle of God” is invoked inhighland games of tag, where a childtired of being chased in the game may take his rest by declaring: “The circle of God rests on my head; you can’t touch me. The Rev. Robert Kirk (1691) reminds us that the Daoine sidh have the idea that “nothing perisheth but (as the Sun and the Year) everything goes in a Circle, less or greater, and it is renewed and refreshed in its Revolutions.” Evan Wetz noted: “The ancient scientists called life a Circle. In the upper half was the visible plane...we have in the lower half of the Circle the Hades or Otherworld of the Celts...” BENNACHAN, a cuckhold.

BEANSITH, BEAN-NIGHE, BEAN SHITH, BAN SITH, bean + sith, a wife of the side-hill folk. A general name given a weregild, but particularly the prototypical Mhorrigan who still appears to announce the deaths of those of Clan Morgan or Mackay. “The close association of the fairies (i.e. the Daoine sidh) with the spirits of the dead is illustrated in the use of the anglecized Gaelic name banshee which means literally “fairy woman,” The name is commonly applied to the spirit of some dead ancestress who has become the guardian spirit of one of the great families. The banshee occupies a middle position between mortals and the “fairies;” she is, in fact, regarded as a mortal who has been put under enchantment and given a fairy nature. In the highlands she is know as the Glaistig . or Glaistig Uaine . from her wan looks and green garments or as Maighdeann Uaine, the green-clad maiden. Elsewhere in Scotland she is known as the Green Lady. The Green Lady was always regarded as having been, in life, a woman of honourable position, usually a former mistress of the house whose precincts she haunted, and she might be seen at dusk, gliding noiselessly through the grounds...When any great happening or great misfortune was about to befall the family, the event was preceded by her cries of rejoicing

or lamentation. Some have heard the call as toman milaid, “a wailing murmer of unearthly sweetness and melancholy. (McNeil, The Silver Bough, Vol. 1, p. 115). Sometimes the banshee occurs as a tutelary deity of the hills, a castle, a cattle-fold, or a well.“The banshees of the wild were associated with solitary places. They would wander at dusk through the woods, or by the banks of some river, or close to some waterfall or ravine, and lure the traveller to his doom.” The Bean-nighe, or “Washer Woman” was of this class, and there is scarcely a mountain stream in the highlands that lacks this ghost. “I knew of people who, though not seeing her, heard the “slac, slac, the pounding of her wash. Once a man passing a ford heard the refrain, “Si do leine, si; do leine ta mi nigheadh,” - “Tis thy shrooud, ‘tis thy shroud that I am washing!” - which he told on going home. Not long afterwards, the same man, crossing by the stepping-stones at the same place on a dark night lost his footing, and being alone, was drowned. (J.J. McPherson, a Scottish cleric and folklorist). Reginald B. Span says that possession of a banshee “is quite a thing to be proud of as it gives proof of distinction and pure Hibernian breeding.” In general he says that the noise of their wailing came a few hours before the death of a scion of the family. When the banshee was seen it was ofen observed as “a hideous old woman of very small size with flowing grey robes and white hair streaming in the wind.” The Earls of Airlie are said to have a phantom drummer attached to their retinue and she has announced the impending death of a family member by beating a drum for the past two hundred years and more. In Lord Lyttleton’s family the forerunner takes the form of a dove which appears before a death. Other Highland families have the banshee materialize as a swan, and one clan has this bird appear on a particular lake: “A member of this family related that on one occasion the father, being a widower, was about to marry again. On the wedding day his son

appeared very depressed, which gave offense to the bridgegroom. He accordingly remonstrated with him, whereupon the young man told thim that his distress was occasioned by having seen the dath warning - the fateful swan - and he thought it might be a bad omen for the wedding. However, the warnning was not meant for the father - as that night the son died unexpectedly.” For the Span family the death-bird was a robin, which the author noted flew into his mother’s home in South Wales just before the individual deaths of his grandfather, his uncle, an aunt, a brother, and a cousin. In addition the bird appeared at Eastbourne just before the death of his mother’s brother and her sister. S0-pan noted that the howling of dogs oftyen prognosticated death and said that these hell-hounds could not be chased off from the doors and windows of sick people. “I have only once heard the peculiar howling myself, and that was when I was in one of the frontier mining camps in America. I was awakened by the unearthly wailing noise of a dog. I thought at the time that it portended death and the next day I heard that a woman had been murdered secretly in a building outside the dog was howling. The dog did not belong to the house, and had no connection with the woman who was murdered...’ In Lady Fanshawe’s memoirs she relates seeing a conventional banshee while paying a visit to the home of Lady Honor O’Brien: She was awakened the first night she slept there by a voice in her room and looked up to see “a female attired in white, with red hair and a pale, ghastly aspect.” The phantom visitor looked out a window andcried out in a loud voice, “A horse! A horse!” There followed a huge sigh, “which rather resembled the wind than the voice of a human being.” After this the apparition dissolved but Lady Fanshawe was so frightened she shook her husband awake, told him what had happened, and pointed out the open window through which the banshee had retreated. This was a species of banshee, for the next morning Lady Honor informed them that there had been a death in the family and said she hoped they had not been overly disturbed by their

banshee. In Cornwall, as elsewhere, there are some families whose forerunner is a black dog. In the former countryside, a lady newly married into a Celtic family rushed from the nursery to ask the others to help drive off a big black dog which was lying on her child’s bed. When they went up the dog was not there, but the child was dead. In 1818 Sir Walter Scott was at his home, Abbotsford, when he heard a night-sound “like boards being drawn along the new part of the house.” He arose, and broadsword in hand, went to meet the source of the commotion. Nothing was seen that night but the next morning he received news that George Bullock, his builder of the new wing, had died at the very hour of the disturbance. Commenting by letter, at a later date, Scott noted:: “Were you not struck by the fantastical coincidence of our nocturnal disturbances at Abbotsford with the melancholy event that followed? I protest to you, the noise resembled half a dozen men hard at work, putting up boards and furniture, and nothing can be more certain than that there was nobody on the premises at the time.” The gille of the Chieftain of Clan Ranald met a banshee at the Benbecula ford and hearing her at the deathwail, he seized her hoping to learn who was doomed. The woman finally answered: “I am washing the shroud and crooning the dirge for Great Clan Ranald of the Isles; and he shall never again in his living life of the world go thither nor come hither across the clachan of Dun Borve.” Hoping to forestall this fate the servant seized the shroud and threw it into the water. When he reported these happenings to the Chief, the head of Clan Ranald instructed that a cow be killed, and instructed that a coracle be constructed using the hide. In this rude boat he set sail into the west and was never seen again in human form. In Perthshire this washerwoman was described as small and well-fed, clad in flimsy raiment of an emerald green. The person who happen to see her was advised to attempt to catch her between his outstretched arms, stealing away being a bad omen.

In Skye she was described as a squat toad-like creature rersembling a small, pitifully deformed child. If whe happened to be captured while “dreeing her weird,” she was reputed to answer all questions truthfully. If a banshee noticed a potential captor she was likely to curse him with “wooden limbs,” render him impotent or injure him with a fire-spell. In the Highlands there are traditional haunts for the various waher-women. One of these is in the Alvie district of Invernesshire. This lady was guessed to be visible only for those in dangerous of imminent death. The Mermaid of Loch Slin belongs to this species. On a Sunday morning is said that a Cromarty maiden met this creature in to form of a tall woman standing in the water, knocking her clothes on a stone with a washing stick. On a nearby bleaching-green, the young girl saw thirty smocks and shirts, all besmeared with bloood and gore. Not long after, the roof of Fearn Abbey collapsed during worship, buring the congregation and killing thirty-six people. See Mhorrigan, baobd, Macha, bafinn. caoineag, eun glas, glaistig, gruagach BEANTAG, a corn-fan, the “miden” or “old hag” of the first quarter festival. BEARNAN BRIDE, the “cleft” bride; the dandelion. Said to nourish the early lamb at the time of Bride’s Day (February 2). A sun symbol, the flower of Lugh and Bridd, see above. BEARRADH EIOIN IS AMADAIN, Clipping hair from one side of the head. A former mark of dishonour. A form of punishment as “Clipping the wing from a bird.” BEARRADAIREACHD, a nimble feat, flighty (act), bearr, to cut away, to shear. See above. A contest of wits. When the cliar sheananchain camped upon the hopitality of common men and became a burden they could only be made to “move on over” by worsting them in mental or physical gymnastics. When they were outsung, outplayed or tricked honour forbade them from staying longer. If they could not comply with a request for a professional service they were considered “sheared away.” This act of “shearing” was also

termed gearradh cainnte. An Irishman named Marvan got rid of his hangers-on by asking them for several days of cronan, or crooning. Marvan noted that they exhausted themselves before they had fulfilled his expectations. Before they had recovered from that Marvan demanded that they recount the Tain Bo Cualgne , knowing full-well that that story was, at this time, forgotten. When they could not comply he put a geasa upon them that they should never remain for two nights with a particular landholder until they had pieced that old story together. This the bards finally managed by recalling a particpant in that “cattle raid” from the dead to recite the great tale. When Saint Columba was satirized by visiting poets “his face did sweat exceedingly, and he put his hand to his face to take away that sweat and that sweat became a talent of gold in his hand, and he gave that talent o the poets (thereby shifting the balance of power). BEATHA, life, livelihood, food, welcome, salutation, OIr. bethu, root bith. From this beathach, an animal. Beathuile, the whole life, life force, the three fold life (life, death and rebirth in one). BEBHIONN. Vivienne. A giantess, the daughter of Treon, from the western Land of Maidens. She was unwillingly betrothed to a Fomorian named Æda (Aod) and having heard of the Fiann from a fisherman accidentally thrown up on her shores, came seeking his protection. While they were discussing sanctuary the suitor appeared and thrust a spear through her body. Angered at this, the Fiann pursued but the stranger walked into the surf where he was “met by a great galley and bore away to regions unknown.” As the woman lay dying she distributed the gold rings from her fingers (which were as big as ox-yokes) among the sons of men. The Fiann raised a pillar-stone over her body at the place now called the Ridge of the Dead Stranger. BEBO, The wife of Iuban king of Faylinn (the Little People). She had an affair with the human named Fergus mac Leide. BECUMA CNEISGEL, (bay-kun-a), bo, cow; cuma, of mourning,

the “Beckoning Fair One.” She came to Ireland from Manann Mac Ler’s Land of Promise. There she had an unsanctioned affair with a son of the sea-god. and was banished to the human world. She persuaded Conn of the Hundred Battles, High King at the time, to take her as a concubine. While she lived with him all of Ireland suffered famine and desolation. She challanged Conn’s son Art to fidchell and he was banished for a time to the Otherworld as a result of his loss. BEC FOLA. The wife of King Diarmuid, who “left him one morning” spending one day and one night in the Otherworld. On her return she found her husband just stirring from sleep and completely unware of her seemingly protracted noctural adventures. See alp. BEFHIND BEFINNE, BAFINNE, BASFINNE, (bah in yah) the “white lady,” bainne, “milk,” “milk-like;” finne, maiden. Bas, “dead white,” Her minion were the banshees and she was the triad of the Fates. She is sometimes identified as a sister of Boann, “the White Cow.” See entry under alternate spelling Bafinn. The triad of Mhorrigan, Boabh and Macha. The befind have been described as "sidh who predict the future and endow it with good or doubtful gifts." "Sidh" corresponds very loosely with the Anglo-Saxon "ealf" and the Norman "fayre". Unlike the fairies, the sidh were thin rather than little people, up to six feet in height, handsome and young looking in spite of their great age. Nancy Arrowsmith says that they were a shadowy race who could only materialize in the presence of humans. "Even their beauty is of another world. Their skin is soft, their hair long and flowing, their clothes blindingly white. Their voices are sweet and seductive and their bagpiping unrivalled." Maria Leach (Funk and Wagnall's Standard Dictionary of Folklore, 1972) says that the befind and the Norse valkyra, or norns, are parallel beings. We go to the prose Edda for something of their character: "There standeth a city under the ash (i.e. Yggdrasil, Wuotan's tree, the world

tree) near the spring, and out of its halls came three maids who are thus named, Udr (corresponding with Mhorrigan), Verthandi (Badb, Mebd or Maeve), Skulld (Macha). These are the Past, Present and Future. These maids shape the lives of man. We call them Nornir. But there are now many nornir; those who come to each child that is born, to shape its life, are of the race of the gods; but others are of the race of Alfs (elfs); and the third of the race of dwarfs. The nornir shape the future destiny of men very unequally. Some have a good life and rich, but some have little wealth and praise, some long life, some short. The good nornir, and well met shape a good life; but as to those who meet with misfortune, they are given malignant nornir." The Norns were sometimes called the Vals, a word which means prophetess. All were female and their predictions were unfailing. The Roman general Drusus was so terrified by one of these, who warned him not to cross the river Elbe, he retreated, and afterwards died in a fall from a horse just as she had predicted. Also known as the Hagedises (women of the death god Dis) they officiated at forest shrines and accompanied the invading armies of the north. Riding within, or ahead of the host they urged the men to victory and when the battle ceased bled the bodies of captives into great iron tubs. Into these they plunged their arms prior to joining abandoned dances and the ceremonies of their order. The Norns were originally a single goddess, entitled Udr in the Old Norse tongue and Wyrd in that of the AngloSaxons. From the latter we have our word weird, and the three weird sisters who confronted Macbeth in Shakespeare's play. The befind had a similar reputation and were described as the "bhaobh", which interprets from Gaelic as "a hag, witch, wizard, or carrion crow." The male of the species is sometimes called a "bhodach" (cow tender, rustic). The most dangerous position a Gael can be in is still "eadar a'bhaobh s'a' bhuarach", which is, caught between a witch and a tethered but enraged cow. Donald

Lamont explains our definition more fully by noting that witches were supposed to be capable of taking the form of carrion crows. We further note that shape-shifting was the chief magical ability of the Fomorian giants, who could take any organic or inorganic form at will. The triad-goddesses appeared individually in the Celtic countryside but they might unite in the form of Badb (whose name is a variant of "bhoabh"), in order to pursue battle, for this lady was the goddess of the present, the mature warrior-woman, whose food was the heads of slain enemies. She had the unnerving habit of materializing before men who were destined to die, invariably bespeaking their fate with a crow call. When she was not busy at this, she flew across the battlefield in crow form attempting to demoralize the enemy with her cries. She also materialized and dematerialized as a vicious predatory animals, creating confusion among enemies of the Tuatha daoine, and nipping at the heels of those she particularly disliked. Unlikely as it seems, there is a tale of a battle-crow in action against men on Tabnnock Moor, near Wick, Scotland in 1438: The Clann Gunn began a land quarrel with the Keiths as early as 1426 and kept up the pressure until that they met near Halberry Castle. Iian Moncrieffe thought the warfare had a distinctly Nordic flavour, as Odin was always attended by two black birds who were his spies in the land of men. In any instance, the Gunns reported that the battle was won with the help of a huge Keith warrior "attended by a devil with the shape of a crow or raven sitting on his shoulder and assisting him by tearing the eyes out of the sockets of some of our men." Fortunately for my own clan, the Mackays were allied with the Keiths in this victory. The Gunns managed their revenge in 1517 when they defeated the Mackays at Torran Dubh in Bogart. The Badb does not appear often in accounts of our Celtic past but she was at "The Destruction of Da Derga's Hostel": Conaire Mor reigned as High King of Ireland in the century before the birth of Christ. In the pursuit of law and

order he exiled his four foster brothers, sons of a great chieftain in Leinster. These returned from Britain with a Ingcel, son of a British king and a host of mercenaries. They caught with King Conaire while he was staying at a hostel, one of six safe-houses in Ireland. A giantess came alone to Derga's Hostel and stood at the gate asking entrance. Conaire was on guard as it had been predicted that he would die if he admitted any solitary woman to his dwelling place after dark. He was perturbed when she said her listed Samhuin as one of her names, but he became fearful when she mentioned Badb, who he knew as the presager of slaughter. He tried to turn her away, but when she impugned his hospitality he felt obliged to open the gate. Conaire's foes entered in Badb's wake and the hostel was fired, the goddess appearing before the king as he lay dying. As Macha, the goddess represented the future fate of all women, typically appearing as a withered crone or bhoabh. In this guise she sometimes approached the camps of men, converting herself to a beautiful woman and favouring the beds of those who used her with kindness. Those who greeted her with rapacious intent often found themselves magically bound to one of the trees of the forest. The people of Macha were originally the northern Irish and in one reincarnation she favoured Crunniac Mac Agnomain with marriage. He was a widower and she came to his door as a ravishingly beautiful dark-haired woman. In this guise she provided him with love, children and even food and drink. As a huntress she showed her divinity in an ability to outrun the animals of the forest, but bedded with Crunniac after a promise that he would not question her origin or ask that she demonstrate her running skill. Again, alcohol did down this otherwise lucky man. While in his cups he bragged that his wife could outrun the King's stallions. A wager was made and to save her husband's honour Macha agreed to the contest. Being pregnant and close to term, she begged the men of Ulster to

delay the race until she had delivered but they refused her request. As a result, she ran and beat the stallions by half a course but collapsed at the finish line. She went into painful labour but survived to bear twins, who gave their name to present day Emain Macha. Recovering quickly, the Macha held her offspring before the assembly and predicted that the men of Ulster would be punished for their indifference by suffering pangs of childbirth when their country was in military need. She advised that this curse would continue for eight times eight generations. After that, this "horse-goddess" took her children under her arms and spend off, road-runner style, to a new affiliation with the people of Connaught province. At the time of Christ, the High King was Eochaid whose daughter was Mebd, this same reincarnate battlegoddess. She first married Conor MacNessa the ruler of Ulster, but he separated from her and remarried her sister Ethne (sweet kernal of the nut). Mebd took refuge at the Connaught court where she remarried and outlived a second husband afterwards choosing Ailill of Leinester as her consort. This set the stage for a classic battle between Ulster and Connaught, a tale enshrined as Tain Bo Cuailnge, or The Cattle Raid of Cooley. The trouble started when King Ailill and Queen Mebd began comparing their worldly possession, the reckoning favouring the former by one prize bull. To improve her herd the Queen sent a courier to Couth Louth (which was allied with Ulster) requesting stud service from the celebrated brown bull of Cuailgne. The request was granted but the well-lubricated emissary for Mebd bragged that if the bull had not been offered his queen would have taken it anyhow. This boasting carried back to the chief of the province who ordered the courier back to Connaught without the bull. Enraged, Queen Mebd determined to war with Ulster and take the animal by force. She had the Connaught army under Ferdiad and a group of Ulster malcontents under

Fergus MacRigh (a cousin of King Conor) at her back. also had her other allies, in all three-fifths of population of Ireland.

She the

She might have succeeded except for the intervention of the northern hero, Cu Chulainn (The Hound of Chulainn). This lad was born under another name but received this nickname when he killed the watchdog of the smith named Chulainn and undertook to compensate him by acting the part of a dog for one year. Having acquired a dog spirit as his befind Chulainn was afterwards under a "geis" never to eat dog meat. Cu Chulainn was not out of adolescence which was fortunate since mature Ulstermen were overtaken by Macha's curse as her troops marched north. While they remained doubled over in pain, Cu Chullain went to the ford of Ulster and single-handedly opposed the Connaught men, who were unable to pass this location except in single file. Seeing that a quick victory was not at hand, Mebd agreed to match one a champion a day against the Ulster hero, noting wryly, "It is better to lose one man a day than a hundred." Again and again Cu Chulainn despatched his opponents, including at the last, his old friend, the Connaught leader Ferdiad, who had come to the battle after bedding with Mebd and being promised marriage with her daughter Finnahair. All of her champions having failed, the witch-queen resorted to magic, hiring the Calatin magicians to bewitch and kill her enemy. This fight looked like loser for Cu Chullain, but some of the Connaught forces switched sides and helped kill the magic-makers. At this point, Mebd was clearly impressed by Cu Chulainn's virility and appeared before him as the Mhorrigan offering him her love. Failing to recognize the crowgoddess, Cu Chullain spurned her, after which she materialized before him as a huge serpent, and then as a she-wolf and as a heifer, making repeated attempts to overcome him by physical force. The god-like Cu Chulainn

was equal to all this and very nearly killed the Mhorrigan. During this time, the Ulster forces remained severely inconvenienced by Macha's curse. Suspecting that the single-handed approach would finally fail, Cu Chullain's mortal father attempted to rouse his compatriots. In an unbelievable bit of bad luck Sualdam accidentally beheaded himself. The separated head continued to make the call to arms shaking the Ulstermen from their lethargy. The hosts gathered, and finally the invaders were driven off. Peace between the north and south followed, but Mebd's hate for Cu Chullain became implacable and she again plotted to destroy him through magic. She first planned to drive him into madness by sending phantom armies against him but he recovered through the counter-magic of Cathbad. Nevertheless, the auguries of death gathered about Cu Chullain. He next saw the Mhorrigan, who Gaels still identify as one of the "bean-nighe" (washing women) or "bean-sidhe" (i.e. banshee or side-hill women), washing blood soaked garments in a mountain stream. He then came upon three bhoabhs hunched around a cooking pot, after the fashion of Macbeth's weird sisters. They begged him to eat with them, and when he refused, accused him of being to proud to share the hospitality of the poor. Stung by this, he ate and rose to find his body half paralysed, the repast having been dog meat. Enemy druids now drew near, asking for his spears and threatening to satirize him in their poems if he did not grant their requests. He complied by throwing one into the body of each man. Less uncanny warriors approached, and Cu Chullain was cut down at the age of twenty-seven, leaving Mebd to relish another pyrrhic victory for Ulster was intact. At the hostel, the Mhorrigan had named herself "an Samhuin", the ritual bride of the kings of Tara. Her season is still remembered as "an samhradh" (the time of the ride of Samh), which the Anglo-Saxons called "summer". Samhuin or Samhainn also identifies the first day of

November and the entire month that follows, the latter being entitled, "an t-Samhainn". It should be noted that the ancient Celts recognized only two seasons, the time of Samh and that of "an geamhradh" (the riding out time of the game-keeper), which most of us call "winter". The gamekeeper is better known as "an Cailleach Bheur" (the winter hag), who corresponds exactly with the "bhoabh". Summer is therefore seen as the season of the Mhorrigan and winter as a time preferred by her alter-egos, the Badb and the Macha. BEGA, the “Little One.” An Irish princess who escaped an arranged marriage to a prince of Norway when angels brought her an “engagement bracelet” marked with the sign of the cross. She slipped away from her wedding feast, wearing nothing but the token, and jumped into the sea. She was washed along the coasts of Cumberland, sustained during the crossing by “food” delivered to her by seagulls. Bega eventually founded a cloister in the northwest of England, and there her bracelet is still guarded by nuns, who take solemn oaths upon it. Formerly it was used to curse foreign enemies. BEINN NA’ MAC DHUBHI, “Mountain of the Son of the Black One.” Home to the Grey Man, in the Grampians of Scotland. Climbers there have been followed by ghostly footsteps. Those harassed in this way have included Professor Norman Collie who climbed those mountains in 1891. In a fit of terror he fled from the summit and ran five miles downhill. Another camper on the top reported seeing “a great brown creature swaggering down the hill.” It was said to have been more than 20 feet in height “covered with short brown hair and possessing a large head.” Tom Crowley, who encountered it in the 1920’s said it had pointed ears, long legs and feet fitted with talons. Like Collie, he fled from it. One of the mountain-dwelling uirsige, the “hairy men” known as “bigfeet” in North America. The Himalayan Yeti. BEINN NA CAILLEACH, “Mountains of the Winter Hag,” located on the Isle of Skye. Prominent features of the

landscape which carry storm clouds throughout the months of the “little sun.” Their crags supply freezing rain and wet weather to the moors below. It used to be said that the Hag in the form of a white mare was often seen leaping between these mountains. See Cailleach Bheurr. Winter is sometimes said to originate on these and similar heights of land.

BEIRE, beir, catch, bring forth a hidden object; Ir. beirim, OIr. berim, the Cy. cymmeryd, to take, to accept, Br. kemeret (com-ber), the Indo-European bher from which all these as well as the Latin fero and the English word bear. Related words are beer, and boar as well as the Gaelic beirm, to rise up, hence barm or yeast. The Latin equivalent is fermentum. Monson says that “In the Elder Eddas it is said that ol (ale) among men is called bior among the gods.” This drink of the gods was the so-called Gaelic fraoch ool, “heather ale” “the secret of which has long been considered irretrivably lost.” When the Roman traveller Pytheas came to Pictland he found the natives involved in brewing this potent drink. It has even been suggested that the Scots were lured from Ireland by the fame of this concoction. Some of these Pictish breweries have survived in Galloway although they no longer supply the old product. There are still pearshaped vats about sixteen feet long by eight deep, all

situated on southern hill slopes near swift-running streams. In the twelfth century the German brewing method was introduced into Scotland and the local drink was gradually superseded by ale derived from malted barley. In Galloway, however, this earlier drink was brewed until the last century. The term beer originally implied a drink brewed with an infusion of hops, but the name now applies to any malted liquor, ale being, commonly, but not exclusively of lighter colour. See fraoch ôl. BEIREGONIUM, “Place of the Wounded Bear.” The supposed seat of the Pictish kings, the equivalent of the Scottish Dunadd and the Irish Tara. Support is given for this in the fact that the Island of Lismore, the known burial ground of royalty is only one and a half miles distant from this coastal location. Like the Scottish capital this was a multi-layered structure incorporating several stone forts on a single hill. Located near Oban. BEIST, beast, monster, beast of prey, wretch. BEIST NAN COILLE DUBTHACH, the “Beast of the Burnt Woods,” having reference to a creature said to inhabit the charred remmains of the old forest of Sutherlandshire, in the northwest of mainland Scotland. It is said that the Scandinavian vikings fired these lands to destroy cover for natives who might lie in ambush, but the locals had otherideas, insisting that the woods were burned down by a fire-breathing beast. The monster was said to have been killed with arrows by St. Gilbert, and the folk of the land are said to have buried it between Dornoch and Skibo, and covered it with a memorial known as “The Beast’s Stone.” See nathair. BEITH, BHEITHE, first letter of the Old Gaelic alphabet. (be), birch. One of the nine magical woods used to kindle the druidic fires. The others were the willow, hazel, alder, ash, yew, elm and the oak. OIr. bethe, Cy. bedw, Bry. bezuenn, Celtic root betva, Lat. betula, Fr. boule. Note that it was said that men should seek “the birch of the waterfall” for

ritual purposes, and this tree was the totem of the House of Don. It is thus attached to the Oolathair who is the Old Norse Alfadr or “Allfather.” In the Heimskringla Erling Monsen adds this useful note: “Odin’s vine was the scaldic art of poetry, (but more literally) the buds on the birch tree.” In Old Norse these buds were also entitled birkibrum, and indeed “brooms” were fashioned from the nether ends of the birch tree. Notice that the touch of windblown birch “fingers” after dark was considered to lead to certain death. Thus, the tree was seen as the embodiment of some dark lord such as Cromm. BEITHER, BEITHIR, (be-hir), bear, a snake, a serpent; any untrustworthy beast, any wild beast, a monster, a huge marine monster, in particular the skate. Ir. wild beast, in particular a bear, cf. ON, betrix, Latin, bestia, English bear. It was once commonlace to place the beither mor, or “great snake” about the neck to ensure “enchantment, spells and aall sorts of adventures.” In the tales it was said that the great snake became part of the form of the wearer. "The sages built an observatory on the top of Mount Cliatramal (North Uist) where they were measuring and taking observations of the skies during the night. At times they would be building fires here and there, sometimes grinding conusg, sealbhag, gille guirmein, iris root and so on, in order to put colour into their fire. There was the time when they were returning at night (from observations)...They were descending on the north-west face, making for Dorghais, the next hill...(when) the sky opened up with a fearful barrage of thunder and lightning. The next thing they noticed was that a fireball (meteorite) had struck the south-west shoulder of Mairemheall, and that area of the hill was set all afire, the soil and undergrowth swept away in the path of the fireball, and by the force of storm. Though the sages (druids) were understanding completely the natural causes of such happenings, the Church did not. The Church had the opinion that this was

caused by a large venomous serpent, which the Evil One sent to scourge the people and they were in the habit of calling upon St. Columba to protect them from this beither. They (churchmen) were spreading tales about the Sages of the White Mountain to the effect that they were visited by a judgement of God because they took unlawful measurements of earth and sky from their Observatory." Thus it was that a portion of Mairemheall is still named Sgriob na Beitheir, “The Blow of the Serpent.” At a later date, a hurricane blew in from the ocean and devastated the township of Balemore. Prior to this, the sages had built fires on the hilltops of the adjacent loch and their observations pointed to a tropical storm. There warnings were not taken, and afterwards the Christian clerics spread word that the pagan fires had roused an invisible beast of the air. Since that time the loch has been called Loch na Beisde, the Loch of the Beast.” (from The Hebridean Connection). BEL. obs. Oir., the chief speaker for a group of folk. the "mouth" of the tribe; the leader. bi, to be, to exist, In Gaelic. the word continues in several forms, notably beul, mouth, derived. Certainly it is related to balgum, a mouthfull, and bailceach, a strong man, the chief of a baile, or township. Also note: bealltuinn, or balefire, the fires of Be-al and the time when they were lit, i.e. May Day. The wordsmith, Alexander Macbain adds that the word confers with the Anglo-Saxon bael white (like intense fire) and with the Gaullish god-names Belenos and Belisama. "Baal" was never a word which was the sole property of the Phoenicians, being rather "any of a multitude of local deities of the Semetic races, each distinguished by the name of his own place or of some distinctive character or attribute. Thus the Hebrews used the name in the sense of "lord", and we see Biblical references to the Baal of Tyre, of Sidon, of Lebanon, and of Tarus. Of particular note was Baal-ze-bub, liteerally the Lord of Flies, sometimes confounded with Satan or the Devil. Baal became a

compound in many eastern place names and in the names of people, some examples being: Hannibaal (in favour with Baal); Hasdrubaal (the helper of Baal); Baal-hermon (place of the Baal named Hermon); and Baal-peor (place of the Baal named Peter). Something very similar is found in Gaelic places such as Baile-nan-cailleach (place of the old woman goddess); Baile-an-luig (place of the god Lugh); and Bail'uaine (place of the green-coloured lord). Thus the Olaithir is represented in those who have particulary large portions of his spirit. Some of these nature gods are the elemental gods, those whose existence was independent of time and who shared in the indestructibilty and immortality of the Oolaithir. Among all the northern tribes the will of the Allfather was seen as the impetus for the creation but the elementals were credited with performing the physical tasks that led to the rise of the worlds and life forms from darkling swirls of dust. The immortal god had no restrictions on his power, except those he willingly placed on himself when he created the elementals. Sir James George Fraser noticed that these spirits of nature are distinguished from the creator god and mortal gods by the fact that their magic is confined to a single department of nature. He has also noted: "Their names are generic, not proper." This means that the names they are given are synonyms for fire, air and water. Wherever they were found, the three prime nature spirits were members of a class, having no marked individuality, no agreed upon origins, and (in general) a threadbare history. Men agreed that the elementals were a surly lot, liable to bring storms of fire, wind and water upon men without warning or care for their needs or desires. Forest fires, tornados and dangerous eddies of water were seen as embodied powers that ravaged in spite of sacrifice, prayer and praise. Propitiation moved neither the creator-god nor his god-spirits although occasional attempts were made to influence the latter through sympathetic magic: When the

earth was dry individuals sometimes sprinkled droplets of water on it hoping to get the attention of the water god, who might respond by creating showers on a larger scale. Where the sun was wanting hunters sometimes fired flaming arrows into the clouds hoping to catch the "eye" of the sun god on the other side of the overcast. If a little wind was needed to propel a sailing ship, a cloth might be flapped in the air with the intention of arousing the legarthic wind-god. These rites of the elder world could be performed by any individual, at any time or place as the ocassion demanded. No temples were built to honour the triad of elementals and no special class of individual was needed to act as priests to the tribe. BEL-AIN, The circle of Bel, i..e. The Sun. The latter part of the compound is ann, circle or revolution from the matriarchal goddess Anu or Dane. The word also implies a living object. BELTENE, (Bal-tinna), one of several names given the god of death. Corresponds with Bile and the Cymric god Beli (the husband of Don). See Nathair. See also Bealltuinn, his holiday. Note the correspondence with beul, a mouth, a devourer. The Erse form is sometimes given as Ceiteane. which confers perfectly with Aod. See also Beul and Cambeul. BENEN, the son of an Irish chieftain converted as a child by Patrick. He succeeded Patrick as bishop at Armagh. BEO, alive, living, quick, sprightly, living flesh; obs. Cattle, beol, a robber after the god Bil. BEO-IOBAIRT, a living scarifice. BEOLG, hindsight as opposed to fios fithich, foresight. Beo, living. An ability thought dependant upon the familiar, or befind of an individual. Those who were "gifted" were capable of directing

these invisible spirits to run into the past seeking information, termed "hindsight." Once there, the human directed his life-force into his double, allowing sight through the eyes of this distant observer. During this time, the vacated human body became a relatively inactive shell, or might fall into a coma or trance-state. On January 2, 1950 Miss E. F. Smith was travelling by car on the road from Brechin when her car skidded into a ditch "just past Aldbar School." She had to abandon her car, and being on a back-road was faced with walking ten miles to her own home. As she neared Letham village, about two miles en-route, she saw moving torches in the dark. Some of the torches gradually approached to within a distance that she estimated as "about 50 yards." At that the little dog who had accompanied her became frantic and would only quiet when parked on her left shoulder. Feeling "a positive disinclination to linger" she fled toward the village. Interviewed afterwards by The Journal of the Society for Psychical Research (Volume 49), she said she had seen figures clearly within the light and had the impression of some men skirting a non-existent lake. She thought that the nearest were "looking for their dead...the one I was watching, the one nearest the roadside, would bend down and turn a body over, and if he didn't like the look of it, just turned it back on its face and went on...They looked as if they were in...dark tights the whole way up...a sort of overall...very long torches were in their left hands...very red...Afterwards I wondered what they were made of - tar, I suppose." Along with other evidence, these facts were used to deduce that Miss Smith had witnessed the closing events of the Battle of Nechhtanesmere, which had involved the Picts and Scots May 20, 685 A.D. Although there is no lake in the vicinity at the present, it was in place in the seventh century. (see The Scots Magazine, January, 1980, p. 397 for a detailed account. BEN-URNADNA, “wife in adversity.” a contracted concubine, avaliable to those poorly disposed in all but wealth. Concubinage was also open to legally married men, but the

contract had to be renewed yearly, usually at the Beltane. The wife lost none of her rights from the presence of a concubine and could refuse her admission to the house. It may be recalled that the druid named Dubhthach impregnated a concubine. In reaction his legal wife threatened divorce, which would have taken away her coibche, her savings and her tinnscra. Considering these things, the druid separated himself from the love of his life. BETH-LUIS-NION, the oghamic alphabet, named for the first three letters. The ogham was named after its inventor, Ogma, a son of Dagda. Early on, this system of representing sounds with symbols enabled men to magically embed information on wooden or parchment surfaces, retrieving them at will. "Word-sorcery" applied inscriptions to runes, or dice, which were "sorted", or randomly thrown in seeking omens. The alphabet consisted to twenty symbols arranged on either side of a central stem line, the number and position of the strokes from this base signifying the sound or meaning that was intended. This alphabet was anything but compact and when the Christians introduced the Roman alphabet this older form of magic was swept away. Much of the early writing was done on boundary markers hoping to dissuade boundary-stone movers. Some of the ogham was cut into the roofing stones of underground caverns as protective magic, and even yet these symbols are used to help date the souterrains. O’Riordain advises archaeological field workers to be particularly observant for markings within caverns, "since many of our ogham stones have come to light in this manner." BEUL, BEAL, BEOL, (bial) mouth, opening, orifice, approach, nearness. Beolachasd, an artful speaker, a prattler, a babbler. After the god Bil. BEUL-AITHRIS, traditions, beul, mouth, aithris, to tell; oral history. The former word remembers the pagan god Bel, Baal or Beall, see entry under Beltene and Bealltuinn. It was the custom of the "senachies" or historians to recount

this information formally, and informally, at the time of the four Quarter-Days. BEULANAICH, magical allure with words. BEUL-CHRABHACH, “lip-religion,” cant, hypocracy. BEUL-CURAM, mouth-keeper, beul, mouth; curam, care, keep. A spokesman for a god or god-king. The first of these was Ogma "of the silver tongue" a spokesman for his father the Dagda. An individual entrusted with the oral exhortations, histories, blights and blessings of the druidic class. BEUL-DHRAOIDHEACHD, the“druidic-mouthings,”incantation, enchantment. beul-dhruid, silence, to shut the mouth using magic. BEUL SIOS ORT! An interjection which is considered a potent curse: “May you be down at the mouth.” BEUM, stroke, blow, wound, gasj, taunt, sarcasm, insult, reproach, torrent, knell, misfortune, a gap. BEUM SGEITHE, severe sarcasm; striking the shield as a sound of alarm or challenge. BEUM SUL, the varied effects following use of the evil eye, any optical illusion or delusion, a disease of the eye. BEUR, BHEURR, BEIRE, shrill, sonorous, loud-lunged, having a shrill voice, less often, genteel, well-spoken, eloquent, sometimes used ironically, clean, sharp, witty, sarcastic, pointed. Thus we have the Cailleach bheurr, or “Winter Hag.” Similar to the pronoun bhur, “your.” See the next. BEURLA, speech, language, one with a clipped tongue, an Englishman. See next entry. BEURLAD, oral lore, beur, sharp, pointed, clear, a gibe, a jeer, from bearr, to cut short, a short tale as opposed to

those of heroic size. In most communities the long narratives were traditionally recited by men, these tales were told by women. BEURLA NAN FILIDH, poetical language, Language of the filids or bards. BHA FIRID AIGE, bha, deadly, a charm, "killing speech;” firionn, male; aigeach, young horse; a magic wand, the wand of the sithe, the mind's eye, poetry, particularly satirical chanting. Wands of wood were seen as totem spirits of the carrier, and thus, an extension of his arm and magical powers. With the common charm, an arm was sometimes extended to heighten the force of the promise of destruction. See beoir. BHLIADHN UR, A', (a vlean oor), bliadna, year; ur, fresh, new; the New Year, new style, commencing January 1. The New Year, old style, is still celebrated in some places eleven to fifteen days after this date. The first of the Laithean araidh (special days) celebrated as the beginning of a new year was at first the Samhainn, which fell on November first, but was a continuing part of a five or ten-day firefeast. The feast and entertainment, as opposed to pagan religious rites, was scheduled for the daylight hours of what is now November first. With the druid priests removed from the scene, the secular crowd set up markets and fairs wherever people gathered, and politicians used this time to solicit favours from the Ard Righ (High King) and his courtiers. Provincial representative assemblies were a part of the feis-anna (feast and fire) in larger communities, and the fairs were welcome relief from the serious rituals of religion and politics. Originally, the fire-festivals were held for only one evening and the following day, but large gatherings prompted other diversions and the celebrations soon invaded days on either side of the main events. Athletic games

were usually a part of New Year's Day celebrations and some of the fairs sold crafts. "Fast-food" outlets were required to satisfy visitors from the countryside and marriage brokerage booths were set up on the fair grounds. As this was essentially a gathering for religious and political purposes, the "king's peace" was declared to keep rival clans from decimating one another. During all of Samhainn, fugitives from justice walked freely among their equals. At this time, and in that needed to reach and return from festivities, no debtor could be arrested or even reminded of his debt. On the eve of this, or any other feisanna, all personal ornaments, rings, bracelets, and personal gear which had been pawned, had to be loaned to the "owners" for use during the assembly. Any creditor who refused, could be fined or even stripped of his own possessions, so that he arrived looking shoddy on days when the rest of the nation was dressed in finery. Because the Samhainn brought together a unruly mix of friends and foes, and whisky was common, the king's peace meant that anyone who fought was instantly put to death by the forces of the ard-righ. In the days of Saint Columba, church sanctuary was unable to save the son of a king who had broken the peace at a rural gathering. Because of the evenness of the law, the Samhainn usually passed "without crime, violence, or dishonour." Since actual bloodshed was forbidden, the Scots and the Erse, or Irish, channelled clan-rivalries into "sporting" events, which were very lively. In addition to eating more than they were able, the people heard the laws recited by a member of the druidic class. After this onerous business was past, they got relaxation by listening to music or the individual histories recited by clan story-tellers. Aside from watching the games, or arranging a marriage, some clansmen met to forge an economic or political union or to call quits to long-standing arguments. Of the two fire-festivals, Samhainn is considered more ancient than Beltane. The first of November, Old Style,

was regarded as New Year's Day down to the last century. Manx mummers used to go on the rounds on the evening before, singing in Cumric, "Tonight is New Year's Night, Hogunnau!" Again, throughout Ireland and Scotland, all fires were extinguished on Samhainn Eve and re-kindled in the New Year as symbolic of new beginnings. The New Year's Day, Old Style, was at first named the Samhainn or Samthain, and this followed Oidhche Challainn. literally the "night of the dog." The Christians preferred to call that holiday All Saint's Eve, All Hallow's Eve, or Hallowe'en thus avoiding unpleasant reminders of gods whose day had passed. In the most remote times, the half-yearly celebrations consisted of religious ceremonies: a fire and a feast. Soon, the secular crowd forced to attend these happenings, added a fair while politicians used fragments of spare time to solicit the High-King or cement alliances. As a result, periodic multi-purpose assemblies appeared in both Scotland and Ireland. In the end the Samhainn became a complex of days on either side of the rites including at least legislative assemblies, secular entertainment, and in most cases marriage brokerages. A few regional fairs added craft booths and at some an important concern was the selection, examination and certification of craftspeople. The religious aspects of the New Year's celebrations was termed the "feisanna", or feast and fire. Such occasions brought out an unusual mix of Celts, so that the King's peace had to be proclaimed for all. During the period of Samhainn, all fugitives from justices were unbound and walked as free men among equals (and this included witches and the sidh). This equivalent of "Pax Romana" held during the time of travel required to get to and from the fairs as well as during the five or six days which they consumed. In this time, no debtor could be arrested and imprisoned or even reminded that he owed money. In the days before this great feisanna, all personal ornaments, rings, bracelets, and

personal gear which had been pawned because of financial distress had to be loaned to the owners for their use during the days of assembly. Any creditor, who refused to comply with the law would be fined and in extreme cases might be stripped of his own possessions and finery, at a time when the entire nation was dressed at its best. Because the ceremonies demanded a mixing of friend and foe, and whisky and malt beverages were freely offered the king's peace had to insist that those who fought be instantly put to death. In the days of Saint Columba, his sanctuary was unequal in saving the son of a king who had broken the peace of SAmhainn. Because of the evenness of the law, these special days typically passed "without crime, violence, or dishonour!" Since actual bloodshed was forbidden, clan rivalries were diverted into "sporting" events, which tended to be quite lively. The feast-day was supposed to provide relief from the previous evening which was always a time of physical excess. In addition to eating all they could stomach, the people had their laws and rights recited by some member of the druidic or the Christian priestly class. After this serious business, the gathering turned to music, poetry, the recitation of family histories and the games for relaxation. Those with money went to the various stalls to buy, while those without manned the booths, hoping to sell. Aside from the marriage brokers, there were clan tents where political or economic alliances were sought and old enmities put to rest. All Hallow Day was probably a less suitable substitute name, than All Saint's Day. Hallow is directly linked with the word holy, being based on the Anglo-Saxon "hoalig". The word is hardly appropriate to Christian aims, being linked with "holly", which was much used in the rites of the Dawn Religion. In addition, it is similar to the Anglo-Saxon "holen", this being the root of "hole", or place of concealment, all confluent with hill, hall, helmet, and "hell", the kingdom of witches, the damned, and the little

people. The New Year was usually an anti-climax to Hogamanay. In Scottish parts of Atlantic Canada it used to be the practice to reserve a bucket of hot water for the first visitor on New Year's Day. Those who were familiar with the tradition arrived with a dog or cat under their arm, and thrust this animal before them as they knocked at the door. In elder days, as now, New Year's Day was a feast day as opposed to the fire-burning time. In Christian circles this day of recuperation was called Yearmas, and was a time for Church ceremonies. This day was closely tied to other special days in Scotland, and these have rites which are a better reflection of what the Old New Year (November 1) used to be. BI, to be, to exist, bith, life, existence, being, obs. custom, habit, order, law. bith-beo, everlasting. bithe, obs., female; bithidh, lad, The old dawn-religion said that the creator-god delegated his life force, variously referred to as "ghost", "spirit" or anam to underlings who were collectively identified as the elemental-gods. These immortals, no less whimsical than their immediate superior, existed in all the world's myths, being identified by the Gaels as Lugh, Ler and Myrddin (Merlin). These correspond with the Old Norse elementals Loki, Hler and Kari, and have names that are synonymous with fire, water and air, respectively. Each elemental was supposed to have absolute authority over his own medium but was ineffective elsewhere. Thus Ler, the god of the sea could raise storms of water, but not of fire and wind. The early magicians claimed control over these gods and a variety of earth-deities, who were perceived as their servants. In those days it was assumed that all matter, organic and inorganic, contained some degree of the "divine spark", the soul-stuff imparted to everything at the beginning of time. The ability of a plant or animal to move

was considered evidence of high spirit, the highest degree being posesssed by those objects which were most mobile and artful. Disease and death were considered an effect of the gradual seeping away of birth-spirit, a loss which could be reversed by eating, drinking and sexual activities, which increased the spirit of one organism at the expense of another. In each case, spirit was thought to flow from the weaker to the stronger individual, and those who accumulated great energies through excesses were considered god-like. BIAST, BEISTE, a beast, a monster, a worthless human, mannerless child, niggard; also biast, abuse, a metaphoric use of the word. Often used as a descriptive of the Devil or his devils. Cf. aibhistear. BIATACH, BIADHTACH, a raven, a provider, a farmer, host, glutton, from biadh, food. As opposed to bran; this word represents the bird as having desirable characteristics and was probably formulated by those having it as a totemanimal. The raven figures with the stag, bull, and horse as a cult-aniaml totem for solar-deities. The bird appears on pottery and vessels regarded as having a ritual chacter. In Ireland it appears on the La Tene sword pommel from Lisnacrogher, where two small birds are seen. Ravens are also cast into a horse-goad from Dunsaverney, where they are seen sharing space with swans. This bird has a special affinity with the western seadeities and was the totem of both the Dagda and his “daughter Mhorrigan. The bird’s use in cult-ritual is not restricted to ancient times. The bird is found in later Celtic folk tales and local legends of Ireland and Scotland, where it is taken as a bird of evil-omen and as a formn favoured by witches and anti-Christian spirits. A striking example is from seventeenth century Sutherlandshire: At the village of Halmadry it was customary to hold Christian prayer meetings in the house of a certain resident each week. One day while the service was

in progress, a large raven was seen within the house in the dim light, sitting on a pillar by the house. The worshippers claimed to feel “a great evil” enamatiing from this bird, but were bound in their places, unable to move, beseiged by a horrible fascination. Less religious men, standing outside the house, were surprised at the sudden hush from within, and entered the place to see what had taken place. They were equally gripped by the strange spoell of this “bird.” Others arrived over a two-day span, and when more men were swallowed by this haunted-house, those outside decided to de-thatch it. When this was done the people within could again move. It was said that the power of evil had become so heavy wityhin the place that the unmoving worshippers had come to a strange silent agreement to sacrifice the householder’s son to the bird spirit in order to escape their stasis. The natives of that village are still wary about discussing this incident. The tale is, of course, reminiscent of the story of Cornu, the great black raven that lived in St. Patrick’s Purgatorium on Lough Derg in Ireland. This creature supposedly a demon cast in bird form by the saint, it thought to have represented some much more antique birddeity which inhabited caverns here. The Cave of Cruachan had a similar tradition of housing a malignant bird from the Otherworld. This creature periodically emerged to blight and distress the surrounding lands. BIGEAN BIGEIN BRIDE, “Bride’s Bird,” the linnet. The first word confers with ceitean (which, see) and ceit, beginning. The common Old Word finch, which feeds upon the seeds flax and hem, plants used to weave linen. Bridd was the household goddess and the patron of weavers and spinners. This bird was her totem and travelling-form. BIL, BILÉ, BEUL, (bee-lah), the edge of things, lip, Mouth, a blossom, a beard, the margain of anything, the edge, a cluster of trees, leaf blade, the root bhi, split away from other things, dead, from the god Bil or Bile, a son of Mil drowned in the invasion of Ireland. Later confounded with

the various death-gods. Sometimes represented as the father of Mil. See Bal. The continental Belenos, known in Welsh mythology as Beli. Corresponds with beul, a mouth, a devouring opening. His festival was the Beultinne. beul, mouth, to swallow, Hebrew, bil, rancid butter, bilslear, a sorry fellow, a glutton, “one who is all mouth,” Eng. blade, from the As root bhi, bhei, split, the Cy. myl, which may be the G. mil or Mil, a thousand, leading many soldiers, Skr. bila, a hole, mouth, vessel, etc. Compare these with OIr. ebelta or epelta, dead. “It was on a Thurday, the first of May, and the seventeenth day of the moon, that the sons of Miled arrived in Ireland. Partholan landed in Ireland on the first of May, but a less auspicious day of the week and moon; and it was on the first of May, as well, that pestilence came which in the space of one week destroyed utterly his race. The first of May was sacred to Beltené, one of the names of the god of Death, the god who also gives life to men and takes it away from them again. Thus it was the feast day of this god that the sons of Miled began their conquest of Ireland.” Presumably because they had taken good care of protocol they were the successors to all the folk who tried to encompass this land. In Gaelic mythology Danu, the mother goddess cohabited, in winter, with the Death-god. In Welsh mythology this goddess was Dön, and their descendants comprised the House of Don, which included the various land-gods and goddesses of Ireland. From this it can be seen that Bil is the summer-god known as the Dagda. Lugh is regarded as descendant from this line. The sea giants, or Fomorians, were a side-issue produced when Ler, the son of the Oolathair, united himself with a daughter of Danu to create the rival House of Ler. The two families of the Gaels were allied through intermarriages which continued into historical times. Ler is regarded as the patron of thermal springs and thus makes contact with the Old Norse Lokki, the god of underground fire, whose daughter was called Hel.

The connection between the druids and Bil is suggested in the following quotation from Ausonius (third century A.D.): “If report does not lie, you were sprung from the stock of the druids of Bayeux, and traced your hallowed line from the temple of Belenus.” This is also the name given sacred trees, and occurs in place-names such as The Danish Bilum and the French Bilem. The Irish goddess-queen Mebd had particular trees sacred to her and these were termed the Bile Meidbe. Birds and squirrels found in such trees were said to sit upon her shoulders, literally and figuratively. The fact that Bil was a sun-god is made clear by the fact that some texts represent him as, “the father of the gods and men.” His name also translates as “the bright one.” He is, further, listed as the mate of Boann, Anu, Danu or Dana , who is more often acknowledged to be the “wife” of Dagda, In some texts Bil is stated to be the father of King Milesius, the patriarch of the Milesians, the final conquerors of ancient Ireland. Significantly it is said that Bile had his palace in Tir-nan-Scaith, “The Land of Shadows,” the place of the dead. There are many locales in Europe named after this death-god, for example Billingsgate, London, formerly Belinos’ Gate. His name-sake is also counted among the legendary kings of Britain. We have in that list the Latin Cunobelinos Rex (the Celtic form is Cunobel). William Shakespeare borrowed the personality of this High-King and gave him even greater glory as Cymbeline. The Beultuinn, which still identifies the Gaelic MayDay is less frequently called the Cetshamhain, “the first weather of Summer,” or “Summer’s Start.” It was customary to observe the feast of Bil by kindling the Beltane, Bel-fires or Bale-fires. These honoured the constructive powers of the sun as represented in the Dagda and his son Lugh, who represented Bil transformed at the end of winter.

In a similar manner, the female element was referred to in the winter months as the Cailleach Bheur or “Winter Hag.” On May Eve she threw her “hammer,” representing foul weather and bareness, “under the mistletoe, and coupled once more with the summer god as Samh or Mhorrigan, becoming a reincarnate virgin for each new festival. Thus the reincarnate death-god, represented in the eastern sun was praised for having overcome the forces of darkness found at the setting of the sun. Sometimes this unending struggle between summer and winter, or darkness and night, was represented as the temporary victory of Dagda over his personal enemy Cromm, “The Crooked.” Thus, periodically, “the crooked was made straight,” the crops, the animals of men, and men themselves, being prompted to sexual unions, and the promises of yearly renewal and ultimate reincarnation. At these times of the year all fires in Celtdom were extinguished and rekindled by the druids using friction between two bits of oak, the wood sacred to the gods of fire and lightning. The sons of Miled were considered as "an entirely human race" yet their origin was as problematical as that of the Tutha daoine. They were led by King Miled, or Milus (confering with the Gaelic "milidh", a champion), who is represented as a god in inscriptions from ancient Hungary. There he is said to be the son of Bile (the Gaelic "bil" or "bile", the lips of the mouth, a good politician) and Bile is identified as the god of Death. His counterpart in Gaul (France) was Dis, corresponding with the Anglo-Saxon Teus, whose name appears in Tuesday. The Romans identified Dis as Dispater (the Father Dis) and Julius Caesar said this was the god from whom all Gauls claimed descent. His name is embodied in a number of compound words which suggest his character, viz. disturbance, disaster, disapproval, dislike. In some respects Nuada may be considered a death god, with Lugh representing the life force, But Balor, the Lord of the "ord", or hammer, is more closely identified with chaos and the Land of the Dead. The Roman writers thought that "the Land of the Dead"

was "in the western extremnity" of Great Britain", separated from the land of the living by an impassible wall. It was attainable by every man after death, the way being made easy by a boat, which passed between the land of the living and that of the dead with one stroke of the oar in one hour of time ending at midnight: "Some mysterious law, indeed, brings together in the night the great spaces which divide the domain of the living from that of the dead...It was the same law that enabled Ith (a son of Miled) one fine winter evening to perceive from the Tower of Bregon, in the Land of the Dead, the shores of Ireland, or the land of the living. The phenomenon took place in winter; for winter is a sort of night; winter like night, lowers the barriers between the regions of Death and those of Life; like night winter gives life the semblance of death, and suppresses, as it were, the dread abyss that lies between the two." 1. BILÉ, obs. bird’s bill. blossom, a beard. BILISTEAR, a mean individual, a person to be pitied, a glutton, EIr. bille, mean, paltry. See Bil. BILL, obs. a leper, a fool, bille, mean, weak, a rag. BINNDEAL, head-covering, bearing a badge of authority, a crown. From binn, a sentence or verdict, thus one holding authority over others. BIOCIONN, a goat-skin, skin, the human prepuce or foreskin of the penis, boc-cionn, buck-skin. The OIr. cenni, which is the second part of the word is our semen. The Cym. cen, skin; Br. kenn; ON. skinn, hence our English word. The definition of this word helps to clarify the intent of the Hogamanay rann which repeats these words: Calluinn a bhuilg, Calluinn a bhuilg, Buail am boicionn, Buail am boicionn...

Hogamanay of the sack (the scrotum), Hogamanay of the sack, Strike the goat-skin. Strike the goat skin... Later it intones:

Down with it! Up with it!

This skin was called the casein-uchd and was sometimes formed as a oval purse used to collect alms. In other situations this sheep, cow, goat, or deer hide was singed at each household hearth and used to mark the foreheads of animals and humans, thus ensuring their fertility and prosperity in the coming year. Thus, as McNeil mentions, the Calluinn holiday is, to all intents, the “Calend of the Prepuce,” and has reference to the old fertility rites. BIOR, BEOIR (beer), obs. well, fountain, water,. Currently, a goad, a sting, a prick, a pointed stick, a speller, a stake, a cooking spit, a divining rod for finding lost articles, water or minerals. OIr. bir, Lat. ocru, a tree. Thus G. biorach, pointed. Given in the oldest dictionaries as “water” or “well.” Possibly allied with the old Celtic bervo, to well up, seethe, OIr. tipra, a well, G. tobar, Eng. burn. Possibly allied with beo, living + ir, matured. Men were often thought of as liberated tree spirits, thus certain trees were sought as totems. Cut wood was considered to remain spiritually active and any implicit powers were added to those of the spell-maker. The wand was observed to direct and focus the power of the gisreag or lightning-bolt. In addition, spellers were used to retrieve the sounds of words from their magical embedment on parchments or runes. "People had a certain belief in certain signs that occur. And there was one which they called the augury, which consisted to two wood chips crossed over each other on the floor. If a person happened to be walking where there were wooden sticks on the floor and knocked the two of them with his foot without

intending to; he or she would put them over each other in the form of a cross and (others) would say, "Do you not see the fine augury on the floor? It won't be long before you get a letter." And I believe when they saw it they would expect good news according to how good the Augury looked." (Tales Until Dawn, p. 209). See bha firid aige and next entry. BIORACH UISG, a heifer, a colt, Ir. biorach, a cow-calf + uisg, water-calf. A calpach. See also eac uisg. Hornless cattle from the deep, side-forms of the Daoine-mara. Resembling the cailpech and the “bull from the sea.” BIOR GOBLANACH, a pointed stick, gobhal, fork; also known as the slat-n'-nathair, the equivalent of the Anglo-Saxon's naidre-tunge, or “adder's tongue.” Corresponds with the Anglo-Norman "divining-rod." Note that the Gaels referred to the Anglo-Saxons as "the coiled serpent people," making it reasonable to suppose that the first of these rods may have been carried by the walkyra of Woden, or perhaps by the Old Norse god Odin himself. He corresponds with the Gaelic Dagda, sometimes termed the Oolathair (Allfather). The Dagda's alter-ego was called the Nathair, as indicated in slat-n'-nathair, the staff of the one who is not the father, or the “serpent's staff.” A device carried by the Gaelic death deities, including the female Cailleach Bheurr. "A "y"-shaped cutting from a tree, used to detect hidden metals, streams, treasures, crimes and thieves." The first recorded use of a divining rod is in the Bible (Genesis 30:36), so it is not true that the rod was first utilized by German prospectors in the fourteenth century, as one expert contends. They have been traditionally possessed by the sighe, elfs, fairies and the druids. Romulus, one of the co-founders of Rome, held a forked rod aloft when he uttered his prophecies, and other noted classical users have included Medea, Circe, Bacchus, and the humans, Zoroaster and Pythagoras. The ability to make use of this device is considered a

"gift" of the bafinn or the gods, usually a matter of inheritance rather than education and practise. Those men who were related to the Fomorian sea-giants were considered capable of making use of the bior-goblanachean. Adults uncertain of their status may examine their upturned palms, the thumbs turned outwards: If the lines commencing at the base of the first and third fingers appear to unite across the two hands, it is said that person possesses an dara sealladh (which, see) and is capable of using a divining rod. The "y"-shaped stick needs to be cut from a tree or shrub found in a well-watered valley, since its operation in detecting water depends on the principle of sympathetic magic that "like attracts like." The hazel, alder, apple, beech, and poplar trees will provide wood for the purpose. The thinner arms of the crutch are cut from upper (smaller) branches and should be about eighteen inches in length. The single thicker lower branch should be about four inches long. In use, the two longer arms are gripped in the hands, thumbs turned outward, curled fingers uppermost, both lightly held. The short arm is first arranged in a nearly vertical position, in against the body. In seeking water, the diviner proceeds across the land until he encounters an underground stream. At this, the free end of the stick will turn downward, forcibly, of its own accord. Sometimes this force is so strong that bark is twisted from the handgrips; some diviners therefore strip this portion to prevent handburns. In dousing for metal, or oil, a small sample of that substance is fitted into a groove at the free end or touched to the rod. Divining rods so treated will not respond to water or other unwanted substances. In seeking dead bodies, a bit of clothing from the missing person is slotted into the rod. It is said that the "baobhs" used this rod as a means of transport, in the same manner as the witch's broom. Note that this transportation devices had limited range, being reported to have carried the magicians to rooflevel, where they were met by, and carried off on the backs

of, invisible "bogans," spirits of the upper-air. BIORACH, BIORAICHE, (beerich), sharp-pointed, dog-fish shark. The shark was considered an incarnate ocean-spirit, a representative of Mannn mac Ler, and thus dangerous company for those travelling at sea. The totem of the goddess Mhorrigan. BIRLINN, a galley or bark, MIr. beirling, said formed from N. byrthingr, a ship of burden. Note their verb bera, to bear weight, the Eng. verb bear. BIROG, gush, twitch, or tingle. A druidess said to have aided Cian of Contje in gaining access to the crystal tower of Balor of the Evil Eye. Biorg later rescued the son of Contje and Ethlinn when Balor had his grandson cast into the sea. The child survived and grew to be the sun-god Lugh “of the Long Arm.” In some of the tales Manann mac Ler is credited with aiding Cian, later becoming Lugh’s godfather. BITH, ITH, bithe, the world, existence, being, “quiet.” appearances vs. reality; a coy person; obs. custom, habit, order, law, wound, blow, contest, woman. Bith-beo, everlasting, evergreen, everliving, perennial. Used as a prefix denoting “ever.” OIr. bhuith, bithrol eigseach, metaphysical discussion. bitheolas, metaphysics; from the root bi, to live. Cy. byd, Br. bed, Gaul, bitu-, root similar to Eng. verb be. After Bith, "a grandson of Noah (Nuada)." His folk emerged from the Mediterranean or more probably, the western Atlantic. Also a name given the “son of the Nodah, “ the father of Lady Cassir, who fleeing the World-Flood, established a kingdom in Ireland and died there as the waters followed his expedition out of the Mediterranean. Sometimes Bith is equated with Bas, a god of death. In the ancient tales it is always Munster that is represented as the primal world or place of origins for Ireland. Because it had this reputation every invader tried to legitimize his landing by sending some part of his fleet to these shores. Although the northerners said otherwise, the kings of

Munster always traced their descent from Lugaid (a descendant of Lugh) son of Ith. Unfortunately, gods and heroes were routinely reincarnated in these early days and another Ith came to the fore several thousands of years after Lady Cassir’s voyage. This Ith is represented in later folklore as the son of Bregon and is said to have dwelt in a great tower which is father built in Spain. From the ramparts the young man, who possessed the gift of long-sight, said that he could see Ireland and he resolved to go there. He eventually sailed with ninety retainers and landed in County Kerry. He arrived at a time when monarchs of the north and south were arguing about their bounds. Seeing a supposed neutral, the kings asked Ith to suggest a settlement. When he did as asked the northerners were dissatisfied and killed him, sending his body back to Tir-nan-Bas, or “Spain.” His relatives saw this as an exceptional excuse to invade and gain new territory, thus followed the so-called Milesian Invasions of Ireland. The sons of Mil deliberately confused Ith son of Lugaid with their own Ith and thus gave Munster to his descendants. In that place, the Milesians were assimilated and may years after we find the famous king Cú Roi still referring to himself as domhain-righ the “ruler of all things,” or as the “king of the deep.” BLADIR, wide-mouthed, a flatterer. Bladh, fame from EIr. blat, to speak; the Lat. babble; ON blathr, nonsense; bladhair, expressive person, a boaster. BLÀR, a white spot on the face of a cow or horse; blarag, a white-faced animal. Thought Pictish in origin, not used in Argyll or Ireland. From EIr. bhale, to shine; For roots see bealltuinn. Also blàr, a field, a battle, peat-moss, all having the sense of “a spotted place.” Animals so marked were considered unlucky as they were essentially the property of the Daoine sidh. BLATHNAT, or Blanid. The daughter of Mend, king at Inis Fer Falga. The Munster king Cu Roi abducted and married her but

she already loved Cúchulainn. She led him into the palace by emptying cans of milk into a secret drainage system. Inside the keep Cúchullain killed Cu Roi and carried off his exwife. Amongst the booty was Fer Cherdne, Cu Roi’s bard. As Cúchulainn progressed homeward along the Beara Peninsula and they paused at a cliff-side, the druid seized the woman and bothwere carried over the edge to their death. BLEACHDAIR, a cow-milker, a flattering person. Bliochd, milk. One who takes milk without the owner being fully aware of theft. BLEIDLOCHTANA, a monster (s) evoked by the Dagda on the fourth day of the first battle of Magh Tuireadh. They were accompanied to that fray by the Badbh and the Amaite aidgill. BLOCC AN’ BLUIGNE, the “King Stones,” stone gates which opened to admit Conaire Mor when he demanded recognition as the High King at Tara. This demonstration of his spiritual power caused the assembled chieftains to accept him. BÓ, a cow; Cym. buw; OBr. bou; Lat. bos; Skr. go. As an interjection the word means starnage, wonderful. May infrequently be used in the sense of “a fawn.” See combined forms below. Cows play a role in Celtic mythology, which abounds with descriptions of Otherworld cows, the ownership of such beasts and cow raids reflecting the domestic importance of these animals. There is no direct reference to a cow-goddess although Boann is certainly suggestive. It is certain that the she owned a magical cow and so did the female deities Mhorrigan and Flidais. The Otherworld cows usually had red ears and white bodies. Saint Brigit whose cult-legend descends from the pagan Bridd may be deen as a “cow-goddess” as she has pastoral affiliations. One supernatural lake-dweller was

Sithgail Sechderc who dwelt at the bottom of Loch Sithgail. His magic cow was stolen by Liath Lurgach. In a fight over the animal Sithgail was defeated and his body cast back into the water. In a folklore context we meet a number of enchanted cranes who can only be brought back to human form by being sprinkled with the blood of the legendary Connra bull, which was owned by the cow-woman known as the Cailleach bheurr. Boann is nothing less that the spiritual personification of the river Boyne. She is often represented as “The She of the White Cattle.” Flidais is likewise portayed as a cow and the possessor of cattle. The wargoddess Mhorrigan turned Odras into a pull of water after the latter allowed his bull to “ball” her cow. Iuchna’s three cows had the images of three men emblazoned on their red ears, all shape-changed unfortunates from the real world. Magic cows were created by Tuathan magicians with help from Lugh mac Ethlenn, and they were used to meet the oppressive demands of the Fomorians, who demanded an illogical tribute of milk from every household in Ireland. It was additionally demanded that the cow-levy should consist of animals of exactly the same colour. Nechtan Bascain managed this by singing his cows in a bonfire, tinting them to the same shade of brown with a mixture of porridge and burned flaxseed. In certain legends it is said that the cowfolk constructed 300 cows of sticks and other dead matter and coloured them with a stain made from “bog-stuff.” When they were enlivened by magic, the “milk” they gave was an unappetizing liquid without substance. It was tabu for King Breas to refuse to drink the milk of cows. The giant eventually drank three hundred bucketsful and died of a wasting disease. See next. BO! BO! Interjection used to excite terror. Strange! Wonderful! Bobh, fright. bobhdach, a pimp. bobhdag, a

prostitute.

BOANN, BOAND, BOANNA, BOYNE, bo + anam, cow + soul, Eng. bonnie. Further, ann, a circle, a revolution, obs, The Ground, the goddess Anu or Danu, matriarch of the Tuatha daoine. The sometime mate of the Dagda; the mother of Aonghas Og; she was the first resident of his souterrain at the Brugh na Boyne, located on the river Boyne, near Tara. Sometimes represented as the legal wife of Nechtan, who had charge of the well of knowledge. Only three men were allowed there, the king and his two cupbearers. Boann ridiculed this taboo, and feminist that she was, walked round the well in the contemptuous left-hand fashion. At this the spirits of water rose against her, pursued her eastward, and drowned her in the newlyformed river that was given her name. In an alternate version of prehistory, Boann is given as the wife of Elcmar. Wishing to sleep with her, the Dagda sent the husband off on

a nine months errand which was made to seem as the business of a single day. The child of there cohabitation was Angus the Young, so called because he was conceived and born between morning and evening. Christian monks often represented this goddess as the “wife” of the Dagda. BOAG, bo + ag, a ddimuation, thus “little cow,” a bodhag, bodach, a spectre, bobh, fright. Bobhdag, obs. a bawd. BOBAN, BOBUG, a term of affection given small boys, godfather, as a term of contempt; papa; cf MIr. boban, a calf, from bo, cow. Confers with the English babe from the earlier baban. Bug is another form of the Gaelic boc, a hegoat. Confers with diamasadh nam boc, who is known in English as the Devil. Notice the Argyallshire boobrie, supposed to inhabit fresh water and sea lochhs in that region. This creature is gigantic, webbed-footed, loud and ravennous. Since he delights in scaring clergymen it is assumed that he is a force for evil.

BOC (bhock) a he-goat, deceit, fraud, blow, to box, to stroke. English, buck. Cornwall was anciently, "the land of bucks." Goats were often chosen to represent the god sacrificed "for the good of the land" at the quarter days. The Irish Puck Fair and Pattern continues this tradition except that the he-goat is released at the end of the day. The head of witch-covens often dressed as goats in continuation of this old tradition. See entry above and below. See also feis poca. In Gaelic the pig is referred to obliquely as a muc, the English “mucker,” from its habit of drooling “mucus,” but in earlier times it may have been identified using the more general name bòc, one having “swelled cheeks.” This is the English “buck” a word now applied to the male of any kind of deer, goat, hare or antelope. Bòc and muc may be dialectic forms of the same word, and the former is the source of the Gaelic bòcan, “generated by a buck,” a hobgoblin or sith. This is also the origin of bocsith, an apparition or ghost. There are all kinds of associated words, as: bochd, poor; bodach, a male member of the Daoine sidh and boabh, a female of this species. Thus, you are what you eat! Note also the connected Welsh, bwg and the Cornish bucca, which are the English bug, pug, bugbear, bogie, boggle or boogey-man. These are all allied with the Gaelic pucca, the Norse pukka, the English hobgoblin who is called a “puck.” Puck can be shown to confer with the god Lokki. and he is derived from the Gaelic Lugh (or the reverse). Thus, the sun-god Lugh is the ultimate source of sustenance for the Daoine sidh. While he is the lord of life, his dark side is seen in Cromm an’ Cam , “Crom the Crooked,” the lord of death, and god of the night. The pig was the totem of all the Firbolg people of Ireland, and when the Milesians invaded they referred to that place as “the sow-backed country,” a pointed reference to the continued

existence and power of the Firbolgs. The Tuathan god Manann mac Ler had constant problems with “wild pigs” and their place at his annual banquets may point to their final submission to him. BOCAN, a spirit resembling the English goblin, a terrifying object, apparition, bugbear, pimple, pustule. EIr. boccanach. These words confer with the Cy. bwg and the Cor. bucca and with the English bug. Macbain thinks this may be the Celtic stem-word bukki, relating to the Old Norse pukki, a little man-spirit or puck, similar to the Irish phooka. Miss A. Goodrich-Freer has said: "An old inhabitant (of the Hebrides) told us that there is not a glen in Eriskay in which a mass has not been said on account of the presence of some fuathas or bocain. Father John - used to say mass at Creasg Shiant, the fairy or enchanted rock in Baile, Eriskay. She herself had never felt anything there. It is, however, customary to recite the genealogy of St. Bride (to clear the air of spirits)...and among the concluding lines are these:Each day and each night that I recall the genealogy of Brigid, I shall not be killed, I shall not be wounded, I shall not be struck by the Evil Eye. (Celtic Monthly, 1901, p. 143). Gaelic bog, a low area partially flooded with water, thus a bog-dweller; from which the Lowland Scots bogle, literally a little bog man or bogger, a scarecrow or bodach. Note also boban and bobug Gaelic words sometimes applied affectionately to small boys. The source here is taken as the Middle Irish boban, a calf, from bo, a cow. These confer with the bocan, or hobgoblin of Gaelic myth. The bogeymen are characterized in several obsolete expressions, notably: bog, a surly person; boggard, a latrine; bogger, one who works at the home of his employer, especially a shoe-maker or repairer; bogging, peddling or hawking from door-to-door;

boggish, a boorish person given to bragging and cursing, especially a person who drank excessively. Until recently a bug was known to be a vain, conceited, boastful individual. ; boggle-de-botch, a total screw-up; bogus, watered-down rum; bogie, a low solidly built mechanism, especially an early railway cart. Bogan is the Anglo-Saxon descriptive for a boastful person. The word bogie was the base for our word buggy, a high-wheeled vehicle which would keep the peddlar's goods clear of water and mud. Confers with bodach and the various English species, namely, boggle, bogy, boogy-boo, bogie, bug-a-booh, bugill, boggart, bogan, booman, boogeyman, bugleman, bullerman, bullbeggar. bugman, bug, bugbear, bugaboo, buck, pug, puck, or puck-hairy. Related Celtic species include the Cymric pwcca which is the Gaelic pooka. In tracking related names, Sir Francis Palgrave has helped to characterize the bogle: The Anglo-Saxon poecan means to deceive, or seduce; and the Low Saxon picken to gambol; pickeln, to play the fool; the Icelandic pukra, to steal secretly; and the Danish pukke, to scold. Retained in Atlantic Canada as bocan, bauken, bawken, bocain, boccan, a bogeyman or bog-dweller, one of the Daoine sidh. A creature used to threaten small children away from dangerous places. Sir Andrew MacPhail (1936) noted that "Witches, ghosts and fairies were so common they excited little interest. Bocans were a more serious menace. A bocan might leap upon a boy in the dark at any minute." "They (the Scot's pioneers) also had weird stories about ghosts and hobgoblins and bocain and what not from the old country. Hair-raising stories of the antics of an unearthly bocain called "Colunn gun ch'eann" held the young breathless and often caused an uncomfortable shifting of chairs nearer the company on the part of elders... (Hubert Macdonald, The Lord of the Isles and Their Descendants, 1944, p. 97).

Bogeyman was perhaps the common form in Atlantic Canada, while boo-man or boo-beggar seems to be have been preferred in Newfoundland. Notice that the bogeymen frequently carried their goods in bags, sacks or pouches, and that poca is still the Gaelic word for a sack. Our word pocket may come from this source and is related to the Anglo-Saxon words pucca and bucca, a pocket and a he-goat, respectively. It is suspected that all of these corresponded with the Old German, tanherabogus, a goblin or devil. One man described an encounter with a bogey who was "as tall as a tree with arms like logs, speckled all over (freckled?)" A resident of South River Lake, Nova Scotia, insisted he was assaulted by "a blanket" which transformed itself into "a fleece of wool" and finally reconstituted itself as "a round black ball." A traveller at East River Point, in that same province, was less certain what opposed him but found the road blocked by "a black thing." Returning home he took down his shotgun and returned to the wayside intending to blast this bogeyman into the beyond. His family members, remembering other incidents where bullets had ricocheted from such creatures killing the marksman, blocked him from this effort. A Rothesay, New Brunswick man on the road to his weekly hand of forty-fives at the village fire hall was driven to the pavement by a stunning blow to his right shoulder. He could see nothing in the darkness but later said that the blow came as, "a great thudding whack, like that given by the flat of a hand." His wind knocked from him, he looked up and thought he saw "an enormous black man wearing a derby." Another memorable attack took place in the Dagger Woods of Nova Scotia where a farmer was driving his team and wagon through the darkened forest. Suddenly the horses refused to move and the farmer got down to assess the difficulty. In mid-step he was swept away on a whirlwind and recovering, found himself seated on the ground, facing backwards, between his two sweating completely

immobilized animals. He immediately turned the team about and had no difficulty retreating back down the road. Bougies were known in the Acadian countryside, where they were seen travelling as a single ball of cold light. "Bougie" is retained in the French language as a measure of light intensity, one unit equalling a candlepower. The bogeymen attempted to terrify, or mislead, men. Failing this they sometimes assaulted people at night and Robert Lowe of Moser's River, Nova Scotia, was one of their victims. He noted that the thing that struck him in the dark "was pretty powerful to be a person, but it was too dark to see anything. It was raining, so not very likely any normal person would be hiding in the bushes." Feeling outmatched Lowe took the sensible route of running for his own doorstep, and inside equipped himself with a lantern and a gun. In the best tradition of men who return again and again to haunted houses to face a virulent monster, Lowe went back to the scene of the attack. Something came running at him out of the pitch-blackness and he fled without firing a shot. The next night he heard the bug-man rustling the leaves in the woods close to his house. The morning after both incidents he emerged at dawn to look for prints or some signs of damaged trees or brush, but there was never anything to be seen in the damp soil except the prints of his own boots. BOCAN-ROCAIS, crow-bucks, a scarecrow. BOCAN-BEALLTINN, anything which wild and unmanageable, a wild horse. These animals were said particularly ungovernable at midsummer (August 2, the Lunastain). BOC-SITHE, "buck of the side-hill folk," the bocan, the bogdweller described above under this name. One of the Daoine sidh, or wee-folk of Celtic mythology. Note that the fayfolk were often observed materialized upon hill slopes in animal form, particularly as small hornless breeds of cattle, as pigs and as goats. Note that boc correponds with

the Gaelic muc, a pig. BOCHD, poor, needy, wretched, sick, sickly, sad, lean, lank. dear, parish poor, obs. breach, fire, reaping, cutting down at the harvest. BOCHDA, BOCHDAIN, BHOCHDAIN, BOCHDAINN, a bochdan, poor, a participle from the verb bongaim, break, reap, a field-worker. These people were sooth-sayers. Also, poverty, trouble, mischief, bad luck, mishap, the Devil. The root-word is the Celtic bongo, to break, similar to the Latin banga, a breaker or wave. Notice that the ocean between Barra and Ireland is entitled Cuan a’ Bhochdain by the islanders. See separate entry. This creature continues in Atlantic Canadian folklore as a revanter, a revenge-seeking spirit, a remain of those dead by violence. This a spirit was thought generated from a befind, the second soul of a human, unable to unite with the primary soul due to a severe trauma at the time of death. It has been observed that this wraith is capable of crossing bodies of water unlike many of the species. It is capable of partial or entire materialization and typically appears as a counterpart of the victim, complete with death-wounds. Mary L. Fraser has noted that the bochdan stalks the murderer reminding him of his crime, but this ghost is unable to manage retribution in the real world, although it can presumably harass evil men (and women) in their dreams and when their spirits are separated from their bodies, as in illness. Note the Eng. bongo-drums. A typical boogie-man he was incapable of doing the person he pursued any physical harm, but his constant presence was unnerving and drew unpleasant questions from the neighbours. This was particularly so since the bochdan always carried the death injury on his ghostly, or ghastly, form. If his human had died by having his throat cut, the bochdan showed a neck wound.

A bochdan of a man who was strangled would show bruises, while one who died of a gunshot wound might display a gaping tear in the chest cavity. Those afflicted by such a haunt usually fled from its presence, but this was was not usually a succesful manoeuvre as something in the job-description allowed bochdans to cross running water, a prohibition that usually halted run-of-the-mill bogeymen. A typical case was that of the "Bochdan Greve", which follwed a murderer from lowland Scotland to the docks of Halifax. Having outrun a charge of murder, the assasin was distressed when he came ashore and spotted a shadowy figure in a grey cloak waiting for him. The bochdan stood with a dog hollowed in against his leg, and said nothing, not surprising since his throat was cut. Although the face was in darkness, the murderer recognized his victim in the stance of the bochdan. Taking the first coach, the man fled to Mull River, Inverness County, Cape Breton, but his follower was as attached to him as any homing pigeon. The new neighbours of this Scot observed that he kept very peculiar company, although the bochdan never came nearer than an apple tree nearest the house. There he stood, facing the front door at dusk and dawn. Every so often the bochdan must have taken a lunch break as the dog alone remained visible. Over many years hundreds of passers-by saw the vision, which entered popular folklore as "The Bochdan Greve." The follower continued active as long as this gentleman lived, and failing to get justice, he remained as an ancestral haunt to other members of the family after the murderer died. 31 The bochdan that appeared at Margaree, Cape Breton, troubled the neighbourhood because the befind felt his host had been ill-treated by the Christian church. The evolution of this spirit was traced to a suicide that took place in the early years of this century. A drunkard was found dead in a field and was buried on an island in unconsecrated ground, since the clergy regarded his passing as a suicide. Not long 31Fraser,

Mary L., Folklore of Nova Scotia, np, nd, p. 83.

after "ugly noises" began to be heard from the cburial site. It was known that spirits were at large during the Yule, and one Christmas Eve a priest was crossing a small brook on a road adjacent to the island when he was attacked by the materialized bochdan;"...they wrestled until morning, the man losing one of his braces in the encounter. But all this time he refrained from speaking to his assailant, for the Bochdan could not speak unless addressed." Luckily, the clergyman had heard that the voice of the bochdan could kill. When dawn came this ghost dematerialized, but the priest was determined to eradicate the presence and went to the island. The priest blesssed the grave of the poor outcast man, and arranged that the body be transferred to a church cemetary. "After this, the noises ceased; nor was anything more seen or heard at Bochdan Brook, which still bears this sinister name." 32 Although "bochdan" was originally used to describe befinds, especially those with a mission, it was finally extended to any dangerous apparition, thus Mrs. O.N. MacPherson of Margaree Forks defined "bodchan" more loosely as "an off-shoot of Satan." 33 Mary L. Fraser confused them with run-of-the-mill sidh-folk, and with forerunners, as the following story reveals: "One evening about fifty-one years ago a young man...was going on a message to a neighbour's house, when he saw it before him on the road, a very terrifying object. It was large and black and had a red light in the middle of its back. A stream of light came from the front of it, so bright he could see the shingles on the house to which he was going. It went up to the house, passed around it, and then came down the road so swiftly that he jumped aside to let it pass. Terrified he made the sign of the cross, then looked to see the terrible bochdan. The bright front lights had turned once more to

32Fraser,

Mary L., Folklore of Nova Scotia, np, nd, p. 89.

33Halpert,

Herbert, A Folklore Sampler, St. John's (1982) p. 14.

red. He heard no sound." 34 BOCHRA, bocsa, a box, boch-tonn, wave-box, “the ocean.” The father of Finntann and husband of Lady Cassir, Fintann escaped the Deluge in “a flood-barrel.” BOD, penis, tail, hence bodha, hard as a rock, a rock, especially a hidden rock in the ocean, and bodach, an old man, a carle, a dirty old man, a male sigh. Anne Rice says that while stone heads are frequently seen, throughout Europe, as symbols of virility and spirit, the combination of head upon a pillar stone, at once a phallus and a seat of intellect, is peculiarly Celtic. She notes that the phallus and the head were considered capable of independent life after the death of the male body. The genetive is boid. Note that Rothesay is Baile Bhoid, the “town of Bute.” OIr. bot, fire, thus originally Inis Boit, “Fire Island.” Having special reference to the bale or signal fires and the quarter-day fires. Note also beo, living, full of divine “fire.” The personal name of Saint Buti, (521 A.D). Butelach, a big fire or a place where a fire was traditionally laid. Connects with Eng. bute. There was never much “penis envy” among ancient goddesses: The reincarnate Mebd bragged that she was the equal of any man whether on the plain of battle or the bed. She valued her consort a little less than Ferdiad who she took to her bed as an encouragement to fight against Cu Chullain. Like the Dagda, Ferdiad ate seven times as much as an ordinary man, had the strength of seven hundred; a nose mouth and penis that were each seven fingers long and a scrotum as large as a sack of flour. When looked with lust at the wolf-queen it was said that they lost two-thirds of their strength. Katherine Scherman thinks that this fact illustrates 34Fraser,

Mary L., Folklore of Nova Scotia, np, nd, pp. 46-47. Twentyfive years later railway tracks were run through this region and the "bochdan" was seen to be the forerunner of a locomotive and train.

"the combined fertility and destructive functions of female deities", but the case is simpler than that. Just as men, or women could gain spirit by eating food, they might rob vital energies from one another by the virtual consumption of bodies. Coupling was considered to pass god-spirit in one direction or the other and the movement was always toward the more "spirited" person. With this in mind, Mebd is known to have said: "Were my husband a coward it would be unfit for us to be married, for I by myself and alone break battles and fights and combats, and it would be a reproach to my mate should his wife by more full of life than myself, while there is no failing in being equally bold. Further, should he be jealous (and hence of less spirit) that too would not suit me, for there was never a time when I had a man but another stood ready in his shadow." Although it might seem extreme, some claimed that Mebd required thirty men a day to service her sexual needs and that she kept no lover who was not her equal in virility. In the pagan theology, Mhorrigan-Samh was the original befind, so it must be assumed that she was the unseen guardian of this particular version of Queen Mebd. Like other mortal-goddesses Mebd died. While she survived all the battles, including that with Cu Chullain, she was unable to avoid an ironic encounter over the breakfast table, where her nephew revolted at her haughty manners. He picked up a lump of the hard but instead of putting it in his mouth, shot it at her out of a sling. She was hit between the eyes and her spirit immediately departed for one of the nether worlds.

BODACH, BHODACH, BOTHACH, an old man, a karl, a spectre, the cod-fish, the lesser seal, from the OF. botte, a clod of earth, thus a rustic; by way of bod, a penis, and the AngloSaxon, boda, a messenger or menial. Possibly formed from OF. botte, a clod of earth. See also bod, above, a “dirty old man.” A bhalgaidh or “day-bull,” the descendant of the god Bal or Bil. The mate of the boabd or Celtic witch. He is the invisible house-spirit, corresponding with the English brownie or hobgoblin. Differing from these in his endemic nakedness and the fact that his body was liberally covered with hair. About two and a half feet in height, he possessed slitted nostrils rather than a true nose and had slightly webbed hands and feet. The bodach had the ability to materialize at will and often did so to create an uncomfortable situation among humans. Each croft was once thought sure to decline unless it housed a bodach in the chimney space. These creatures exchanged their labours (in the dead of night) for food and drink. Originally a social class, "below the general body of the tribe: labourers. horse-boys, herdsmen, and hangers-on, supported by particular families... but having neither property rights nor

any voice in the tribal council." These were not counted free men, but with the "sencleithe", were considered superior to the "fuidir", strangers, fugitives, war captives. condemned criminals, or people who had surrendered their freedom while paying off a debt or fine which they could not afford by other means. All were described as poorly clothed and completely covered with hair. The brownie had webbed fingers and toes in common with the species of banshee known as the morrigan. The bodache were more servile than the female of their species often entering contracts with men. King James VI said: "The spirit appeared like a rough man, and haunted divers houses without doing any evill, but doing, as it were, necessarie turns (chores) up and down the house; yet some were so blinded as to believe that the house was all the sonsier (luckier), as they called it, that such spirits resorted there." The bodachs did this work in return for a small allowance of food and clothing and a permanent place in the chimney corner. They were usually invisible but sometimes took the shape of farm animals. According to tradition this spirit presented himself to the patriarch of a family when he went looking for work. If accepted, he put on his cloak of invisibility and never reappeared except to reintroduce himself to some new master upon the death of the lord of the household. After dark, the bodach performed all of the usual farm chores in exchange for board and a small food and clothing allowance. The food would have been a small portion of bread and honey and a bit of milk, or a sample of homebrew placed near the fireplace in a hollowed stone bowl. It was though absolutely necessary to bring samples of ale and newly formed butter to the bodach "for the luck of the house." Bodachs were usually given a single stook of grain which stood unprotected in the frame yard. In spite of its exposed location this haystack was never disturbed by the wind. Bodachs were more serious minded than brownies and

reacted badly when offended. Like the Scots, with whom they boarded, they bristled at anything resembling charity, and given foood that seemed to fine for their palate, or clothing that seemed excessive to their sense of fashion, they would leave the farm taking the luck of the farm with them. The name survives in Atlantic Canada, but the original meaning is largely lost: "Used in a derogatory fashion to describe an old man; an old fella who's past it. A churl, a boor, a niggardly fellow, a mutchkin." 35 My great-grandfather, Thomas Alexander Mackay, lived at Bonny River, New Brunswick, after his family emigrated there from Glasgow in 1828. Like all his Scottish neighbours, he was accompanied by a hearth-spirit, which some suspected projected itself into the family cat. In any event, the brownie bowl was dutifully filled at night and always found empty by dawn. His wife, Priscilla Williamson, recognized the perogatives of the bodach, which explains why she would never shake the crumbs from a table-cloth or sweep the floor after the setting of the sun. These were then the duties of the bodach and he was angered when men or women suggested that he was inacapable or inefficient. There were tales of farmers who had crossed their bodach by such simple acts: Once a young girl responsible for replenishing the brownie stone filled it first with honey and then with oatmeal and a spot of cream. Thinking the usual sweet stuff had been omitted, the bodach flew into a rage and rushed to the barn where he broke the neck of a prized cow. In a more reflective mood, he went back to his oatmeal and discovered his mistake. At that he compensated the farmer by leaving a pile of woodchips on the table. These turned to gold with the rising of the sun. The bodach may have been the befind, or familiar, of a 35Prastt,

(1988) p. 210.

Dictionary opf Prince Edward Island English, Toronto

human magician, but no distinction was made between bodachs belonging to the sidh and those of human clans. The bodachs described by Mary L. Fraser were certainly well versed in the druidheachd. We are not told how many there were, but all were fisherman on the Cape Breton shore. They were also bachelors as they were in the habit of making full use of their weekends: "On Saturday might they would jump, each one into a bailing can and would sail away to parts unknown. On Monday morning they would all come back, each one with a clean "shift" (shirt)." 36 A little more credible is the following account given by the Pictou County historian Frank H. Patterson: "...there lived at Tatamagouche (Nova Scotia) an old sea captain who sailed his little shallop between here and "the Island" (Prince Edward Island). One day he was sailing there under a steady and favorable breeze when suddenly in the Strait, far from land and in deep water, his vessel, without any reason wahatever suddenly stopped. An ordinary mariner would have been at a loss to understand so strange a phenomenon but this old salt was not only a masterof the waters...he was a master of witchcraft as well. He knew his plight had been wished on him (by an enemy)...His fingers ran through his long grisly beard, and across his weatherbeaten features came a cunning, confident smile. He lashed the wheel and then disappeared in the cabin. In a moment he reappeared, carrying in one hand an old musket...in the other a rough slab (of wood) on which he had sketched the likeness of his enemy...Placing the slab by the mast he shot at it...Scarcely had the report died away when the vessel began to move and the spray was flying from beneath her clumsy bow and at the stern a happy sea captain wore a smile that would not wear off..." 37

36Fraser,

Mary L., Folklore of Nova Scotia, np, nd, p. 65.

37Patterson,

57.

Frank H., A History of Tatamagouche, Halifax (1917), p.

One of Helen Creighton respondants at Allandale, Nova Scotia, has explained the intention of this counter-charm: "Fishermen here used to make a drawing of the person they thought responsible for bad luck and they would put it (the image) up on the mast. Then they would shoot at the hand or some part that would be mutilated, believing that in whatever place the image was pierced, the witch would suffer. The young men knew about this and sometimes made images for fun, but they noticed when they did this something always happened (to the person who was represented).38 Daddy Red Cap was the nickname of a bodach who plagued Allandale, Nova Scotia. The fact that he was given this name suggests he was considered a dangerous creature, for the redcaps were evil goblins who inhabited the wastelands at the border of England with Scotland. They occupied ruined towers and castles and waylaid travellers, re-dying their cylindrical, flat-topped hats in human blood after each night of mayhem. It was said that the bodach had once bargained to buy a cow, but the owner refused to sell. Shortly after, a snow-white bumblebee appeared on the rump of the animal and it lost the ability to give milk. Citizens of Allandale were sure this was the befind of Old Daddy Red Cap, who had also cast spells against people he disliked. Unfortunately for him, it is simply not true that "the Devil looks after his own!" His first set-back came when his wife agreed to apprentice a visitor from the neighbouring village of Black Point. The woman was made aware of the initiation rites of the sgoil dubh, or black arts, being told she would have to curse her father and mother, sign a "lease of her soul" contracting in blood. She had arrived at the point in the ritual where she was required to say aloud, "I sell my soul to the devil'," when she had second thoughts. Instead she said, "I sell my soul to the Lord!" A terrible commotion followed, and the Mrs. Daddy Red Cap 38Creighton,

Helen, Bluenose Magic, Toronto (1978), p. 41.

cowered before a gathering cloud of darkmesss crying, "You've ruined me, you've ruined me!" The accolate retreated so that she did not see what followed, but the disappearance of the boabh from the community was noted shortly afterwards. Fanny W. had no quarrel with Daddy Red Cap, but hearing that nine new needles boiled in human or animal urine was a countermeasure against the craft, tried it while concentrating her attention on the old man. To her surprise, this act called him to her doorstep, and she noted with horror that a sharp stick protruded from his arm. "Pull it out, pull it out!" he demanded, and she complied breaking the spell against him. He recovered from this, but it did not disuade him from turning his craft against a number of local fishermen. At sea in the waters off Cape Breton they were without fish, decided that, "old Daddy Red Cap has bewitched us." They drew an effigy of the fish-robber, hammered it to the mast of their ship, and ground up a silver dime to make appropriate shot. They put this in their shot gun, and fired away, hitting the image in the eye. After that, the fishing improved so that they forgot about the old bodach. Back at the wharf they enquired after the news of the day, and were told that little had transpired, but that Daddy Red Cap had fallen on his picket fence and damaged his right eye. While this did not di spose of him, he suffered a long recuperation and died of a heart attack. During his wake, relatives were gathered in one room, and acquaintances in another. His befind signalled his leaving with a number of terrific crashing sounds. Both groups rushed to the opposite room, supposing the supernatural noises to have come from there, but there was no visible explanation for the sound in either place. 39 The chief blighting-power of the bodach was the evil39Creighton,

Helen, Bluenose Magic, Toronto (1978), p. 41.

eye. Nova Scotian writer, Neil MacNeil saw this magic in operation in the 1920's: "Grandfather and I were riding in our buggy...We stopped to pass the time of day with a neighbour. Grandfather and the neighbourt asked about each other's families and about the crops, and made small talk about other matters. In the course of conversation I noticed the neighbour looking intently at Old Maud, Grandfather's mare, which was standing relaxed and glad of the chance to rest. "That's a fine animal you have, Michael Eoin," remarked the neighbour. "Indeed she is, and may Saint Columba bless her," replied Grandfather. Shortly after this we were on our way; but something happened to Old Maud. The mare limped badly in her hind right foot...I was doing the driving. I thought she had picked up a stone in her shoe, or that a nail or stone had injured her hoof. I got out and examined the hoof and found nothing wrong with it. We drove on and Old Maud was as lame as ever. Grandfather, who was watching the performance in silence, finally spoke. "that neighbour has the evil eye," he said. "That is why I asked for St. Columba's blessing on the poor creature. I was trying to save her. Water off silver will cure the spell. So let her move along gently until we reach some water." This we did. When we reached a small brook I stopped the horse and Grandfather lent me a silver coin. Under his instructions I held it in my cupped hand and dipped some water from the stream. I rubbed the water first and then the coin on Old Maud's leg and hoof. After some of this Grandfather remarked: "That will do." I got back in the buggy and we drove off. Old Maud's limp was gone, in fact I never saw her more happy or more sprightly." 40 When the Reverand James MacGregor came out to Pictou township in the 1780's it was said that he was "beset on all sides with the superstitious beliefs of the settlere. While he did his best to overcome their fear of witches, fairies and beasties, he was to contend with this problem until his death." Some of the settlers were certain 40MacNeil,

pp. 82-83.

Neil, The Highland Heart In Nova Scotia, New York (1948),

that he was a Christian bodach, and one elderly lady insisted that he lay hands on their sick cow to drive off the evil spirit that was causing it to be ill. Pushed to his limit, he at last gave in, and laying a stick on the animals rump, declared, "If you live you live, and if you die you die." Fortunately for his reputation as a magician the animal recovered. There was a sequel. The minister was afterwards forced to bed with an abcess in his throat which nearly blocked his breathing. This same old lady approached his bed-side and reiterated MacGregor's "god-spell": "If you live you live, if you die you die." This teased the clerics funny-bone and he laughed aloud in spite of his discomfort. At that the tumour burst, he regained his breath, and was soon up and about. This reinforced his reputation, and not long after a farmer arrived saying his horse had wandered and could Dr. MacGregor please locate the animal? The minister protested that he had no supernatural powers but he did recollect seeing a stray animal earlier in the day. He mentioned this to the man saying, "Perhaps it is yours." As this was the case, word spread that the "Spirit of God" enabled James MacGregor to perform miracles equal to that of any pagan bodach. 41 BODACH NA CROIBHE MOIRR, croibhe, cattle pen, moirrear, lord, great steward; the old man who watched the cattle, na croibhe moirr, of the great and ancient oak tree. “Great” may also be translated as large. The word croibhe resembles croich, a gallow tree, and also cro, blood, raw flesh or death. This bodach is pictured as a strong, wirey little man as gnarled and stout as his parent oak. The oak-tree man was actually one with the spirit of his tree and when it fell, he died. He was therefore obsessively protective of his home, his liveliheed and his second soul. The oak was the preferred resting-place of the spirits of the pagan thunder-gods, so these creatures can be seen as demoted 41Sherwood,

Roland H., Pictou Pioneers, Windsor (1973), pp. 72-73.

gods, quite possibly the spirits consulted by the ancient "draoi" or druids, whose religion centered on the worship of this species of tree. In the past ancient trees were reserved to the crown, and the peasent was only allowed deadwood, that which he could pull away from the living tree "by hook or by crook". At that, it was always considered good manners to ask a tree permission where wood was to be removed. A typical charm had to be repeated three times: "Great oak-man, give of your wood, and when my spirit has gone to earth and tree, then I will give thee of mine!" This was made a firm contract by spitting three times against the roots. Those who cut without formalities often lost their eyesight or their health when a limb fell on them. More often, the adventurer was not stricken but his wife, children or cattle were destroyed by the oak-tree man. If this danger was noted, the wounded tree was sometimes diverted from antagonistic action after being offered a libation of milk or ale. The village of Tusket, Nova Scotia, lies ten miles away from the larger town of Yarmouth. It was once noted for "a large, rather ungainly, oak tree growing on the bank of an ocean inlet beside the village's main road. The branches are gnarled and crooked and the tree has a rather ominous aura surrounding it. It is said that it was from this tree that the early settlers of the area hanged condemned criminals or victims of lynching gangs. The tree was not removed when the road was made...because an axe would not scar it nor could oxen pull it from the ground. 42 Our ancestors might have argued that the spirits of hard men were added to that of the tree, giving it unusual physical strength. It was well-known that oaks were slow to die. When they fell, the stump typically became the root for a coppice haunted by the spirits of many bodache. These sidh-folk were distressed at the loss of the tree and often blamed men for the damage. They therefore offered food to passing 42Halpert,

Herbert, A Folklore Sampler, St. John's (1982), p. 7.

mortals, and the dainties were tempting, but had to be refused as they were fungal growths disguised by magic. Wood taken from fallen oaks, hanging trees, or the remains of a shipwreck carried spirits with them which were not always comfortable in the homes of the living. At Victoria Beach, Nova Scotia, Joseph Casey told of a cradle fashioned from such wood by his great grandfather: "(He) had started out to be a priest but he changed to become a Baptist minister and was married three times. He made a cradle that was as long as a cot and pretty soon they noticed that the cradle rocked whether the baby was in it or not...Some people who used it said that hymn music would come from it." Casey's mother confirmed her son's story adding that she had seen the cradle rock by itself but had not heard the music. The cradle was eventually loaned to a friend, but she found its actions so uncanny she returned it. "The cradle now belongs to people who keep it in their attic." 43 BODACH AN DUN, the Old Man of the Heap, or Dune (a decayed fortress), "Particular families were said to be haunted by certain demons, the good or bad geniuses of these families. The Speyside family known as Rothiemurchus considered this typically invisible creature as their weregild. It was this bodach that appeared to the Shaws in this countryside when they were dispossessed of their lands. It lamented in Gaelic as follows: Ho! e! as exiles we go, From our lands and duns, away, away! But we trust, though out-thrust By an earthly foe, To reach the City that lasts for aye. The City of Peace - for aye, for aye.” The Gaelic version may be found in Macpherson's Social Life In The Highlands, p. 4. Notice that the Shaws are 43Creighton,

Helen, Bluenose Ghosts, Toronto (1976), p. 164.

the Daoine sith of ancient legend and that their bodach does not pine for the Christian Heaven. According to the family, this ghost continues to guard the graves and memorial stones within the old family lands. BODACH AN LAMH-DEARG, the Old Man of the Red (or Bloody) Hand. The forerunner to the Scottish family descendant from the Baron of Kincardine. A "ghost" with one hand that dripped blood. A weregild or banshee. BODACH-GARTIN, garadh, a garden, or yard, the weregild of Gartenberg, Scotland. Some bodache, like this creature, had jurisdiction over villages, towns or districts. BODACH-GLAS, The Gray Man, the weregild of Clan Ivor, warning their chieftains of impending doom.

BODACH SABHALL, sabhall, a barn, from Br. from Latin stabulum, a stall, hence English, stable. A spirit of the stables used to caring for horses and cattle. The latter word confers with the English word stable through a Brythonic root word. This creature corresponds exactly with the English barguest or barn-ghost. Thomas Keightley speaks of the boggart and barguest of Yorkshire, noting that the former "is the same as the brownie or kobold (of Germany); the latter, whose proper name is barn-ghaist, or barn-spirit, keeps without, and usually takes the form of some domestic animal." An earlier account says that, "The barguest used also to appear in the form of a great mastiff-dog, and terrify people with his skrikes (shrieks) There was a barguest named the pick-tree-brag whose usual form was that of a little galloway (horse) in which shape a farmer, still or lately living, reported that it had come to him one night as he was going home; that he got upon it and rode very quietly till it came to a pond, to which it ran and threw him in, and went laughing away." The highland barn brownies had a great love of horses which they often rode as well as emulated. Where they were exuberant the horse was sometimes left panting and exhausted by morning. In a foul mood, they sometimes lutinized the tails or manes of animals, giving the herdsman and impossible job for the daylight hours. They were usually propitiated with a stack of straw, which was never disturbed, even by winds of hurricane force. Bodachs sometimes consented to mow and thresh the grain crop, but were hot-tempered and if criticized might respond by taking the harvest and dumping it in a remote location. BODACH SGEIR ROIS, the Old Man of the Rock of Rois. Between the island of Kirkibost and the mainland of Uist, a place of omens. Here Iain Mor was met by a weregild who informed him that the would die by "am bas biol" the clean death, and he did afterwards expire by drowning while en-

route to his own wedding. (The Hebridean Connection, p. 50). BOD FHEARGUIS, BODHA FHEARGUS. “Fergus’ Prick,” the rural name for the coronation stone of Milesians and the Tuathans. An obvious symbol of male reproductive power. bodha, "a rock over which waves break," from Norse bothi, same meaning; specifically, the "Rock of Fergus". See bod. This is the Scottish equivalent of the Irish Lia Fail, "The Stone of Destiny." Note that it too is sometimes designated as Clach Fhearghuis Mhoir, the “Rock of Big Fergus,” and in all cases makes reference to Fergus Mor mac Erc, who was said responsible for its removal from Tara to Dunadd in Argyllshire, Scotland. It may have been purloined from the sea-giants and was counted as one of four treasures of the Tuatha daoine. It is known to have been obtained by the Tuathans from the island city of Falias (thus fal, having ramparts) located somewhere "among the northern isles of the world" where they resided "learning lore and magic and druidism and wizardry." This stone was said to roar with pleasure beneath the feet of a rightful monarch, but cried in sorrow at the coming of an unlawful or unworthy king. Scottish historian W.C. Mackenzie (1901) thought that the "northern isles" referred to in folklore were most probably Lochlann (Loch-land), or Norway. He says that the Lia Fail was more than a common means of indicating the succession of kings. Among the Irish highkings at Teamore, or Tara, it was custom to sit upon a throne located over the stone during investiture. It was thought that this coronation passed god-spirit through the stone into the candidate, who afterwards became an oracle. The stone itself sometimes gave opinions on important matters of state, and whether this voice was aroused by druidic ventriloquism or other supernatural means, its voice had the weight of law. Although the stone was originally placed on a hill near Tara, it was removed. Katherine Scherman contends that it was not carried out of the province of Meath, but says it was repositioned to mark a minor skirmish that took place

between the English and the Irish in 1798. Earlier historians say this is not so, and most agree it was removed to Scotland when the Scots at Tara were dislodged from their homeland by invading southerners. Ware and Keating are of the opinion that it was carried across the Irish Sea by three sons of Erc during the sixth century. O'Flaherty, another well-known Irish chronicler, believed the stone was sent to Scotland in the ninth century by Hugh Finliath, son-in-law to King Kenneth MacAlpin, the ruler of Dalriada in southwestern Alba, or Scotland. In this version of the transfer we come upon the notion that the stone carried with it the promise that the race that held it would subjugate the land on which it rested. Since the Scots were then struggling with the Picts over ownership of Ireland, the placement of the stone in the royal precincts at Dunadd was apparently undertaken to assure the subjugation of the Picts. When the Lia Fail was removed the Scots did, indeed, lose control over their former lands in Ireland but gained Alba in such measure it was renamed Scotland. The very early Scottish senachie, Baldred Bisset said that the Lia Fail was transported into Dalriada by the matriarchal patroness of all the Scots, the goddess Scota. Bisset's near-contemporary, John of Fourdon says that two versions concerning the origin of the stone were current in his time. The more accepted version claimed that Gaodhal Glas (The Gray Gael), a Greek national, went to Egypt about the time of the Israeli exodus to take a position at the court of the pharaoh. There his grandson Niul (Nile or Neal) became completely integrated into the local royal family when he married the king's daughter, Scota. Later the extend family had a falling-out with the royal ruler and they migrated through north Africa to Spain where they established a kingdom under the leadership of King Miled. This Milesian race invaded Ireland about 1,000 years before the advent of Christ and it is said that the "stone of destiny" was carried from Egypt to Spain to Ireland by the

hereditary guardians of this artifact. Hector Boece, a sixteenth century writer, agreed with John of Fourdon, that the stone was carried into Ireland by Simon Brec, or Bres. They are not agreed on its origin, for Boece claims it was accidentally raised from the sea-bed on a wood-and-stone anchor. Both accounts do agree that the Lia Fail was of a marble-like rock, shaped like a chair. This leads to the plausible conclusion that the Lia Fail is not the Bodha Fheargus of the Scottish nation, but an entirely separate "fatal stone." The latter is made of "a dull reddish or purplish sandstone with a few embedded pebbles, some quartz; two others of a dark material; one may be Lydian stone." The Bodha Fheargus was located for may years at the coronation-town of Scone, until Edward I, seeing it as a mystical support to Scottish sovereignty, removed it to a safe place beneath the English coronation-throne in London. It is almost certain that the Scottish stone was quarried from the sandstone districts found between the coasts of Argyll and the mouths of the Tay and the Forth. This being true, it is probable that Baldred Bisset, and others like him, deliberately confounded the two stones to give the Scottish kingdom a firm rallying point. Unhappy with the pagan origin of the stone, clerics of the Christian church later claimed that the coronation stone was actually the "stone-pillow" used by Abraham when he dreamed of angels descending from heaven. The official English tale said that the "pillow" ultimately saw service in Dunadd in Argyllshire, "being taken from there by King Kenneth MacAlpine, who to secure his empire, removed it to Scone. There it remained for the inauguration of Scottish kings until 1296 when it was translated to Westminster Abbey, and in accordance with prophecy, the empire of Scotland went with it." The original Lia Fail may have gone to Iona for a chronicler claimed Wyntoun said it was routinely used as a pillow by St. Columba. This might have led to the tale that it was Abraham's pillow.

It is a known fact that St. Columba consecrated Aidan, king of the Dalriada upon the Lia Fail, although both men were by then removed to Scotland. Mackenzie has suggested that the Stone of Destiny may have been the altar used by Saint Boniface to celebrate the Eucharist after he persuaded the Picts to forsake the old Columban church for that of Rome. This stone exists in the folklore of Cape Breton, where it is remembered as having been approached "by those hoping to benefit from its powers of prophecy." John Shaw points to the appearance of this stone in a tale involving the northern hero Cúchullain, a reference "unparalleled in Cúchullain tales elsewhere (See Tales Until Dawn, Tale # 13, p. 51). BODB DEARG, (bove darrig), also given as BOABD DEARG, Also spelled BADB (see entry under this heading), BAOBH or BAOBD. He is the male counterpart of Mhorrigan, the Boabd dubh, or "Black Crow" of Irish and Scottish myth. When the Tuatha doaine were beaten by the Milesians, Manann mac Ler took it on himself to find places where these folk would be safe from their enemies. Some resettled the Otherworld but others took to the hollow-hills of Ireland and Scotland. “He put hidden walls before them that no man could see, but the sigh could pass through them as if they were air.” Manann also arranged the Feast Against Aging for them so that they became almost immortal. As a result of this, many of the side-hill folk wanted Manann as their king, but there were other contenders: Ilbrech of Ess Ruadh; Manann mac Ler himself, the king of, the “Hill of the White Field,” situated on Slieve Fuad ; Midhir the Proud, from Bri Leith; Aonghas Og mac Dagda; the Dagda and Bodb Dearg mac Dagda whose residence was Sidhe Femen. Five of these men went into council to choose the next leader and came out supporting Bodb Dearg because he was the oldest

son of the Dagda. At his principle residence Bodb cast potent spells that blocked anyone from seeing or entering his property. Cliach, the chief harpist in Connacht went there to seek the hand of one of Bodb’s daughters in marriage, but wandered for a full year in the general area without finding any sign of the dwelling place. While he was entertaining himself with his harp a lake burst up under his feet, and that water is now found on the top of a mountain where it is called Loch Bel Sead. When he was not at home, this monarch lived with his son Aonghas Og at Brugh-na-Boinn. It was Bodb who led the human sons of Lugaidh Menn into his secret caverns and made them allied by marrying them to three of his daughters. “And when their lifetime was over, they went back to the Tuatha de Danann, for they belonged to them through their wives, and they have stopped (in the Otherworld) ever since.” Called the “Red Crow.” his palace was at Loch Deargherc, the “Lake of the Red- Eyed Crow.” His jurisdiction was Connaught province in western Ireland. He had a daughter Sadb who was turned into a fawn but became human to conceive Oisin, a son of Fionn mac Cumhail. His second daughter Daireann was rejected by Fionn and she had her revenge having him take the drink of madness. Bodb Dearg’s goldsmith Len gave his name to the lakes of Killarney (Loch Lena and Len of the Many Hammers). Sometimes considered a localized form (he was resident on the River Boyne) of Cromm Cruach (of Connaught) to whom human sacrifices were made BODBHBH, BOBH, a form of the “god” mentioned above. A fright; EIr. bodba, dangerous. Related to the baobh, and the bodach, which, see. Not the G. bod, a penis, BO-DUBH, black cow, a witch, a wizard. Confers with the above. BOGAN, BOBAN, BOCAN, bog + amhas, "wild man of the bog,"

egg in embryo, quagmire, marsh, rarely, bacon; a uruisg. Former from AS bog, damp, sinking ground. See bocan, a bogeyman. Keightley says that the lowland Scottish form of this creature is the bogle and contends that the Yorkshire boggart and the English bug are descendant from it. Most authorities distinguish these from the home-bound brownies, but from them come the bugbear, the bugleboo and the bugaboo. Bullbeggar is thought a corruption of bugbear. Following another linguistic line it has been shown that bug equals pug and puck, the Scottish pawky and the southern English pouke. The Welsh form of this is pwcca, the Irish phooka the Old English, puckle. From these we have the peregrine pickle, the little pickle, the puck-hairy and the pickleharin. A German equivalent is the spuka, which we call a spook. Hence cf. with the gods Lugh and Lokki. "Roguery and sportiveness are the characteristics of this spirit. Hence it may have been that the diminutive of proper names was given to him...In a country like England, that is in general dry and free from sloughs and bog-holes, this creature was mischievous rather than dangerous." (GFE, p. 318). BOGHA CHLANN UIS, bow of the children of Uisneach, the Milky Way, from bogha, bow; chlann, clan, children; uis, bearded. Notice that the Clann Uisneach has a name which translated as "anyone of the name of Uis." This is a contraction of Uisdean, or Old Hugh, whose name is the patronym of Clann mac Aod (Mackay). Aod an ancient daygod. In the lowlands of Europe the Milky Way was known as Vrou-elden-stratt (Old Vrou's Street) after the goddess Vrou-elle, who the Germans termed Nerthus or Frau Wode. She was the chief mate of the god Wuotan, also known as Odin. Notice that Odin is represented as having "a long grey beard." BOID, a vow, oath, swearing. MIr. moit, root men, to think, cf. the Lat. votum. Boidhe, the same as buidhe, which see.

Boidhichead, worth of a vow, beauty, handsomeness. A promise made within the hearing of a pagan nature-spirit or god. This solemn promise, made devoted the individual, absolutely or conditionally, in part or in whole, to the service of some deity, God, god, or gods, for a longer or shorter time, to some service or duty. BOIDICH, to vow, to curse BOID-RREULT, a tailed star, comet. Considered a forerunner of disaster. BOIGREAN, obs., the bullrush, flummery, anything flabby or likely to break apart. Boigreanach, the place where they grow. This useful plant is the totem of a number of clans including Clann Aoidh. BOIL, BOILE, madness, rage, fury, passion, frenzy, same as buil, confers with EIr. baile, see Bil, Beul and related words. This condition was considered “gifted” on men by the gods through their individual bafinne. BOINEID MHOR. Similar to the struileag. “Great bonnet.” An imaginery boat sent from person-to-person in the form of a rhyme. The recipient never cared to keep it for a long time since this was bad luck. If he could not compose a continuing verse on his own, the person who got it had to hire a versifier and pass it on, by whatever psychic or real means, he could manage. BOIRDHEACHD, a Hyperborean. A dweller in the extreme north. Classically attached to the followers of Apollo. A mythical race living beyond the dwelling place of the northwest wind. A name sometimes attached to the Scots or the Irish, boirgire, fellow with a little screwed up mouth, foreign-speaker. BOISCEALL, a wild man or woman, cowardice, a hind or deer. Bos, abject, low, mean, vile.

BOL, obs. poet, art, skill, a cow; now, a bowl, cup or crater, to smell up the area (as with cow dung), bolachd, obs. Poetry. Combines bo + lac, “sweet milk of the cow,” with ultimate reference to the cxow-goddess Boann or Anu. Bolaich, loud speech, bombast. BOLG, BOLC, BALG, obs, a man of learning; now, a leather bag, aq bbudget, belly, womb, skin-blister, quiver, bellows. Note the Gaelic boo or bo, cow, cf. Cy. buw and OBr. bou, whence the Latin bos and the English cow and bovine. Related to the Skr. go, a cow. See Boann. The word is sometimes interpreted as "bag" perhaps from the cow's udder; thus the Firbolg race is sometimes identified as the "people of the bag." Also bolg, a snood for gathering up hair at the back of the head. Balgach, bellied, buldging, jutting, a corpulent female, small pox, a boil. Balgair, a fat man, fox, impudent persaon, glutton, thief, robber. The cow-goddess of the Firbolg, a people who may have migrated from Belgium to Britain in pre-Celtic times. The Bolg was considered a lightning-goddess and we suspect she may have been a female counterpart of the old god Thor, who occupied the first place in northern European theology before King Odin appeared on the scene. She may also confer with the Gaelic goddess Bridd, goddess of hearth and home, the protectress of the domicile against fire and destruction by lightning. We think her holiday may have been the Imbolc or Imbolg, now called Saint Brigit's Day (Feb. 2). This remains as one of the Scottish Quarter-, or Rent-Paying Days, but was once considered the "movingday" for the Daoine sidh, and was said to have been the time of an important Gaelic fire-festival. The rituals of Imbolc were similar to Samhuinn (which see). The Firbolge established their ultimate capital in Ireland at Tara on the River Boann, which is another name given the goddess. This stone-age race fought the Fomors to a stand-still but were defeated by the bronze-age Tuatha daoine. They were afterwards assimilated by a number of successive conquering races. "The cow is a blessed animal.

It is not right that she should be struck by the flesh of a (human) sinner. A stick, even a few inches long, is to be used in preference...In taking cattle to the hills they should be driven by a stick of no value, as it must be thrown away after them when they are left. The stem of the docken, which comes naturally into use, where sticks are scarce is "forbidden." The drovers and crofters are agreed about this, but can give no reason. It is equally "forbidden" for horses. An old man in Eriskay used to say, on leaving his cattle: "Closed be every hole (into which they might stumble), clear be each knowe (knoll, of obstacles) and may the herdship of Columcille be upon you till you come again home." (Celtic Monthly, 1901, p. 143). The "docken" referred to in this except is the Gaelic "dogha", the "burdock" which is unsatisfactory as a switch even if it were not prohibited by tradition. See bo and related words. See next. BOLG MAC BUAN, a wise man, a champion of the eastern part of the world, buan, lasting, durable. He found the bones of the Coinchennm, a great sea-monster, on a strand, and he made a spear with them. He gave it to a great fighting man, the son of Jubar, and it went from one to another till it came to the woman champion Aoife. She gave it to Cuchullain, and he brought it to Ireland. With it (the gae bolg) he killed his own son, and his friend Ferdiad. See above entry. BÓ NA MANNAN, the “Cow of Manann” mac Ler. There were two of these beasts, appearing to represent his ladies, Boann and Mhorrigan. It is said that they had twisted horns, were perpetually in milk, one a speckled animal, the other dun coloured. The sea-god also possessed other supernatural beasts including a cow born with silver horns, and a bull which gave milk. BONN, foundation, heel, bottom, base; OIr. bond; Lat. fundus, the English bottom, bum, buns. It was traditional to sacrifice a human as the guardian “foundation-spirit” of buildings erected in ancient times. The Christians adopted this practise but usually surrendered “unimportant” body

parts to the building of their monasteries and churches. Related to the word ban, a woman. BONNACH, “foundation-mound,” a quarter-day cake, a festive cake, a cake, bannock; Ir. boinneog, oatcake. This word, like the Scand. bannock is thought founded on Latin panis, bread. See bannaig and ban, woman (a maker of bannocks). BONNACH-BEALLTAIN, bannock baked for the first day of summer, May 1 (according to Gaelic reckoning, Old Style). Thomas Pennant has noted that the Beltane was principally a rural happening by his century: "They first cut a square trench on the ground (to contain the fire), leaving the turf in the middle; on it they make a fire of wood, on which they dress a large caudle of eggs, butter, oatmeal and milk; and bring besides these ingredients, plenty of beer and whisky; for each of the company must contribute something. The rites begin with the spilling of the caudle on the ground (to remember the Daoine sidh and prevent the later development of "hungry grass") by way of libation: on that everyone takes a cake of oatmeal, upon which are raised nine square knobs, each dedicated to some particular being, the supposed preserver of their flocks and herds, or to some particular animal (a totem of the deities), the real destroyer of them: each person then turns to face the fire, breaks off a knob, and flinging it over his shoulder, says, "This I give to thee, preserve thou my horses; this to thee, preserve thou my sheep," and so on. After this, they give the same ceremony to the noxious animals: "This I give to thee, O fox! spare thou my lambs! this to thee, O hooded crow (Mebd)! This to thee, O eagle (Lugh)!" When the ceremony is finished, they dine on the caudle; and after the feast is finished. What is left over is hid...but on the next Sunday after they reassemble, and finish the reliques." (The Golden Bough, quoting Pennant. p. 717). Another eighteenth century writer described activities in the parish of Logierait in Perthshire: "On the

first of May , O.S., a festival called Beltane is annually held. It is celebrated by the cow-herds, who assemble by scores in the fields, to dress a dinner for themselves, of boiled milk and eggs. These dishes they eat along with a sort of cake baked for the occasion, having small lumps in the form of nipples, raised all over the surface." (The Golden Bough, p. 718) Sir James George Fraser suggests that this ritual cake may once have been the "carline cake" used to chose the "devoted one", the individual "doomed to the flames." MacNeill has noted that John Ramsay, a contemporary to Robert Burns, mentioned the persistence of "a large cake baked with eggs and scalloped round the edge, called "an bonnach beal-tine." In 1902, Miss Goodrich-Freer noted, "It is no longer made in Uist although Father Allen remembers seeing his grandmother make one about twenty-five years ago." MacNeill advises that "an excellent oatcake is baked with whey instead of fat and water. Buttermilk and cream, fresh or sour may be used, but milk renders them flinty." The traditional Beltane cake were baked in the heat from a large stone, but were glazed with a thin batter consisting of whipped egg, milk, or cream, with a little oatmeal. In some districts oatcakes were rolled through the ashes after the fire was out, or were rolled down nearby hillocks. In either case, each cake was associated with an individual roller, and its fate was carefully watched as an omen of good or ill-luck. Any extreme breakage of the oatcake was considered to prognosticate death. See bealltuinn. BONNACH-BRIDD, Bride's cake, also termed infar-cake or "dreamin-bread; "baked for the first day of spring;" technically, the first days of lambing (Feb. 1-2). "A decorated cake of shortbread is still the national bride's cake of rural Scotland, and was formerly used as infar-cake. The breaker of the infar-cake over the head of the bride, on the threshold of her new home, is a very ancient custom...Portions were distributed to the young men and maidens "to dream on." (The Scots Kitchen, p. 194).

BONNACH COLUMCILLE, Columba's Cake, offered to Christians on June 9 each year. This festive bannoch had a silver ring embedded in it, indicating good luck to the finder. This seems a deliberate attempt to subvert the means once used to isolate the victims of the Quarter-Day fires. Baked on the eve of this saint's day, this cake was toasted before a fire of rowan, yew, oak, or other "sacred wood." In latter days, the division of the cake was made among children, and the offspring who got the "ring", which had devolved into a silver "coin," was given the crop of new lambs born that year. BONNACH-DUBH, the black bannoch or black bun, a possible survivor of the ancient lottery used to select "devoted" individuals. While the usual oatcakes were without inclusions, these special festive cakes contained fruits in such quantity that the oatmeal was darkened. "Round cakes of oatmeal were split in four, and placed in a small bag, and everyone present had to pick out a portion. Each person who chanced upon a piece of brown-meal cake was compelled to leap three times over the flames, or to run thrice between two fires, by means of which the people felt sure of a plentiful harvest. Shouts and screams of those who had to face the ordeal could be heard ever so far, and those who chanced to pick (the unmarked) portions sang and danced and clapped their hands in approval..." (The Golden Bough, p. 719). BONNACH LUNASTAIN, the so-called "Lammas-bannock," baked for the first day of autumn (August 1) which is one of the Celtic quarter-days. This day was originally dedicated to the sun-god named Lugh. BONNACH SALAINN, the salted bannock. An oatcake baked with the addition of a great deal of salt. Eaten in the highlands at Samhain eve to induce dreams foretelling the future. No water was drunk after retiring, nor any word spoken, for fear the charm would fail. If all went well the individual expected to dream that a future mate might

appear in the dream offering a drink of water. BONNACH SAMHTHAIN, the summer-bannock, more properly Samh’s bannock, "baked on the last day of summer for the first day of winter, the latter being the New Year (Nov. 1).” See Samh, Samhuinn, etc. BORAMHA, BORUMBHA, in AS. boru, tribute. An example would be the tribute placed on the people of Leinster by the High King of all Ireland. According to The Book of Leinster Tuathal Teachtmhair had two daughters. Eochaid, king of Leinster wished to marry the younger one but by law could not as long as the elder daughter remained unwed. He therefore assented to marriage with the oldest, imprisoned her, and remarried his first choice. His second wife soon found the first held captive and died of grief and humiliation at the deception. News of this reached Tara, and Tuathal, seeking vengeance marched against Eochaid and forced his kingdom to tribute from that time forward. The “cattle counting,” or boramha was seldom paid unless force was used as a reminder. One of the most famous High Kings was called Brian Boramha (941-1014) because he successfully collected the tribute from his cousins. BOTHAIN-CHAITHRIS, watch-house. A small building within cemetary grounds where friends of the deceased watched with him in his attendance over spirits of the dead. This was considered necessary until a fresh funeral party supplanted them. BRADAN BREITH, the Salmon of Knowledge, bradan, EIR. bratan, one who wades through water; breitham, a judge. In the latter days of the Tuatha daoine, after they had defeated the sea-giants, King Nuada married Ethlinn, the daughter of Balor "of the Evil Eye." This was the same woman who had been impregnated by Cian of Contje, giving birth to the Tuathan hero Lugh. A granddaughter to this tribe was Murna "of the White Neck" a member of Clan Boscna. When this tribe was defeated by Clann Morna, Murna

was among those who took refuge in the forests of Slieve Bloom near Dublin. There she bore a son named Demna, but fearing the rival clansmen would find and kill him, she fostered him to two crones of the wild-wood, afterwards going on to become the wife of the King of Kerry. Her son was nicknamed Fionn, the “Fair One,” because of the whiteness of his skin and his flaxen hair. He was trained by the druid named Finegas, who dwelt near the river Boyne. Here in a pool under a hazel tree lived Fintann, the Salmon of Knowledge, who supposedly attained great intellectual powers by eating the Nuts of Knowledge which showered his pool. It was guessed that anyone who ate the flesh of this salmon would acquire this wisdom by direct assimilation. Unfortunately for humans, the Salmon was elusive, but Fionn caught it and brought it home to his master. Finegas arranged that it be cooked for his own consumption, but it was touched by Finn while on the spit. He, unthinkingly, transferred his burnt thumb to his mouth, and with this act acquired all of the knowledge of the Salmon. Seeing this, the druid directed his pupil to go on his way since, "I can teach you no more." As the knowledge of the Salmon entered his body through a tooth, (the fiacaill na’ fios: tooth of knowledge) this became a focal point for detecting omens of future events, and Fionn had only to touch it with the "burnt" thumb to tap into useful visions. In the Celtic world, especially among the Gaels, the salmon was sacrosanct until the coming of Christianity and the idea of "meatless Friday." The Picts and Scots consumed no fish since many traced their blood lines to the undersea people. Ancient Irish kings often wore the salmon brooch and kept a royal fish-pond. When a neighbouring prince invaded the royal grounds his first act was the destruction of the salmon held in his rival's pool. At present, the Duke of Argyll, his son Lord Lorne, and the Campbells of Lochnell who are their nearest relatives, are regarded as having the sole right to

wear silver salmons as buttons on their doublets. Salmon fishing, when it was finally allowed, was reserved to the Crown of Scotland, the government raising revenues by granting charters to lands which carried piscatorial rights. BRAIG, a chain, thus braighde, captives, hostages, pledges, prisoners, Germ. kringel, Eng. crank. See next. BRAIGHE, the neck, throat, the place where chains were affixed to torques, the upper portion of anything, including land. Seen in placenames as: Bra’id-Albainn, the Scot. Braidalbane, Eng. Breadalbane, the upper part (north) of Scotland. See next. BRAIGHDEAN FIAR, a collar worn the wrong way 'round, a Christian cleric; a term of general approbation for the Christian church. Braighda, neck-chained, a captive, a hostage, a prisoner; fiar, crooked, the wrong way round. BRAMAN, BREMAS, misadventure, the nathair, the Devil; also note the dialectic form broman. The MIr. bromda, indicates a boorish individual, an impertinent man. The root appears to be breun, putrid, which is closely allied with bragatreachd, vain, boastful from the Anglo-Saxon Bragi, which is the name of their god of poetry, rhetoric and song. The great Bragi was a mortal god the child of Odin and the giantess named Gunlod. In the Norse lands poetry was entitled bragi and the scalds (bards) were named bragimen and bragiwomen. Bragi was particularly remembered at funeral feasts and the Yule when toasts were drunk in his memory. Each person present was expected to pledge himself to a deed of valour executed within the coming year. The first pledge-makers were usually sober but those furthest removed from the king tended to make rather farfetched promises, thus the English verb-form "to brag". BRAN, obs. poor, black, Currently, the raven, Cy. bran and Br. brenn, a crow. A further root is gra, whence the English cry and crane. Much used in personal and river names as this

animal was the totem of the sea-people or Fomors, most notably that of the Bafinn, the goddess of fate. In the Welsh tale, The Dream of Rhonabwy, Owein appears to have been given a troop of ravens to oppose Arthur's armies. Morgwyn, or Morrigan, had the capacity to shape-change into one of these black birds and this carrion eater had a general association with the battlefield. These birds were called scald-birds, or scald-crows in the Norse lands where the expression "glutting the ravens" was used by the scalds, or poets, to describe any wholesale slaughter. Ward Rutherford says that "even in late times, the sight of a flock of them wheeling in the sky was taken by armies on the march as a presage of an imminent encounter." This ravenous bird was also the totem of Badb, the Gaelic warrior-queen, whose name is also written as Medb or Maeve. In Irish legend she was a ruler of Connaught, who contended with the Ulster Hero Cu Chulainn. In folklore she was one of the sidh, who lived "under the hollow hills". She is thought to have been the model for Shakespeare's Queen Mab. "Mrs. Gale remarks that it was a common superstition in Ireland that if a raven hovered over the head of cattle, a withering blight had been set upon the animals. As birds of carrion they were supposed to be waiting for the carcases.” Anne Ross says that “The role of the raven in Celtic tradition at all stages, as a bird of omen, possessing outstanding intelligence, andf as a creature particularly concerned with the battle-field is such as to cause it to be associated with any deity accredited with exceptional knowledge, skill and martial abilities. In Irish references Lugh is twice connected with the bird: Thus the hawk of Achill tells Fintann that he has seen “full many a raven and crow along with Lugh of the heroe’s hands.” Again ravens are seen to fly back to this god to warn him of the approach of Fomorian enemies. In Brythonic myth Bran is a god of the Otherworld, a

son to Ler and the brother of Manann mac Ler. A brief mention is made of him in the Irish Book of Leinster. A better known Bran appears in Immrain Brain The “Voyages of Bran,” which date from the eighth century. This Bran, the son of Febbal, heard sweet music which lulled him to sleep. When he awakened he found a branch of silver with white blossoms on it at his side. That night a beautiful woman appeared in his dreams and a sang a lay describing the pleasures of her world at the edge of the western sea. As she departed the silver bough sprang from his hand to hers. Compelled to take up an echtral, Bran sailed into the western ocean where he met Manann mac Ler riding his horses on the ocean waves. Eventually he passed on to Tir mBan, the “Land of Women,” and here met the woman of his dreams. In this place Bran and his crew remained for what seemed a single year, but when they returned to Ireland they found that a century of human time had elapsed. Seeing this, Bran turned the prow of his boat westward again “and from that hour his wanderings are not known.” When Cú Chullain marched against his enemies it was said among them, “the distorted one form Ireland approaches as the raven’s promised.” The Ulster heroe’s relations with the raven-kind was unfriendly. The hero was respponnsible for the killing of large flocks of these Otherworld creatures. The ravens, in this instance, were described as huge in size, capable of swimming on the ocean, and their evil nature was stressed. See Srub Brain. Three similar ravens are pictured as coming to Caoilte and his companions when they approached the sighe so that they might be healed by them. They would not permit this until he destroyed three evil ravens that harassed their sidh , carrying off three boys each Samhuinn day. “It was there that they saw three ravens in from the deeps of the sea to the north. These animals descended to men on the tree of special properties which stood on the green, as as they fell they emitted sorrowful shrieks, gloomy to hear...Then Cas Corach seized a chessman from the board (fidchell) and cast

it at one of the ravens so that it went into the mouth and killed it. Fer Maise cast another and Caolite shot at the third bird with the same effect.” In a similar fashion a dreuid to king Eochaid saw this ill-omen: “I saw a great flock of black birds coming up from the depths of the ocean. They settled all over us and destroyed us completely. It seemed to me that one of us struck the noblest of these birds and cut off one of his wings.” In later mythology there is conflict between King Arthur’s men and Owein’s raven-followers. The most powerful raven-goddess was the sea-born Mhorrigan. In Gaelic parts it was noted that the crow-raven goddess was capable of foretelling all events, the distrous outcomes of pending battles and political encounters in particular. Immediately after her sexual union with the Dagda the crow-woman advised the father-god on ways of controlling the Fomorians and suggested how she would influence the outcome of battle between them and the Dagda’s folk. At the victory of the Tuatha daoine the Mhorrigan celebrated and made prophecies concerning all the evil, disease, and vengeance which would be seen in the world until the end of time. The goddess warned against ruin when she appeared atop the ridge-pole of the hostel of Dá Dearga , and she also took the bird form when she tried her unsuccessful seduction of Cú Chullain. All these disconnected fragments suggest a one-time belief in the harmful power of otherworldly birds, and in particular the supernatural abilities of ravens, a symbol of the preeminent war-goddess and servitor to the gods. Raven lore is most fully presented in the Middle Irish codex, viz. “If the raven calls from above an enclosed bed a distinguished older guest, or clerics, will call. If the cleric is a lay-man the bird will say “bacach,” it it be a man in orders the call will be “gradh, gradh.” If a warrior or satirist is to be a guest, it is “gracc, gracc” that the bird calls. If it makes voice from some quarter behind, then it is from that direction that guests will come. If women come

the calls will be long. If calls come from the north-east robbers are intent on horse-theft. If a call comes from above the door someone from the king’s retinue is at hand. If the call is from above the goodman’;s bed, where the weapons are, he will travel out to his death. If he is already abroad he will come back in safety. If a woman is destined to die her call will come from her pillow. If it comes from the foot of a man’s bed, his son, his brother, or a son-in-law will soon visit. If the cry issues from a storehouse there will be an increase in foodstuffs coming from the quarter of the call...If the creature speaks with a slight voice as err, err, then sickness will fall upon the household. If wolves are expected then the sound will be carna, carna (flesh, flesh). To eat when ravens call from the roofpole is inadvisable, throw the food away. A call from a high tree is the death-knell of a young lord. A call from a stone means the death of a farmer. A call from the highest tree prognosticates the loss of a king or heir to the throne. If the bird flys away with you then the journey will prosper and fresh meat will be yoours. If one follows a raven lefthandwise death or destruction pends. If the bird leads on to an assembly there will be an uprising of those involved, if the direction to that gathering is left-handed some will die in the altercations. If the sound is “grob, grob,” horses will be stolen and not recovered.” In the Lay of the Wife of Meargach one passage says: “I knew by the voice of ravens, each morning since you journeyed from me, that your downfall was certain , and that you would not return victorious.” Elsewhere: “I knew by the flight of the raven going before you that this was no propitious sign.” Such omen-calling was opposed by Christians and St. Columba once remarked,”I do not adore the voices of birds, nor sneezing, nor the casting of lots...” The role of the raven as witch-familiar is seen in the case of Iain Garbh a member of MacLeod of Raasay. In April of 1671 when Iain’s boat was returning across the Minch from Stornoway it was reported that a raven was seen flying close to his boat and

that it finally settled on the gunwale. Recognizing it as a baobh commissioned by his stepmother the man drew his dirk and tried to kill it. He missed his mark, but his strength was so huge that the point of the dirk parted the timbers of the boat, so that it filled with water and all hands were lost. BRAN DEARG, the Red Raven or Robin. The appearance of a robin is sometimes considered a forewarning of danger or illness. See next. BRANDUBH, Black Raven, the board game of the heroes and the gods. Similar to fidchell. A battle game whose moves had parallels in the world of men. Also branfad, the “longdelayed raven,” perhaps referring to the length of play, but certainly to the legend that a raven was sent out after the World-Flood but failed to return. The Scottish form is fidcheall. Brandubh boards were frequently made to represent the nathair, the primal giant of the Fomorians. Carvers sometimes inserted a “head” at the top of the board in the “northern” quadrant. “Hands” were inserted at the east and the west and “feet” at the “south” (bottom) of the board. A hole at the centre was understood to represent “the bellybutton” of the god, which was also the Cauldron of Regeneration. The figure thus formed represents the formidable patriarch of Donn teach, or the “House of Don,”a creature badly treated by the rapacious gods of the land. In the game, as in myth, the black crow stands as the totem of the sea people, his fid, or marker, inserted at the navel of creation. The black raven is represented by the letter “f” in the Ogham alphabet. As such it represents the day which we call Saturday, the tree known as the alder, fire, the spring season from March 19 to April 4, and all people sharing seablood. The Welsh hero-king Bran was one of these and this name for the game may remember him. On the board there were seven by seven holes made for lesser fids. Four of

these were assembled about the raven. It was the work of opposing fids to penetrate this guard to capture and carry off the source of “all poetry and inspiration.” It is a matter of history that the palace at Tara was designed after the game: “As on the board, the King occupied the centre. The men of Munster were on the south, those of Connacht in the west; Ulster in the north and Leinster in the east. In state the high king sat centrally with the four kings of the provinces arranged about him as in gaming. BRANFID, BRANFAD, the game board also known as brandubh or fidcheall. Refers to the central crow-fid, a marker on the board defended by a surround of common fids (pointed markers inserted in holes). A game played by the gods in the interest of maintaining order in the worlds of men and the gods. Events on the board were seen to parallel those that took place in reality. BRAN FHIONN, White Raven, the storm petrel, The counterclockwise circling of these birds supposedly presages storm and loss of life in fishing communities (such as those at Grand Manan, N.B.) If one such bird dove at a fisherman and then flew away the mariner was expected to turn his boat and follow it to safety, or perish in a gathering of impenetrable fog. BRAOLAID, ranting, raving, dreaming. From breisleach, confusion, delirium, nightmare, literally the overthrow of the mind. Considered caused by the infiltration of an evil spirit(s) into the body of a man. The agent of dreams was the alp, which English call the “night mare.” BRATACH SIDE, bratach, flag, ensign, colours, "the fairy flag." A noted relic held by the MacLeods of Dunvegan. "The ensign is of oriental Mediterranean fabric, more than a thousand years old and very carefully stitched in the darns... The Fairy Flag was doubtless carried into battle furled, by its hereditary keepers; whose bodies after death were placed on a special grating to disintegrate...the ashes

of each being shaken through the grating to join their ancestral ashes immediately below. The MacLeods believe that their flag was only to be unfurled in times of gravest peril, and then only on three occasions - and this has already been done twice; (specifically) when Alasdair Crouchback, eighth Chief of MacLeod (1481-1547) was battling against Clanranald. There is also a tale that it was unfurled to check a cattle plague. In 1799 the iron chest containing the flag was improperly forced open out of curiosity by a factor during the absence of General MacLeod of MacLeod ninth twenty-third Chief), whereupon the prophecy of the Brahan Seer was fulfilled and the chiefs heir perished when his warship was blown up at sea. In 1938, when a wing of Dunvegan Castle was on fire, the flames checked and ceased their destruction at the very moment the fairy flag was carried past it on its way to safety. BREA. The son of Belgan. One of five Tuathans left behind in Ulster to create dissent among the Milesian conquerors when the Tuatha daoine were driven underground. BREAS. BRES, see Eochaid Bres. Breas, Prince, King, Potentate, Loud Voice, Noise. Breaslang, deceit. See following entry. BREASIL. BREASAL, OIr. breasal, warrior, OCy. bresel, war, a sea-spirit, a side form of the creator god Don. Also an island in the Atlantic due west of Ireland. Variants of the word, as they describe the island, include Breasil, Brazil, Brasil, Braisil, Hy Brazil, O Brazil. bras, brais, brisg (the Eng. brisk), active, rash, hasty + ile, diverse, variegated in appearance, tartaned, diverse in appearance. The prefix hi indicates ownership, thus owned by Breasal. The prefix O indicates “from away,” from “far off.” The feminine form may be Breg, thus the land of Breasal is occasionally referred to as Bregon or Tir Breg. Confers with breisleach, confusion, nightmare, nightmare creature, delirium, EIr. breslech, to “overthrow.”

Sometimes given as named for Saint Bresal but he flourished about the year 540 and his name is clearly derived from that of the pagan god. As nearly as we can determine, the Island of Breasal, Bresil, Brasil or Brazil was first indicated in a position a little southwest of Ireland, by a Genoese cartographer named A. Dalorto, about the year 1325. In the earliest spellings the name is rendered as Bres-il or Breas-il or more simply as Bres or Breas. The ending il or iol appears to have the meaning of “many,” thus, in full, “many like Breas,” or, perhaps, those descended from Breas. The old Gaels used to prefix islands with words such as ud or od (sometimes shortened to o’, “yonder,” or with i or hí , “she,” i.e. “belonging to her (the sea-goddess Mhorrigan).” Thus we find O’Breasil and Hi Breasil, translated into English as Hy Brazil, Ysle Brazil or even Y Brazil. The place is represented in various other European tongues as Brazir, Brasill , Bracir, Bresaill, etc. Peter Ellis says that the island was named after Breasal, “The High King of the World.” If so, he is none other than the creator-god Don. It has been noted that the island is often show as circular, or nearly circular, which makes it confer with the circular floating land of An Domhain, the major possession of the god Don. Ellis goes on to suggest that Breasal lived at the time of Tuathal Teachtmhaire, “the sixth in descent from Eochaid Feidlech, the father of Mebd.” (130-160 A.D.). Tuathal was not a northerner as his name suggests, but of Connaught ancestory, and it was said that he was born in Britain, where his mother fled to avoid the effects of the rebellion of the Daoine aithech or Aithech Tuatha , the mythic “little people.” Returning to Ireland he was opposed by Eochaid of Leinster and Breasal, the builder of Barc Breasal, the “Boat of Brasil,” a formidable fortress which was reduced to rubble in battle. At the end of this fray Breasal was forced to “retire” and “lived in the west where his land was known as Hy-Brasil and sometimes as O-Brasil.”

Ellis has identified this place with the sunken lands of which the present Arran Islands are a remnant,” but this is conjecture, and he admits that in folklore it was rather “a legendary Atlantic island” located far beyond the horizon. In every version Brazil was said to be visible only once in seven years, and it was sometimes suggested that those who looked upon it faced certain death, and would not live long among men. There were several incarnations of the man-god known as Breas, the earliest being a warrior send out by the Tuatha daoine to negotiate with the Firbolg ambassador Sreng. Breas suggested that the island of Ireland be divided equally between the two opposing tribes, but the Firbolg’s refused and the first battle at Magh Tuireadh followed, a contest in which he was killed. In the end, the Firbolgs were defeated and had to settled with the quarter eventually named Connaught. A more powerful figure is seen in the Breas who married Bridd or Brigit, the goddess of soveranty after king Nuada lost his hand at this same battle. A man of partial Fomorian ancestry, Breas was deposed and this action led to the second battle of Magh Tuireadh and the downfall of the “giants.” It has been reported that the Tuatha daoine captured Breas and, in return for his life, he promised to advise his captors concerning agricultural matters, “especially about planting and sowing.” Thus, it appears, that Breas became an agricultural divinity much like Aod or Hugh. Nothing is said of his ultimate destiny, but having served his function, he may have returned to the Otherworld. The sea-faring god Breas is perhaps the legendary Breagha, leader of the Bregons or Bregians. Their ancient land is noted in some places as Tir Breg, the “Fine- or Bright Land.” A related word is brigh having “pith” or “power.” The Bregons, were also spoken of as those “born of Breg,”and this goddess is often given as the mate of Dagda . The Munstermen identified Ith the son of Breg as

the ultimate patriarch of their tribe. An island dedicated to Breas was said to be the staging point for the dead en-route to An Domhain. It was supposed to lie off Munster in the Atlantic, somewhat to the south-west. Breas may be seen as the southern equivalent of the god Lugh, Donn or the Dagda, all variously represented as care-takers of the Dead Lands beyond the western sun. The contributions of Breas in the agricultural realm are not fully known, but his name became rather indirectly attached to South America plants and the country now called Brazil. We know that Breas bargained for his life after losing the war with the Tuatha daoine and received it when he told his enemies that all farming practises should commence on Tuesday. Donald S. Johnson thinks that the island might have been named for the legendary Saint Bresal the son of the first Christian king of Thormond. One of the early Christian missionaries to the Gaels he was a contemporary of Saint Enda of the Aran Islands, and Saint Brendan sought his expertise before setting out on his Atlantic voyage (540 A.D.). There is a second Saint Bresal “the son of Segan and the Abbott of Iona.” He died in 796 A.D. Considering the weight of earlier mythology we think it unlikely that the Hy Brazil was named after either of these somewhat obscure Christian saints, and we don’t think that “the Promised Land of the Saints was given his name.” Exactly when this island appeared on medieval maps is difficult to determine, but an entirely circular island labelled Insula de moutonis sive de brazile appears on the map of Angelino de Dalorto in 1325. This is the only case where it is alternately named the “Island of Sheep.” In this representation the island appears to lie southwest of the embayment that holds the Aran Islands of Ireland, possibly on a parallel with Tralee. The Angelino Delcert map of 1339 confirms this location showing the Arini (Arans) as the closest landfalls to the northeast. In this instance the island is represented as Insula de Brazil, the closest

landfall to the east being noted as an island called brascher. This is probably the pagan “purgatory” mentioned earlier on. This map shows Brazil as elongated from north to south, but it is circular on the Catalan map of 1350. Confusion creeps into the map-making process after this date for we begin to see the Atlantic island of Terceria, which is one of the Azores, given this same appellation. At first the spelling was too eccentric or indistinct to relate with the usual spelling Brazil but some correspondence is seen in the Pizigani map of 1367 where it is entitled Insol da braçir. On this same map, this same name is applied to another island which appears to be about one hundred miles southwest of Ireland. To confuse matters still more a third island is shown bearing this name, and this one stands in the Irish Sea, due west of England. The last is more commonly named the Insola de Man, or the “Isle of Man,” but it is located west of the southern part of the English Channel rather than in the Irish Sea. The latter name finally stuck with the present Isle of Man which does lie between Ireland and England, but Terceira maintained the name Braçir, finally emerging as Insulla de Brazil on the Pareto map of 1455. This island has now lost its original name but the designation remains in Monte Brazil, a volcanic peak on its southern coast. Johnson’s contention that Hy Brazil finally became associated with an island closer Ireland and became a geographic constant in this location is not so. Bristol merchants were certain that they recovered Brazil in North Atlantic waters, and most historians link the place with Cape Breton Island. In the last quarter of the fifteenth century the people of the English outport were engaged in a wide-ranging trade with Ireland, Spain and Portugal. On the route to Cathay, long before Columbus “discovered” America, they made serious efforts to locate the mythic island, thinking it would serve as a useful base for their trade with the Far East. In 1480 a ship “of 80 tons burthen” sailed out of Bristol to examine the waters west of Ireland.

The instructions to the captain were that he should not terminate his voyage short of shores of Brazil. A contemporary account of this voyage was written by Willelmus Botoner, who explained that the expedition was headed by John Jay Jr. and Thomas Lyde “the most expert seamen in all England.” Botoner said that these captains abandoned their quest after nine months on storm-tossed seas. An expedition organized in the following year involved two ships, also sent “to serche & fynde a certain isle called the Isle of Brazil.” It is conventional wisdom that neither of these voyages were productive, but Samuel Eliot Morison has argued that these men were the true discoverers of America, disguising their findings to maintain a monopoly over the fishing grounds they found off the banks of Newfoundland. One thing is certain, the ships that went out for the second round carried full holds of salt, an indication that they were headed for a fishing ground. There were similar expeditions by other Bristol mariners through the next decade and John Cabot, who lived briefly in London, was one of those who commanded ships purportedly looking for Brazil in 1491 and 1492. Pedro de Ayala, a Spanish envoy to London in 1498, told his government that the Bristol merchants were strangely interested in the empty ocean, sending out two to four ships a year “in the seven years just past.” In 1498 Cabot made his last voyage, taking with him five ships and three hundred sailors. A chronicle of the time tells us that Cabot went out again “in serche of an Iland whereyn (he) surmysed to (find) great commodities.” John Cabot and his ship is known to have been lost somewhere north of Conception Bay, Newfoundland, but survivors of the expedition did return to England and it was assumed that Brazil had been recovered. The earliest explorers of the “Newly Found Land,” took back wood which they termed brazilwood. King Emmanuel of Portugal later gave the name to Brazil a place below the equator when a similar yellow

wood was discovered to dominate the forests. That wood was found to be abnormally hard and throughout the world brasilwood became synonymous with any hard material, and thus we find the word extended in use with iron pyrites , for example, being termed brasil. It is, perhaps, coincidental that the two largest bodies of water cutting the heart of Cape Breton Island are Great- and Lesser Bras D’Or Lakes (Arm of Gold). Bras is the French equivalent of breas. A close correspondence may also be seen between the Gaelic breg and the French brasier, bright, a fire, an inferno. Bras has multiple meanings aside from “arm.” It may also indicate the flipper of a sea-animal or a brace, for example oar-locks. In the plural it may be read as the “jaws” (of death). and early on, the estuaries of the lakes must have been regarded as something akin to a gateway to the Dead Lands. This is especially interesting when linked with the fact that the Micmacs named Cape Breton Boo-sal, the “place where red ochre is found.” This pigment was used in archaic times to paint the bodies of corpses before internment. These words also match the Old Norse brasa which is sometimes taken as the root word, and it means “a live coal,” conferring with our verb to “braize,” or solder. From the earliest times, Cape Breton is described as a place where explorers detected fire and smoke. In addition, it is recorded that the English king was the frequent recipient of gifts from North America, some made of brasil woode. We know that the Norse transported maple from the New World to the Old, and at least one sixteenth century explorer of New England took back birch logs. The species that was brazil-wood is not certainly known, but it was said to be a plant with a bark useful in dyeing objects yellow or red. The name was said given the wood from its colour, and when explorers found a similar looking species in a portion of South America that place became known as Brazil. It is not difficult to picture old Cape Breton in terms of both light and darkness. From the earliest days it was a “Land of Smoke,” often the product of man-made forest

fires. It was also one of the beginning places in Micmac mythology, the focus being Kelly’s Mountain which is on the north side of the Grand Passage into the Bras D’ors. Some say that the culture-hero, Glooscap, came first to this promontory, guiding his stone canoe down from the moon. It is also argued that he will return here to clear the land of the white intruders. Not far distant is the prime residence of Glooscap and the mikumwees , the fay-people who were his favoured companions, a race not unlike the Daoine sidh. Glooscap, like Breas was said to be a giant and there were others of his kind who were boon companions, notably the woman who was usually termed Grandmother, and a man named Earthquake. The latter provided pyrotechnics for the man-god when he made public appearances and disappearances. The woman was a shape-changer named Oona.. There is a strangeness in this name for the ancient Irish kingdom of Ulaidh was pronounced “oola,”a name which was attached to the soveran-queen of that place. In the early Irish form this word is ulad from the root ul, a cover. It has been suggested as resembling the Latin alvus, a “belly (filled with things), and from this supplementary meanings such as “a treasure” or a “charnel-house,” or “house of the dead. It is hard to resist equating Micmac and Celtic myths: This woman Oona is not represented as Glooscap’s mate, but he certainly felt she would miss him, and for this reason he passed a cloak of forgetfulness over her before leaving the world of men. With this act it was said that she ceased to exist as the Muin Wapskwa , becoming instead a youthful beauty, the full equal of the Gaelic Samh. Here again the life-giving, and taking-, propensities of the summer-winter goddess are seen as inextricably mixed. While the location of Hy Brazil seems to have been generally known for a few decades before and after the fifteenth century that name did not persist; Cape Breton was, for a time, charted as X ozarcade. This Spanish word indicates the place of “hidden coves for the furling of sails.” The importance of this landfall was suggested by

Sebastian Cabot in 1544 when he described it as prima tierra iusta, the “first (or perhaps primordial) land of justice.” This may have been a political comment, but it may have been intended in the sense of “a beginning place,” a landfall serving as a guide, or more literally as the “source of all things,” along the lines of the Celtic An Domhain or the Old Norse Ginnungugap.. Whatever the case, Brasil was reinstated on the Zalterius map in 1565 and was located southeast rather than southwest of Newfoundland. Mercator represented it in 1569 but renamed it Y: de Juan Estevez. In 1593 Planicus pushed it back across the Atlantic to its earlier location southwest of Ireland. In the seventeenth century. Leslie of Glasslough, County Monaghan, Ireland managed to convince the authorities that he had rediscovered I-Breasil, and they believed him to the extent of issuing a royal patent of ownership conditional on the disenchantment of this mystical place. According to Ruairi O Flaithearta a boat out of the port of Owles, Ireland was blown into the west one night and the next day “about noon” spied land “so near they could see sheep grazing on shore.” Realizing that no islands were known in those waters the voyagers showed great caution and “dared not touch the shore, imagining it to be O’Brazil.” These seamen found that it took two days of swift sailing to come back to their home port. In 1636 a man identified only as Captain Rich came back to an Irish port noting that he had seen an island off the western coat replete with “a harbour and headlands,” but when he made an attempt to land, “it vanished in the mist.” Similarly, in 1644 Boulage Le Gouz said that his ship had come within three miles of this phantom island, close enough to observe “trees and cattle.” In his book Irish Minstrelsy, Hardiman reprinted a letter from a Mr. W. Hamilton of Derry, dated 1674. Addressed to a friend in London is advised of the discovery,”a few weeks before,” of this island in the Atlantic. Hamilton insisted that a cousin

named Mathew Calhoon, “a wise man and a great scholar,” had requested that Charles I grant him a patent of ownership as he believed that the island “has been fully discovered...and the enchantment (on it) broken.” Hamilton went on to explain that the practical recovery of Breasil and its incorporation into the British Empire was now imminent the place having been charted by the captain of a Killybegan schooner named Captain John Nisbet. In September, 1674, Nisbet had filled several vessels with tallow, butter and hides and sailed to France where he landed and brought back French wines. Nearing the coast of Ireland on his return passage, he came, near sunrise, upon “a terrible thick fog,” which persisted for three hours. As suddenly;y as it had fallen this pall lifted and the sailors found themselves “dangerously close to the land, with rocks not far off.” This place was an unfamiliar port and they sounded and anchored in three fathoms of water. Four of the eight crewmen rowed ashore and at their landing they investigated “a pleasant green valley “filled with many cattle, where horses and sheep were feeding.” They saw what appeared to be a fortress and went there hoping for information, but their knocks at the door went unanswered and they heard nothing from within. They spent the rest of the day surveying the island but with night approaching returned to the shore where they spent the night before a roaring fire. The next morning directly after sunrise they heard “a hideous noise.” that seemed to reverberate from all parts of the island, but appeared centred on the “castle” The seamen remembered older accounts from Hy Breasil which had spoken of men and women imprisoned in such a place by “the diabolical art of a great Negromancer.” It had been suggested that he had cursed the island making it invisible and unproductive for mortal men. As a fire had been kindled on the beach, the seamen guessed that “the spell of enchantment” must now be broken, “and the wicked time expired.” Captain Nisbet and his men sailed home taking with them samples of gold and silver which they claimed were given to them by those freed from imprisonment.

Three days after Nisbet returned Alexander Johnson went out on the western ocean to see if Brazil was recovered or not. He came home again saying he and his crew had been royally entertained by the residents of a distant western island. Hamilton’s account was purely circumstantial in detail and seemed to involve the claims of the Leslie family as he asked his friend in London to inform “young Leslie” of the good news telling him that the place had been found “a few weeks before.” The place obviously went lost again for in his book Iar Connacht O Flaitheara says that “There is now living (1684) Morrogh O’Loy who imagines himself recently in O’Brazil - he went there from Aran - and came back to Galway, 6 or 8 years ago and began (as a result of what he learned) to practise both chirurgery and phisick, and so continues ever since to practise, tho’ he never studied or practised either all his life time before, as all we that knew him as a boy can aver.” Hardiman said that it was rumoured that Molloy brought back a book of magical spells, the Book of O’Brazil on condition that he would make no use of it for seven years. A French chart, from the year 1755 pictures the island as west of the Feeros (which are themselves north of Scotland), at 5°W, 29°N latitude. Brisa is a form of Brasil, and interestingly where it is represented on early maps, the location is usually far westward on a island which could be either Mount Desert, in Maine, or Grand Manan, in New Brunswick. There is at least one variant on this theme. On a map designed by Ortelius in 1570 the island of Brisa is either the present-day Scaterie or perhaps Isle Madame, both close by Cape Breton. Until Rotz noticed the Canso Strait in 1535, Cape Breton (Cape of Breas’ dun, or fortress?) was not understood to be separate from Nova Scotia, and its presence as an island was rarely noted until the following century. This being the case, it was not usually given a separate name although Rotz did call it Cabo Bretos, the “Cape of the Britons (or Bretons),” presumably after a southeastern cape which bore this designation from

the earliest times. It appears as Mar Descubierto par Ingleses. on the Juan de la Cosa map of 1500). This is the “Sea of Cape Breton (so named) by Englishmen,” a fraction of the wider coast which De Cosa described as “discovered by the English.” The original intention of the wordsmiths was something on the order of “The Sea by the Cape of Britain.” This idea seems to be reinforced by the Vopell map of 1545 which shows a medieval knight standing on the Ca d. terre dos bretois, his shield emblazoned with St. George’s cross. From this word we have the Scottish placenames: Donibrysell and Donybrisle, this last formerly dunadh Breasail. BREATAAN, Ir. Breatain, EIr. Bretan, noun plural Bretain, the Britons, Cy. Brython, Cor. Brethon, Br. Breis, re. Brittany, Latin Brittania, Britanni, Britons. The root Greek form is believed to be cruth, a picture, "pictured men", "painted men." Earlier forms are the Cy. Prydain and the EIr. Cruithne, a Pict, translated into Latin as Cruithii or Cruithini. Perhaps from the Gaelic cruithneachd, wheat. Thus, the Cruithne, or Picts, the inhabitants of a large block of Britain until 300 B.C. Who gave their name to present-day Britain. Other anglicized forms of this name include Bratton, Brittan and Britton. More antiquely the Picts, who are considered to have given their name to all the Celtic races of Britain, about the year 300 B.C. The alternate lowland name, Picti is said the same as the Gaullish Pictavi (as currently used in Poitiers). If so, Macbain suggests it is not of Greek or Latin origin, and does not correspond with the Latin pictus, their word for painted. Origianlly a Briton, a resident of Wales, the Strathclyde of Scotland or Cornwall as distinct from the the Albainn. A term used in pre-Roman times. Possibly from a shortened Latin form of Britannius. In Gaelic there was a noun Britt, meaning British which used to be restricted to these people. From this we have the Celtic Breiz, Brittany. The Gaelic plural was Breatain. They must have spread rather widely, for there are “ridges, duns, and fortresses of the Britons” throughout all of the island of Great Britain.

BREATANN CORNN, the Irish form, in Anglo Saxon Cornwealas, “Strangers (Welsh) of the Horn,” from which Cornwall. Horn indicates a promnnotory, which is the case with Cornwall. There were other horn-like bends in the map receiving this name. BREIG, BREG, breug, soothe, amuse, flatter, pacify, cajole, entice, the “Bright one,”a triune goddess whose remaining forms were Meng (Whey) and Meabal ( Abusive; probably a form of Mebd). Often confused with Boann, since she is mentioned as the mate of Dagda. Breig, fine. Her people were the Breaghda or Bregians, dwellers in Tir Breg. She is the Cailleach bheurr, the mid-winter collector of souls of the dead, the huntress and gamekeeper of the northern lands, a creature who had a youthful counterpart in the Norse goddess Skadi. Breg is noted as the wife of Dagda. A feminine form of Breasil. It is thought that a line of water courses connecting the Humber and the Mersey constituted the southern boundary of Brigantia in present-day England. The northern limit of this ancient place was probably the Rivers Tyne and South Tyne perhaps connecting westward with the River Irthing. It was approximately the six most northern counties of England and was dominated by those who worshipped the heights on which bright fires were kindled. This name is found in Cy. brenin,a high one or “king,” and the goddess is frequently commemorated in river names, as: Braint in Anglesey and Brent in Middlesex. Her counterpart is the Gaelic Bridd, daughter of the Dagda, the patriarch of the Tuatha daoine. She was long worshipped as a spring and river goddess and as a goddess of war. They were noted metalworkers and their craft was unearthed among votive offerings at Anglesey. It was guessed that they were brought there by some Brigantian priest attending an annual religious function. See Bridd. The next word confers with this one. BREATHAS, frenzy, extremy fury, flaming wrath, berserker rage, infatuation. A drug-induced fury created by drinking the “blood” of potential enemies. See cro and related words for more detail.

BREGON. Confers with breug, “enticing, flattering,” The Liar.” Possibly allied with breacan, plaid; wearing a plaid. A son of Mil, the father of Bile and Ith. He built a tower in the Land of the dead and from it was the first to spot Ireland, which was afterwards invaded and conquered by the Milesians. Also an alternate name for Hy Breasil. BREIGLIDH, obs, violating, "burrowing", treasure-seeking. Digging in the earth was once considered dangerous and reprehensible. Note above entries. BREMAS, mischief, mishap, fire-like, an inferno, the nathair, the Devil. A form of braman (which, see). The dialectic form is broman, a boor, an impertinent person. The root is brag relating to breun, putrid. Bragi was the Norse god of poetry and was represented on earth by the scalds or bragimen and bragiwomen, who sometimes "rose above their station." BRENG, BREUG, BRIAG, OIr. brec, a lie, Skr. bhramca, a loss, deviation. One of the names visited on the Dagda’s wife, the others being Meng and Meabel. BREIS, Brittany. The name used by the Britons to describe their Brythonic-speaking kin-folk, who moved from their island-based lands into France during the fifth and sixth centuries. This Celtic speaking tribe may have been named for the mythic Breas. See following entry. BRENDAN, “Dun of the Raven,” a seafaring Irish monk who founded monasteries in all the parts of Britain as well as in Brittany. The saga of his voyage to North America is not dismissed as an fiction. Sean Kelly says that the “Promised Land of the Saints,” the terrestrial paradise he discovered, was in the tropics, but it has also been charted in North Atlantic waters, southwest of Newfoundland. The written record of his trip(s) says he and his men sailed the western ocean for seven years in a hide-covered boat. meeting mermaids on the the open water, and visiting with a hermit

who identified himself as Judas Iscariot. BRES, BREAS, see Eochaid Bres. The Tuathan-Fomorian "hero" who displaced King Nuada after he lost his hand in battle. This led to the Tuathan-Fomorian wars described elsewhere. BRIAN. The oldest of the three sons of Tuireann (Thor/Hercules) by the goddess Bridd. He and his two younger siblings killed Cian, the father of the sun-god Lugh. In recompense they went on echtral seeking three apples from the Hesperides; a magic pig skin from Tuis, king of Greece; a spear from Pisear of Persia; two horses and a chariot from Dobhar, king of Siogair; two pigs from Easal, king of the Golden Pillars (Tartessos in southern Spain); the whelp-hound of the king of Ioruiadh and the cooking spit possessed by women in the undersea kingdom. Their voyage corresponds somewhat with that of Jason and his argonauts. While they survived all this their victory shouts from the Hill of Miaodchaoin attracted implacable enemies and they were killed. BRIAN MAC CENNÉIDIGH, Brian Mackenna, a chieftain residing in Clare. He was born in 941 and became known to history as Brian Borumna after the tribute levied on his town of Bórime, located on the bank of the Shannon. He was the youngest of twelve Irish warriors, all but one killed in battle against the foreigners. Brian’s eldest brother was Mathghamhain, who succeeded his father as ruler of Munster, the old Fomorian redoubt. In 976, this king was betrayed to the outlanders by an Irish prince and Brian became king at the age of thirtyfive. In 980 his greatest rival was the king of Meath and disputing him, he sailed up the Shannon and raided Meath and wasted Connaught. For a few years after there was a show of friendship between these two, with Maélsechlainn designated as the northern ruler and Brian as the monarch in the north.

In 999 they formed a military alliance and defeated the Dubliners “with great red slaughter.” In 1002, Brian violated his treaties with the northerner and afterwards proclaimed himself Emperor of the Irish. Brian Boru attempted to extend his royal prerogatives beyond Ireland and in 1005 fitted out a fleet manned by mercenary Norsemen from Waterford and Wexford. He pillaged the shores of northern Ireland, the West Isles and Britain and levied tribute. Observing that it was impractical to banish the Danes he treated them with leniency bordering on favouritism. To further his policy of peace through kinship, he gave his own daughter by his first wife to a former enemy, the king of Dublin. He in turn took, as a second wife, Gormlaith, an Irish queen who was on her third matrimonial voyage. It was said that she was the fairest of all women, and very gifted but a tattle-tale and trouble maker. One day in 1013, the Leinster prince Maolmordha, who was Gormlaith’s brother. was bringing three large ships of pine lumber to Brian at Cincora. In a minor incident on that voyage Maolmordha lost a silver button from a tunic given to him by the high-king. He took the repair job to his sister but she threw the clothing into the fire saying he should be ashamed to wear this symbol of subjection. This taunt stung Maolmordha and led him to make ill-advised statements in front of Brian’s sons. Brain tried to placate his brother-in-law with gifts but this was taken as a further attempt at insult. Seeing the source of the trouble Brian put Gormlaith aside with even worse results. She was able to call on Sigurd, earl of the Orkneys, who was her mother’s kin, and she promised to make him king of Ireland through sovranty when Brian was dead. Clearly the high-king could do nothing that would regain his samh and a stable realm. The forces of “darkness” came to include various enemies: the O’Neills, O’Rurarc and Sitric of Dublin, who defeated Brian’s allies in battles fought a few miles north of Dublin. Sitric had help from two viking brothers who lived on the Isle of Man. Ospack was a heathen and Brodar a

Christian, but a defrocked cleric, a druidic magician. “He was a very tall man with long black hair tucked in under his belt and he was clad in mail no steel could bite.” In 1014, King Brian was seventy-four years of age, and too infirm to meet the great host that assembled against him, and so the actual war-leader for his side was his son Murchadh. On the night before battle it was claimed that the old Norse god Odin appeared on his dappled grey horse, riding in to consult with his champions. There were other favourable omens, the day of battle being Good Friday, which it was observed would fall against the Christian high-king. Although the battle actually went well for the Irish, a traitor pointed out the position of Brian’s personal encampment, and a Norseman named Broadar went there and killed the king. The heir-apparent was also lost and Ireland’s glory-days were at an end, for although the foreigners were driven out, no later monarch was able to find a centre for his power. The imrama of Aod an Athair took place during the time of this monarch. BRICRIU, nicknamed Nemthenga, the “Poison Tongued.” A son of Carbad, an Ulster champion noted for his doubledealing. He organized the great national festival known as Bricriu’s feast as a cynical means of creating distrust, dissention and war among the men and women of his province. For his feast Bricriu found it necessary to surround himself with eight mercenaries to guard against assassination. In spite of his reputation, few people kept their distance from his annual parties. One year Bricriu spoke privately to the three beautiful wives of the chief heroes saying that the first to enter the festival hall would be declared queen of the province for the coming year. This overt lie was believed, and created a pile-up of ladies and their attendants at the gate, and a great shebang among the men who came to their rescue. At the end of the Tain war, Bricriu retained enough status to be asked to judge which of two fighting bulls was best. As he went to the Plain of Aei, this ne’er-do-well was trampled by the ravaging animals.

BRIDD, BRIGIT, BRIGID, OIr. Brigit. Leader and matriarch of the Brigantes, "high or noble people." Brid, obs., a bridle, also the modern brid, to whisper; from the root brg, high.; Germ. berg, a mountain, confers with Gaelic fride, a dwarf, English, burgh, Skr. brhati, high. May confer with the goddess Breg as well as with Bragi, the Norse god of poetry. All confer with the Gaelic goddess Brigit. She is also quite probably the Teutonic Berhta, or Bertha, who is said to correspond with Frigga the wife of Odin. Gaelic briodal, lover’s language, caressing, flattery; related to brionn, a lie, a dream. Also brinneall, a beautiful young maiden or matron. Brioghas, in a passion; briollag, an illusion; brionglaid, confusion or dream; brionnach, pretty. The patroness of the hearth-fire and domesticity, including married love. She was also considered the proponent of smithcraft, poetry, and female wisdom. A daughter of Dagda she was first married to the half-Fomorian warrior named Breas, but later consorted with Tuireann (Fire & Thunder) to produce the people known as the Brigendo or Brigantia among the Gauls. She was the matriarch of the tribe known as the Brigantines. These pre-Celtic (or Celtic) invaders of Britain,penetrated as far west as Ireland by way of central England. In Scotland, Abernathy was the most sacred place of the Picts, "probably dedicated to the goddess-spirit Brigid." In Christian times a monastery was set up to replace the old orders, a branch of Clan MacDuff serving as hereditary abbots. Traditional fare for Bride's Day (Feb. 1) was bonnach Bridd, more recently referred to as Saint Bride's bannock or

Saint Brigit's bannock. Originally baked with a silver ring (or rings) in place, a means of selecting "devoted ones" for the Quarter-Day fire. In the latter days, this inclusion became a symbol of imminent wedded bliss. In the most recent incarnation of this rite a few silver charms were added to the batter, each wrapped in grease-proof paper. The charms were typically shaped as a ring (foretelling marriage); a button (bachelorhood); a thimble (spinsterhood); a coin (wealth); a wish-bone (heart's desire), or as a horse shoe (general good luck) or a thimble. This has since devolved into offering a few silver coins, or even coppers, baked into the bannock. In Ireland, "Saint Brigid" was supposedly born in Ireland about the year 450 A.D., the daughter of a pagan chieftain and a Christian bondswoman. As a young, and beautiful girl she rejected a rich suitor by disfiguring her face, and afterwards took the vows of the Church, at which her face was restored. Along with seven companions, Brigid asked for land in County Kildare. The local king at first refused to grant this until the lady suggested she would be content with the acreage her cloak might cover when spread on the ground. Much to everyone's surprise the cloak magically managed to encompass what is now the largest unfenced tractable land in Ireland. If Brigid did build a convent, as some historians have suggested, there is no remain of it or the ten thousand nuns said to have been in residence. Even the Christian historians admit that "she may have chosen a place of heathen worship" for her see. Additionally there is the "curiosity" of "Brigid's sacred fire" located "in a hedged enclosure outside the church, kept burning day and night and always guarded by twenty nuns, including the prioress. After Brigid's death, the nun who watched on the nineteenth night would cry out, "Brigid guard your own fire, the next night belongs to you. This fire burned until it was ordered extinguished in 1220 by Henry de Loudres, the Anglo-Norman archbishop of Dublin. Later it was rekindled, and finally quenched forever upon the Dissolution (of the monasteries)."

If Saint Brigid existed, her personae became totally confused with that of the Bridd, who is clearly central to a pagan fertility-cult. Whatever her office, it would appear that someone did set up a complex at Kildare, devoted to the healing arts, and craftsmanship in fibre and metals. Although Brigid did not marry (befitting a cult-figure) "she never eschewed the company of men." One of these became co-governor of the community, and this bishop gathered the metal-workers including Conleth, who was styled, "Brigid's brazier." Since the saint was supposedly born sixty-six years after the death of Patrick, the rumours of a physical alliance with him is probably untrue, but a drunken Saint Mel did consecrate her as full-fledged bishop. She sometimes changed bath-water into ale to uplift the spirits of her thirsty clerics, and at dusk would hang her damp cloak on a sunbeam to dry, the obliging ray of light remaining in place through the night. She once taught a fox to dance and periodically made military manoeuvres difficult by making the opposing armies invisible to each other. The tomb of the saint at Downpatrick was looted by the English during the reign of Henry VIII, but one of her cloaks is said preserved in Belgium, while her head was transported to Lisbon. Sir David Lindsay has mentioned that one Scottish church of his time contained an image of “Sanct Bryde weill carvit with ane kow.” He also noticed that the local folk consulted this pair to ensure the saftety of their calf and know.” Note that the title “Great Bride of the Horses” was an alternate for the pagan-goddess Mhorrigan. The Pictish Chronicles claim that Nechtan Morbet, dispossessed of his kingdom by his brother Drust, pettioed the saint to pray for his cause. She not only assented but came to Britain to aid him. As a result he dedicated Abernathy to her order and reigned from 457 until 481 A.D. As the Saint Brigid was

only five years old when Morbet came to power this tale is questionable. This goddess was worshipped in the Roman Empire as Februa, the mother of Mars. See bruidean, imbolc. BRIDEACH, BRIDEAG, a mortal wind-spirit, the banshee of the Fergussons of Glenshellish in Scotland and abroad. Gaelic, bridd, bride+ eag, eagid, fear, both feminine. Also an image of Saint Brigit carried by on the saint’s eve by unmarried women. Used to identify a potential husband. Obs, dwarf, bride, virgin, a grub. Confers with brigh, the essence, substance or essential meaning of a thing, and briagha, adj. fine or beautiful. Confers with brideach, a dwraf. The root word may be brg, high, after Brighde, whose name translates as Brigit, Brigte, Brigtae, Brgnti, or Bride, after the old Gaelic goddess of married and filial love, poetry, the heath, andhome. Her tribe was the Brigantes, who supposedly came to Ireland from Belgium by way of Britain. Her name was diminished as "bridey", a working woman and she was the keeper of perpetual fires used in the smelting of metals. Her day was known as Brighdfeas, or Brigit's festival, also called Imbolc, celebrated on the eve of February 2. She was acquisitioned and became the best known female saint of the Celtic Church. Confers with the Anglo-Saxon, bridd, a young bird or chick and with the German berg. a hill. Confluent with Bragi, the Old Norse god of poetry and drink. Her Teutonic name was Bertha. Brigit may have become a saint, but Sir George James Fraser has correctly identified her as "an old heathen goddess of fertility, disguised in a threadbare Christian cloak." The older Brigit gave her name to a tribe of Brigantines who settled northern England and southern Scotland as well as parts of northern Ireland. She was said to be the daughter of Dagda and Boann, a sister to Ogma, Lugh and Midir, all gods of the sidhunderworld. She was the goddess of household arts and crafts, a guardian of the hearth, and the patron of married

love. At birth her deity was noticed in a corona or holy flame that passed from her head into the heavens. Her first accolates captured this fire and used it to create a perpetual forge-flame. In her first human incarnation, Brigit created a religious cult which guarded her sacredflame for many centuries. The virgins of the flame probably took part in the annual "rites of spring" which involved a ritual pairing of some maiden with a god-king. Brigit supported hostels at various places in Britain, and the craftsmen who assembled there specialized in the forging of metal tools and weapons. Others in these saintly communities were skilled in the use of herbs, thus the shrines became known for the practise of medicine. When the Christian missionaries arrived and converted the people, they did not at first extinguish the "sacred-fires" but gave them to the keeping of cailleachs, or nuns of their church. They were finally put out, but the church fathers built their sanctuaries over the dead embers. One of these still stands at Abernathy, Scotland where Columbian monks deliberately sited their church on "the most sacred place of the (pagan) Picts, one dedicated to the goddess-spirit Brigid." Clan Macduff were hereditary abbotts at this place. We know little of the rites of Imbolc, but can guess that they were bloody since this Celtic word corresponds with the obsolete English word "imbolish", which approximates "abolish". In parts of Atlantic Canada a little of the old rites survived as they did in Scotland: On Bride's Eve, the mistress of each household used to fashion a "bride doll" from a local grain, or grains, dressing it women's apparel. The doll was placed in wicker basket and a wooden thorn-stick placed at its side. As dusk fell the mistress and any of her servants stood at the door shouting, "Bride is welcome!" three times over. When they rose in the morning, all the members of the family went immediately to the open hearth, looking for signs that the spirit of Bride had animated the doll during the night. If the ashes there were undisturbed this was taken as a bad omen, but numerous scratchings on the hearth were supposed to signify

prosperity in the year ahead. It is very likely that there were once ritual marriages of the Bridd and Bridd-groom and fires like those of the English Whitsuntide. Bruide was represented in the form of a beast-man known locally as the the slue. This is the Lunenburg spirit known as the zwoog or swoog. While the slue was active on Bridd's Day, the zwoog saw action on Dak's Day, both celebrated on the second day of February. In Atlantic Canada, Groundhog Day is an unassuming festival, but remember that the bear can be a "groundhogge", the "hogge" being a sexually active yearling of any mammalian species. In Scotland the "groundhog" was the bear, and it is this animal that shuffled forth from its cave to see whether the sun was up in the sky or not. If the bear saw his shadow, this was taken as an omen of misfortune, and in our country that mishap involves six additional weeks of winter. The German "dak" or "dach" had a meaning very close to the Anglo-Saxon "hogge", but it is identified as the badger. The second day of February was entitled Saint Brigit's Day in old Scotland, and in Ireland. In the latter country, she was sometimes identified as Sheelagh (a sidh maiden), the companion of Saint Patrick. As the briddeag, Brigit acts as a banshee, a female mourner for the dead, or near dead. It is not uncommon for tombstones to bear a disembodied head supported by a pair of wings, a symbol of the guardian angel of each soul. The clan Fergusson insists that those on their memorials depict the briddeag, "a bat with a human face that flutters eerily at the window when a Fergusson of Glenshellish is about to die, thus warning him of his impending doom." Iain Moncrieffe confirms that "This spook's name is interesting because the Fergussons link their brideag to the spirit of St. Brigid and thence to the pagan goddess Brigid. The present writer believes the Pictish royal throne-name of Bruide...represented the male manifestation of this

mighty British goddess." 44 The briddeag may have been a bat, but the photographs of stones we have seen are more suggestive of an owl with a human face, certainly the wings are feathered. Our local candidate for this spirit is the common barn owl. This bird has been described as "highly nocturnal." It spends the daylight hours "well concealed, often in a hayloft in a barn, where it sometimes makes its nest." Robie Tufts has said that, "Because its facial expression is thought by some to resemble that of a monkey, it is locally called the monkey-faced owl." One may presume that these birds are sometimes activated by the projected spirits of dying men but thir limited eyesight may be enough to cause collisions with window-panes. In the most remote mythology, this spirit is described as the daughter of Dag, matriarch of the Milesian race. She and her brother Eoghan "were instructed by their mother in every branch of knowledge and wisdom." As adults they travelled the earth "teaching experience and understanding to all people." Eventually their duties were placed in the hands of the druids of Mil. She also confers with Bridd or Bridget the old fertility goddess, who is sometimes associated with the Celtic Brigantine tribesmen. She may confer with Bolg, the lightning-goddess of the Firbolge people. The brideach was said to appear at the windows of Fergussons destined for imminent death. The male equivalent of Bridd was Brudd, a frequently used throne-name for members of the Pictish royal family. Her holiday was February 2, the ancient Imbolg, one of the four Quarter Days of the Celts. On the eve of this date a straw figure representing the "maiden" Bridd was placed before the hearth along with a club representing the male phallus. Female maidens called for Bridd to come visiting and in the morning divinations were read from the hearth ashes. If they were undisturbed this was taken as a bad omen for men and the land. If they were marked "by the club" it was 44Moncrieffe,

Iain, The Highland Clans, New York (1967), p. 103.

assumed that the maiden was fertilized and that all would be well throughout the region. The perpetual fires of the Bridd, or bride, protected by virgin nuns of the Christian church, burned well beyond the pagan years. Bride's Day was formerly considered the time when Cailleach Bheurr, or “Winter Hag,” who was the guardian of that season, emerged from her burrow in the form of a bear. If she saw the sun, and her shadow, she reacted badly increasing the length of the cold season, but if the landscape were overcast she retired without taking further action against men and the land. In Scotland and Ireland, the Imbolg was sometimes informally called the Bear's Day and among Anglo Saxons it was the Badger's Day. In North America, it is still variously celebrated (albeit tongue-in-cheek) as Dak's Day or Groundhog Day. This is a pagan remnant of rites similar to that at the Samhuinn (which see) and the Christians attempted to disguise its nature by renaming this holiday Saint Brigit's Day. This name also identifies one of two Milesian “gods” approached by Banba, Fodla and Eriuto assume control of Ireland. BRIDEACH, dwarf, bride, virgin, a grub; brideag, a little woman, a kern-maiden. BRIDE, FRIDE NAM BRAT, Bride of the Holy Mantle. Like gods of the sea the Bride was frequently represented as golden haired and clothed in a blue mantle. She is seen in this form in the Hebrides. See above entries. BRIGH, miracle, essence, substance, wealth, sap, energy, mountain, valour, price, rarely, a tomb. See next. BRIGHDE. hostage, pledge, security. A source of wealth. BRILLEAN, the clitoris. breall, a knob, the female glans mentulae. Brealleanach, lewd.

BRIN, a dream, brindeal, obs. a picture, brindealhadair, a painter (of dreams), a soul-robber, a sculptor, brinneach, also obsolete, hag, woman, mother, a practitioner of this form of magic, brindealbhadh, badh, any ravenous creature; liming, portraying, disguising, painting, brinnichte, hagridden, followed by evil sp[irits. BRIOC. Like many sixteenth-century Celtic monks, Brioc commuted across the English Channel, between towns which were ultimately given his name; thus the town of Saint Breock in Cornwall and that of Saint-Brieue in Brittany. A charitable man he was regarded as the patron of pursemakers. BRIOCHD, witchcraft, wound, art, trade, secrecy, colour, complexion, beauty. Brib, one who is bribed or paid a small sum of money for services rendered. Briochdaic, a magical amulet. BRIODAL, lover’s language, sweet talk, caressing or flattering talk, possibly based on brionn, a lie, a dream. MIr. bnrinneall, a fair young woman, elderly or no. In Arran brid, whispers. See above entries. BRIOG, cut, thrust, Eng. prick. Briogadaich, avarice, meaness, sordidness, spiritless, briogaid, elderly woman, morose old hag; briogaire, miser, briolag, an illusion, brioghas, the mmomentary passion of sex, dalliance, briollair, whoremonger, pimp, one afflicted with urinal overflow, briogach, mean-spirited, rapacious, brioghas. wrapped in passion,briollan, a stupid fellow, quarter-day fool, chamber pot, urinal. the Cy. brywus, vigorous. See briollag. BRI LEATH, brig, a heap, a pile of peats, leathan, broad; the underground palace of Mider, king of the underworld. Located in County Longford, Ireland it was one of the few side-hills successfully stormed by the Milesians. BRIOLLAG, an illusion from the Ir. brionn, a dream or

reverie, a lie. Somewhat related to the ScG. brionglaid, a confusion of thoughts and ideas, a "wrangling". It was thought that sleeping individuals passed their souls into the care of invisible spirits known as the befinds. These guardians, runners, or cowalkers, travelled the night in other dimensions. Men and women who were gifted could see their dreams in full and explicit detail, but common folk could not perceive their dream-worlds except as an illconceived illusion. See below. BRIOLLACHEAN, BROLLACHEAN, the unfortunate offspring of a fuath and a human. Eng. brollachan. Although this creature was normally equipped, it lacked a skeletal structure and thus had no definite shape. Possessed of eyes and a mouth the brollachan could only articulate mi-fhein and thu-fein, in response to questions. This creature moved with the banshees, these being its female kin. In Sutherlandshire the latter were described as dressing quite beautifully in green silk, “the sleeves curiously puffed from the wrists to the shoulder.” From a distance thaey seemed normal and even desirable to men with their ripe corn hair, but on nearer inspection it was seen that they lacked noses. BRION, obs. fiction, a lie, brionach, obs., a liar. Currently, dissatisfaction, disquietude, briondath, obs., a counterfeit. Brionglaid, a dream, a reverie, brionnach, flattering, lying, pretty, comely, fair, the Eng. Brinded, now written as brindled, shining, glittering, fair but false. Brionnachd, falsehood, glitter. BRIOSG, a witch, a sorceress, brios, mockery, derision, partly intoxicated, briosagnaicdheachd, sophistry, one morer interested in outward display rather than reasoned argument; briosaid, witch, sorceress, one having a belt or girdle, briosarguin, sophistry, also when a verb, start, leap, jerk, move suddenly, quicken, crumble, quiver. Related to the next. BRIOT, BRIOTAL, chit-chat, chatter, a person who stammers, flattery,, situation where everyone speaks at once; root ber

or bar as seen in Eng. barbarian, allied with the idea of one incapable of speaking fluently. Thus the G. Breatnaich, a Brython or Briton, one showing “clipped” patterns of speech. BRIS, break, fracture, splinnter, become insolvent, burst, break forth, AS. brestan, break, the Eng. burst. Similar to brisg, brittle and brisk. Confers with the ancient god Bres who presumably had a spirited if unfortunate nature. BRITAN. A Nemedian, who fleeing Ireland and the Fomorians, settled in present-day England giving it the name Britain. See Nemed. BRITHEAMHAIN, the gen. of britheamh, a judge. Hence M’A’Bhriuthainn, the Eng. Mac-brayne. The word confers with the AS brun, our word brown, perhaps identifying the former wearing apparel or complexion of this social caste. The Morrison chiefs were once hereditary “judges” of Lewis. Their Gaelic name was anglicized to brieve. Neither term is pagan, both deriving from Latin forms within the Christian Church. Nevertheless the arbitrations of these men were based partly on the old Brehon laws and partly on the Old Norse deems (dooms or judgements) which pre-dated Christianity. The first Morrison brieve had the given godname of Uisdean generally “barbarized” as “Hucheson”. BRIUN MAC BETHAR. The inventor of the tathlum. or “slingshot” used by Lugh to take our Balor’s eye in the battle at Magh Tuireadh. BRO, obs. old, ancient, antique, champin, quern or grinding stone. BROC, broc, gray, round towers. Brochach, bad-smelling, dirty, odious, brocair, a destroyer of vermin,, brochlaid, trash, a mi=xture of meats, thus brochan, porridge. The Iron Age was a time of great turmoil and unrest throughout Europe. A succession of tribes moved in one each other crowding the relatively empty lands bordering

the Atlantic. The Celts were at least involved in this restlesss stirring of peoples. In one of the waves which was generated at Britain, a people who were security conscious arrived in the outer islands and built the round towers known as brochs (from the Gaelic broc, grey in colour). These were defensive, conical, double-walled outposts, standing near the sea, on heights of land, stretching all the way from here to Ireland They may be the work of Celtic-speaking builders and perhaps a thousand brochs have been discovered as circular piles of rubble. Some, like the Broch of Mousa, in the Shetlands, is essentially complete at a height of 43 feet, Unfortunately, there is no way of knowing whether these strange structures were put up by Milesians, or Tuathans or by the Picts, and it is not clear who these people feared. Whoever they were, they seem to have retreated from these islands as low-pressure weather systems brought almost continuousrain and snow to the northlands. Any who remained were certainly put to the sword in viking times, the only exceptions being the Celtic inhabitants of the Hebrides, who mastered the Norse warlords until the year 1266 A.D. The Old Norse became a skilled sea-faring people, but they were traditionally agriculturists and hunters and might never have turned to the sea except for the sight of Celtic trading craft in their harbours. The wooden ships of Britain served as their first models for their first ungainly ships, which later evolved into the famed dragon-ships. See next. BROCHD AGUS OLC, a common expression, “badgers and evil creatures,” broc, a badger, the “grey one,” “biter,” “gripper.” olc, bad, same as Eng. ulcer. BROGANTA, a “lively old woman,” another name for the cailleach bheurr or Winter Hag. Brog, obs. House, sorrowful, and now, as a verb, to spur, stimulate, goad. Brogaidh, a cow that goads men with her horns, broghach, obs., excessive,. BRON, obs., perpetual, now, sorrow, grief, mourning,

wailing, the equipment used in wakes. Bronadh, obs., destruction. BROTH, BROGH, BROT, a ring around the moon; a lunar halo. Bruthainn, sultriness, heat. A circle around the moon was thought to indicate imminent storm. Rings were regarded as entry points for beings from the unseen world, and the generation of weather was their preogative. BRU, belly, womb, pregnant with chilkd, bulge, formerly but now obs., hind, country, bank of soil. From this bbruach, brink, edge, brim, a surly fellow, a person who hovers about, a lounger, brudadar, a dream, vision, brudarach, a visionary or seer. Bruan, stab, wound, thrust. BRUADAR, BRUADAL, a dream, Ir. bruadair. Eng. fraud. Dreams were considered a reflection of the alternate reality as seen through the eyes of cowalkers. Bad dreams were thought caused by the sleep-time invasion of a human body by an alp. BRUGH, BRU’, a large house, a tumulus, tower, fortified town, mound of the Daoine sidh, tumulus, cave, house half under earth; note sith-brugh, a fairy hill. EIr. brug, mrug, land, a holding, a mark, Cy. bro, the source of the Welsh word Cym-mro, a Welshman and the plural Cymmry, Gaul, Brogi-, AS. mearc, a border, the English march. The people of Danu were a considerable host having, a branch of Nemedian survivors who "lived in the northern isles of the world (Greece), learning lore and magic and druidism and wizardry and cunning, until they surpassed the sages of the arts of heathendom." Nevertheless, they were not technologically advanced, and when the Milesians sailed against them from bases in Spain, they had only bronze weapons to meet the newly formulated iron spears and swords of the enemy. As a result they were defeated and afterwards regrouped athe Brug-na-Boann (the mouth of the Boyne) There they consulted with the Fomorian, Manaun Mac Ler, and pledged allegiance to Ler, god of the sea. In

exchange they received cloaks of invisibility, and some removed themselves to "hollow hills" of Ireland and Scotland while others sailed for Tir nan Og. This may sound far-fetched, but archaeologist Sean P. O'Riordain says that artificially built caves, or souterrains, are a very common feature of the Irish landscape, especially in the north. He thinks that "some souterrains must have been used as dwelling places and not merely as refuges." He adds that the number of such residences cannot be estimated as few have been found but thinks that "the total is very large". Souterrains also occur in Scotland where they are referred to as weems, wags, or earth-houses. One in Shetland dates to the Early Iron Age while others in Scotland have stones from Roman buildings incorporated into their walls. There are similar structures in Cornwall, France and Iceland but not in Wales and England. It is said that this move to the mounds was made necessary after the Milesian judge Amergin, divided Erinn between the two contenders in a shrewd example of technical justice - giving his race control over all exposed land and the Tuathans deeds to the underground and all islands beyond the horizon. The survivors who fled to the hills were barred from participation in the arts, crafts or politics of the land, and were forced to subsistence farming, thus the Tuatha daoine (pronounced tootha dannan) became the "tuathanach", farmers, and the word is still used in Gaelic to identify a rustic. Those who fled to sea-retreats were called the "daoine mara" or sea-people, while the hill-residents came to be known as the "daoine sidh", or people of the side-hill. The Dagda, the Father of the Gods, ruled for eighty years before the coming of the Milesians but he fell in battle and the High Kingship went to his son Bhobd Derg (the Red Crow), who took residence under Sli-na-mban. Others of the sidh followed Ochall Oichne to the mount called Roscommon but the most famous home of the sidh in Ireland

was Brugh na Boann, ruled by Lugh, the god-king who had killed Balor of the Evil Eye. Cu Chullain's mother was from this place, and his invincibility was due to the fact that he could call two sidh from this barrow to fight at his side in times of need. After Lugh's time the Brugh was under the command of Angus Og, the Tuathan god of Love and Youth, who protected Dermott and Grania from the jealousy of Finn MacCaul. According to O'Riordain the Brug na Boann has never been excavated although the place is known to house chambered tombs and "a fine fort like structure". This place was still hallowed ground when Cormac MacArt died and requested that he be buried at Ros na Riogh. He was a convert to Christianity and requested that he should be buried facing east toward the tomb of Christ rather than west at Brugh na Boann, with the other pagan kings, who set their sights on reincarnation in Tir nan Og. Cormac was only the fourth Christian king of Ireland. Before that time, the Brugh na Boann had been regarded as a inviolate sanctuary. It was thought that the sidh inhabitants, the spiritual descendants of Mhorrigan and her kind, were representatives of the ultimate creator-god, women who insured agricultural increase and whose office was the performance of fertility rites that promised an unbroken line of kings and prosperity for the land. The sidh lived in the Brugh and from it came the bride's of the kings' annual ritual marriages to the Mhorrigan or Samh.

BRUGHAID, (brewys), farmer, burgher, “ox of the house,” a steward. In ancient times people were too poor, and travellers to many, to demand private hospitality, therefore, bruideans (breens) or hostels were constructed to serve this communal function. The chiefs of these houses were the brughaids. A hostel was invariably built at the junction of several roads and had opened doors facing in all directions. Futher, men were stationed on the way to make sure no stranger passed unattended. The brughaid was the

local magistrate and his home was the assembly point for all elections within the district. The six major bruideans of the ancient world were places of ultimate refuge, but there were more than four hundred in Ireland alone. This official had a local equivalent in the uaithne, or “pillar,” a man whose function was the support of the very old and the destitute who had no kin.

BRUGH NA BOYNA, BRUGH NA BOINN, BRUGH NA BOYNE (broo na boyna), brug, a tumulus, a large house, a land-holding; boyna, the goddess Boann. A hill located near Stachallen Bridge in Leinster, northern Ireland. The location of the hollow hill of Dagda, which was deeded to Lugh and later to Aonghas Og. The source of the virgins who legitimized the kingship of Ireland through ritual sex with the king (or his

stand-in) at the time of the Samhain. “The most notable things here were the Hall of Morrigu (the Mhorrigan,, who was the Dagda’s mistress), the Bed of Dagda, the Birthplace of Cermait (Ogma) the Honeytongued, and the Prison of the Grey Macha that was afterwards Cuchulainn’s horse. And there was a little hill by the house called the Hill of Dabilla, that was formerly a little hound belonging to Boann (the Dagda’s wife). And the Valley of Mata was there, the Sea-Turtle that could suck down a man in armour. It was likely there that the god had his coooking-oven, made by Druimne mac Luchair of Tara. Here too was the Cauldron of the Deep, which some say was purloined from the Undersea Kingdom of the Fomors. In spite of this the Dagda claimed that the vat was one he cast “for his daughter Ainge, but she was not satisfied, for it never stopped dripping while the ocean was in flood, though it never lost a drop at the ebb-tide. She gathered twigs and cast her own cauldron, but Gaible mac Nuada of the Silver Hand, stole it from her and later cast it down at Gaible’s wood where a beautiful forest grew and covered it.” The Dagda’s household steward at this place was Dichu and his smith was Len Linfiaclach. His forge cast showers of molten metal east as far as Indeoin na Dese and these have been collected as “precious stones of a pure purple.” Corann was the harpist here and he afterwards went into service with Diancecht mac Dagda.. The Dagda was tricked out of his residence by his son Aonghas Og but took no revenge, although he had a quick temper. Some say he made his final stop in the hill beneath Tara but here he found great misfortune, so that this place became entitled the Hill of Aileac, the “Hill of Sighs and Stone.” The divine race arose from the Tuatha daoine, who were skilled magicians but possessed bronze weapons where the Milesian invaders carried iron. When they were finally defeated in battle at Taillte, the newcomers

shrewdly deeded them all lands beneath the earth and beyond the horizon. History suggests that many of them fled to the largest island of Britannia (Great Britain), while others took residence among the "giants" on the mythic island of Tyr-na-N'Og, the Land of Youth, somewhere in the western Atlantic (possibly America). Celtic myths suggest that the rest "vanished" into the very real souterrains of Ireland and Scotland. The occasional reappearance of these cave-dwellers may have led to stories of the "sidh", or side-hill people, who were censored for their riotous lifestyle, but feared because of their god-like magic. The individual women of the Brugh of Angus were virgins until each was required to perform her public mating with the King of Tara at the time of the Beltane. When their function in ritual sex was forgotten, the caste remained, and in King Cormac's time (276 A.D.) there still existed, "at Tara, a house of virgins who kept constantly alive the fires of Bel, or the sun, and of Samain, the moon." These beansidh, sidh-women, also called banshees, correspond with the Anglo-Saxon "wael-cyridge", who are better known under their Scandinavian title: the "valkyrie", literally "the choosers of those who are to be slain." The valkyrs were "attendents upon Odin their chief being Valfreya, the female counterpart of the sun-god Frey. These were also adherents of the goddess called Norn, leader of the fates, and they supposedly remained immortal and invulnerable under the shields of their virginity. The Norns were sometimes referred to as the Valas, the latter name suggesting a diviner or prophetess. In parts of Germany they were known as the Idisces, Disces, or Hagdises. From the latter we have our modern word hag, a synonym for witch, which is also confluent with the Danish word Hex. While the Valkyrs were known for organizing religious rites they were also an small host in all invading armies. Riding in the midst of men they urged warriors to victory, and when the slaughter was complete they would often cut "the bloody-eagle" of Odin on the body of captives and bleed them to death over great tubs. H.A. Guerber says

that "the Disces plunged their naked arms up to the shoulders, previous to joining in the wild dances with which the ceremony ended...It is not to be wondered that these women were greatly feared. Sacrifices were offered to propitiate them, and it was only in later times that they were degraded to the rank of witches, and sent to join the demon-host..." Funk and Wagnall's Standard Dictionary of Folklore (1972), that the Gaelic "befind", sidh "who predict the future and endow it with good or doubtful gifts" are "parallel beings" to the Norns or Valkyrs. The first Norns are supposed to have been daughters of Wyrd, the goddess of fate. The eldest of these was Urth, goddess of the past; Verdhandi, the present and Skuld, the future. These are the same "weird sisters" that Shakespeare resurrected to play roles in Macbeth. They were more traditionally located in homes at the base of Odin's world-tree where they were perpetually at work weaving the fates of men and the gods. The Celtic triad of goddesses included Morrigan, Baobh or Badb, and Macha who had similar jurisdictions. These three sisters were identified as the daughters of Ernmas of the Tuatha daoine, who was either the granddaughter or wife of King Net. The youngest of the trio was Morrigan, Morgain, or Morgan, identified in the medieval Romances as Morgan le Fay (the fairy), the half-sister of King Arthur. Her name translates out of the Celtic tongues as "born of the sea" or "sea-woman" and continues in the Scottish Clan Morgan, which corresponds with Clan Mackay. King Arthur Pendragon shared the raven, or carrion-crow, with Morrigan as a totem-animal, and the goddess has something of the evil reputation of this animal. The Morrigan was a youthful, promiscuous, raven-haired woman, who retained her virginal magic through an ability to reincarnate her maidenhood. She empowered the men she favoured by inviting them to lie with her, but appeared as a goddess of war before those who refused her.

BRUGH SLIEVENNAMON. A hill located in Torach, in the north of Ireland. Here the Féinn lost in a snowstorm followed a fawn into the Underground, a great self-illuminated brugh. Their host was Donn, son of Midir the Proud. This hollowhill had contained twenty-eight thousand warriors, but had been at war with the other Daoine sidh so that their numbers were so reduced they sent their maidens out as fawns to catch the attention of these human heroes. Always ready to tussle, the Fiann joined the brugh in its war and finally compelled the enemy to make peace. As a result, these side-hill pagans became Christians. BREUIGHEANN, obs. A palace or royal residence. A hill of the Daoine sidh. BRUIDE, torturer, oppressor, brute, beast. The male equivalent of Bridd or Bride. The throne name of Pictish kings, the reincarnate male manifestation of this spirit. In modern parlance a groom. BRUIDEAN, BRUIDHEANN, BRUIDHINN, (breen), talk, conversation, a place of hospitality, an inn, a fairy hill. After Bridd, the mortal-goddess who was the first to establish these way-station/hospitals for travellers, the indigent and the poor. Note bruid, captivity and bruid, stab or goad, which takes note of the fact that latter-day guests were often hostages. From their reputation we have the Ir. bruighinn, scolding speech, a brawl. EIr. bruidin, a hospital, a place of refuge, a sanctuary. Similar to the English word board. To honour the tenants of Gaelic hospitality men often banded together and built these common houses which were meant to offer their collective hospitality. The official hosteler was entitled a brughaid (brewy), and his place was traditionally set at a junction of six roads. The hostel had open doors to each road and a man stationed on the road to make sure that no traveller passed without entertainment. A light burned on the lawn all night long and a full cauldron

of food always bubbled above the hearth-fire. The bruidean was the place of assembly for local elections, and the keeper had the force of a magistrate as far as civil law was concerned. Each inn was required by law to keep at least a hundred grazing animals and servants, but some places had double or triple these resources. Whatever the size, each bruidean was expected to provide the "three cheers" for strangers - "the cheer of ale; the cheer of servitors of food; and the cheer of the gaming room. There were six major hostels in Ireland, but there may have been four hundred over the entire countryside. See above entry and Bridd. BRUIDIN, Ir. bruidne, place of refuge, sanctuary, a circular post-built hut about 20 feet in diameter with a conical thatched roof. Thought to have originated as temple shrines built to protect a wood or stone idol. The Ballachulish site in Argyllshire has turned up traces of a thatched roof shrine hung on a wickerware frame. Within there remained evidence of a pagan idol. See above entry.

BRUINIDH, tbruin, obs. Cauldron, kettle, belly, a “kettlewatcher,” a domestic sigh, the brownie of southern mythology, spectre, a hobgoblin, the hearth-sidh. The invisible, largely benevolent household elf, whose name is taken from his skin colour, brown. Bruinceach, pregnant, productive, bruine-ard, having high and prominent breasts. This creature is considered the weregild of certain families living at Glenlochie, Scotland. Comparable to the northern bodach. This spirit may confer with the Norse svart-alfar (dark elfs) the adherents of Svrtr, the firegiant, who is a form of Lokki, the god of underground fire. These spirits were said to have been created by Odin from maggots infesting the corpse of the proto-giant Ymir, who was killed by the gods. The lios-alfar (light-elfs) proved politically reliable and were installed in Middle Earth at what is now Upsala, Sweden, but their soot-covered cousins were suspected of treason and were committed to the

underworld. Keightley says that "The Nis, Kobold, or Goblin appears in Scotland under the name of Brownie...a personage (typically invisible) of small stature and wrinkled visage wearing a mantle and hood." King James I of England says of him: "The spirit called Brownie appeared like a rough old man and haunted divers houses without doing any evil, but doing as it were, necessarie turns (chores) up and down the house; yet some are so blinded as to believe that their house was all the sonsier (better) as they called it, that such spirits resorted there." BRUINIDH CARA, the “Brownie Friend,” a guardian to the MacDonalds of Largie when they lived on a the islet of Cara, a little south of Gigha, Scotland. Like all of his kind this brownie lived on offerings of milk and cream. In earlier days the MacDonald had occupied the Castle of Largie on the Kintyre shore. When they deserted it for Cara their “astral genius” followed. The Cara Brownie was chiefly involved with airing and making beds for guests, taking care of dishes in the dark-hours, and seeing that the dogs were let out and tied in their kennels. He stumblerd over waterstoups left about at night as hint against untidiness. People who were untidy about the house or their own person were likely to get a pinch or a slap from the meticulous little man. Once when a herdswoman delaying going after the cattle, she could not locate them. After hours of futile search she returned home to find them already tied in their byres. Once this brownie showed attitude toward a visitor by raising him from his bed, leaving him standing stark naked before the fire as he aroused himself from sleep. BRUINNE, oibs. fine, same as BRUIN, obs. belly, cauldron, waist, chest, front, breast, still, bruinneach, a nurse, mother, glutton, quarter-day fool (male). Bruinteach, obs., great with child. BUABHALL, a unicorn; Cym. bual, the Lat. bubalus whence buffalo. The chief work-animal of the Gaelic gods. Bual, a buffalo horn, a bugle, a trumpet. Bu is the same as bo, a cow. Also see as bua, another name for the cailleach bheurr, and

buabh, both forms little used. BUADHGHALLAN, ragwort, literally “the virtue-bearing wort,” probably divisible into buaf-bhallan, “toad-wort,” from buaf, toad, reptile. In the Cymric language this plant is the “serpent’s weed.” BUADHNAT. “ little triumph, little virtue.” A healing stream. Aberbuthnot, Scotlland, is named for its stream. Similarly the stream running by the church of Loch Carron is Buadhchag, which is known to have healing powers. The Bow River, Abhainn na Buaidhe, in Ireland is similarly blessed. Here, they used to drive cattle through the waters on May Day. Loch Ness also has the ability to cure cattle of disease. The name may have been personal, identifying some ancient water goddess. BUAF, any venom filled creature, a toad, bufa, a serpent, bufachd, poison. Buaifg, antidote. BUAILE NA GREINE, fold or cow-pen of the sun. Loosely translated as “Hell’s Gate.” An entrance to the Dead Lands of the Otherworld, Lugh being the god of the sun. One of these is upon the route to Lochgoilhead in Campbell country, Scotland, and is a steep-sided defile “approved by the Macfarlanes of Loch Lomond, and others with small love for the Campbells, and said to be a good place for practising ambuscade.” BUAIN, reaping, cutting down the corn, mowing, harvest, of value, shear, pluck, tear up by the roots, Buainiche, a reaper, a harvester. BUAIR, bu + air, the “high-cow.” tempt, allure, provoke, annoy, disturb, distract, a madden, alarm, make muddy, , enrage, buaireadair, tempter, disturber, buaireas, anxiety in the mind, dismay, terror. BUAL, obs. A remedy, urine, physic, water.

BUAN, lasting, durable, tedious, lassting, an idle person who lives on the best his neighbours can afford. Similar to buanna, obs., a mercenary, a billeted soldier; bnuannachd, profit, related to buain, to reap. See next. BÚANANN, (bow nan), “ancient cow,” buanna, obs. A billeted soldier, idler, straggler, mercenary, foreign soldier, buan, a child, cf. Boann and Danu, goddesses of the Tuatha daoine. “The mother of heroes.” An amazon, skilled in the martial arts, who ran a school for warriors. Sometimes characterized as “The Untiring One,” or “The Eternal Reaper,” suggesting her role as death-goddess in the Basfinne. Noterd for her wit, keen observations and rapid fire movements, she was the matron of slight-of-hand craftsmen and women. BUARACH, BHUARACH, buar + acharradh, cattle + spirit; cow-fetter, the horse-hair tie. Early feeding of the cows, a slovenly person, obs. Early in the morning.. From this the expression eadar a' bhaobh 's a' bhuarach, "Twixt the witch and the cow-fetter." The cow fetter was a hobble placed around the back legs of cows while they were being milked. Any difficult situation, similar to the English "Caught between the Devil and the deep blue sea." Nicolson (Gaelic Proverbs 1881) has noted that "if a man got struck by the bhuarach he would thenceforth be childless." Also known as the snaithean (which, see). Usually constructed of black wool and hidden on all animals at their sale to protect them from the effects of being "overlooked." "It is not right to lose the buarach, that is the horse-hair tie that goes about cow's feet at the milking-time, because anyone getting it could "torradh" (which, see) your cattle. One notices the care with which, after milking, there ties are carried home and hung up in a certain spot.” “Once a year a drover came (to the Outer Isles) from the mainland to buy cattle. He used to stay with a certain farmer, from whose daughter this story comes. He was

accustomed to abundant fare, but one year no cheese was forthcoming. "It is not, ": said his hostess, "that we have not plenty of cows, but for some reason we can make no cheese." Early next morning the drover rose and looked out. On coming in, he asked for "bent" grass (i.e. shore-grass), and made as many buarachs, and asked the women to put them on the cows, three times around each, and then to let the herd go where it would. This was done and the cows rushed off wildly and never stopped till they reached a certain crofter's house, where they climbed on the roof and began to tear at the thatch to the great astonishment of the owner. "They are wanting what belongs to them," said the drover in explanation; and when the women of the house happened out with an armful of cheeses the cows surrounded her and drove her ahead of them back to the byre from which they had come. This happened a second and a third time until all the "torradh" that had been filched was restored." (Celtic Magazine, p. 195). BUCCA, bucach, boy, young male. Cornwall was formerly the land of the he-bucks, or goats. In Cornwall the "Devil" of the Quarter-Days wore the head-dress of a horned goat and was entitled Cernu, the “Horned One". See boc and related words. BUI. BOI, yellow. One of the names given the Winter Bear or Winter Hag. She is frequently described as the off-season “wife” of the sun-god Lugh. Perhaps from her dried and yellow skin. See Cailleach bheurr, Dige, Morgan, Samh. BUIDHE, yellow, golden, grateful, agreeable, lucky. Because it is symbolic of the Sun this colour is regarded as a Gaelic emblem of propitiousness and beauty. Thus: latha-buidhe, a “yellow-day,” i.e. A lucky day. Buidheachd, satiated, “yellowed” in the mind. Am bhuidheachas, the “yellowness,” a blessing pronounced over food. But, excess of food, drink or sex was said to end in a’ bhidheach, “the yellowes,” or jaundice. See above. BUIDHEACHAS, a time of thanksgiving, gratitude, a state of

gratitude. Buidealaich, a blaze of fire. Buidh, grateful, thankful. Buidhe, yellow, golden, sun-lit, thankful, lucky. BUILLE AON-RANNACH, buille, blow; aon, one; rannach, undeserved. Unexpected ill-use at the hands of one's befind, or the fates in general. Men who prospered, or failed, in great measure were though imbued with lots of god-spirit. Evil and good were seen as evenly distributed among the gods and men by the creator-god. At any given time, it was thought than a person had a 50-50 chance of falling upon good or evil circumstances. It was also held that there was an "levelling" principle at work, so that men should not hope for great good luck, which invariably led to a run of disappointing circumstances. All disease and discomfort was credited to evil spirits,and it was said that curses, spells and blights could only fall upon a deserving victim. Because of this the baobhe sometimes had to re-direct spirits against a second, sometimes uninvolved, party. It was held that any charm "set upon the air" had to fall upon some individual within a seven year span. If it failed to do this, the spirit, gathered its full wrath and vented it upon the witch rather than a victim. Thus, fate came rather willy-nilly to the sons of men, who routinely received the blessings or curses intended for others. Whatever the situation of the moment, the Gaels held that good or evil spirits were persistent, thus: "the evil influence, once put on track, takes complete hold. There is an aphorism in Gaelic - "When a man is tried, he is tried completely." At that, men did what they could to avoid the consequences of "sympathetic" magic. It was believed that things once in contact remained in contact and might influence one another after separation; that the elements of a former union maintained a spiritual "sympathy." It was also held that things that appeared similar in form, colour, taste, touch or smell were essentially similar and

psychically involved. This explains why witches scavenged nail clippings, hair, the spit and the urine and faecal matter of an intended victim. They believed that incorporating all these ingredients in a representation made of wax gave them power over the original possessor of these leavings. Similarly men avoided taking black coloured objects aboard a ship because it was reasoned that this attracted the spirits resident in storm clouds. In some cases the attachment between things, or ideas, is exceedingly abstract, "thus, it is not lucky to own a boat that has carried a coffin. A woman in one of the islands died lately, and her relatives who had two boats, carried the corpse across in a small one, quite unfit for such work in such weather, rather than use the boat that did service for fishing." Another example: "...if a dog kill a sheep, the luck of the flock is lost to the owner, and the rest will follow (die) by some means. Also if a person dies who has been lucky in accumulating flocks and herds, the beast will follow him shortly (Celtic Magazine, p. 164). BUILE SHUIBHNE, (bwe la swee ny), Sweeny’s blow. The “travelling men” of Leinster and Argyll are said descended from this one-time warrior of the dal Riada.. He was considered the first human master of claochlu or shapeshifting. He was mortally wounded at the Battle of Moira but he arose from the dead, refusing to accept residence “under the hills.” As an effect he was compelled to wander restlessly through the wild lands being incapable of attaining peace of mind. In his wanderings The Sweeny did find a oneness with plants and animals and became a shaman of the wild places. The term “Travelling People” is now applied to tinkers but once referred more to forestfolk, those who were at one with nature. BUINEAGEAN, buin+eagean, belonging to, originating with+ gam, winter; the winter-goddess. The so-called “witchballs, ” green in colour, one of the chief possessions of the baobhe. McNeill says she handled these artifacts and notes that they were still used “with dire effects in the period

between the two Wars (WW I and WW II).” Balls of yarn, the so-called “blue clews of witchcraft.” BUISDEAR, BUITSEAR, “high witch,” a wizard, a wicked fellow. See following entries. BUITE, a firebrand, buiteach, a threat, buitich, threaten; buitse, icicle, see following.

BUITSEACH, BUITICH, BUITICHEAN, a witch, a wizard; buit + each, as above; each, horse-like, a brute, coarse. In writing, these may be distinguished according to sex by the end letter, thus: Is buitseache, “He is a wizard;” while Is buitseachi, indicates that “She is a witch.” The word may also indicate a “witches curse or a threat.” This is thought to lean on boid, a vow, hence, “those who have taken vows.” The word has evolved directly through SIr. from the English word witch. This word derives in turn from the AS wic, a resident

by the sea-side and is the same as the obs. Gaelic uic, bayside resident, and the ON vic, a wizard, magician, pirate, hence viking; cf. wit, a sage and witan, an advisory council to the king. The Whitsunday, was formerly held about 15 days after the pagan holiday still called Easter. Together with Martinmas in Winter (Nov. 11) it constituted two of four English Quarter-Days corresponding with the Gaelic Beltane and Samhain. It was presided over by a whitsunlord and whitsunlady, who were clearly Woden and his wife Frigga incarnate. This god corresponds with the Teutonic Wuotan and the Scandinavian Odin, and his name corresponds linguistically with wode, wood, weather, wicker, whither, and Wednesday. Belief in the existence of ghosts, or spirits, changed world history in the period between the Middle Ages and the eighteenth century. This was because witches, baobhs or hagges supposedly controlled these supernaturals. That was a time which belonged to the dark side: its saga was one of grotesque actions by those accused of withcraft and brutal reactions by those who chased them down. It has been estimated that continental Europeans killed nine million of their citizens following the biblical command: "Thou shalt not suffer a witch to live" (Exodus 22.18). The paranoia was a little later arriving in Britain, where it became tied to political causes; as a result only one thousand English and Scottish witches went to their death between 1542 and 1735. The English laws against witchcraft were lifted in 1736, but in 1842, "The New Statistical Account of Clackmannshire" claims that one last victim was burned at Gloom Hill in the Ochil Mountains of Scotland. There were even victims in the New World, the best known being the sixteen executed at Salem Massachusetts. Like most people of our century, folklorist Helen Creighton preferred to believe that the Maritime Provinces had "no history of witch burnings, drownings, or hangings" although she admitted that "enemies real or imagined have often been dispatched through torment by sympathetic magic." A well documented case of death by magic occurred at Belleisle

Bay, N.B., when an accussed witch named Mrs. Tennant was ritually harassed to death by her neighbours in the early seventeenth century. Unfortunately, we did have a death by more direct means during the French colonial period; which explains why a peninsula near Charlottetown was afterwards called Pointe de Flamme. The first witch-women appear to have been the nornir, alternately known as the vala, valkyra, fylgiar, druses, idises, disces or hagedises, anciently, the battle-maidens, who governed the fates of men and the gods, and who later officiated at forest shrines as prophetesses of the god Odin. They often rode before troops of warriors inspiring them to effort in battle, and afterwards took over the business of sacrificing captives. They were, in the Christian era, degraded to the rank of minor evil-spirits and sent to join the demon hosts already resident on such mountains as Brocken and Blockesburg. Like the others the witches were only allowed freedom of movement on Valpurgisnacht, which corresponds with the Gaelic eve of Samhain. These are the bafinne of Gaelic myth and correspond with the human and inhuman baobh e(which, see).

BUITSEACHAS, BUITSEACHAIS, the craft of a witch. Magic, enchantment, conferring with buitich, threaten. Gillian Tindall may be correct in saying that deliberate witchcraft was probably the product of a pagan religion that had gone sour. "...whereas the old cults had been concerned with making crops grow and women bear, a major preoccupation of the witches was blighting and making barren. Sterility replaced fertility as the goal, but the ritual remained the same." Even in the old order the god-king had to be wary of the "forked stick" in the belly of his goddess-queen, for she was overwintered while he was cut down with the corn. BUITSEACHASD, witchcraft, sorcery, enchantment.

BUITELACH, buite, a firebrand; a place where a large fire is placed, hence “a big fire,” based on buit and the OIr. bot, fire. Thus the reference to various islandfs termed Inis boit, an “isle of fire,” as these were the sites for signal or bale-fires. Compare with Eng. bute, a flat-topped peak, a “fire-place.” Dereived from beo, full of life, “living.” This is connected with Ebudae, a classical name given the Hebrides. Notice that a Buteman is termed in Gaelic a bodach and that Baile Bhoid, the “town of Bute,” is now Rothesay, Scotland. BUN-NOS, foundation custom, ancient mode of doing things, traditional. Bun, root, stock, stump, bottom, Eng. Bum. Nos, knowledge, white, pure. BUNNSACH, BUNNSAG, a magic rod, osier-twig, divining rod, a place where alders grow, a sudden rush of air, water etc. Bunneamach, shrewd, sensible, in control, deeply discerning. BURDAN, obs., a chorus. Same as durdan. Burdanaiche, libeller. BURGAID, a noisy fellow, an awkward fellow,m a clown. BURR, great, sulky-mouthed, clownish, burraidh, fool, blockhead, simpleton, surly, morose, fellow, burraghlasachd, rapacious, burrait, beastly, burral, howl of grief, burralgaireachd, brutality, Fury. Confers with cailleach bheurr, the “pointed old woman.” BUS, the pouting of the lips in anger, a kiss, mouth, lip, snout of an animal, mouth with prominent lips, cheek. BUTA, PUTA, a clown a puck, surplus, a lucky penny. BYANU, the mother goddess, mate of Bel. Another name for Boann Anu or Danu, the matriarch of the Daoine sidh.See Buannnan.

1.Rollestone, T.W., CEltic Myths And Legends (London) 1990, p. 132.

C, coll, obselete, the hazel. The totem bird for this letter is the corr or crane. Its colour is cron, brown; its dates August 5 until September 5.

CABACH, CABAG, cab, gap, toothless, any individual, obs. a hostage. Sometimes, a strumpet.

toothless

CÀBHRUICH, sowens, flummery; cath+bruith, spent cookery. Oatmeal steeped in water to the point of souring. Sowans has a glutinous, starchy appearance not unlike that of human cum, i.e. human sperm in liquid. In Scotland it used to be a common threat of young men that “I’ll be at you with my sowans.” In Aberdeenshire and the north-east of Scotland the Yule was called Aul Eel E’en , the “Evening of Willfulness,” or the “Evening of Ale.” It was also entitled Sowans Nicht because it was customary for old friends to gather round a huge bowl of sowans. The Yule variety of Sowans was termed “knotting” or “drinking” sowans and was made to the consistency of cream. It was sweetened with honey and laced with whisky, and was eaten with oat cakes and cheese washed down with brown ale. Sometimes a silver coin, a button and a ring, symbolizing wealth, bachelorhood and matrimony were placed randomly in small wooden cups, and the future thus divined. Sowans were also a part of the Hogmanay rites and the first dark-haired male to dip into it constituted himself “a factor in the production of a good New Year, Dr. R.C. Maclagan has said that this individual “impersonates the New Year.” When men went first-footing on any Quarter Day

eve, they were expected to drench the windows and doors of places they visited with sowans “if they were to do well by the inmates.” Thus an old fertility rite was preserved into the early part of this century. CACHLIACH, a gate; cadha-chliath, a “hurdle-pass.” cac, dung, found at such places, cachd, fasting, a maidservant, confinement. See entry below. CAD, all obsolete: holy, high, sacred, good, friend, cadach, affinity, friendship, assistance, cadachas, atonement for an offense, expiation. CADADH, tartan cloth, hose tartan. Manx caddee, cotton; Eng. caddow (sixteenth cent.), a quilt or shawl woven by the Irish. Related to the English caddis, worsted or crewl work thought to be from the French cadis, woollen serge. Related to the Gaelic catas, the refuse left behind after the carding of wool, the Irish cadás, cotton or the scrapings from linen cloth; cata , a sheep pen; catadh, the act of taming animals. The ultimate form is perhaps the Carthaginian gadir, “hedge” or “stockade.” The Phoenician city of Tartessos, from which we have the word “tartan,” was actually built by earlier people in Neolithic times. Based on an island at the mouth of the Guadalete River in Spain, it acquired a Carthaginian rival in the settlement they named He-gadir. This was the city the Romans and Greeks knew as Gades, which the Spanish now call Cadiz. In classical mythology Gaderios was one of the numerous sons of the sea-god Poseidon. As noted elsewhere, the word confers with the French La cadie which is now represented in the name Acadia, “Gateway,”an antique name for eastern Canada. In his Geographica, Strabo noted that the “ancients” called “the Baetis River “Tartessos,” and called Gades and the adjoining islands “Erytheia... Since the river had two mouths, a city was planted on the intervening territory between in former times, or so it is said. That city was “Tartessos,” after the name of the river...Erasthonese says that the country adjoining the cape

is also called “Tartessis,” and adds that Eryheis is called the “Blest Isle.” Originally tartan was a silken material preferred by the “gods,” or Tartessians. Strabo notes that the Carthaginians campaigning against Iberia found the people of the region “using silver feeding-troughs and wine-jars.” They also noted that the Tartessians had the additional name Makraiones, “Long-livers,” from their extended life expectancy. It was guessed that the newcomers may have had a lower standard of living and the original cadiz may have been associated with them and their city. After the disappearance and/or conquest of Tartessos, the tertainne cloth became indistinguishable from that of cadiz. CADAL, sleep, slumber, delay, OIr. cotlud, the root tol, gentle. "Sleeping on the bench is always rebuked, and a certain man testifies that once, when he disobeyed this rule, he awoke to found himself being dragged by the feet by invisible beings. Moreover, another, alleges that over and over again he has been rebuked for not going to bed properly, but he persisted in having his own way, until one night he was also dragged across the floor by invisible hands." (Celtic Monthly, p. 163). It was also thought wise to sleep with one's feet to the door. Being dragged off by the feet was not an irretrievable situation, but those carried away by the hair of the head were not seen again in the land of men. Such men were considered victims of the Daoine sidh, or “Hollow-hill folk.” CADAL A' GHEOIDH, sleep of a goose, "to keep a goose watch." Geese were said to sleep "with one eye open", hence to be constantly aware of events and one's surroundings in both the invisible and the waking worlds. This magical ability was seen as a necessity in the ancient world where men thought they were surrounded by evil spirits. “Birds like the goose play a slightly sinister role in the tradition, being associated with the gods in their martial capacity...and with witchlike, metamorphosed women.

CADALEUN. Having an affinity for a swampy plain, mandrake plant. A famed portion of witch-remedies.

the

CADHAG, the piodhag, the jackdaw, magpie, a wedge, from MIr. caog, a crier, of onomatopoeic origin. Cf. English caw. An important totem-animal of Celtic magicians. The totem animal of the Bafinn, or goddess of fate as well as a general symbol for the Fomors and related sea-peoples, including the creator-god Don. The magic animal of the Nathair and that of Odin, who went about with these black birds on either shoulder. CADHLA, obs. A goat, gut, fat from the gut. CAER IBORMEITH, caer, yew; ibor, (full of) tricks, incantations; meith, fat, sappy, silken in texture. Sometimes entitled “Yew Berry.” The daughter of Ethal Anubhail, out of the side-hill called Usman in Connaught County, Ireland. Aonghas Og, the love-god dreamed of her and perused and won her. She is the summer/love goddess, the equivalent of the Samh, the Mhorrigan, Danu and other regenerate virgins. Also known as the Bridd, or Bride she is generally regarded as the alter-ego of the formidable Cailleach bheurr, or Winter Hag. It is said that the winterqueen retired on Bride’s Day (February 2) to Tir-nan-Og, the Land of Youth seeking its central fountain of renewed vigour. There, at the first glimmer of dawn, she drank the waters of that place, and was thus able to gradually throw off her ground hog, or bear-like form, becoming the young goddess, whose touch restored summer to the earth. Caer was of Fomorian blood on her mother’s side and thus fell into the summer-form of a white swan without provocation, and always took this shape at the time of Samhuinn. She was courted and wooed by Aonghas Ogwhen he appeared as a swan. Some folk said that her bird-personality caused her to migrate with her flock on the first day of November. Others guessed that this Bridd was annually captured and imprisoned within the Cailleach’s mountain of Ben Nevis, Scotland. It is more likely that she spends her winters transformed into the Winter Hag. As such she becomes a

mate to the winter/death-god called Bel or Bile. Their alternate palace was Dun Sgaith, the “Fortress of Shadows,” far across the western ocean in the Dead Lands. At the Samhuinn, Aonghas Og always dreamt of his lost love and pursued herinto the west on his white stallion. During the greine lugha, or time of “the little sun,” Lugh had no likelihood of recovering his Bride, but by Bride’s Day (February 2) she was always found, and rescue followed by the time of Latha na Cailleach, the Old Hag’s Day (March 25). On the first day of May the Cailleach became powerless and faced by the growing power of the greine sona or happy sun, had to throw her staff of power “under the mistletoe,” so that summer could be reborn. The ritual mating of the high-king of Ireland with a virgin from the side-hill at Brugh-na-Boyne, which was Lugh’s palace in days gone by, was very much a celebration of the return of summer to the land. CAESIN-UCHD, “buck-skin,” fore-skin, also an oval purse used to collect alms at the Quarter-Days. See biocionn. CAIBRE, The Firbolg's most noted warrior-king, Eochaid was one of those lost in this last bloody contest against the Tuatha daoine. Another victim was the reincarnate highking of the daoine, the one called King Nuada, the twin of Lugh of the Long Arm. Nuada was not killed but the warrior Sreng maimed him by cutting off his hand. It was a matter of policy that the Daoine could not be ruled by any individual with even a small physical imperfection such as acne, or a visible boil, so this condition obviously barred Nuada from the kingship. Gathering at a mod, the host of the Daoine now selected a famous warrior with a classic profile and build. This was Bres, the son of a Tuathan woman named Eri. Bres, although handsome and well spoken had no gift for dealing with people, and during his reign allowed the Fomorians to renew their taxation and oppresion of outlying districts. This might have been overlooked except that the new king gradually gained a reputation as "the meanest of all men"

during a day when patronage and hospitality was considered the mark of a true king. Travellers noted that "The knives of the people are not greased with his food. Those who come to his table do not depart smelling of ale. None are fed in any way, neither poets, nor satirists, harpers, nor pipers, trumpeters nor jugglers. None of these are seen amusing those assembled at his court." His final trouble came in the person of the poet named Caibre, who was regarded as the greatest entertainer in the land. This ancient Elvis Presley was not treated with respect, being housed in miserable dank quarters, without fire or furniture. After a very long delay he was served three old very dry cakes, and went away in anger. At his leaving he composed a curse which he directed at Bres: Withouit food quickly served, Without a cow's milk, whereon a calf may grow, Without a dwelling fit for a gloomy night Without the means to entertain bardic guests, May such soon be the condition of the nigardly Bres. According to some accounts this Gaelic "glam" had the effect of blighting Bres in a psychic manner since the poetry was taken up, and repeated, across the countryside. In the meantime, Nuada had been fitted out with an articulated artificial hand by the physician-silversmith Diancecht. At a later day his cause was taken up by an even more skilled biological techncian, Kian of Contje, the son of Diancecht. This individual was able to create a new hand for the king, thus allowing him to be reinstated as "ardrigh",or high king of the Tuathans. The parentage of King Nuada, now sometimes sometimes entitled Nuada of the Silver Hand, is not mentioned but it is probable that he was the "befind" or home-shadow of Lugh of the Long Arm. These sometimes disembodied spirits were provided to all creatures of human kind as help-mates, assisting at the birth of great

personalities and latter serving as protectors of these individuals. If Lugh is conceived as a sun god Nuada, his doppelganger, or double, is a god of the moon. Lugh's creative spear is not described, but it was probably of the usual Tuathan construction: "flesh seeking spears with ribs of gold and silver and red bronze in their sides (symbolizing the sun); and with collars (or rings) of silver upon their necks." This spear was considered more than equipment being regarded as an extension of Lugh's arm which could be used to direct a "gisreag" or blast of physical energy as the god directed. Nuada's silver hand attachs him psychically to the moon, and his loss and recovery of a hand reminds us of the phases of the moon. It is noteworthy that Nuada's recovery of his hand and kingship was arranged through the good offices of Kian, who is cited as the human parent of Lugh. Bres retreated to the hold of his mother Eri asking her what action he might take to regain power. For the first time this lady revealled that the former king's father had been Elathu, a noted king of the Fomorians, whose base was in the Hebrides of Scotland. Elathu provided his son with an army and a fleet of Fomorian sailors and sent ambassadors to enlist the help of Balor "of the Evil Eye", whose gaze blighted all objects which he looked on in anger. At first this considerable host made guerilla-like forays into Ireland and King Nuada could not counter the moves of oppression of his enemies. Fortunately his cause was supported by the sudden reincarnation of Lugh, son of Kian, the sun god to end all sun gods. CAGAR, whisper, secret, darling, buzzing of an insect, hum, Cagar-athair, “God’s hum,” wireless. CAIDHNI. obs. a virgin, caidh, chaste, immaculate, decent, caidhtiche, long-enduring, patient. Caidir, to fondle, embrace. CAIGEANN, a pair of animals, the sex act, a scrimmage, a winding pass through wild country, a road through rocks and

brushwood, a mountain pass. CAILIN, young girl, a nymph, company of young women as opopsed to cailleach. CAILLE, hood, veil, cowl. The Daoine sidh wore hoods of invisibility. CAILE, CAILLEAG, a girl, a wench, a hussy, strumpet, Lat. pellex. From cath, chaff, husks of corn. See cailleach. CAILEADAIR, a star-gazer from the English word calendar; a medicant dervish from the Persian galander. In the Hebrides the senachies who remembered the last druidic schools said that the elder-day magicians were keenly interested in astronomy as well as astrology: "...the old men used to say that the Sages understood clearly that the earth and the sun, the moon and the stars, were in ceaseless motions in the depths of space. This view did not at all accord with the beliefs of the Church...The Church at this time was teaching that the world was at rest and that the sun, moon and stars were similarly at rest, and that they were wee specks (compared with the earth). The Sages, therefore, could not teach their view publicly for they were obliged not to teach anything that would put the Church into disrepute. They themselves were sure that the moon was going about the earth once in the space of twenty-eight days and that there was nothing in the sky at rest. So long as the Sages of Beinn Bhan (the White Mountain) did nothing to undermine the regulations of the Church there was not much the Church could do to destroy the school on Beinn Bhan although that was definitely what she desired (The Hebridean Connection, p. 346)." CAILINDHEA, obs. The calends (of a month). First days, beginning, new experience, obs. A forewarning. Any formal record of the divisions of time. The Julian calendar was introduced by Julius Caesar in 46 B.C., and was slightly modified by Augustus, who created

the three hundred and sixty-five day year, each fourth year a leap-year. At his time, the months were named as they are now, each having the same order and number of days as at present. The Georgian calendar, which replaced the Julian calendar was introduced by Pope Gregory the thirteenth in 1582 and was adopted in Britain and North America in 1752. This general change was needed as the Julian method of keeping time was eleven minutes longer than the astronomical year, creating an error of ten full days between 325 and the time of Pope Gregory. To correct this, he suppressed the extra days, declaring October 15, 1582, to be October 5. To prevent further displacements, he declared that only the "centesimal" years divisible by four hundred should be counted as leap-years. In a few places the Old Style calendar is still used, so that March 5 (Old Style) became the equivalent of March eighteenth (New Style) as of the year nineteen hundred. In Middle-English, the language of Shakespeare, the word "kalendes", from the Anglo-Saxon "calena", at first meant month, although the name now applies to a collection of months. The Gaels, being a bardic race, kept few written reminders concerning time and had no exact equivalent, referring instead to the "bliadhna", or year. The English word derives from the classical languages and appears in first form as a Greek verb, meaning "to proclaim". At a later date, the Romans used a similar word to describe the first day in each of the ancient Roman months. The Greeks named the modern calender, but were not the first to register time. The Egyptians, the Alexandrians, the Esne, and various Muslim peoples, as well as the Norse and the Celts all kept track of passing time. The need to watch the months, hours and days varied between societies, but was usually related to either the business of farming or herding. The Egyptians were largely an agricultural people dependant on the growth of what the Europeans call "corn", which we refer to as grain or cereal crops. Their year was, for this reason, divided into four seasons, which related to the phases of the Nile River. The various events of their

agricultural year were celebrated with simple rites designed to gain the co-operation of the god-spirits in irrigating, sowing, planting, and draining the river. These acts had to be carried out at about the same time in each year. The priests pre-empted these rural rituals, declared the nature-spirits gods, who they said required propitiation and elaborate ceremonies. Being natural bureaucrats with a vested interest in time, they devised a written calendar to keep track of the solemn festivals of the year. From the first, people had time equating their recorded time with actual time. A festival supposed to take place in summer shifted backwards, year-by-year, so that the rites of Isis, supposed to take place at flood-time were celebrated in the midst of drought. Thus, the ancient Egyptian year is still known as a "moveable year", a situation which continued until they adopted the "fixed" Alexandrian year in 30 B.C. From that time, festivals conformed with the seasons, the length of the new "solar year" being based on astronomical observations. The Egyptian Esne calendar was based on the Alexandrian, assigning New Year's Day to August twenty-ninth, a time which usually coincided with the full rise of the Nile, and to a definite position of the sun in the sky, events in line with certain agricultural practices. The ancient festivals of the Muslim peoples depended on an uncorrected lunar rather than a suncalendar, and were also "moveable feasts". All of their rites, being pegged to the position of the moon in the sky, slide away from actual time and the period of the earth's rotation. Since the people of northern Africa, and parts of Europe, also have "fixed feasts", it may be suspected that those that move belonged to an extinct pagan religion. The Celts lacked mid-summer and mid-winter celebrations, which were common elsewhere in Europe. Their orally transmitted "calendar", which included two pre-eminent feast-dates, bore no relationship to the position of the sun or moon in the sky. The Celts were not a race but a language group, which included the Gaels, the Cymric or Welsh people and the Gauls of England and France.

They were pressed out of a region north of Greece, and travelling across Europe at the rate of about fifteen miles per year, eventually settled lands at the "edge of the world". Because they were on the move they were unable to establish farming economies and were essentially hunters and later herdsmen. The herding year has little in common with the agricultural year, whose festivals usually fall upon quarters, notably mid-summer, mid-winter and the spring and fall equinoxes. The Celts saw only two seasons, summer and winter, the eve and first day of each recognizing special events for a cattle-driver. The more important of these was, traditionally the "Samhainn" (pronounced tav-inn in Scot's Gaelic). This word translates as the "time of the one (elder) Samh", the Samh being a goddess of the moon and the northwind. In historic times she was called, variously, Nerthus (Scandinavia), Morrigan (Ireland and Scotland), the Winter Hag (Lowland Scotland), or the Cailleach Bheur (the Bear Woman of Highland Scotland). The word probably came to Britain from the Continent, where the Celtic-French ending "aine" or "aince" still indicates seniority. The Gaelic sense of the word ending is "our own", or "an adherent of", a cousin of the Middle-English "thane". In that same tongue "samh" is related to words meaning, "to collect, gather, or consort with". The Celtic Samhainn is, therefore, the fire-feast of the departing sun, meant to propitiate the moon-goddess Samh. The fire used to be set on the evening of October thirty-first and the feast eaten during the daylight hours of November first. The latter was thought of as New Year's Day, a day on which herds were brought down from the mountain pastures and into the stone huts of our ancestors. This day also marked the beginning of winter and the reign of the Old Bear Woman. The other year-marker was the Bealtaine (pro. baulhini). This word identifies the "time or tine of the Bealt". The Old Gaelic "beal" means mouth, thus this godspirit was the equivalent of the female Maw, "the hungry one" who consumed souls. This fire-feast was celebrated

by fires on the eve of May Day, with feasting that day. This holiday announced the return of the summer season, when it was said the Bear Woman weakened and finally "threw her hammer beneath the mistletoe". Contrary to the usual explanations, the Bealtaine, spelled Beltane in English, did not signify the return of vegetation, a much earlier event throughout the British Isles. It was instead, the time after which it was reasonable to return cattle to the high pastures. The word "beal" is retained in English to describe an inflammatory tumour or pustule, while the verb form, which may be the root-word, indicates "to swell or burst, after the fashion of a spring bud or an infected wound". While this seems a repulsive characterization of the sun-goddess, earlier people knew that she led a fertility cult in which swelling and bursting (pregnancy and birth) were necessary to the continued life of men, beasts and vegetation. The Celtic priestly class, known as the druids, made the most of simple rites converting them into one or two week festivals. The Dawn Religion of this people actual had laws against magically interred words so what we know of their practices comes from Roman sources. Pliny said that their solemn ceremonies were often conducted on the sixth day after the full moon, which has led to suggestions that they had a fixed calendar based on lunar observations. He also noted that the Celts dated their New Year from this starting-time, and that their months began six days after the full moon. Like the Aztecs of South America, the Celts considered their world-universe to be periodic, subject to destruction and renewal on a regular basis. Their cycles were thirty of our years in length. At the end of each, a massive Samhainn was held, which was said to mark the death of all life and the beginning of a new world on the following morning. We have already said that the Samhainn marked the beginning of winter, but it also honoured the end

of the reign of the Samh and her metamorphosis into the demanding Winter Hag. This explains why the season which the English call summer was the "Samhradh" (the rade, or riding out of Samh) in Gaelic nations The season of the Cailleach Bheur, or winter, was represented by the Gaelic word "Geamhradh", which in Old Irish was the "Geimhreadh" (the riding out of the hunter or huntress). These were the two traditional seasons of our Scottish forbearers, but the introduction of farming into Gaelic regions, coupled with collisions between them and the Norse, led to the adoption of other seasons. Today one hears of the "Tearrach" (the ride or season at the tail of winter)known elsewhere as spring, and "Foghar" (the time of dead grass), called autumn. CAILEREACHD, obs. the cremation of the dead. This custom appears to have pre-dated burial in the earth.

CAILLEACH, CAILLEACHAG, an unmarried woman, an old woman, an old wife, woman without progeny, a nun, carlin, supernatural of the woods, caverns or the waters, a malignant influence, a cowardly, spirtless, heartless man, the last handfull of corn standing at the harvest home, circular wisp at the top of a farm-rick or stack. The week in spring (April 12-18. The first week of April Old Style.

The week following Gearran. Confers with cailin, a girl, damsel, maid, nymph, a company of young, good-looking, women. Caille, hood, veil, cowl. But note the obsolete caill, testicle, emasculate. CAILLEACH-AN-DUDAIN,, The Carlin of the Mill-dust. Name given an antique dance involving a man and a woman. The man termed slachan druidheachd, the “druidic wand” or slachan geaseachd, “magic wand” invariably carried a stick in his right hand. The two gestured in introduction and then woven an intricate pattern dancing in the round, crossing paths and exchanging places. The man flourished his want over his own head and that of the woman. Touching the woman she fell at his feet as if dead. He bemoaned the loss of this “carlin” while dancing and gesturing about and toward her “body.” He lifted her left hand and breathed the “breath of life” upon it, touching it afterwards with the wand. At that the hand alone was re-inspired but she remained prone on the ground. The man then proceeded to revive the other limbs in this manner, leaving animation of the body to the last when he breathed into her mouth and touched her heart with the wand. At this the woman became vigorously alive, springing to her feet, and confronting the man. The two then danced joyfully as they had done at the beginning. The music was provided by a fiddler, a piper or a mouth-music maker. Sometimes the performers provided this last for themselves. The words of the air have been descibed as “quaint and irregular.” They include” “Cailleach and dudain; cailleach an dudain; cailleach an dudain; cailleach do dheireadh rium.” CAILLEACH BHEAL-TEINE, the Beltane witch; caileach, “the veiled one,” cf. caille, veil. Note also cailean, a husk. Confers with caile, a girl, wench, concubine. Similar to Lat. pallium from which the Eng. pall. The Winter Hag reborn as the Samh at Beltane (May 1). Also the name given to the last husk of grain taken at the harvest when it was cut down after Samhain (Nov. 1). A bad omen, the harvester was expected to overwinter this “old woman.”

CAILLEACH, CHAILLICH BEUR, CAILLEACH BHEURR, CAILLEACH BEARA, a sharp old wife; an ice-cold nun, a veiled woman of uncertain virtue and motives; the “WinterHag,” the “Bear-Woman.” From caille, a veil + beur, sharp, pointed, clear, icy, wintry, gibe, jeer. Perhaps the former is from the Latin pallium, a cloak, whence the English pall, a winding sheet. A flue; a place used to harden off grain in preparation for winter storage. She is alternately called the Beire, Bear; the Gyre-Carline, dialectic English for “Whirlpool-Witch,” or the Mag molluch, the “Hairy-handed One.” She was clearly an Odinesque woman, sharing his oneeyed condition with the "king of the gods". The fisherman of the north-east, who lack Gaelic call her the Storm-Wife, or speak of her ironically as Gentle Annie. A tripartite goddess-giantess, corresponding with the Bafinne, or Fates. Also known in mythology as the Macha, the eldest of the Bafinne. Her remaining forms are the Cailleach Bolus, the Cailleach Beinne Bric and the Cailleach Corca Duibhne. She is often spoken of as the mate of the Bodach, named Bel, the death-god and paladin of the western isle of Dun Sgiath, the “Fortress of Shadows.” The Cailleach was the huntress-goddess of the Gaels, the creature given charge of the three months of the “little sun,” from Samhuinn (November 1) until the Imbolg (February 2). It was said that she lived in the northern mountains (some say within Ben Nevis) or in the whirlpool of Coire Bhreacain and that she travelled south in her season trailing snow from her magic staff and firing bolts of lighting from it at those who displeased her. She was considered the death-goddess to those who died upon the land and in the Yule led the "Unsely Court", a host of the dead, on a circuitous route across Britain. It used to be said that the animals of the wild were her charge, and in the winter months, she was often seen wandering the shores gathering what food could be found for her creatures. In ancient tales, she is given responsibility for the

creation of Scotland. She became displeased with the men of Lochlann (Norway) and wishing to relocate her beasts, dragged soil from the mainland across the North Sea, depositing it where Scotland and the Western Isles are now found. She wished to be rid of the troublesome "fleas" called men, but unfortunately carried some of them along with the earth to her new home and thus inadvertently peopled the western islands. Some have said that the Winter-Hag was the giantess Skadi (pronounced sky) who first married Niord one of the sea-gods, but finding him bad company re-married Uller (Winter), the equivalent of the Gaelic Nathair. It is certain that Skadi gave her name to the Isle of Skye, and a witch-goddess of this name is said to have taught the Gaelic hero Cúchullain his martial arts. It is possible that Scotland is a dialectic form of Skadiland or Skatiland. The Cailleach or storm-wife was considered the spirit of winter, the enemy of life and growing things. Her annual coming to Scotland was announced by the sound made when she washed her plaid in the whirlpool, of Corryvreckan. A person of inconsistent temperament she occasionally helped men and women, but more often blasted them with a thunderbolt from her magic staff. Wherever she went, her symbol of authority created snow and sleet. Nominally her reign ended on the Imbolg (February 2) which some call Bridd's Day, Saint Brigit's Day, Dak's Day, the Bear's Day or Groundhog Day. If she emerged from her cavern and was not reminded of her fleeting power by encountering the sun, she returned there and the winter was short. On the other hand, "If Brigit's Day be bright and clear; there'll be twa' winters in the year!" In either case, there remained the week of A Chailleach which fell about Latha na Cailleach , the “Old Hag’s Day” (March 25), the usual limit of her attempts to blight the earth. The line storm, or Cailleach's broom (sometimes entitled Sheila's broom), which occurs about March 17, is thought to “break the back of winter” and by May 1 the Cailleach is forced "to throw her hammer beneath the mistletoe." Our pagan ancestors

understood that this summer-goddess.

implied

her

reincarnation

as

the

In the Book of Lecan reference is made to the Cailleach’s regenerative powers, although specific note is made of only seven youthful periods. In those ancient times, she mated with seven men and in all tended fifty children who “founded many tribes and nations.” Her Irish domain was the Beara Peninsula on the border between Cork and Kerry. In the New World she is associated with the Old Sough, a whirlpool in Passamaquoddy Bay, New Brunswick, Canada. See Caer Ibormeith,

In travelling she often took the form of a giant grey mare which was able to leap from one mountaintop to the next. In harsh winters she was seen, until Christian times, raking the Scottish beaches to obtain fodder for her animals. Until a few hundred years ago, Scottish hunters considered all game the property of the Cailleach Bheur and contributed to a pool of money, the amount based on the number of animals killed. This was used for the purchase of victims necessary to the twice-yearly fires of Samhainn and Beltane; men, animals and plants killed, burned and reduced to "earth" as representatives of the spirit of the goddess. In February as her power waned, she sent her "winter-wolves" against men, to remind them that she still ruled. Later her air-borne "sharks" came before the "ploverwinged" days. Finally on May Eve she threw her hammer "beneath the mistletoe" and surrendered horney old age for reincarnation as the Samh or Morrigan.

CAILLEACH AN DURDAIN, the “Rattling Cailleach." The chatelaine, a dance last performed on the Isle of Uist. Iain Moncrieffe has noted the persistence of dances that mirrored pagan fertility rites, and this is clearly one of these. "...a solo dance performed by a female dressed in a grotesque fashion, having a bunch of keys hanging by her apron strings and a staff to support her. She effects to be

very stiff and lame of leg. When the tune strikes up she appears hardly able to hobble on the floor; by degrees she got on a bit, and as she begins to warm she feels a new animation, and capers away, afterwards affecting great importance as keeper of all good things of the store room. Doubtless this dance has given rise to the Gaelic proverb, quoted when one is inclined to show over importance - "Cha' na' eil iuchraichean an domhain uile air crios acona chaillich" - The keys of the whole world do not hang from one old wife's girdle.” (Celtic Magazine, 1901, p. 91) At least, this dance reflects the Cailleach’s passage from her cruel winter form to that of the more benign summergoddess. CAILLEACH BOLUS, the “Smelly Hag,”one of the tripartite forms of the Cailleach bheurr. The word bolus confers with boladh, a smell. Stokes says it compares with the Latin bulis, buttock but it is more certainly allied with the Sankrist buli, vulva and perhaps the English bowl. She compares with Mhorrigan, the tempestuous, worldly, but always regenerate virgin, who was the youngest of the bafinne. CAILLEACH CORCA DUIBHNE, the “Old Hag of the Sooty (i.e. spoiled) Corn.” Corn is used herein the sense of the dominant grain grown in a particular locale. The third form of the Cailleach bheurr. From her description she seems to correspond with the Babd or Maeve, the middle-aged warrior-goddess, often seen on battlefields as a huge black bird. CAILLEACH MORE, the “Great Hag.” “...who from a pannier filled with earth and stones, which she carried on her back, formed almost all the hills of Ross-shire.” At Ben-Vaichard the bottom is said to have fallen away from her wickerwork carrier the contents unloading as this mountain. At Edderston, there is an erratic siad to have been thrown there bby this, or some related giantess. There is another of these stones at Dingwall and her thumbprint and a finger mark can be seen impressed upon this stone.n See Cailleach

bheurr. CAILLEACH N’ ABHANN, the “Old Hag of the River,” “dreaded at the fords of the river Orrin, (Rosshire, Scotland).” CAILLEACH N’ CRUACHAN, the “Old Hag of Ben Cruachan, Scotland. “When the anything ruffles hertemper, she gathers a handful of whirlwinds and descends in a tempest, steps across Loch Etive at an astride, lashing into fury, and prevents all passage at Connel Ferry.” CAILLEACH NA' G CAT, the “Old hag of the Cat." One of several old hags who were the mythic cairn-builders, supposedly seen most often at the Beltane and Samhuinn. Like the Cailleach Bheurr or Hag of Beare, she is associated with the ancient earth-goddesses Aine and Clidona. It was said that this particular cailleach was "fed by her cats." She might, therefore, be seen as a counterpart of the Norse goddess Freya, whose totem animals were the cuckoo, the swallow and the cat. While her brother Frey travelled on the back of a golden boar, Freya usually moved about in a chariot harnessed to cats. It is thus that witches obtained the reputation of having cats as their familiars. CAILLEACH OIDHCHE, the “Night Hag,” perceived as an owl, which the Welsh call dyllvan or aderyn y corff, the “corpse bird,” all unpleasant connotations. In Celtic lore this creature was considered the oldest, and most knowledgeable, of all animals. In Gallo-Roman iconography it appears in the company of goddesses and this is its place in Scottish Gaelic tradition. The best known classical example of an owl-goddess is the Grecian Athene, who is though to derive from some earlier prototype. The beaked Celtic torques are thought to have owl, or hawk, connotations, and those shown springing from the head of an owl leave no doubt about their intention. CAILLEACH-TEINNIDH, obs., the combustible woman, to day an impetuous or fiery-tempered woman. Saee Latha cailleach-teinnidh.

CAILLEACH-UISG, a water-woman, merwoman, A diseased potato filled with water.

water-carlin.

CAILLEANACH, loser, caillte, doomed, damned, ruined, lost, obs. gelded, cailleanach, a eunuch or non-performer. In Gaelic communities the first grain cut was sometimes made up into a similar female figure entitled the "cailleach". While the maiden was considered a desirable border, the hag was reserved for a farmer of delinquent work habits. When the first crop came in, the briskest farmer passed "the old wife" over his fence to a more niggardly neighbour, who then set it "on the rounds". The farmer who finally contracted to "board the old lady" for the winter was thought doomed to poverty or at latest likely to have a failing crop in the coming season. The samh, or daughter of the cailleach, was more welcome since she was expected to become a mother to the grains of summer. Her figurine was attached to the kitchen wall and remained there until samharadh when it was fed to the oxen that worked the fields. Passing through them it fell on the newly ploughed fields and had a functional as well as a symbolic part in rebirth and renewal. In areas of Scotland affected by Norse tradition the last sheaf was made up into a "Yule-boar"which was fed to the animals on "Mother Night" (December 23) the holiday reserved to Odin, Frey and Thor. In the Norse lands the last sheaf was sometimes left in the fields for Odin's horse, hoping to divert his Host from collecting souls among the living. "Corn" cut before Samhainn posed no problems for the "tuathanachs" of Scotland, but that cut after the first day of the New Year was known as the "carline". This contemptuous name is Old Norse rather than Gaelic, derived from the word "karl", a man. The term implied a man-like woman, an old hag, and was an equivalent of "cailleach". Only sheafs cut before this deadline qualified as maidens, those constructed after sunset being considered harbingers of very bad luck. J.G. Campbell said that when tillage on

common land existed farmers were loathe to claim grain from it as it invariably "came in" long after the normal time and they feared "gort a bhaile", a "famine of the village" if they harvested a carline or cailleach. Adopting the winterhag was considered a sure way of entertaining a very long and hard winter. The spirit of the Cailleach Bheur persisted even where men were careful and industrious: At each Beltainn fire a huge bonnach bealtine was baked and divided into a number of pieces, enough for each male adult. John Ramsay, who observed some of the last fire-festivals, said that there was always one portion smeared with charcoal, which was termed "cailleach bealtine", "i.e. the Beltane "carline", a term of great reproach." This was discovered in the hands of some unfortunate, who was seized by his fellow villagers who made a show of hurling him into the fire. He was only rescued at the last moment by an opposing force, but the company laid him on the ground and made a pretence of quartering his body, afterwards pelting him with raw eggs. He was afterwards termed the "cailleach bealtine" and was shunned by villagers until he was replaced by a new victim at a subsequent fire-festival. The boarding of the cailleach appears to be a more moderate example of rites which once ended in actual death by fire. In northern Wales Sir John Rhys noted that men stood by their Hallowe'en bonfires until the last spark went dead. At that they fled shouting, "The cropped black sow take the hindemost." In Celtic communities the "cutty black sow" has the same status as our boogey-man, and is named to frighten children into obedience. Rhys has supposed that there was originally justification in fearing the rites of Samhainn. In Buchan Shire, Hallowe'en fires were kindled in the last century and their boys of the village explicitly begged for peat: "Ge's peat t' burn the witches!"

CAILPEACH, a heifer, steer or colt, confers with colpa, a young cow or horse. This creature resembles the English colepexy, whose name is similarly derived. Also like the English creature known as the grant, the shopiltee, the galoshan and the tangy. Cailp, or kelp, was also applied to the oarweed in which these creatures lived. The kelp plant, of the species Laminaria, was formerly gathered by the Scots, and wholesaled as a component of glass, soap, iodine and fertilizer. T.K. Pratt says that Newfoundland kelp is locally termed "the poor man's weather glass," since the brown algae held on land becomes sticky at beginning of a rainy season. The kelpy, tangy, shoopiltie, bellcoat, or chaffinch is one of the water-horses. The first two designations were used in northern England and Scotland, the shoopiltie was native to the Shetland islands and the last two were common in England. Keightley said that "there is no being in the Irish rivers answering to the nis or kelpie". While they thanked their guardian spirits for lacking this "treacherous water demon", the Irish possessed the equally violent phooka, "wicked, black-looking, bad things, that came in the form of wild colts, with chains

hanging about them. They did great hurt to the benighted travellers. The shoopiltie was especially violent, a Shetland pony in shape equipped with a huge penis and testicles and accused of mugging, abduction, robbery and rape. The kelpy is the only species known in the lakes, river and salt waters of the Atlantic Provinces. The creature is named for the intertidal kelp, or oarweed, beds which were his preferred hiding place. The kelpy is known to have generated mysterious lights over water and to have groaned to keep men from their deaths by drowning. If these warnings were ignored, the kelpy concluded that suicide was intended and helped the victim to that end. Kelpy Cove in southeastern Cape Breton is named after this formidable sea creature. Shirley Lind of Joggins, Nova Scotia, told the tale of a Minudie Village man who used a kelpie as a familiar: The young man had a girlfriend in Sackville, New Brunswick, thirty-five miles distant. His friends disbelieved his frequent excuse that he could not travel with them as he went to see her each night. This seemed impossible as it was before the days of an automobile and he had no horse. A wild black stallion was seen travelling in both directions along the village road and these same young men decided to rope him. One night they managed this and took him to a blacksmith shop where he was shod. The next morning the young man failed to show up in time for work so his friends enquired about his health and found him at his mother's house sick in bed. Suspecting he was faking illness, the boys stripped away his bedclothes and found horseshoes nailed to his hands and feet. This is very like Helen Creighton's tale of the two travelling men who paid to stay at an inn on Nova Scotia's south shore. They had just managed sleep when they were awakened by the sounds of heavy footsteps passing around their bed. Lighting a lamp, they discovered a mare in the room with them, and soon roused the landlord for an explanation. He was unable to explain this strange event and could not identify the horse as belonging to anyone in the village. At this, the two salesmen decided to claim the animal and awakened the local blacksmith to see the animal fitted with shoes. In the morning they found in the blacksmith's stall, instead of the

mare, a young kelpy-woman with iron shoes nailed to her bare hands and feet. One authority reports: "In Hampshire they give the name of Colt-Pixy to a supposed spirit, which in the shape of a horse "wickers" (neighs) and misleads horses (and their owners) into bogs, etc." One of these was supposed to live near the western boundary of Killiechassie, Scotland at a spot known as an stair ghorach, the “path of apprehension.” Nearby is a ford of the river Tay where a water-kelpie cries out thainig a wair, ach cha d-thainig en duine, “The hour has come, but not the man.” Shortly after someone invariably drowns there. CAILTE, CAOILTE, obs. hardness or firmness (of purpose or physique), cail, possessing a hearty appetite and vigour. The son of Ronan, a cousin to Finn mac Cumhail, a warrior and poet to the Fiann. He killed the “god” Ler in the famous battle between rival forces of the Underworld. This private army allied itself with Midir (who eventually lost the contest) against Boabd Dearg, who was then High King of the newly organized Daoine sidh. In the end only three of the Fiann survived and these were transported to Tir nan Og. Cailte was one of these, and in a Christian embellishment he is represented as returning to Ireland to recount his adventures in the Otherworld for Saint Patrick. CAIM, stain, blot, fault, loop; from cam, a bent line, crooked. one-eyed, a circle. “The sacred circle.” When druids made their crooning magic, those desiring protection from the spirits this act engendered inscribed a circle or caim in the earth. Christian clerics made a cross within the circle and blessed it in the name of “Father, Son and Holy Spirit.” A person standing within knew that he was free of evil influences from that time until cock’s crow. “An imaginary circle described with the hand round himself, by a person in fear, danger or distress.” Note the connections with caimir, a fold; caimein, a mote, stain or blemish; caimeineach, saving, caimhleachach, restraining. CAIMBEUL, often translated as “wry-mouthed,” from cam+beul, but note that cam carries the alternate meaning

of crooked or one-eyed, viz. the Fomorian sea-giants and their host. OIr. camm, Cy. cam, Gaul. cambo, the root being their kemb, wind. Sometimes referred to the Greek word for crooked and said allied with the Gaelic god Cromm, who is often spoken of (redundantly) as Crom “the Crooked.” Hence also the Gaelic camag, club, camas, embayment, bay. Note that Bil or Beul was the Gaelic death-god, hence the alternate translation, “the one-eyed death god.” The “notorious” Clan Campbell, “gifted” with this name by their enemies. Not from the Lat. campo bello as is sometimes suggested. CAIRBRE, CARPRE,, a traveller. cairbna, a charioteer. The son of Ogma and his wife Étain. A bard of the Tuatha daoine he received poor hospitality from King Bres and satirized him forcing him from the high kingship. In the battles against the Fomors he cursed and satirized them. “I will make a satire on them at sunrise, and the wind will rise from the north. On the hill-top, my back to a thorn-tree, a stone and a thorn in hand, I will place on them the satire. I will put shame on them so that they will not be able to stand against our fighting men.” In this he was successful. CAIRBRE CAITCHEAN, CAITCHEEN, the “”cat-headed,” an usurper set up as ruler of the Aithech tuatha when they revolted against the Milesians. During his reign there was “but one stalk of grain, one acorn, and one stalk of corn on the plants of the land and the rivers were empty of fish.” This was understood as reflecting the disfavour of the gods and thus this period of republicanism ended with restoration of the high-kingship. This king is sometimes represented as “a divine ancestor of the Érainn.” In some quarters it was stated that Cairbre took his name from the cat-headed god he worshipped, but be also read that: “Thus was Cairbre the cruel who seized Ireland south and north: two cat’s ears on his fair head, a cat’s fur through his ears.” The cat-god, and Cairbre, may be represented in the Welsh and Irish tales of monster-cats which came out “from under the hill” to ravage the countryside.

CAIRBRE MAC CORMAC. The successor to Cormac ard-righ (ca. 184 A.D.) The Féinn were opposed by the Cairbre ardrigh. His daughter Sgeimh Solais, the “Light of Beauty,” was about to be wed to the son of the king of the Dési. The Fiann demanded their usual tribute of twenty ingots of gold for “travelling expenses,” so that they might attend the ceremony, but the king refused calling upon Clann Morna to help him break the power of this great private army. Cairbre had personal command of the Morna, while the Fiann , who were largely drawn from Clann Bascna , marched under Osgar. The two men met in single conflict to their mutual destruction. It was claimed that Fionn afterwards appeared upon the battlefield “in a ship” to lament the death of his grandson. This can only have been the craft of Manann mac Ler, which could sail the furrows of the earth as easily as it crested the waves of the ocean. When all was over it was said that there was hardly a man, or a boy, left alive in Ireland, but whatever the losses of Cairbre he had his posthumous wish for the Fiann na h-Eireann were gone forever. CAIRIOLL or Cairell. “Cheerful,” A fisherman who caught Tuan mac Cairell when he was in his salmon form. His wife ate the salmon and Tuan was reborn in human shape. CAIRIOLL CALLAIG, cairioll, cheerful note, carol, noise, the Cailleach’s Dance or Carroll. One of the rites of Hogmanay. A dance honouring, and thus intending to divert, the unwanted attentions of the Winter Hag. CAISIL-CHRO, a wicker bier suffused with blood. Circular paling, EIr. cosair, bed. An expression indicating the preferred mode of death for heroes. Opposite of the “strawdeath.” The word cosair has at its root ster, to strew. CAITEAS, scraped linen lint used in the stoppage of wounds, refuse from wool-carding, MEng. caddas, cotton, wool, floss silk for padding, from OFr. cadas. Cf. G. catas, sawdust, wood chips, often put to the same use. Note also caitein,, shaggy cloth, the Ir. caitin, the catkin of the osier, a “little

cat.” Cy. ceden, unruly hair. CAITRTEAL, AN, a Quarter; one of the four divisions of the Celtic year, the holidays being the Samhain, Imbolc, Beltane, and Lughnasad. Similar to the ON. keartill and the Lat. quartarus, the English quarter. Confers with cairt, to cleanse; EIr. cartaim, Cym. carthu, to purge. The root was ker, separate (car, to turn to the left), the root idea being that of “clearing out” to make way for new things. Allied to sgar, to sever. A day for eliminating the personal and public “evils” of a community. CÀL, kail, cabbage; Ir. caladh, MIr. calad, from Lat. caulis, a stalk, whence also the Eng. cole and Scand. kail. Kail-runt torches were the common source of lighting at the QuarterDays, the illumination coming from a candle stub pushed into the more open head. At Hogmanay it was common for maidens to walk blindfolded, eyes shut, into the cabbage patch and select the first kail-runt (head) that happened to touch their heels. The shape, tall, lean, stout or short, was thought to prognosticate the physique of some future spouse. A large quantity of earth adhering to the roots was taken as a foretelling of a large dowry. After examination the runts were placed above the door lintel, and the Christian name of the next person to enter was thought sure to confer with that of the spouse. Sometimes the runts were thrown upon the ground so that the pointed end might indicate the direction in which the married couple would come to reside. CALA, CALADH, a harbour, a resting place, MIr. calad. The It. cala and the Fr, cale, an embayment or cove. The Gaelic word springs from the Celtic qel or qal, to hide, as in the Eng. hollow, MEng. hoth, a cavern, Eng. hole, after the ON. goddess Hel who was banished by Odin to a hidey-hole. For many male highlanders and islanders of Scotland the cala was the Western Ocean. It was said that the haven of the young was Eilean Uaine, “The Green Island, the place where all the good that has not been shall be.” The metaphysical harbour for the aged was Tir nan Og, the “land of the Young, the place

where all that is good that has been shall be again.” Yet the Scot of days past noted: “So frail the boat, so vast the Ocean!” They guessed that those attempting the Ocean or Life should look to dual tillers “the Art of the Druid to enspirit the wind, the Faith of Iona for the good of stilling the waves.” CALADCHOLG, CALADABOLG, clachd, a stone; cho, the prize of; Lugh, the sun god. The sword later possessed by Fergus mac Roth, alternately named the “Hard Dinter.” Another name for Excalibur, “The Sword in the Stone,” which was held by King Arthur. The latter name is considered a Latin corruption of the Gaelic. See Caliburnus, Crúachan. Perhap’s comparable with Nuada’s unconquerable sword which had a role in the creation of the universe. CALATIN, a druid of Fomorian roots sent by Queen Mebd to magically incapacitate the northern hero Cúchullain during the Táin war. The Clann Calatin had twenty-eight warlocks who had studied sorcery in Alba for seventeen years. It was said that they all possessed poisoned darts and were unerringly accurate in their use. The members of this group were missing their left hand and their right foot, but by glamour they managed a fighting edge over Cúchullain and almost drowned him in a stream. The Connaught warrior, Fiarcha, seeing the unevenness of this battle went to the rescue of his enemy, cutting off the remaining hands of the Calatins. Cúchullain then arose and killed them. The three remaining daughters, sometimes identified with the bafinne cursed Cúchullain with an illness and tried to draw him out of his resting place to confront an army which he perceived to be invading Ulster. In the end these shape-changers succeeded in bringing down Cúchullain. CALBH, shoot, osier, twig, the continuous flow of water from a cleft, Ir. colbha, sceptre, hazel tree, EIr. colba, a magic wand; confers with colbh, pillar, column, plant stalk. The Lat. culmus. “The magic tree that wizards love. Hazel, holly and rowan were the branches that decked Gaelic homes during the Quarter-Days. Note the alternate calbh, the

gushing of water or blood. Related to the G. calltuinn, hazel, EIr. coll as in mac Coll. Norse hasl conferring exactly with the English word. CALIBURNUS, the word is obs., but we have caldach sharppointed, probably related to calg-bhior, a barbed weapon, also note call, calamity; the death-dealing magical sword of the god Lugh given him by Manan mac Ler, a god of the sea. Later used by the southern Irish hero Ferghas, an ally of Queen Mebd, killed by his northern friend Cúchullain. This sword became Excalibur in the hands of the mythological King Arthur. Corresponds with the Gaelic Caladcholg, see above entry. CALLANESG, Eng. Callanish, on the Isle of Lewis, callan, noise, clamour,shouting, babbling, hammering, a noisy group; Scotland. Calluin, New Years’ Day, “New Years’ Buck.” See following entries. Callanish may or may not be the “winged hyperborean temple,” to which there is more than one reference in the classics. These standing stones are unique in configuration having the appearance, from above, of a Celtic cross. In the centre of the circle is a chambered cairn. In 1695 a visitor named Martin inquired of a local concerning the meaning of the stones and was told that this was “a place appointed to worship in the time of heathenism...the chief Druid or priest stood near the big stone in the centre from which he addressed himself to the people who surrounded him.” The second largest such structure in the British Isles, thought to have had use in astronomical calculations. CALLTUINN, hazel, EIr. coll, coll + tann, “thin wood,” ON. hasl, Eng. hazel. OIr. col, hazel. The hazel tree was venerated for its own spirit but has a traditional association with sacred wells. Urns from within filled wells have been found filled with hazel leaves and nuts. The mythological character known as Mac Cuill is literally “The Son of the Hazel.” He and his brothers Mac Cecht, “The Son of the Plough,” and Mac Greine, “The Son of the Sun,” were mated with the three eponymous goddesses of Ireland. A traditiom

from the prose Dindshenchas connects a venerated whell with hazel trees, and Connla’s Well, situated under the ocean, is mentioned by this same source. The “Hazels of wisdom” grew near it and magic hazel nuts fell routinely into its water. The sacred salmon which lived their consummed the nuts and acquired supernatural wisdom. CALLUIN, New Year's Day, food prepared for the poor at this season, a “christmas box,” Ir. callain, calends, the first day of the month, particulary the beginning day of the year; now taken at January 1, but originally November 1, which was also the beginning of the winter season. Note the following related words: calbh, the gushing forth of blood; calc, drive forward, ram home; calg, corn husk, similar to Cy. caly, the penis. The Caledonian hero-god Calgagos, sometimes spelled Galgacos derives his name from this last. Hence, also, calg-dhireach, straight to the point, penetrating; calln, noise; calla, tame, an animal destined to die. Notice that calendar reform has created some uncertainty concerning the time when the Calluinn should be celebrated. In 1753, to allow for a time variance between the Gregorian calendar and actual solar events, eleven days were removed from the month of September. Not surprisingly, many Scots resented this change and continued with the old calendar. When it came to calculating the date of various festivals traditionalists added the "eleven lost days." As a result all of the quarter-days may be celebrated at times displaced from the current calendar by this amount. There were separate rites for Samhuinn (October 31) the last day of Gaelic summer, but calluin culminated with the "beating of the hide," a ceremony seemingly intended to bring all the evils of the community "to earth" at the commencement of a new year. In the original ceremonies, the leader of the community may have taken the part of the calluin-man, but this dangerous role was finally given over to a lesser mortal, who was given the part of king for a day. This man-beast was selected by lot and dressed in the hide

of a bull (later a sheep) and was at first allowed some liberties in the village. Finally, he was pursued through the fields, orchards and by-ways by a host comprised of unusually fierce male followers. It appears that the calluin-man was taken as a manifestation of the nathair, or spirit of evil, for he was beaten with switches as he fled. At each household, the whole retinue paused and sought entrance as they recited a traditional calluin-rann. Within the beast-man dipped his tail in a smudge of charcoal at the hearth, and marked the faces of residents, men and cattle alike, thus protecting them against the dangers of fire, flood, lightning-strikes and disease. In return, he and his cohorts were given food and whisky, the ritual drink of the Gaels. In other times, there were remnants of folklore that suggested that the calluin-man was ultimately torn apart by oxen moving in opposing directions, or that he was flayed or burned alive for the "good of the land." It was supposed that all evil tended to coalesce, at this season, in the person of the calluinn-man and that his life-force was "taken to earth" when his body was burned and the ashes distributed over the fields. The evil principle was understood to be the counter-face of the spirit of good, and while it could produce bad results, it was thought vital to the powers of plant and animal regeneration, and bound to reincarnate itself in the crops of the following year. The Gaels, more than others, thought that men were what they ate! According to Roderick MacLeod, the rites were common until the time of the Second World War. In his village, two groups of "young bucks" started out at dusk to cover opposite ends of the community. The leader, referred to as duan na calluinn, or the young buck man, was clearly a representative of a nature-god as he was "wrapped in a dried sheepskin pulled up around his head." His retinue included the young men of the district who were dressed in their usual clothes but sometimes had their faces blackened

or were modestly disguised. Since they celebrated in the winter season they often made their house-visits by sleigh or on snowshoes. "The occupants of each house would see their lanterns and hear them but they would not open the door. For they would hear strange sounds and see from the window a strange, strange sight. (The leader) would be running with others running behind him, beating on the skin and sending up a horrible rattling sound as they ciircled the house three times. Then they would come to the door, and the leader would yell out (the Calluinn Rhyme in Gaelic). When he came to the last line the door would be opened and people would give something, potatoes, motton, beef, and it would go in a bag brought to handle these goods. Finally they would all go to one house. It was usually a home less fortunate (than others). They would get pots boiling and take food from the bag and cook up a terrific feast. And there would be singing, perhaps a story, and tables would be pushed aside and a fiddler would set the whole room dancing...And it would be the wee hours (before) leaving behind what was left of the food, often a supply for a long, long time." The Calluinn Rhyme, as preserved in Cape Breton, reveals some of the forgotten ritual. In summary, it says: "I come to present the Calluinn (new beginnings). I come from time long past, and now go sunwise about this house. I'll descend to the door, calluinn-skin in hand, and hold this to the nose of all within. None that smell it will escape a healthy life. The man of the house must take it in his hands and put it's head in the fireplace . He must pass sunwise around the children; but must bless the woman by passing over and above her. She will get the skin in full measure and well deserve it... Those that come with the Calluinn expected no drink for this blessing because of the drought in the countryside, but we take the cheese, but no scabby potatoes, and no bread without butter. We'll not go emptyhanded, so do not detain us, but open the door." Almost the only concession to Christian ritual in the above rhyme was the adoption of a sun-wise path instead of the traditional counter-clockwise dance of pagan times. The reference to

"descent to the door" comes from the fact that the old Scottish buildings had a thatching ridge, which the Calluinn-man used to run , pursued by young villagers. This ritual has been described by Sir James George Fraser as "a disorderly procession" in which the party struck the walls with sticks or flails. After admission the "minister" of the party pronounced a blessing on the house: "May god bless this house and all that belongs to it. In plenty of meat, bed and body clothes, and health of men may it abound!" After that the "devil" passed his calluinn-skin, a strip of leather sometimes fastened to a staff, to the oldest male in the house who touched it to a newly-laid fire and applied a smudge of soot to the nose of every person and animal within the farm. "This was imagined to secure them from diseases and other misfortunes, particularly from witchcraft, throughout the ensuing year. The calluinn seems to have survived well into the nineteenth century." Their is no question that the calluinn-skin is a phallic symbol, the touching to flame renewing its spiritual energy for procreation. While this magic-device creates a protective circle for the children, the man of the house is advised to pass "over and above" is wife that she may take "full measure". Here is a direct statement of one of the magical functions of the Calluinn, the reinvigoration of the sexual powers of man and beast, the spirit being passed to them directly from a pagan nature-spirit. 1 Fraser has noted that the Isle of Man, "one of the fortresses of Celtic language and lore" was a late hold-out against Anglo-Saxon practises, celebrating New Year's Day on November 1 until recent times. "Thus Manx mummers used to go about on Hallowe'en singing a Hogmanay song which began, "Tonight is New Year's Eve, Hogunnaa!" In the northern part of Wales it used to be customary for each family to fuel a great bonfire on Hallowe'en... men still living remember how the people who assisted at the bonfires would wait until the last spark was out and then 1Caplan,

Ronald, editor, Down North, Toronto (1980), pp. 64-66.

would take to heels, shouting..."The cropped black sow seize the hindmost!"2 In Scotland this fire was named the samhnagan, and there is little doubt that it formerly claimed a victim, who might have been chosen by exactly this means. The hog-man was a god-spirit, as mortal as the men he served, in spite of his devillish appearance. Men who used magic to raise themselves to god-hood, and the kingship of a tribe, were always in danger when crops or animal-husbandry failed. Plague, faminine and loss were never seen as signs of his humanity, but as omens of his failing power. It was universal belief that pagan god-kings had to be killed as soon as they began to show signs of mental or physical decay. This was not considered a sacrilege, but a practical necessity, involving the survival of the land, and the release of a the god-spirit to reinvigorate the earth and be reborn in a more virile form. Since the god had to be periodically put down, it was assumed that he could hardly object to taking some of the evil-spirits at large in the community to earth with him, and rituals were performed to this end. In some cases, the reign of a king was fixed to a certain number of years, after which he was reduced to ashes. Regicide was sometimes modified, the king abdicating for a brief period, annually or semi-annually, his part being played by a mockking, who went to death in his stead. This seems to have been the part played by the central figures in the Beltane and Samhain fires, who were selected as "kings-for-a-day" and were treated with deference until their death. In more humane times, sacrificial victims were simply ostracized until a new "carline" was selected. Even more recently a play was made of throwing the victim into the samhnagan, or lookers-on were satisfied to have the god-beast jump three times through the smoke. The 2Fraser,

734.

Sir James George, The Golden Bough, New York (1951), p.

calluinn was expected to exemplify procreation in an act of ritual sex with the Samh, just before his death. There is a suggestion that she also went to earth, for an alternate Calluinn Rhyme reads: "This is the New Year of the yellow bag. Strike the skin to the wall. And old wife in the graveyard, one in the corner, another beside the fire. Put forked stick to her eyes, to her belly..." Even where the full ritual was forgotten it was remembered that: "Good luck for the whole year was brought to the house by a man coming as first visitor on New Year's Day. A woman would bring only bad luck."3 Similar considerations attached to May Day. The visitor had to be fed if good luck was to be confirmed. Malcom MacQueen noted that, "the early settlers had few holidays...New Year's day was the great day of the year. On the Eve of that day "striking parties" co,posed of young folk of that district, armed with sticks, marched through the settlement. When they arrived at a house they surrounded it and to the accompaniement of music from the sticks beating the log walls vigorously sang a Gaelic refrain... "Get up and gie us our hogmanay." If as happened but rarely, there was no "Scotch" on hand, they were given cakes...When log houses were replaced by shingled ones, these parties were discouraged and finally abandoned. In the Hebrides, the calluin is no longer practised, but the eleventh of January (the "Old" New Year) has become a children's festival, much like our Hallowe'en. Notice that the date has been moved to the English New Year. This new pattern was followed in parts of Cape Breton. The people of North River took their "turns" on the last night of the year, while those at North Shore practised the Oichche na Calluinn on Christmas Eve. Like the omadons, the callithumpians were spiritual projections of an ancient mortal-god. They were secondcousins of the janeys, or mummers, of Newfoundland, and 3Fraser,

Mary L., Follore of Nova Scotia, np, nd, p. 29.

corresponded with the belsnickers of Nova Scotia, the horribles of Prince Edward Island and the duan na calluinn (calf-man) of Cape Breton Island. The similarity that exists between the Gaelic calluinn and the New Brunswick callithump is worth noting. Both pagan "god-men" were maskers or disguisers, the original covering having been a a bull-skin complete with head horns and tail. The followers of the duan na calluinn were his unsely court, while the callithumpians trailed after their callithumpian-beast. Since medieval times, similar trains of disguised young men have emptied upon the countryside to trouble the Yule. They went "house-visiting" or "first-footing",and as they passed from one place to another, the lads beat at the hide of the leader, hence the designation "callithumpian parade" which for a while described any uproarious source of noise. If the chief callithump represented the old god of the underworld, he and his courtiers were seen as dangerous customers, and Helen Lochhead of Frederivton, New Brunswick remembers being totally cowed when they made a visit to her home about the year nineteen hundred. "When I was a little girl it was very frightening. On New Year's Day boys, dressed in old clothing, would come knocking on people's doors. I was frightened and we kept the doors locked." There was justification for this for two decades earlier a group of disgusisers had entered government house on the occasion of a Christmas party tendered by the Lieutenant Governor. This gang made off with stolen kisses from the ladies, bits and pieces of official silverware and even the roast turkey, which had been intended as the festive centrepiece. There is record of "kallathumpian" activity in York County, Pennsylvania, where a boyhood observer said that the practise included "going around to neighbour's houses on New Year's Eve and firing guns." In an earlier day this act was understood to send all stray evil-spirits scurrying to join the master kallithump, who carried them to earth with him when he was finally burned to ashes. CBC interviewer Thea Borlase (1980) heard the callithumpians described as

"a horde of masked hell-raisers who roamed the streets of Fredericton in search of festivities to interrupt with a lot of commotion." They were decidedly, " a noisy, unmannerly group, whose aggressive actions frightened children and frequently the adults..." The callithumpians were of the lower classes, the true heirs of the original outsider, whose "pride" led to his fall from grace. No matter how many rears, or bottles of liquor, they pinched in their travels, these mummers had to remain well disguised or be prepared to be contrite by Boxing Day. CALLUIN A BHUILG, calluinn, “The Hogamanay lads” - house visitors abroad at this time; callaig, active but tame; bhuilg. rough buck. See next entry. CALLUIN CABAG, a holed wheel of cheese. A “New Years’ Day cheese.” Foretelling was accomplished by looking through the opening before the dawn of the Quarter-Days. All such openings, in any material, were considered to be “windows” on the Otherworld. CALLUM CALUM CILLE, calum, hard-skinned ; ceall, a hermit's cell, the nicknamed which the rural Scots gave St. Columba. He was not universally admired by all Gaels, thus: "Calum warty, mouse-coloured, ill-tempered. The worthless of Ireland seven times over. The doorstep hobgoblin who wronged the right." Note that the word calum confers with Goth. hallus, a stone, and the ON. hallr, from Hel the death-goddess. The family-name Calum, earlier Gillecalum, Malcolm, MG. Mylcollum, Maelcolaim, OG. Malcoloum, Malcolum. Gillecolaim, Ir. Maelcoluim, the bald “dove,” referring to monks like St. Columba. Hence Maccallum. CALM, brave, EIr. calma, Cy. celf, having skill, art, Germ. held, a hero, Indo-European qel, as seen in Lat. celsus, high, the Eng. column and excel and Celt. CALGACUS, calgach, shaggy, sprightly, ardent, passionate, bristled. Often represented from the Latin as Galgacus, an

important Gaelic leader of the ancient past. He is reinvigorated in quater-day playlets as the hero of the moment. Calg, a beard of corn, bristles, earlier, a sword. In Cy. cola, a sting, caly, a penis. The root is, again, qel, (also found in Celt) to break. Watson identifies this hero by this spelling and so does McBain. Hence also the expression caig-dhireach, to get straight “to the point,” “sword-straight.” His stand was supposed to have been at Mons Craupius, near Duncrun, Perthshire. This name comes out as “The Hill of the Hump.” CALP, CALPA, baring of the calf of the leg, a mark of servitude, interest to be paid against principal, pillar, nails. When a clan failed in power it took calp to some powerful neighbour. In effect, the men offered their best beast, or steed, or woman, or children, or other prized possession, to their protector at the time of their death. In exchange they were given succour, provided they continued to follow that chief or chieftain. See the related word calluinn, directly above. Death-duty payable to the guardian of the DeadLands. From ON kaup, pay, a stipend. In the case of the Gaels, that guardian was Manan mac Ler, who ferried souls of the dead to the islands of the western Atlantic. He compares with the Norse goddess Rann, the wife of Hler, supreme god of the sea, who had a great love for gold and was referred to as "the flame of the sea" for the collection of valuables she horded in underwater caverns. Like the Norse, Gaelic seaman were careful to have gold on their person when they travelled on the ocean. They reasoned that if they were lost at sea, their detached souls might have to bargain for an easier passage to Tir-nan-Og , Breasil or An Domhain. See next entry. CALPACH, COLEACH, COLPACH, COILEAPACH, CALPEACH, a calf-horse, the Welsh ceffyl dwr. the English colpech or coltpexy, the equivalent of the Scot. kelpye or tangye. Colpach, more generally a heifer or steer, particularly an animal at the brink of sexual maturity. Calbh, a twig, an oisier, a shoot, a sceptre, the hazel tree, EIr. colba, awand, G. coille, a wood, col, sin. Cf. AS. caelf, ON. kalfr, Skr,

garbha, a fetus, young of an animal. The latter seems to match the G. garbh, rough, hard, cruel, tearing, stiff, scratchy. Eng. pixy. G. collaidh, sensual, full of carnal lust. Confers with calluinn and calpa. The biorach uisg, the “water-colt,” or “water-heifer (Mhorrigan),” also known as the eac uisg, or “water-horse.” “In Dorset-shire, the Pexy-lore still lingers. The being is called Pexy and Colepexy; the fossil belemnites are named Colepexies’-fingers; and the fossil echini, Colepexies’-heads. The children, who are naughty, are threatened with the Pexy, who is supposed to haunt woods and coppices.” (Brand, Popluar Antiquities, ii, p. 513). The “Literary Gazette” for 1825 adds this: “In Hampshire they give the name of Colt-Pixy to a supposed spirit or fairy, which is in the shape of a horse wickers, i.e. neighs, and misleads horses into bogs, etc.” This creature is the English goodfellow, who has the power of changing himself “to horse, to hog, to dog, to ape, at will.” The calpach is referred to by Nansen in his book In Northern Mists (p. 341): “Now there is a Scottish mythical creature called a “water calf...” The Norwegian veirkalv, “weather-calf,” or “wind-calf.” which may well be thought a corruption of this. It is true the creature inhabits lakes, but it also goes upon dry land and has fabulous speed and power of scenting things far off. It can also transform itself into different shapes (as a calf or a horse or a man), but always preserves something of its animal form.” These shape-changers had the aspect of a brùinidh or “brownie,” for two of these “wind-runners,” “bloodhounds,” “weather-calves,” or “wind-calves,” were closely observed when they accompanied the Earl of Orkney as he marched through Norway in 1612. Some of his party referred to them as “Wild Turks,” but probably meant “wild stirks:” “They were ugly folk...Sinklar used them to run before and search out news; in the evening they came back with their reports. They were swifter in running than a stag; it is said that the

flesh was cut out of their thighs and the thick of their calves (in other words they had extremely thin legs after the fashion of all the Daoine sidh). It is also said that they could follow men’s tracks.” Elsewhere we learn that the ver-kalvannn, or “windcalves,” were “more active than farmdogs, swift as lightning, and did not look like ordinary folk. The extra flesh seemed cut out of their calves, their thighs and their buttocks; their nostrils were also slit up. People thought this might have been deliberately done to make them much lighter to run around, and every one was more frightened of them than of the Scots themselves. They could take the scent of people a long way off and could kill a man before he could blow his nose; they dashed back and forth breaking the necks of men.” Here we are reminded of Cromm na’ Cam who used two such “dogs” as his spies, and Odin, who was similarly equipped with totem-wolves. H,P.S Krag interpreted the phrase “they did not look like folk,” as indicating that they were actual bloodhounds, and notes that when one of the wind-runners was killed at Odegaard, it ran about the field where it had been shot issuing a barking sound. On the other hand, when Karlesefni journeyed in the western Atlantic he encounted two of this kind who were humanoid: “they were more like apes than men; he called them Haki and Hekja ; they ran as fast as greyhounds and had few clothes.” Again it is mentioned in the Flateyjarbók that Leif took with him a suthmathr, or “Southman” a former resident of Scotland, who was called Tyrker. In Eric’s Saga the wind-runners are given as two creatures, a man and a woman, also of Scottish extraction. These Scots are characterized by the strange garment they wore, which is described as a kiafal or biafal. Nansen thinks this word is a Norse replacement for a Celtic designation and might correspond with the modern Gaelic cabhail (pronounced caval or cafal): “a shirt.” It may, just as easily confer with cadah, “tartan cloth, a quilt or cloak.” but in either

instance seems to identify the all-purpose brecan, or “plaid,” favoured by the Gaels. Nansen suggests that the Celtic word was gradually replaced by the Old Norse hakull or hokull a word which describes similar wearing apparel, “a sleeveless cloak open at the sides.” The feminine form of this is hjekla , suggesting a similar cloak but possibly hooded. He has guessed that the names of the wind-runners were long forgotten when they were described on paper as Haki and Hekja , names which seem to relate to their costumes. It is noteworthy that Tryker is described as brattletir , or “squashed- or flat-faced.” He is also given as having a “precipitous forehead, and was said that he had “fugitive eyes, and a complexion that was smáskitligr. This is a perfect description of a brownie. Nansen also said that Haki is a preferred name in legend and epicpooetry for sea-kings, berserkers and troll-children. From this, he concluded that the tale of the runners was a fiction introduced into Norse literature from Celtic mythology, but it seems more in favour of identifying the myth as following on reality.

CAM, crooked, cf. the god Cromm ‘an Cam. Also, one-eyed, blind in one eye, ill-directed, dishonest, tricky, deceitful, following the Fomorian predisposition. Root the ancient kemb, wind, hence “made crooked by wind.” Refers to the Latin camera, “one-eyed,” and from this the Eng. camera and the word chamber. Also the Gaelic camag, a club and camas, an embayment. Note camart, the high cam, a wry-necked person. See also Caimbeul. This word has reference to the physical deformities of the Fomorian sea-giants. CAMAN, CAMHAN, a hollow plain, a hallowed plain, a crooked stick, a shinty or hockey stick used for play on the field. Also a staff carried by the calluinn-man at the hogmanay. In the latter case the caesin-uchd, or magical “breaststrip,” made of sheepskin, was attached to this wand. CAMAR, fool, idiot, camart, wry-necked, cambar, place of burial,

CAM-BHEUL, having a twisted mouth, Clan Campbell after their patriarch. CAMSHRON or Camaran, Cameron, MG. Cêmsroin, gen. Also seen as Camronaich from which Gillacamsroin, Charter Eng. Cameroun from cam+ sròn, twisted+nose. Not considered linguistically related to Cameron parish in Fife. CAN, obs., white, now, say, sing, Lat., cano, the Eng. canticle. See bard. Canain, language; canntaireachd, articulate music, chanting particularly that used in the setting of magical spells. CANBLAS, CANLABAS, grinding speech, can + labhar, to say or sing + loudly, a magical incantation, a "reasoned" argument between men of opposing views. argument between diametrically opposed views, which were nevertheless, "set down with great elegance and refinement." One such quarrel involved the Christian view that there was a beginning and end to creation, as opposed to the pagan belief that all events were self-contained, reincarnate and cyclic. CANO MAC GATNAN, a son of a king of Alba. Exiled to Ireland he was hosted by the high-king Aedh Slane (56 A..D.) He visited Guaire, king of connaught and while there met Marcan, an elderly chieftain who had a young wife named Cred. She fell in love with the outlander and drugged everyone attending a feast so that she could be alone with him. Cano refused her advances as long as he remained bound by the laws of hospitality. Later he returned, pledged his love for her, and gave her a stone which he said contained his second soul. After he returned to Scotland and became king he made an assignation with Cred. Her stepson Colcu tried to prevent this union. Cred waiting in anguish at Loch Crede came to believe her lover would not appear and dashed her head against a stone. As she fell dying, the soul-stone dropped from her hand and fragmented. Cano therefore died within three days.

CANTRAS, can + trud, say + distress, a burden; the taking of vows of marriage to the widow of a family relative killed in battle. A ex-tempore wedding pre-dating Christian tradition. CAOCHAIL, change, die, caoch, empty, blind, hollow, blasted, OIr. coimchláim, to mutate or invert. To take on a reincarnate form. CAOD CHALUIM-CHILLE, obs. pre-Christian form caod, St. John’s Wort. A healing “herb.” CAOIBHREACHAN, the marsh ragwort, a proof against the torradh, the charming away of milk from cattle. CAOINEAG, caoin, a sward, a death sheet; caoidh + eagal, a water-woman who fortells death and mourns passings, lamentations for the dead + fear; caoine, to wail + eug, death. the forerunners of death, otherwise known as the banshees. These were the befinde, or "white women" of the Daoine sidh, appointed as cowalkers of men while they lived. At the approach of death, the befind was compelled to confront her first soul, thus allowing him to prepare for the end. At length, she warned the remaining family of the loss by wailings near the household. See beansith. In North America, the caney-caller. Corresponds with the English wailster as well as the beansith, or banshee. Other Gaelic forms are the briddeag, aoibhill and the morrigan (which, see). This spirit is usually invisible but may take the form of an animal, in particular a black bird. This creature is also known as the cro, a word which, in context, may mean either death or blood. Alexander Macbain explains that this spirit is "the weregild of the various individuals in the Scoto-Celtic kingdom from the king on down." The interrelations of the fay-spirits are seen in this

creature which the Welsh called the korrid-gwen (seawoman). They assigned her nine virgin attendants exactly like the Gallacinae of Mela, who were identified as progenitors of the Gaelic boabhe. According to the poet Taliesin, the first korrid-woman was given a magic vase, the edges adorned with pearls. Like Ler's cauldron of the deep this was the source of the "waters" (read "ale") that made men knowledgeable and full of "bardic genius". The caoineag was said to be about two feet in height, with long flowing hair. Their only dress was a long white cutty-sark, or shift. Seen at night or dusk they appeared beautiful. but in daylight their bodies were seen to be wrinkled with age and their eyes centred with red pupils. It was said that their breath was poisonous but they usually kept their distance appearing as omens of death before humans related to them by blood. Their keening was itself an announcement of bad fortune. One of their kind was the English grant, "a yearling foal, erect on its hind legs with sparkling eyes. This kind of demon appears in the streets about sunset (and) warns inhabitants to beware of fire, and thus puts the ignorant on their guard." CAOILTE. “The Lean One,” After Oisin’s departure for the Otherworld, his post of chief bard was filled by Caoilte, the “Thin man,” a cousin of Fionn. In some of the tales he is given as the warrior who struck down Ler when the Feinn assisted Midir in his war against the northerners and Boabd Dearg. After the destruction of the Fionn he was forced to take refuge in a souterrain of the Daoine sidh. In a late Christian embellishment Caoilte , like Oisin, was forced to return to the world of men so that he could meet and be influenced by Saint Patrick. CAOIR SIDHE, Phosphorecence on a stormy sea, fire accompanied by noise, a rapid torrent, gleams, flames, flashes, thunderbolt, red-hot iron, gleams of lightning in the distance. Connotates warefare.

In folklore, the final despoilment of an domhain was supposedly the work of the Dagda and two of his sons, but in literature an allusion is made to the robbery in The Book of Taliesin. In this obscure Welsh poem the first recorded note is made of the British king named Arthur. “Here Arthur sets out upon various expeditions over perilous seas in his ship Pridwen; one of them having as its object the rape of a mysterious cauldron belonging to the king of Hades. Six times (in sixty lines) the tragic line recurs, “Thrice enough to fill Pridwen were we who went into it; but seven alone were they who returned from Caer Sidi.” The endings vary at each repitition - Caer Vedwyd, Caer Rigor, etc. - and whether these are different places or different names for one place cannot be said. The whole poem evidently deals with expeditions conducted by Arthur to the realms of twilight and darkness.” Ancient British poetry has nothing further to tell of this mysterious being. That Arthur was already (12th century) a figure of legend is the only clear fact in the general obscurity.” Not all of this reference is lost in western mists: Caer is the Cymric equivalent of the obsolete Gaelic cair, “boggy ground, which relates to cathair, a city, the Latin castrum, a fortification. Caer Sidi is a clear reference to the Daoine sidh, or “Side-hill folk,” the people of Danu, who later found themselves banished to the western islands of the Atlantic. The other Cymric place names can also be translated, Caer Vedwyd, for example has the sense of the “Ball-shaped City Out Yonder.” As Sampson has said this does not tell us whether the names are descriptive of a single land or may individual places. The western Otherworld. CAOMH, tender, kind, a restful place, Cy. cu, Goth. haims, a village, AS. ham, Eng. home. CAORRUNN-CUTHAICH, the rowan-bush, caor, the berry pof the rowan, any cluster of red berries; cutach, bobtailed or shortened tree bush. Red berries were counted as the fruit of the gods, and one species was thought the root of their

longevity. In Scottish mythology these berries were protected by a monster on an island in Lake Awe until they were stolen by a Gaelic hero. Unfortunately they proved poisonous to the woman who plotted with him to purloin them. CAORANACH, CAORNANACH. The sea serpent that lived in Lough Dearg, Ireland, from caora, sheep, having reference to the triangular heads of such animals. CAOCHAIL, to change, alter, expire, die. In the last sense, this word is only used with respect to humans. Caoch, empty, Cy coeg, foolish, Goth. haihs, one-eyed. CAOR, the berry of the rowan, Cy. ceirion, a berry. The same word as caoir, a blaze because of its red colour. EIr., caer. This colour was associated with blood, bleeding and death, and by extension symbolized the Otherworld. In earlier times two rowan sprigs tied with red thread were placed above entryways at the Quarter Days to turn away evil spirits and bring good luck. Caorrunn, the rowan tree. “Red, being the colour of blood - the essence of life - is the supreme magical colour. In Scotland, necklaces of red coral or red rowan berries, strung on red thread , were wore as amulets.” (The Silver Bough, Vol. 1, p. 74). CAORANI, “People of the Sheep,” OIr. caera, seen in the Gaull. Ep-enos, knight, based on epos, a horse, thus horserider. The people of North West Sutherlandshire, suggesting worship of a horned deity. See Cernu. Red-eared, three-horned sheep, had associations with the Otherworld. CAPA. “The Top,” one of three fishermen accidently blown to Ireland from Spain in antediluvial time. All of these men perished in the World Flood. CAR, twist, bend, turn, a job, work, a trick, fraud; carach, dishonest, carabhail, horrid, savage, wild, cearr, wrong, left-handed, crooked. See cearrach. Gille-nan-car, trickster, artful dodger. This word is associated with Clan

Kerr (anglicized and pronounced cae-rr), a family with Scandinavian roots, remembered in folklore as "...the deadliest foes That e'er the Englishmen had ever known, For they were all bred left-handed men And left to fence against them there were none." It may not be precise to say that all were "lefties" but certainly more than fifty percent were of this persuasion. This genetic preference appears in their castle keeps where stair cases are built "against the sun" trending upward from ground level in counterclockwise fashion. This spiral placed right-handed men at a disadvantage since their sword arms were in frequent collision with the walls of the castle. Two such residences are those of Jedburgh and Ferniehurst, both owned by the marquis of Lothian, who is a Kerr. All of this clan have been southpaws until recent generations when others genes have come into their pool. The northern portion of Scotland was infiltrated by Scandinavians at an early date, as a result the Campbells, Macleans, Macdonalds and Mackays all have heavy populations of left-handed individuals. Researchers in Britain have discovered that these people are prone to the disease called dyslexia, a severe reading disability in which the letters of the alphabet are mentally exchanged, inverted, or otherwise made unreadable. Even among the Kerrs, scientists have experienced difficulty researching the problem since many lefties have deliberately been trained, or trained themselves, to be ambidextrous (efficient with either hand) to avoid the jeers and jokes that dog that condition. On the plus side, it has been noticed that the best soccer players are equally capable with either foot, and a notable number have Kerr blood lines. In southern California, a similar study has just concluded showing that left-handed people have a mean life expectancy of 66.3 years as compared with 75 for the general population. Left-handed males are even worse off than females since they live to a mean age of 63. Since machinery is designed with right-handed people in mind, left-handers were found five times more likely to have died in accident-related injuries. As a group they were noted to suffer greater health problems, in particular

a greater number of immune deficiency diseases and risk of diabetes. University of British Columbia research also found that left handers were four times as likely to die in traffic accidents as the general population; in effect, they seem accident-prone, a misfortune considering that there are, at present, three million left-handed Canadians. There are interesting associated footnotes, such as the fact that Nuada the god-hero of the Tuatha daoine was left-handed by battle accident, a misfortune that also plagued the Norse god Tyrr, who is often associated with the Gaelic Aod (a sun-god bearing a distinctly northern name). Notice also the fact that the hosts, raging out of the north to collect the souls of the dead, whirled south on winds that moved in a counter-clockwise direction. Odin's valkyra followed a similar course, and the witches who were their antecedents danced the left-handed circle. In the eyes of the largely right-handed Christian missionaries these were the worst of a bad lot, sinister (literally, left-handed) folk. CARANN MOLLACHD, caran. obs. dim. of friend, relative, meant as disrespect, from the root carr, with all the implications of left-handedness. Confers with the Norwegian kerren, hard, stiff, unbending; the English. harsh and hard. Gaelic, carraig, a rock. Molach, rough, hairy, like the Winter Hag. A cairn of stones erected by guisers in front of a doorway when they were turned away from a residence at the Hogamanay. CARBH, AM, also PARBH, carbh, a ship, from ON. karfi, a galley meant for the navigation of the fiords. Able to car, turn or twist about quickly, The “place for turning (south). Note the place-name Am Parbh, Scotland. Here, Sandwood Cottage is the site of hauntings by a tall male revenant dressed as a sailor. A mermaid was spotted at nearby Sandwood Bay by a native in 1900. His dog spotted her first, lying on a sea-ledge. She was described as “human-sized, beautiful, and apparently waiting for the tide to take her out.”

CARMÁN, car, a twister and turner, a dancer, left-handed, see above entry; mam, a handful, large-breasted. In particular, a foreign goddess who arrived in Ireland from the Mediterranean accompanied by three fearsome sons Calma, Valiant; Dubh, Black; and Olc, Evil. They laid waste the land until overcome by the Tuatha daoine. With her sons dead, Carmán succumbed to death “in an ungentle shape.” Nevertheless, she was remembered and propitiated in Leinster at the Festival of Carmán, which was part of the old Lugnasad. Tales about this goddess point out the subtle magic of women, as opposed to the physical magic preferred by men: The sons were addicted to rapine, plunder, dishonesty and violence, but their mother gained her ends through charms, spells and incantations. After they all succeeded in blighting the corn, the Tuatha daoine brought out their heavy guns and assaulted the visitors until their own magic forced the three men into the sea. The witch was held as a hostage against their future behaviour and died as a hostage. Because she was feared in death, as in life, she was given an annual oenach, or “fair,” which was held at her burial place. The Munster equivalent of the Mhorrigan.

CARN, a cairn. corn, horn. A monument formed of individual stones brought together by individuals. The root is the Br. kar, hard. Carragh. an individual stone, a standing or pillar stone. Carraig, rock, similar to the Eng. hard, harsh. At the death of an individual, friends and relatives created a cairn, by adding stones to his memorial each time they passed. In some instances cairns were erected by the funeral party at each spot where it rested on the way to internment. At the adding of a stone a blessing was directed toward the dead. From the Gaullish root. carno, a “trumpet,” a “heap of stones” in the Gaelic. Wester Ross used to be entitled, in Latin, Carnonacae. This may be interpreted either as “The Folk of Trumpets,” or “The Folk of the Cairns,” i.e. rocky hills, the latter being most appropriate to the region. Similarly, the Gaullish tribal name Carnutes is considered to mean “Trumpet-bearing Folk.” CARN A’ GHILLE, “Cairn of the Lad,” erected on the road between Dunvegan and Stein, Skye, Scotland. Here the son of a household overheard three witches plotting evil deeds. Discovered, he was intimidated into promising he would not reveal their plans. When the boy thought that the witches had decided against their plan he told his mother, who inadvertently revealled her knowledge to one of the witches. Engraged the three killed the lad. Soon afterwards the villagers raised a memorial cairn but it soon sunk from sight in the peaty soil, whether by design or from natural cause is uncertain. In any event the place is claimed to be haunted and the place is avoided at night. CARN A’ GLAS, “The Gray Cairn,” six miles east of the town of Cromarty, Scotland. In the eighteen-twenties a similar cairn, in this region, was disassembled for building stones. On their removal a human skeleton of “gigantic size” was recovered. According to a labourer at this site the skull was sufficient to contain “two lippes of bear.” The Gray Cairn has been the place of several supernatural events: A Cromarty fisherman entered this moor to the sounds of lowing cattle and the distant barks of shepherd’s dogs. As

he approached this cairn he commenced to hear the sound of waves breaking on a cliff-face. This, in spite of the fact that the coast and the sea were three miles distant. On coming closer he was terrified to observe that the stone was part of an actual cliff-face rising above substantial waters. The pile of rocks appeared enshrouded in sea-fog and on the ocean he noticed two large vessels, their sails spread to the wind. CARNAS, algebra, carn, a heap of stones, counting-stones, stones used in arithmetic, a cairn. Stones were regarded as "the backbone of the earth". Counting skills, like language skills, were considered magiical in intent and result. CARNONI, an ancient tribe of Wester Ross, from carno, a “trumpet.” also carn, a high rocky hill, possibly “folk of the cairns.” CARRAGH, a pillar stone or cromleag, a standing stone. Ir. cartha. Cf. cuir, to position or put in place, suggesting manmade structures rather than geologic “erractics.” A form of carraig, a rock, OIr. carric, Cy. careg, Bry. karrek, Nor. kerren, hard, stiff, harren, hard, Eng. harsh. The Celtic root is perhaps kars, hard or rough, which persists in the Gaelic càrr, rough at the surface, the itch, mange. Carradale is a combined form of carragh + dail, the latter, a valley or dale. Here in the graveyard of Barcal are three large stones collectively known as the carragh/ According to tradition an arch druid is buried here. His power is remembered: It is said that law-breakers could apply to him for pardon. Even after his death his pillars continued as a sanctuary for criminals. Such places are termed cromaich,, an asylum or refuge. CARRAGHDAIL, Carradale, Scotland, in Kintyre. Dail, a field, a meadow from Norse dalr. A field of standing-stones 15 miles north of Campbellton, facing on the Sound of Kilbrannon. One of the great arch-druids of Scotalnd is supposedly buried here at the triad carragh. Any man who approached this druid could be exonerated of his crimes.

After his death, the grave-memorial to this druid became a place of refuge for criminals and law-breakers. Those who reached this sacred ground before being apprehended were forgiven their trespasses. Sanctuaries of this sort were termed comraich. This sanctuary was sited between slighe aoraidh and dail sleauchdaidh, “the way to worship,” and “the field of prostation.” CARRMOCAL, cairngorm, a precious stone, a jewel, curragh + cuir, a pillar or supporting stone + put aside from the common kind. CASÁIR, phosphorescence at sea, formerly given as the treasures of the deep seen through water. This word also means sea-drift and is akin to Ir. casair, a shower, hail;, from the root cad, to fall. CAS AN LUBAIN, cas, sudden quick rapid (on one’s feet), irritable little Lugh. The name given the bodach of Allt Mor, Scotland. This creature disturbed women returning from the ceilidhs by voicing gurgling sounds. He frequently entered crofts at night and tidied up for the residents. When he grew old he retired to Balnasium in Derculich where he sometimes exchanged a bowl of milk for house-choires. Here he received this nick name from his splashings in Alklt Mor. When the haunt heard of this name he vanished from that vicinity. See next. CAS-ARD RIGH, cas, foot, leg, "the royal foot." More literally, the “king’s high-foot.” At Dunadd there is a rock engraved with a footprint, supposedly that of the first Dalriadic dynast. It is said to have been blasted into place by a geisreag, or magic spell. While the Scots kings reigned they were expected to come to this inauguration stone, and each new king had to place his foot upon the imprint of all his royal ancestors. It was supposed that the spirit of the original god-king was thus transferred, legitimizing the continued authority of the monarch. CASEIN UCHD, obs. cas, hair of the head, curled; Norse,

haddr, the English hair; uchd, breast. The hairy-breast. A narrow strip of sheep skin, about three inches wide, cut from mouth to tail on the underside of the belly of the animal, and separated from the flesh without additional cutting. The Hogmanay “breast-strip,” attached to the pole carried by the calluinn-man. Occasionally the skin of a cow, goat or deer was substituted for that of the sheep. At each home visited, this strip was singed in the hearth fire and used to blacken the foreheads of men and animals as a prophylactic against witchcraft, fire and drowning through the following year. The staff from which it was carried was the caman, the shinty or hockey stick. See caitrtreal. CASSIR, casair, sea-drfit, the light seen enamating from dank, decaying wood, obs. “a thorn,” shower, hail, a prickly woman; the daughter of Bith, Eng. Lady Cesair, a granddaughter of the Biblical Noah. Bith was denied a place in the Ark and so with the help of Ladra and Finntann erected an idol, that foretold the deluge. Acting on the advise of this idol, the three men constructed their own ship and took refuge on it, fleeing before the World-Flood. After seven years they landed in Ireland. Cassir became the wife of Finntann but he abandoned her when the flood waters came upon them, riding out the deluge in a flood barrel. CAT, a cat, SIr. catt, Cy. cath, Cor., kat, Br. kaz, Gaul, Cattos, a god of battle; Latin catta, English cat, German katze. Possibly of Celtic origin, applied at first to wild species and later to the Egyptian cats introduced at the time of Christianity. Similar to the W. cath, Cor. kat, and the Germ. katze. The word may thus confer with cath, a wild thing, a battle. The Dictionary of Prince Edward Island English draws attention to the phrase cat of gin, formerly identifying a quart container for this liquid. There is also catawumpus, a humorous aside indicating something slightly askew or out of order; and cat ice. a thin layer of ice, under which the water has retreated, and thus incapable of supporting weight. The South Shore Phrase Book adds cat spruce, a short scrub evergreen (properly called the white

spruce), which makes an attractive, but skunky-smelling Christmas tree. These are related to our local dialectic words kippy and kittardy. See Old Tibb for a lengthy explanation. The original sea-cat was probably Ran, the wife the Norse immortal Hler, the god-giant of the open ocean. Her Celtic equivalent was Mhorrigan, the daughter of Dagda, who was given care of the mythic Cauldron of the Deep. These ladies were the death-goddesses for men who died at sea, and were avaricious demanding tribute (in rare metals) from all who came into their realm. This is why mariners in Atlantic Canada still, occasionally, place a coin beneath the main mast of a vessel just before it is set. Like the native North American Indians, certain Fundy fishermen return the bones of fish to the sea without being quite certain what they are about. I've heard my relatives say, "Here's a bit for the old cat". English folklorist Ruth L. Tongue has managed to find an old tale that may be apropos: "There was a gentleman had a beautiful daughter who was bad at heart, and knew more than a Christian should. The villages wanted to swim her (put her to trial for witchcraft), but no one dared because of her father. She drew down a spell on a poor fisherman, and he followed her for love wherever she went. He deserted his own troth-plighted maid, though he was to be married in a week, and he ran away with this other, who he took to sea unbeknownst to the rest (of the fishing fleet). A storm blew up from her presence and all was lost for having a woman on board, though none knew it. It was she that had whistled up the storm that drowned even her own lover, for she had no good for anyone. (A magician tracked her and) turned her into a four-eyed cat, and ever after she haunted the fishing fleet. That is why still men will not cast their nets until half-past three (cock-crow time) - my uncles won't -and why they always throw a bit back into the sea for the cat." Ran

and

Mhorrigan

were

the

prototypes

for

this

creature being beautiful woman who were shape-shifters. The trouble with all of the mermaids was the fact that they changed their minds as often as the shape of their bodies. Thus they experienced little domestic bliss and spent most of their time pursuing unfulfilling relationships with human sailors. Hler, the god of the sea, could control all of his element excepting his wife, and he and his Celtic counterpart Ler, were constantly involved with trying to cope with the difficulties that naturally arose from the cat-like conduct of their wives. The mermaids of Somersetshire, England, were termed sea-morgans after the matriarch. Their songs were irresistible to men, and their only failure, on that coast involved a deaf youngster, who had psychic abilities. One of their kind sought to divert this youngster into quicksand; but he, while admiring her face and figure, was repulsed by her seaweed-green hair and could not hear her voice, and so was able to drive her off. Our skippers are loathe to transport lawyers, tailors, dressmakers and clergymen, just like their European cousins. Most interesting of all is the universal fear of letting a representative of Rann on board before a ship sails. In some of our own coast villages, men would actually return home if they met a woman on the way to a proposed sailing. Helen Creighton found that this superstition was still widespread at the middle of this century, and one master-mariner went further: "A woman is considered bad luck, even to christen a boat. Once a boat was being launched (and) a woman wished to christen it. She came to the launching but the owner wouldn't allow it. Nevertheless, the vessel turned over when it was launched and it always had bad luck." A Scotsburn, Nova Scotia, man even warned men against wearing woman's hats at sea, apparently concluding that some of the female spirit of wantoness (and storm) would thus attach to the men and through them infect the ship. Cats are clearly equated with women for another fisherman said, "If a cat passed a fisherman's path, he would go home." There was a particular passion against

black cats, and another respondent explained that "other cats are taken on board as mascots, but never a black one." Notice the hair of mermaids was said to be golden near the surface, but when they passed in the deep, it was always seen to be coal-black like the hide of some cats. It is a law of sympathetic magic that "like attracts like", thus female witches were thought to prefer the these cats as familiars. Black cats, in turn, were seen as magnets for black clouds, a black sea and stormy weather. And remember, "It's bad luck to throw a cat overboard; the one who does will not live to make home." There are eight synonyms for cat in the Gaelic language including pus and the much more poetic luchtigern. The latter identifies Lugh in his guise as “lord of the mice.” Three huge Fomorian cats guarded the entrance to the Otherworld at Cruachan, Ireland. Note that the son of Cruithne founder of the Tuatha cruithne or Picts was a man named Cat. He gave his name to the province of Caithness, Scotland. Note also Innis Cat, the Isle of Cats, which used to be applied to the Shetlands. In Middle English we have Tom Cat, a contraction of Thomas, i.e. a common man as contrasted with a gentleman + cat. He was sometimes entitled Old Tom, and understood to represent the Devil. One cannot say that the mythic Twm Shone Catti of Wales is the prototype but he represents the species: He was born at Tregaron in the Shire of Cardigan in the sixteenth century and took up thievery before becoming a rich man, justice of the peace and mayor of Brecon. Early in his career as a thief Twm visited an iron-monger, pretended interest in a pot, but insisted there was a hole in. Indignant, the smith lifted the vessel above his head and peered at it, but could see no defect. At this, Tom pushed the container firmly over the man's head and while he struggled to free himself removed the rest of his stock-intrade. According to some authorities Tom was the illegitimate son of Sir John Wynn of Gwedir, by the woman named Catharine Jones. He was christened Tom Jones but was better known as the Twm Catti. Between the ages of

eighteen and nineteen he took up stealing to escape from poverty and the demands of his mother. It was said that his disguises were beyond numbering; sometimes he appeared as a cripple; sometimes as a crone; sometimes as an outoof-luck soldier. By no means a specialist at his art, he was particularly interested in taking animals, and was adroit at disguising them, so that he was sometimes able to sell the animals back to their owners. Attempts to apprehend him were futile, he was never at home when people came looking for him. If he was at home he was always incognito. A farmer who had lost a bullock to Tom once came to his door to be greeted by a miserable hag sitting on a stone bench near the doorway. "Does Tom Catti live here?' asked the farmer. "Indeed, yes!" replied the indigent. "Is he at home?" "Oh yes, He is at home." "Then will you hold my horse by the bridle while I seek him?" The crone did so. The man dismounted made a thorough search of the house and came back to the stone bench to find it littered with a woman's clothing. His horse was, of course, missing! Riding to the farmer's house in a new disguise Tom told the farmer's wife that he had been sent for £50 cash to extricate the poor man from legal difficulties. The wife seeing that the stranger had her husband's horse and whip gave up the money and Tom left Wales for several months. Tom was widely known as a thief but he was free with his money in helping the poor and he often ingratiated himself with potential victims with his abilities at song, dance and humour. A little later, Tom came upon a lady at the hands of a highwayman. A handy man with a sword, Tom killed the robber and conducted the good-wife back to the home of her husband. The couple invited him to stay over, and the man of the house being in his cups, Tom treated the lady to a "pentillion about her face, ankles and the tips of her ears." In the process he managed to extract a promise from her that she would re-marry him in case her current husband died. Afterwards this happened as promised and Tom became the lord of Strath Feen, a pleasant valley by the

River Towey. At first Tom was refused by this independent woman who was not keen on taking up with a thief. At her entreaty he left her home and took up residence in a cnoc or "sugar-loaf" mountain just within Shire Car. One who had visited this place (in 1850) described it as "in a very queer situation; steep rocks just above it, Towey river roaring below." There Tom set himself up in his usual business but after a time decided to make one last foray against the widow. Arriving outside her window, which was barred with an iron grill, he left out a pitiful wail that caught her attention. Coming to the window she demanded that he make his case quickly and move on. Given this leeway, Tom cried out, "I am come to bid you one eternal farewell and have but one request to make, which is that you extend your hand so that I may impress upon it one last burning kiss." the woman hesitated a bit, but flattered, at last extended her arm through the bars. Tom caught the limb and his expression changed, "I have you now, "he said flatly, "and you'll not move from here without a solemn oath that you'll be my wife." "Never!" said the lady, "Never will I become the wife of a common thief." Drawing his sword, Tom stared the woman in the eye and responded, "Very well, will it be your hand or your arm?" The lady being cowed and having some fondness for Tom then swore to marry and thus became a man of means. As justice of Camarthenshire he was an extremely able man, noting that if he could not take "car" (booty) then no other should have it. One of the MacLeods of Rassay used the Skye witches in a heavy-handed way so that they finally assembled on the shore of the Narrows at Rassay, where they watched for his galley to sail between the island and Portree. When they saw him at a satisfactory distance from shore some of them shape-changed into cats and swam to the boat, By huddling together on the poop deck they managed enough weight to capsize the craft so that MacLeod was drowned. Afterwards they returned to the shore and changed back into humans.

Modern possession of men by the cat-spirit is not unknown: “Patient X was a 24-year-old depressed man who for thirteen years has believed he is a cat trapped in the body of a human. He has known this ever since the secret was imparted to him by the family cat, that same animal that later taught him “cat language.” Though employed, he spent most of his life in feline activities. He lived with cats, had sexual intercourse with them, hunted with them, and frequented cat night spots... Against all evidence he clung firm to his beliefs, even after medication with haloperidol antidepressants and carbamaxepine, and six years of insight-oriented-psychotherapy.” McLeann Hospital, Boston, 1988. CATANACH, Chattanach, Chattan. MG. pl. Cattanich. They claimed descent from Gillacatan , “the lad of the Cat, a servant of Saint Catan, whose name denotes “little cat.” CAT-DUBH, SIr. catt, a cat; dubh, black. The black cat is the totem animal of many highland clans and is shown as a device in heraldry. In some places it is considered an animal of ill-omen since it serves as a banshee of death and destruction. This is particularly so for the Macleods of Gesto on the Isle of Skye. "They dreaded the appearance of a black cat when a death was about to occur in the family, and such is the force of inheritance it is feared by some of the descendants of that family down to the present day. Some of the Mackinnons of Strath, in Skye, had such a horror of cats that they could tell when one was in the room, without seeing it." (Dr. Keith Macdonald, Celtic Monthly, 1902, p. 87). Not so the Cattanich, or Clann Chattan, who some claim were the descendants of St. Catan, whose name denotes "Little Cat." This animal is the traditional familiar or taibhse of the Gaelic boabh or “witch.” Particularly identified with the goddess Mhorrigan. Fishermen, at sea, often threw a portion of their catch into the sea to propitiate this "old cat." In Gaelic parts it is thought that wishes can be fulfilled by stroking the back of a black cat using three

fingers. It is similarly auspicious to have a black cat walk directly towrd you but unlucky to have it cross your path. Some folk regard the black cat as allied with the ailpe saying that its breath causes cancer in humans and that it has killed babies “by sucking their breath away.” CAT MAC CRUITHNE. Founding father of the Tuatha cruithne, or Picts. He gave his name to the Scottish province of Cait, still known as Caithness. CATH. Fight, battle. Winnow the chaff; a popular class of tale among the Gaels. Cathag, the jackdaw or battle-bird. In the early "wars" men managed to get exercise but relatively few people were killed. As Gywnn Dyer says this was a time when there were "no leaders, no strategy, and no tactics", when only kinship groups were usually involved "most often to revenge a killing or a ritual offense committed by another group..." Warfare was, at its "best", "an important ritual, an exciting and dangerous game, and perhaps an opportunity for self expression, but it (was) not about power...and it most certainly (was) not about wholesale slaughter." 1 Gwynne Dyer says that "the gulf between primitive and civilized societies is as vast in warfare as it is in other respects. The essence of the Neolithic revolution was not the discovery...that food could be obtained more reliably and in greater abundance by planting and harvesting crops and taming or breeding animals...It was the insight that human will and organization could exercise control over the natural world - and over large numbers of human beings."2 In other words, the development of agriculture allowed the creation of a class-society whose most elevated members began to see the possibilty of great personal gain in exercising power. Lewis Mumford has suggested that it was "the essence of civilization" to exert power in all its forms. The roots of the first civilizations, he claimed, are to be found in states that were so absolutist and awesomely cruel they make

Nazi Germany seem a moral commonplace. Dyer thinks that the first experiments at weilding power went to the heads of the earliest leaders of state causing them to build practical irrigation canals on one hand, and to pursue vast personal memorials, such as the pyramids, on the other. Between ends, powerful men waged wars of extermination which were often little more than personal vendettas waged with the complicity of newly "civilized" men. CATHAIR, a city, a place where corn is fanned, OIr. cathir, Cy. caer, Bry. kaer. Lat. castrum. The root is cat+ air, the latter, high. CATHAIR AOINE, City of Aoine. A standing stone said enspirited by this goddess, who was sometimes said to confer with Mhorrigan. Those who sat upon it were in danger of losing their sanity. Any person who presumed to sit there three times became witless for life. Those already insane, animals and people, flocked here to Aoine’s place where she once rendered curesalong with “tea and sympathy.” “She had power over the whole body and sometimes gave gifts of poetry or music. She not infrequently gave her love to men, and they called her the Leanan Sith, the “Sweetheart of the Folk.” See Aine. CATHAL. Kathal, OCy. Catgual, i.e. Katu-valos, “Donald of the wars,” val, being a contraction of Domhnall (which see). From these M’All and Mackail. Most notably the Irish born missionary-priest of the seventeenth century whose relics created an Italian cult at Taranto in 1071. He was said adept at healing ruptures and was influential in governing weather. CATHBAD, A druid of Trataige Mag Inis, the personal advvisor of Conchobhar mac Nessa. He married Maga the widow of Ross the Red, and had by her Dechtire, the mother of the famous Cúchullain. His other children were: Elbha, the mother of Naoise and Findchaem, the mother of Conall of the Victories. He prophesied that Deirdre’s great beauty would bring destruction upon Ulster and that Cúchullain would

have a short but glorious life. He was persuaded to lure Naoise and his brothers out of the Red Branch Hostel, but when Conchobhar killed them in contravention of the laws of hospitality of Ireland, the druid cursed him and his Capital-city of Emain Macha. CATH NA COILLEACH, cath, battle, contention, wrath, fight; coilleag, smart blows. The power of the warrior was said magically inspired, and sometimes assisted by, supernatural spirits. CATHUBODUA, cath, battle; bodha, a submerged rock. A name for the raven or crow of battle, an entitlement of the goddess of war, who was sometimes called Mebd or Baobd. CATRIONA, the Gaelic form of Catherine or Catherine. It also occurs as the Ir. Caitriona, and in the phonetic forms Catrina, Katrina, Katrine, Katarina, Katrriona and Katrena. Appears to be a combination of cat+rionnach, a “streaked or spotted cat.”In Scotland the preferred Scot. spelling is Catherine or Kathryn at the present time. The name is diminished as Kathleen and a pet forms include Kay, Kerry, Kit, Kitty, Kate and Cathy. Cf. Karen. CATTAIB, “Among the Cats.” At the period before the Norse invasion The Cats occupied the northeastern mainland of Scotland. The Cats originally held more lands than Caithness. The old name for Sutherlandshire was Caittaibh. The land between the present Ord of Caithness and Dunrobin was termed Braigh Chat, “The Upland of the Cats.” This tribe appartently originated in the north-east and entered Sutherlandshire occupying the eastern and south-eastern parts of that place. At the present day a Sutherland may be called a catach. The Earl of Sutherland has long held an upright cat on his bearings and is entitled the Morair Chat, or “Great Cat.” The Duke of those lands is Diuc Chat, while the Kyle of Sutherland is referred to as an caol Catach. The Norsemen said that these were a Pictish people and called their lands Pettaaland-fjorthr, Opentland Firth, but they were at least allied with certain Teutonic tribesmen from

Hesse. CÉ, spouse of the earth, the “Earth.” “Night.” The sun-god Lugh, reincarnate as the son of Cruithne, the founder of the Tuatha cruithne, or Picts. They gave his name to the ancient province of Alba now within the regions entitled Marr and Buchan. This word is only used, at present, in the expression, an cruinne cé, “the round earth.” In EIr it was seen in bith cé, “on this earth.” The root is taken as the Celtic kei, he, which is related to the verb kei, to go, to move. Also note the Lat. ce or cis, the Eng. he. The old daygod He is represented in the Cymric tongue as Hu and in Gaelic as Lugh or Aoidh. The latter is the Eng. Kay. The word may confer with the Celtic skei, shaded, or covered by, suggesting the cohabitation of the Earth with the Sun. CÉ, a druid to Nuada who was mortally wounded at the second battle of Magh Tuireadh. The Lough Cé burst from the ground where he was buried. CEANN, head, head of yarn, heads of corn and thus, “The Harvest Home.” Also a headland, genius, ingenuity, , leadere, commander, chief. CEAL, stupor, forgetfulness from the root gel, to conceal, EIr. cel, death, ceal, the end, the Eng. seal and sealed, based on the name of the ON goddess Hel who was sealed in the Underworld. Note cealaich, to conceal, to eat, to put away; cealg, guile, treachery, hypocrisy; cealtar, a broad-cloth covering, and ceall, a hermit’s cell and by extension a church. From this last cealloir, the superior of a Christian church and the name Mackellar. CEALG, guile, treachery, EIr. celg, root the Indo-European qel, to destroy. This word is at the root of Celt. CEANAIDEACH, Ceanadaidh, Kennedy, Kenedy, family name of the old earls of Carrick, a famed Irish name born by the father of Boru ard-righ. Ir. Ceinneidigh, EIr. Cennétich, literally the “one with the ugly head.” Called also

M’Ualraig. Ualgharg may be the Eng. Warwick. CEANN, head, point, hilt, top, chief, a genius, harvest-home, OIr. cend, cenn, the “first,” or “most important,” the seat of god-spirit. Thus it was that Gaelic heroes hunted heads. Conal of the Victories once told his enemy Cet that he would not allow a night to pass when he did not sleep with the head of a dead Connacht-man beneath the bend of his knee. Cet admitted being unequal to Conal but noted, “if Auluan were here he would give you conterst for contest.” At this the Ulsterman drew Aulan’s head from hiding and threw it against his chest with such force that “a rush of blood broke from his lips.” The Roman Posidonius, travelling through Gaul noticed this interest in heads: “When they depart for battle they hang the heads of their enemies from their horses, and when they brought them home, nailed them to the entrance of their houses.” Another Roman observed that when the Celts killed an official they severed his head, “and bore their prize in triumph to their most sacred temple. There, according to their habit, they cleaned it, decorated the skull with gold, and employed it as a sacred vbessel for the pouring of libations...” Again, Cúchulainn, warring against Connacht, cut off the heads of four charioteers “and tossed them to the four points of the tree fork.” On another day he was opposed by twelve men and he took their heads, afterwards planting twelve stones on the ground, “setting a head on each stone.” Didorus and Strabbo both speak of the heads being embalmed in cedar oil, so that they might be displayed without decay or odour. Anne Ross has said that “The human head was regarded by the Celts as being symbolic of divinty and otherworld powers. The motif of the severed head figures throughout the entire field of Celtic cult practice...” CEANN ANNS TREASE, a “face in thirds,” the tricephalos, three faces arising from a single head. Seen particularly in stone-carvings all across Celtic Europe. One of these from Corleck, County Cavan, Ireland is clean-shaven suggesting

the Celtic prototype for the Iron Age. The eyes are closely set but wide, the mouth narrow, the nose long and narrow. A hole at the base suggests it was Originally erected upon a stone pillar for exhibition and veneration. Another, recovered from a later stone wall at Woodlands, County Donegal shows three quite different faces although they are all stylistically similar. These groupings are not surprising considering the Celtic grouping of deities in threes. Triplets and twins were considered under divine protection and there are also many janiform heads in Britain and Gaul. The Irish stones are said more closely allied with pagan than Christian times. CEAPAG, an impromptu verse, music which is sung “off the cuff.” EIr. a chorus in song, from ceap, to catch (on the fly). The refrain sung by girls at Gaelic gatherings. CEÂRD, a craftsman especially any kind of smith, a tinker, mechanic, EIr. cerd, Cy. cerdd, manual ability, Lat. cerdo. Ceârdach, a smithy, combining ceârd + cae, the latter word being allied with the Eng. home. CEARR, wrong, awkward, unlucky, cutting, wounding, aatray, to the left, left-handed, cearrag, the left-hand, Lat. cerritus, crazed, mad, see car. See next. CEARRACH, CEARRAICHE, any master of one’s art or profession, a gamester, a shark, a dextrous or left-handed gambler. a dicer. Conferring with cearrbhag, left-handed, the use of which was considered almost immoral. The word is related to car, to twist or turn, to dance in the lefthanded fashion. All abilities beyond the common ken were considered supernaturally inspired. A good proportion of the northern Gaels are left-handed this was once considered a "gift" from questionable "gods." Particularly implicated were the Kerrs and the Mackays and the Keiths, who seem to have picked up this genetic peculiarity from Norse invaders. Left-handedness has many disadvantages, but it assisted

sleight-of-hand at the gaming table and could be useful where men approached one another with uncertain intentions. It was usual to extend the right hand in a handclasp of friendship since this immobilized the fighting arm. Lefties, however, could always carry a extra knife up their left sleeve and could act with it while seemingly in a friendly mode. In addition, the Kerrs regularly built keeps with spiral stairways which wound their way upwards "against the sun. This meant that right handed-warriors found themselves at a distinct disadvantage when they found themselves within, for their sword constantly crashed into side-walls, while their left-handed opponents fought in the clear air without encumbrance. All this was considered the effect of conspiring with unnatural spirits in the unseen world. CEART, right, just, honest, proper, certain, fair. See next. CEARTLEADH, CHEARTLEADH, a clew used in magic making. Ceart, right, Latin, certus, Eng. certain, sure. Leaden, a lock or tassel, flowing unbound hair, threads. In the process the magic maker might cast he hair or thread from a spool before him or her. The baobhs preferred the ceartleadh uaine, the “blue-clew of witchcraft” as their instrument while the giants employed ceartleadh dubh “the black clew.” see correspondence with the next. CEASG, floss, an animal with long thin hair or wool, the “hairy-ones.” Ir. ceaslach, long-haired, the Gaelic merwoman. In Brittany these women were known as the Morgans or as the Groac'h Vor; on the Isle of Man they were termed the Ben-Varrey and in Ireland, as the Murivgach or Merrows. They were more matronly than the river women, but these spirits from "The Land under the Waves," were beautiful in spite of their advanced age, promiscuity, and repeatedchild-bearing. They had the peculiarity that their hair colour changed from a dark green or black in deep waters to a blinding yellow in sunlight. Scotsman say that

a man who captured a mermaid might demand one gift, or bit of useful information, from her before letting her go. Traditions of merfolk are chiefly a tradition of the sea-coast of north-eastern Scotland. High Miller (1857) said that mermaids were commonly seen there “less than fifty years ago.” Sir Hugh Reid (1870) said that: “In a village (at Buchan) there lived a man who had seen and conversed with a mermaid under the a great cliff of the Butlers of Buchan.” Another writer remembered a mermaid pitching along in the waves before the bowsprit of a vessel sailing out of Peterhead. Not long after this ship was seen driven on the rocks near Glamis Castle with all hands lost at sea. A mermid was captured by Roderick Mackenzie of Rosshire, but granted her freedom after she promised that no one should ever drown on any boat boat he happened to build. The promise was kept and it was guessed that “some of his boats are still defying the stormy winds and waves of the west coast.” Cromarty had a titular mermaid as did Galloway. The latter frequented the shore of Solway Firth near the mouths of the Nith and the Orr. The ballad of the Mermaid mentioned in The Minstelsy of the Scottish Border was founded on a tale of a relationship between a mermaid from the whirlpool of Corryvreckan (the cailleach bheurr) with a MacPhee of Colonsay. CEATHRAMH, quarter, fourth, lodgings. Same as cairteal. lodgings, chartulary, a challenge, an edict. The “flitting” or rent-paying days of Samhain, Imbolc, Beltane and Lunastain. The “fay” moving days. CEIL, conceal, Ir. ceilim, OIr. celim, Cy. celu, Indo-European qel;, the Lat. celo, Eng. con-ceal, AS. helan, to hide, the Eng. Hell, the ON. goddess Hel. Skr. kala, darkness. The Norse referred to the Scots as helr, perhaps because they lived in souterrains. Note céile, a spouse or fellow and Cé another name for the god Lugh. These names suggest a wayfarer since the root word kei means “to go.” From this we also have célidh, a meeting “by the way.” Note also ceall, a cell or church, and the diminished cillein, a stored heap, often

forgotten; a purse, hoarded treasure. See next. CEILIDH, a gossiping visit or meeting, sojurn, pilgrimage. “Within doors the folk told the tales and sand the ballads of the Fayne, or the less ancient heroes, the Lord of the Isles, Macleod of Dunvegan, and our own treasure, Clanranald, with for Sundays and holy days beautiful legends of Iona and Oronsay. But ever as midnight drew nearer, the tales and the songs and the distant roar of the Western Sea grew weirder, until at last song and tale ceased, and the fire smouldered and the cruise-light flickered, and the folk whispered, while over the ceildih crept the shadow of night and the mysteries hiding therein. “Sweet is the song of the lark at dawn, said the Eigg folk, “but sweeter the crow of the cock at midnight.” “Of short giving is gold, of long giving is song!” CEIRTLE, CEIRALE, a clew, a ball of yarn. a coil, OIr. certle, from EIr. qert bent (by the wind), wind. Skr. kart, spin Eng. cartilage and hurdle. The blue clew was the standard tool of druidic magical practise. The blue clew was wound about the body be women who thought themselves liable to “ephemeral fevers” while nursing their children. The threads used were handed down through generations of women and were counted most useful where they were ancient. The baobhe used the clews to raise the dead and in Scotland, “Winning the Blue Clew,” is a well-known Hallowe’en rite. In the Shetlands the “wresting thread” was formed of black wool, on which the practitioner cast nine knots. This was wound about a break or a sprain while intoning: The Lord rade, And the foal slade; He lighted And he righted. Let joint be to joint, Bone to bone, And sinew to sinew Hea, in the name of the Ghost!

This is one of numerous incantations surviving in a pagan-Christian mix. In some cases the clews were of animal hair: “Helen Gray of Slains was found guilty of taking “the haill substance of the mylk of my lordis ky and youis (ewes),” and as late as 1826 a woman at Dingwall was accused to charming away the substance (nnutrient value) of the milk. The witch usually operated by the method known as “drawing the tether.” While tugging at a hair-rope made by taking a hair from the tail of every cow within reach and twisting them together, she muttered an incantation. The Witch of the Carse of Gowrie, it is said, was seen pulling at a hair rope along which streams of milk were flowing...” (The Silver Bough, Vol. 1, p. 145). CÉIS CHURAINN, CÉIS CURAINN. céis, a case, a hamper, a container, Ir. ceis, basket; allied with Lat. cista, Eng, covering, case. A mysterious cave where three sorceresses imprisoned some of the Fiann. They were rescued by Goll mac Morna.. See this last. CÉITEIN, the month of May. Beginning of Summer, spring, fair weather, any favourable time, OIr. cetam, from the earlier cetsoman or cet-shaman, the first of summer, the time of beginnings for the goddess Samh (which see). The ending may be derived from tainneamh, the beginning time or some combination of words indicating the half-year. In the ancient world there were only two seasons: samhradh, which is the exact equivalent of summer and geamradh, which we call winter. The summer season started with the coming to power of a virgin goddess, sometimes alternately called the Mhorrigan. Her power terminated at the firefestival of the Samhainn, which took place on the last day of October. At that time, she became reincarnate as the Cailleach bheurr who had charge of the winter months. At the Beltane, or summer fire-festival, the Samh became reincarnate from her winter counterpart as the virginprincess of the Gaels. This woman was ritually represented at pagan fire-festivals and at Tara she was deflowered on an annual basis by the ard-righ, or “high king.” This act

was supposed to bring fertility to the fields, the beasts and the people of the region. CÉLI, DÉ, of the cell of God, the monastic sect of Christians known as the Culdees or Servants of God. An historic order they have notice here for their part in preserving the myths of the past. Their order was founded by St, Mael Ruain of Tallacht about the year 793 A.D. They appeared In Ireland and Scotland as a loosely-knit group of missionaries and continued in the latter country until the fourteenth century, succumbing at last to the Roman Church. CÉLIDAIR, “Cell of the Oak,” now Kildare, Scotland. the first community founded by St. Brigit in that country. CEILLIDH, wise or sober actions, from ciall, having sense or understanding, EIr. gei, to observe, see, shine. A housevisit; first-footing. The act of visting one’e neighbours at the beginning of a new year. The leader of the calluinnvisit had to be a dark-haired male if the host was to have good luck in the coming year. CEILE, Eng. Celt, a spouse, a fellow, a “cell-mate;” OIr. cele, a way-farer, traveller, sociable, based on the Celtic verb kei, “to go.”; allied with the Brythonic kei, shaded, covered, the earth. Similar to the Irish Gaelic sétig, from sét or cet, the “way.” Hence a fay-folk, those banished from the haunts of “true men.” From this celidh, a gossiping visit, a social hour, a meeting for fun, music and gossip. Note also Céitein, May-month. This is the Old Irish cétam, the month of rites of the Tuatha daoine which were termed the Samhainn. Mcbain breaks cetam into cét + sam and translates it as “the first weather of the sam or summer.” He fails to note that Samh is the goddess of Summer incarnate, perpetually renewable, and like Hel, full of “hellish” fire, a “parti-coloured goddess.” The male equivalent of this lady is the day god Aod. Perhaps also related to ceil, conceal, hide and the Eng. hell. Note also ceilt, the act of concealment, and ceileach, military arts, war. The Norse hildr, the Anglo-Saxon hild, war. The root

may be gel, to slay, to “freeze” the blood. from these sources.

Kilt

may derive

The Greek form Keltaoi is the Latin Celtae, which they seem to have reserved by them for tribes located in southern Gaul, now called France. It confers with their verb celo, to hide or conceal from view. It has loose connections with cella, a store-room, a dwelling for servants, a rustic villa, a sanctuary or shrine enclosed by woods, a sanctuary for the image of a deity. The word is also associated with celsus, an adjective applied to those of a “high and mighty,” or proud nature. The word has special refernce to activities of the mind, and Cicero explained it as indicating “elevated, high, lofty,” or “great.” Lexiconographer Alexander Macbain says that related words are found in the English “excel” and the Lithuanian kéltas, raised on high, the root in this case being qel, the verb “to slay,” hence “slayers of men.” This appears to be the Anglo-Saxon hild or held, war, the Old Norse hildr, to strike down; thus the Celtae were characterized as a nasty tribe. No wordsmith has linked the Latin cella with the Gaelic coille, but we think the parallel is apparent, since the latter word means “wood-landers.” Related to this is cald , having a sharp point (as trees are wont) and calad, a sheltered place or harbour. Note also cailleach, the hidden one, the veiled one, an old hag or witch, a wood’s-woman. The Celtic root here probably confers with the English words hollow, heel, hole and hell. Note that the AngloSaxons called the northern Scots helrs,, after the disbarred goddess who ruled their underworld. The old Gaelic word chaillinn, attaches to all this, having the sense of “in the bowels of the woods.” In very antique times the Romans referred to the great forest of highland Albion (Scotland) as Silva Caledonii, the Forest of the Caledonians. Their retreats in Sutherlandshire and Ross-shire were known to the Britons as Car Coit Celidon. the “forest where the ships turn,” a reference to the northernmost part of Scot;and. Among the Anglo-Saxons it was Dun-Callden, Dun-Kallen or Dun-Keld, the Gaelic counterpart being Dun-Chaillinn. One

might think that Caledonia was the source of the Celtic people, but they did not originate here and were never a single homogenous race. Celt was, rather, the name given the first transalpine people to emerge in recorded history. They confer with the mythic Hyperboreans and the historic Gauls, and their numbers included the Welsh, the Scots and the Irish. In an expansive mood by 900 B.C., they already possessed great skills in working metals, particularly iron, a metal only then beginning to be used by the “classical” world. Their first settlements in Britain may have dated as early as 2000 B.C. but their major influx to the islands was made in the second century A.D. when their European empire began to decline. During the sixth century they had colonies in northern Italy and were in constant war with the expanding Roman Empire. In 390 B.C. they had defeated the Roman armies and sacked Rome but eventually the Romans reasserted their independence. The Italian Celts were swept into the Empire in 196 B.C. Although Julius Caesar led two expeditions to Britain in 55 B.C. and 54 B.C. it remained independent of Rome until 43 A.D. The Empire had to be content with walling off the Picts of northern Scotland and never conquered Ireland. Celtic civilization was finally smashed by the expanding French and English empires. The Hyperboreans were first referred to as Keltaoi by the Greek geographer Hecatætus a century before Herodotus composed his histories. Kelt-os has the meaning of a elevated or “lofty”place, and is thought derived from the verb qel, to raise up or to go (to the heights). Herodotus, taking up the name, said that the Celts lived “beyond the pillars of Hercules.” This could be any location within Oceanus , the “Great River” thought to encircle the earth. Aristotle clarified matters by saying that these people lived “beyond Spain.” Another Greek, Hellanicus of Lesbos, a historian of the fifth century, thought that the Celts were “just and righteous men.” Ephorus, who lived about 350

B.C., noted that they had “the same customs as the Greeks,” and implied that they had friendly relationships with the Greek states. His contemporary, the philosopher named Plato was differently disposed toward them saying that they were among the races who were “drunken and combative” and likely to act in a barbarous manner. Certainly this was how the Romans saw them when they sacked Rome in the third century B.C. In the year 273 B.C. they supported this reputation by sacking the city of Delphi, formerly the seat of a much revered god. Dr. T. Rice Holmes like to think of them as “tall, fair, warlike, and masterful,” their origins being somewhere in the neighbourhood of the River Danube (thus their matriarch Danu). A large numbers of them clustered about the headwaters of this river but there is no certainty that they had their beginnings in this place. Wherever they came from, they seemed to spill out of this reservoir infiltrating all of the middle of E urope, becoming especially dominant in France, Spain and the British islands. There were palaeolithic and neolithic peoples in all these places when the Celts arrived. These earlier folk were not without resources having built the huge stone monuments of Europe and created weapons and tools of bronze. Celtic technology was only marginally better because they possessed an ability to work iron, but this was enough to make them a ruling caste. They imposed their language, traditions, arts and crafts on those they subjugated, but inadvertently took much in return, especially where religion was concerned. In the forefront of the armed invasions which eventually came to their parts, the Celts were neither strong enough nor united enough to win out against better organized peoples. Attempts were once made to characterize the Celts as a racial type: The Romans, after seeing the Gauls, described them as “tall, blonde and large bodied” thus underwriting Dr. Holme’s model. Some Victorian ethnologists insisted they were “of a short round-headed race with brown or

black hair and brown or grey eyes.” On reflection Dr. T. Rice Holmes noticed that the ancient Germans were also tall and fair and guessed that the Celts were actually more ruddy in complexion and “red in their fairness.” A scientist named Ripley even published a map of “comparative nigrescence” (lightness of darkness) for the Races of Europe and much was made of ancient sightings, all leading to the conclusion that “the true Celts were certainly fair.” Rolleston noted that the Irish Celts described by Giraldus Cambrensis in the twelfth century were “a fair race.” No modern scientist would read much in this unless that it could be shown that this visitor saw a good sample of the population. Almost all that can be certainly said is that the Celts had an unusual weight in red-headed people, and if this was a marker, their gene-pool reached into Turkey and Egypt and even the Americas and perhaps to the borders of China. We cannot say that the mummies of Xinjiang, China spoke a Celtic tongue, but they are clothed in woollen garments of a European weave and many of them retain startling red heads of hair. So far 113 of their graves have been unearthed at the borders of western China and the corpses have been variously dated at from 1200 to 2000 B.C. In addition to the well preserved physical evidence Chinese texts from that period make it clear that the locals had been unhappy in their relations with these aggressive “barbarians.” The artifacts found with these heat-dried corpses are very “Celtic:” One gentleman has his right wrist tied with a red and blue entwined thread and the body of an infant is seen with a similar protective device. These colours are those of the “fay-people” and, in rural areas which were once Celtic, thread is still wrapped about people and animals to ward off evil. Almost all the corpses are seen to wear felt hoods, and one 2,200 year-old female corpse was recovered complete with a tall, wide-brimmed “witch-hat,” said to have been “a symbol of prestige.” Even more interesting is the 4000 year-old “Loulan mummy,” who sports a very Celtic feather, another common marker of high social standing.

Since the Celts made no maps their distribution across the land is pure conjecture but their place-names are helpful. The fifth and sixth centuries before the birth of Christ were their epiphany of power, although their “golden age” was hardly noticed in early Greece or Rome and had little influence on the history of southern Europe. About the year 600 B.C. they did take northern Italy from its Etruscan overseers. They liked that property and settled in nearby Cisapline Gaul, where many place names reveal their one-time presence. There is Mediolanum (Milan), Addua (Adda), Viro-dunum (Verdun) and Cremon, all names from the Celtic vocabulary. The last is, for example, a variant of creamh, their name for garlic. In that region, the Celts left a living testament in the Latin Vergil. His family took its name from a very common Celtic suffix, ver, meaning very bright, glowing or illustrious. CEIT, CHEIT, a poetical construct of the following word. CEITEAN (kaych-en), the Ir. Bhealtaine, the month of May on the Scottish Gaelic calendar. Fair weather, the beginning of spring, the beginning of summer. Any favourable season. Ceit + Samh, beginning + summer. The Bry. Month Cantlos, twenty nine days in length, also corresponding with May. See Samhuinn, Samh. The night following the thirteentn day of this month “old-style” is said to be “a particularly busy season for both fairies and witches. This is because it correponds with the eve of May Day as it was once counted before the Georgian calendar became vogue. “Then every herd and dairy maid and cannie housewife uses various arts to ward off the many evils the enemy has the power of inflicting. “ One ruse particular mentioned for this time was the placing of a little tar behind the right ear of every cow and under the arms of all careful householders. “Tar has a disinfecting quality as is well known” and was always used in this fashion by visitors to any sick-room. Ceitach, possessed by Samh, belonging to the summer season. CELTCHAIR.

A

son

of

Uthecar

Hornskin.

A

Red

Branch

warrior, his wife had an affair with Blath Bruige, who was summarily slain at Emain Macha. At the time King Conchobhar mac Nessa and Cúchullain were playing the game fidchell in a room directly below the place of the murder. Blood dripped on the gaming table and Celtchair was brought before the law for violating the hospitality of the palace. As eric he was required to rid Ireland of three scourges: one was Conganchas mac Daire, the brother of Cu Roi, who was laying waste the country since no weapon could kill him. Celtchair instructed his daughter to sleep with the giant and learn if he had a weakness. From her he learned that the big fellow could be killed by a spear thrust through the calves of his legs, and he soon arranged this. The second scourge was an infernal dog, which he also dispatched. The last was a similar monster, and he also killed it. In the process the venomous blood of the animal fell on his bare flesh and he soon followed the animal into the Dead Lands. CÉ MAC CRUITHNE. The founder of the race known as the Cruithne (the Picts). He gave his name to ancient Alba in the vicinity of Marr and Buchan.

CEÒ (keow), fog, mist, Norse, sky, a cloud, amazement. Less often, milk, English sky. The idea is that of "covering" or "hiding from view." Fog was considered enspirited, an embodiment of the Daoine sidh. Ceob, a dark nook, drizzle,ceoban, rain and mist, ceobhach, drunkeness. CEÒ SIDE, mist of the Daoine sidh; led astray. Weathermagic was a preoccupation of the Tuatha daoine. Confronted by omens that suggested that the invading Milesian forces would be successful against them, the Tuathans avoided direct battle by raising a mist and storms, which caused their fleet to be dispersed upon the ocean. To determine the nature of this enshroudment, the Milesians sent a man up the rigging. When he shouted from the masthead "There is no storm aloft," they realized it was a powerful illusion. Afterwards, when they were banished to the "hollow hills" and were renamed the "side-hill people" the Tuathans were

forced to use the "ceo side" as a means of travelling by day. The druids supposedly learned this art of weather-magic from the Daoine sidh and when Saint Patrick came into their jurisdiction, they produced a similar cloud that reputedly covered three-quarters of Ireland for several days. Advancing into the pall, Patrick directed his own charms against it and it dispersed in sunlight. Patrick calmly noted that while the gods of the druids could bring down darkness, only the one God, "and he is my druid," could create light from darkness. CEÒL (kewll) music, Gaelicized Latin piplio, to chirp like a bird. Perhaps, alternately from the Cy. pib, a pipe. The practise of music was considered a magical craft. Men were criticized for feeding women "false music", from the ancient word-craft. Awe of the sorcery of words was equalled by the Celtic belief in the magic of music. The "puirt-a-beul" (mouth-music) is obviously a survival of the art of the filid. "Beul" also appears in "beultainne", or Beltane, the ancient name for their month of May and the second great fire-festival of the year, which was held on the evening of the last day of April. Beultainne translates as "mouth of fire", a night of ritual sex, sacrifice, dancing, drinking and music, probably including the puirt-a-beul. It may be suspected as the invention of Ogma since it consists of repetitive sounds which have no more meaning in Gaelic than English. The other instruments of music were the single pipe, or whistle, the bag-pipe and the harp. The chief of these was the harp, which was first played by Dagda (Father of Day), the Celtic king of the gods. When the Dagda's wife Boann, or Boyne, was pregnant the Dagda solaced her with the "harp of the north". When she was in labour he imitated her cries of pain and then the joy of her delivery, afterwards making "the sounds odf sleep" to bring her rest. When she awoke she named her first-born Goltraighe (crying music), her second Geantraighe (joyful music) and Suantraighe (sleep music). In later days this harp was stolen by Fomorian giants, but regained from them

by Dagda's sons, Midir and Lugh. The big Lugh, or Lugg, fell heir to it, and was later known as the god of poetry, music and free-love. Facsimilies of this quadrangular, six-stringed instrument fell into the hands of the associates of the gods and it was put to use by Labrai Loingsiuch when he courted Moriath, daughter of Scoriath. The parents did not approve of this musician and they called upon her father's harper to help them. He played at the next feast moving through geantraighe to suantrighe, so that the entire assembly nodded at the table. The young couples absented themselves from the hall and became lovers. The adults arose to find Moriath "respiring the breath of a plighted wife." Something similar occured in the case of Deirdre, the daughter of Dall, a rhymer to King Conor. She had been illomened, "a child of disaster" according to Cathbad the Druid. As a result she was kept in seclusion and bethrothed to Conor, but before the wedding, fell in love with Naisi of Clan Usnach. Naisi was a superb harpist who, literally, enchanted the men of Ulster so that he could flee to Scotland with Deirdre. Unfortunately, this act opened a war which exterminated all of the Usnach family. The harper was a freeman in each place, not as high in rank as the poet, but placed just below him at the king's banquets. The chief harper, the "ollam" or "ard ollam" (high professor) of his craft was, however a man among the gentry, entitled to four cows where his honour was totally offended, as for example in the loss of a finger. Even the loss of a nail demanded recompense for the old Gaelic harp was played by plucking. Besides the harp there were wind and brass instruments in the Celtic lands: horns to call men together for meetings or warfare and the pipes, which were the magic of the peasantry. Performers on the latter instrument were classed with jugglers and sleight-of-hand magicians, a professional class who sat at the bottom of

the king's table, in the corners near the door, next to hired mercenaries, and those who were not freemen. The first Christian missionaries utilized the word and song-smithery as often as the druids and the boadbs, but their successors feared the roots of folklore. In 1567 Bishop Carswell complained of "the vain, seductive, lying and worldly tales concerning the Tuatha daoine" as well as "much else, which I will not enumerate".4 The magicalpoetry was very hard to way-lay, since it had no external parts. There is a Scottish dite that says: An end will come to the world, But music and love will endure. Men at sea were not observed by priests, elders or ministers and they continued to sing the "iorram" or boat songs, whose magic was supposed to lift the burden of rowing. The milkmaid insisted on her traditional occupational songs, without which cows refused their milk. The housewife had her churning tunes and rest-music for the infants. When people gathered to mill cloth they sang the "oran luaidh", or milling song in spite of the fact that it had been declared sinful. Later in the process "pairing songs", intended to bring together potential maidens and young men were presented, and the cloth was completed with a neo-pagan consecration song. 5 The poetry of the Gael is also seen to have played a part in medicine, herbs and mare's milk, bark being no more important than the human voice in managing cures for illness. Neil Macdonald of Albert Bridge Cape Breton recommended the following "Eolas an t-Sniomh", or "Charm 4R.L.

Thomson ed., Foirm na n-Urrnuidheadh, London, 1970, p. 11 for the Gaelic version which served asan introduction to Carswell's Gaelic prayer book. 5See

Charles W. Dunn, Highland Settler, pp.37-41 for a complete description of a Milling Frolic.

for A Sprain" where a horse had been injured: Christ came out; He found the bones of a horse broken. He placed blood to blood and flesh to flesh; As he cured that, so cure this. 6 As the Gaelic was intoned Charles Dunn said that the "physician" wrapped a string "in a special manner" around the horses damaged leg. Hugh Mackinnon has said that the knot was not special, but had to be tied using the thumbs and forefingers alone.7 This charm worked as well with humans as horses and cattle, and the same could be said for the "Eolas an Deideidh" or "Charm for Toothache" and the "Eolas na Sul", "Charm for the Eyes". For best results charms were recited by "gifted" or "lucky" individuals. Within the "Gaidhealtachd", or Gaeldom, there have always been traditional restraints placed on poets. The longer more elaborate histories and wonder-tales were regarded as the preserve of male reciters. Although women occasionally recited the shorter "senachas" they were considered the custodians of songs, musical traditions and charms. In Cape Breton, Neil MacNeill said that he could not recall an instance where a woman had recited the Fenian tales, although connstraints were relaxed in Canada as compared with Scotland and Ireland, and there were "a large number of good woman story-tellers." If word-magic was hard to supress, instrumental music was not, for the harp, lyre, and bellow-pipes were easily confiscated by the elders of the Church. In Scotland the men of God brought down everything but the bagpipe, which belonged to the teanant farmers, who were the last to part with their paganism. Fortunately, the clerics were 6Charles

W. Dunn, Highland Settler, p. 42. Recounted to the author in

7Caplan,

Down North, p.30.

1943.

slow in following their flocks to the New World and in America the bagpipes, and the newly created fiddle, flourished "although some settlers' descendants were perplexed by their own conflicting allegiances to religion and to music, (and may) still feel a little dubious about them."8 This ambiguity was clearly locked into the pagan idea that music and poetry were god-like. In its day, eloquence was valued as highly as bravery in battle and could supposedly stay the arm of the most inspired fighter. Diodorus Siculus a Greek historian of the first century B.C., observed that when "two armies are in the presence of one another, and swords drawn and spears couched, the Celtic poets throw themselves into the midst of the combatants and appease them as if charming wild beasts. Thus even amongst the most savage barbarians anger submits to the rule of wisdom..." 9 It is clear that the Celts also used word-magic in less studied form, for their irrational drumming and chanting unnerved the Romans who guarded the boundaries of their domain. In addition to this, they came to battle shaking their short spears, the blunt ends of which carried brass rattles. This had magical intent, but also helped their cause by making the enemy overestimate their strength. Current day folklorists and historians have difficulty believing that such magic existed. Gillian Tindall is representative in describing magical chants as "a comitant of illiteracy...I cannot myself get very interested in the study of "power words". To regard verbal formulas or a garbled string of names as having some intrinsic magic quality seems to me to negate the whole point of language, which lies in its communicable meaning." 10 8Charles

W. Dunn, Highland Settler, p. 55.

9Katherine 10Gillian

Scherman, The Flowering of Ireland, p. 23.

Tindall, A Handbook On Witchcraft, p. 120.

What she misses is the fact that mouth-music and the Ogham were considered pure magic, whose meaning (if any) was deliberately obscured. A good proportion of such magic was out-and-out trickery, and the word-makers would have been subject to disbelief if the common folk had understood their methods. The boabhs often invoked spirits, and voices were heard to answer from a hole in a rock wall, from animals, or from empty space. This would have been considered potent magic in the days before the principles of ventriloquism were understood. Additionally, magicworkers were seen to capture the spirits of others by reciting words which were repetitious, but of little apparent meaning. Today, the craft of hypnotism is widely recognized although its operating principles are no better understood than they were several thousand years in the past. In the case of King Caier some seeming deception might have been practiced, his facial blemishes perhaps being produced by poisonous or bacterial agents placed on him while he slept. In a fair number of cases, magic words or music were intoned over potions which were then used as an adjunct to get the desired physical results. A boabh might intone his, or her, words above a vial of poison, afterwards adding the substance to the victim's drink. In the days before chemistry, the practitioner of magic may have been uncertain whether it was the words or the substance which produced the effect. Tindall herself noted that human beings do not like to believe that important processes can take place independent of human decision, and that there seems to be a need to sanctify physical actions with verbal rituals. This she says is, "readily transmuted into the idea that words themselves do the trick." 11 The emotional and practical impact of sheer words, or music, divorced from overt communication, remains an important part of religious prayer, stage hypnotism and 11Gillian

Tindall, A Handbook On Witchcraft, p. 119.

politics. Considering the use which Adolph Hitler was able to make of words we should not doubt their potential for harm. Nede's music may not have involved any deception, considering the fact that half of all diseases are now known to be psychosomatic, the symptoms resulting from the victim's own fear. In Celtic lore it is emphasized that disbelievers were protected from the force of the boabh by their disbelief. Conversely, those who believed they could be stricken by words or music were open to damage. Today, if a doctor were to inform an individual that he had accidentally swallowed a poisonous tablet this might not result in a fatality, on the other hand it would certainly produce anxiety in the most iron-willed person. Those who were a little less secure might suffer from dizziness, faintness, violent stomach cramps, vomiting or death. It is, therefore, incorrect to suppopse that the boabh was an impotent "poseur". If the wordsmith though he was powerful and his victim concurred that he might be harmed by indirect means, he was likely to succumb to the mere news that actions had been taken against him. CEÒL SIDE, sidh-music, said capable of luring people from the world of men into the "hollow hills". "About John son of Lachlan son of Ewen, he heard the singing coming out of the rock of Creag Asduinn (North Uist) which he thought was spectral. The horse was affected by it and began to frisk with fright...The old man saw nothing but he faced the spot where the spectral choir was singing and he said to them: "God bless me friends, but evil is the work you are doing may my worst enemies never hear worse singing." That was the last singing he heard at Creag Asduinn. Perhaps the ardour of the singers was cooled when they heard the poor opinion of their singing..." (The Highland Connection, p. 26). CERMAIT, “A lingering friendly individual.” Ogma. Also known as Cermait of the Honeyed of Dagda, killed by Lugh when found having his wife. Lugh was, in turn, killed by Cumhail.

Confers with Mouth. A son an affair with Cermait’s son

CERN, CEARN, corner, quarter, region, countryman. The kern were country-folk conscripted to the king’s bodyguard. They were rough and ready and billeted in the winter-months on the general population. Thus the word also means victory and expensive. Notice following entries. Related to cear, obs. blood, offspring, progeny. See next. See ceathearn, below. CEARNANACH, belonging to a narrow, small or remote corner, corn, horn, drinking cup, robe, bale of cloth, prickle (straw) used to induce vomit, a cruise, a convex surface, the Latin, Cernavii, Cornavii, “People of the Horn,” or “horned ones.” Suggesting devotion to the god Cernu. The name was once applied to the residents of Caithness, Scotland, as recorded by Ptolemy in the first half of the second century A.D. Horned deities are said to have had a particular “density” in northern Britain, perhaps because of the persistance of herding and hunting in these regions. This god-type is said to have been closely attached to the pastoral way of life. In the agricultural RomanoCeltic south more moderate gods reigned, but in the north he was a better symbol for the turbulence of that place. The most impressive horned-heads and figurines have come from north of Hadrian’s Wall. The most interesting of these is a ram-horned head, carved of sandstone, from Netherby, north of Carlisle. The dface is rectangular and the features deeply inmdented giving prominence to jutting brows, a clean-shaven chin, a long narrow nose, and slightly parted lips, which give the portrait a grim look. The most striking feature of the bust is well-defined rams-horns which curve downward toward the ears. Another head of this sort appears as part of a block, which may once have been part of Hadrian’s Wall. It is known that the stag and the the bull also had importance as cult animals, and the Gaels additionally worshipped some un-naturalistic horned beasts, for example horned snakes and three-horned snakes. In Celtic art,

the latter are usually shown at the side

of a stag-god. Birds also appear as horned-spirits. The appearance of horned-animal cults of demonstrably Celtic context is said to date from the mid fourth-century B.C. The tradition is known to have been entrenched in Britain by the time of the Roman invasions. Rice says that the hornedgods of Britain are similar, if not identical to the Gaullish Cernunnos: “this god may have been a direct importation from Gaul, for traces of his cult in Britain are largely confined to areas of Belgic settlement.” Local horned gods may have been assimilated by this new deity, and the local bull and ram-headed gods definitely became confused with the Roman god Mars, who had similar attributes. Horned gods were also associated with the people of the goddess Bridd, the Brigantes, the “Overlords,” or “high Ones,” who were situated in southern England. As late as the eighth century, cult-practitioners erected a relief in stone at Meigle, in Perthshire, Scotland: “Here, and also in relief, the “deity” is seated in “Buddhic” posture; strong bull-horns grow from his head, round which serpents twine. The legs of the figure are likewise composed of serpents...”This Cernu is flanked on either side by his cult-totems, a bear and a wolf. Ptolemy has said that the “People of the Horn” occupied Caithness, Scotland. Note their correspondence with the Caereni, or “People of the Sheep,” who lived in north-western Sutherlandshire. In Ireland there seem to have been similar pockets of worship “stretching between Armagh and Lough Erne. “One figure (of a horned-god) the pre-Christian dating of which can hardly be questioned, comes from Tanderagee. Allegedly recovered from a bog near Newry, it was taken to Armagh where it now stands in the chapter-house of the Protestant Cathedral.” A second stone of this type comes from Fermanagh. In this case, a deep cuping of the head suggests it was once used as an altar. There is another of these from Cortynam. See Feradach Furbaide, who was horned. See Cernu. CERN O’DOMHNALL, O’Donnell’s Kern (Bodyguard). The”guard”

to the old creator-god Don. A nickname given Manann mac Ler after his attendance at the feast of Dubh O’Donnell at Bel-atha Senaig. Here, people were boasting about the wealth of that house and the skill of its musicians when Manann arrived dressed as a clown, “puddle water splashing from his overly large shoes, his sword dragging along naked behind him, his ears poking through an old cloak thrown over his head.” In his hand he carried three spears of hollywood all blackened from fire. He was barred at the gate but somehow managed to pass the gate-keeper without being observed. Hearing the musicians Manann compared them to “hammers beating fitfully on worn iron. Amazed at this the host handed the visitor a harp and found he could play better than any of the household musicians. When O’Donnell offered him better clothing as recompense for the harp-work, Manann replied: “I have no mind to give high-born people the boast of giving them to me.” Afraid that his music might be taken from the court, the king posted armed guards about the newcomer but he slipped away as easily as he had arrived. When the guards made to waylay him they only succeeded in killing one another until many warriors lay bathed in blood. To return them to life Manann approached one of the remaining gate-keepers and gave him a healing herb, suggesting he demand twenty cows and “ane hundred of free land” before restoring his fellows. Afterwards he made the rounds of the courts in Ireland, performing tricks and taking no food but a vessel of sour milk and a few crab apples. “And there was never sweeter music than that he played.”

CEARNNACH, cearn, corner, quarter, region. midden, man, victory, expense, the hold of a ship, rectangle, caith, spent, used up, cast out, severed from the rest, allied with cath, war and caithris, night-watching, the Latin Cornovii, and Cornu, English corn or horn. The horned harvest-hunter god whose name appears in Cornwall. Confers with the English Herne the Hunter, who guarded the woods of Windsor Castle. A Quarter-Day “god” killed after a brief rule. His ashes rejuvenated the land and the herds in each new year. The horned “god” “chastised” by mummers in the latter day morality plays. Relates to

caithern, a lightly armoured foot-soldier, the English kern. Known to the Romans as the Gaullish-god Cernunnos. The horned gods have been represented as stags, bulls and rams, or one of these species combined with a human. The druidic priests and the semi-sacred Gaelic heroes often took one of these forms as did those who were magically punished by them. The most archaic gods are often seen accompanied by a ram-headed serpent, who seems to represent this god. Cernu was the “master of wild things,” the “green giant” of northern folklore, often referred to as the “lord of the woods.” This latter title links him to the Anglo-Saxon Wodin, a “woodsman” who led the “coiled-serpent people.” In Christian times he was banned and became symbolic of the anti-Christ, although he had no real attachments with Satan. The tribe known as the Cornovii lived in Staffordshire at at Abbotts Bromley within Needwood Forest the stag-god is still recalled in the Horn Dance which is presented on Wakes Monday, the first Monday following the Sunday just after September 4. It is traditional to wear and display the antlers of that place at any time of need, but they are also shown at the death of a local female virgin. McNeill thinks that these rites are a spin-off from the Lugnasad (August 4) and says there are six sets of antlers fitted to headpieces of wood, all meant to be worn by men. At one time the rites of the horned-one took place in the village churchyard, but later only the musicians were allowed there, the beast-men being pushed off to unhallowed ground. Now these “deer” have become entirely secular and are “hunted” in the streets. The keeper of the antlers was once the priest incumbent at the chuech of St. Nicholas, and as such was the guardian of the antlers and a hobby horse which is also used in the ceremony. The rites are patently related to the interests of deer in the rutting season and the horn-bearing males (while so attired) are venerated as the beast-god

fertility figures they represent. The playlet, revolving about the hunt for these animals, involves twelve characters, six horned men, A “Maid Marion” (who is invariably a man), the hobby horse, a fool, two boys and a musician. The whole set is very antique as the horns have been dated to the year 1000 A.D. Anglo-Saxon, corn or horn; confering with the Gaelic kern or cern, an animal equpped with head projections used in offense or defense. All thia has reference to the kern-god, or horned-god Kernow, or Cernu, who gave his name to Cornwall in southwestern England. He corresponds with Herne the Hunter, who haunted the Windsor Wood. Horn was a word applied to cow, or other animal horns, which were blown to produce sounds for assembly. "Horn" was first applied exclusively to "corn", the dominant grain-crop in a given region, the corn-king being the last sheath cut at the harvest. This spirit of the corn was overwintered by auld hornie, the last harvester, who was expected to return it to the field in the next planting season. Thus the spirit of the corn, or of the horn, now termed the devil. Alcoholic drinks were fermented and distilled from grains, hence the local noun horn, a drink of liquor, especially one offered as a bribe in the course of a political campaign. The word horn was applied both to the container for drink and the bribe, while horn up meant tippling, agian in the course of a political campaign. By the old horned spoon! is a Liverpool, Nova Scotia, exclamation of anger or surprise. This recalls the fact that the hexxen, or witches, would not eat off ironware, and used spoons made of horn at their ritual feasts. An interesting representation of this god has been found at Meigle, Perthshire, Scotland. Here a relief figure of the deity is seen seated in Buddhic posture. It shows bull horns sprouting from the head and serpents are seen twisting about it. The legs of the figure are themselves serpents. Two similar figures in Midlothian suggest the god was active there. See Cernavii. CEATH, CATHAG, a jackdaw, less often, sheep, a quay, a

shower, ceathach, animal. See next.

fog,

mist.

Ceathra

any

four-footed

CEATHERN, a troop, lightly armed foot-soldiers, guard, fighting band, those male members of a community fit to bear arms, a party of men, stout men and bold. Freebooters, peasantry, robbers, a boor. A body of four soldiers. The English cateran and kern, see Cernu, above. The soldiers of the king, a royal guard. Càth, chaff, husks of corn; caith, spent, used up; cathachadh, provoking, accusing, fighting, from cath, battle, to fight. CEIDEMHAIN, see Ceitein. The first day of summer. CEIGEAN, a aquat person, an ugly person, corpulent, fat and short, a trurd, fidgety. Ceig, useless, matted wool. CENN CROICH, “sprung from rage,” more prosaically “from sea foam (sperm),” the “froth on beer.” Croich, the “end of things.”From the Celtic root krei, “strewn about.” A secondary name for the evil Cromm cruach, ruler of the “heap.” CET MAC MAGA. A Connaught warrior opposed to Ulster and the king Conchobhar mac Nessa. He procured a magic “brainball” and struck Conchobhar in the head with it but failed to kill him. After seven years with the missile in place Conchobhar died of a brain-hemhorrage brought on by high blood pressure. In a later fray this man was slain by Conall. CETHE. CEATHE, CEIDHE, a pier or quay. Name corresponds with Aod. A son of Diancecht, the god of medicine. He was killed by his father because of his superior skills at his craft. CETHLINN, the “melancholy warrior.” See above entry for derivations. Leonn, ale, full of drink, maudlin. Often referred to as Cethlinn “of the Crooked Teeth.” The wife of Balor of the Evil Eye, who fought by his side at the second battle of Magh Tuireadh. In this engagement she wounded

the Dagda, and this injury ultimately led to his retiremnt and death. CETHSHAMHAIN, cet, ceud, first; Samh, Summer; ain, heat; the first of summer. May Day or Beltane, the beginning of the riding out time of the shaman known as Samh or Summer. CEUD GÀG, First Gap, “An Domhain,” the Beginning Gap, the primal centre of being, said located within the western Atlantic. Ceud, OIr. cét, Cy. cynt, Bry. kent, allied with Lat. contra, against. From the Indo-European qen, begin, Skr. kand, begin, Lay. re-cens, Eng. recent. Perhaps cf. with Eng. hind. Gág, a cleft or chink (in space and time), Indo-European ghâg, Eng. gap, gape, chaos, Lat. fauces, throat, the Cy. gag, hence the Eng. jag and jagged. The ON. Ginnungugap, represented in AS. as Ann-gin Gap. This cleft was traditionally located somewhere bewteen Newfoundland and Greenland. Supposedly the first land erected by the creatorgod. CEUM GATHAIS, ceum, a step; gath + ais, backwards spear; "the wisdom steps." In pre-Christian times the druidic priests often faced the sea-gods while standing on these steps (in some places seven in number, at others twelve). They were always carved in cliff-sides from solid rock. On the Island of Illeray at theAiltein or "Fire-Rock" vestiges of the wisdom steps were still to be seen in the last century. CHAISG, CAISG, A, (a chaashg), caisg, to check, to stop, OIr. cos,, a time for speech-making. OIr. cásc, resembling the Cy. pasc, which is the Scot. Pasch or Pesse possibly from the Lat. pascha, the Eng. paschal, i.e. passover. Easter, named after the old Teutonic goddess Eastre or Ostara , the Germ. Ostern said to confer with the Scandinavian goddess Frigga, the mate of Odin. In pagan times, offerings were made to the goddess of summer who the Gaels called Samh. The date of her festivities was the first Sunday after the full moon following the spring equinox. Variations in latitude and the inaccuracies in early calendars led to much disagreement

about the actual date. The Christian Easter Day is always celebrated on the first Sunday after the full moon that falls on, or next, after March twenty-first. If the full moon happens on Sunday, then Easter occurs a week later. The Saxon goddess Ostra, or Easter, is identical with the Old Norse Freya, and all are deities representing natures resurrection following the long "death" of winter. This goddess was fondly remembered after the coming of Christianity to Britain. Her former adherents refused to have her down-graded to witch, fairy or demon status, so instead her name was attached to the greatest Christian festival of the year. It had long been the custom to exchange coloured eggs, symbolizing the coming of spring, so the early missionaries continued in this observance, explaining that the egg symbolized the resurrection of Christ. In various parts of Germany, alters may still be seen, which are called Easter Stones. They were once crowned with flowers by young people, who also built bonfires nearby and danced at the left hand about them. The Victorian folklorist, H.A. Guerber says that these rites went on until, "the middle of the present century, in spite of the priest's denunciations and of the repeatedly published edicts against them." In the Celtic countries, this agricultural fire-festival was an introduced ritual. The Continental fire used to be set on Easter Eve, usually on the Saturday before Easter Sunday. On that day, in Catholic lands, it was traditional to extinguish all the lights in the churches, kindle a new fire with flint or steel, or a burning glass. At this fire was lit the Great Easter candle, which was used to relite the votive candles. The people then brought oak sticks to the flame which they lit and took home to lay "new fire" for the coming year. At this time the candles were placed in the fields to protect the crops and charred sticks were fastened to the ploughs as fertility rites. In Christian times, a straw figure named Judas was

sometimes burned in consecrated bonfires. The pagan character of this fire festival is apparent on comparing it with the Celtic Beltane or Samhainn. The pagan nature of Easter is made certain in the Chronicles of Lancrost where John, the parish priest of Inverkeilling, Fife, Scotland, was brought before his bishop in 1282 for having celebrated Easter following “the rites of Prapus.” He allowed the “collection” of maidens from his town and instucted them to dance about the figure of “the Phallic deity,” singing “all the while.” He pleaded “the common use of the country,” and was found not guilty. CHAILLINN, place-name, from coille, wood; wood-land dwellers. Northern Scotland, the one-time preserve of the Forest of Caledonia. The Lat. Caledonius, OG. Callden or Callen, Oir. Caledu, Cy. Celidon, Calwyddon, Eng. Caledonian, from cald, "wood-landers." Dwellers in the great forest of Caledon which once extended from Glen Coe to Braemar, and from Glen Lyon to Glen Affric, Scotland. It harboured brown bear, wild boar, wolves, human and animal, and mosquitoes. Its destruction was managed first by felling and firing during the viking invasions, when the Danes and Norse destroyed this cover to get ship-timbers and destroy potential enemies. It was damaged again between the fifteenth and the eighteenth centuries when Scots and Englishmen felled the timber for iron-smelting. Again, the Highlanders themselves burned and felled it to kill brigands and wolves, and army commanders levelled it to destroy rebels. The needs of two world wars finished it, the remnants being seen at Loch Tulla and in the Black Wood of Rannoch. Wordsmiths do not seem to have linked the Latin cella with the Gaelic coille, but we think the parallel is apparent, since the latter word means “wood-landers.” Related to this is cald , having a sharp point (as trees are wont) and calad, a sheltered place or harbour. Note also cailleach, the hidden one, the veiled one, an old hag or witch, a wood’swoman. The Celtic root here is probably qel orqal, to hide, which confers with the English words hollow, heel, hole and

hell. Note that the Anglo-Saxons called the northern Scots Helr, after the disbarred goddess who ruled their underworld. The old word Chaillinn, attaches to all this, having the sense of “in the bowels of the woods.” In very antique times the Romans referred to the great forest of highland Albion (Scotland) as Silva Caledonii, the Forest of the Caledonians. Their retreats in Sutherlandshire and Ross-shire were known to the Anglo-Saxons as Dun-Callden, Dun-Kallen or Dun-Keld, the Gaelic counterpart being DunChaillinn. The Caledonians were situated east of Drum Alban, and occupied western Perthshire. It was because of their position astride the Grampian mountains that they were sometimes called di-calydones. The term Dve-caledonios was also applied to the northern part of the western sea since their territory extended down to it. Note Dun Chailleann Dunkeld, the “Fort of the Caledonians;” Rohallion, near Dunkeld, Scotland, and Sidh Chailleann, Schiehallion, this last being a famed “Fairy-hill.” In all of these the vowel of the second syllable is silent. In 197 A.D. Virius Lupus, a Roman governor of Britain, wrote that the Caledonians and the Maeatae were the most powerful forces in Scotland, unfortunately he had trouble with both. He explained that the latter dwelt “close to the wall which divides this island into two parts, the Caledonians being next to them.” “each of the two inhabit rugged hills with swamps between, possessing neitherr walled places nor towns nor cultivated lands, but lkiving by pastoral pursuits and by hunting and co certain kinds of hard-shelled fruits. They eat no fish, though their waters team with them. They live in tents, naked and shoeless; they have their women in common, and rear all their offspring...They fight from charits and have swift horses. Their weapons are a shield and a short spear with a knob on the blunt end...” This same writer says that the names of all the lesser tribes had, by his time, “been practically absorbed into these.” See Cailleach bheurr.

CHLOICH, CLACHD CHOIMHEACH GHREUGAICH, "the alien Greek stone", coimhearsnach, a neighbour, an alien, coimhead, looking, watching; the “Greek watching-stone,” the socalled "Celtic crosses" of Ireland and Scotland as represented in folklore. Usually mentioned as opposed to the traditional pagan cromlech. See Creag Asduinn. CHRIOCHAN, NA GARBH. “The Rough Bounds” of the Land. The Creones. those who anciently lived in the patrimony of Clan Ranald. CIABHAN, (Kee-a-van),“of the Curling Locks.” The mortal lover of the goddess Cliodhna who abducted her from the western Land of Promise. Manann mac Ler disapproved of the match and when they reached Cork he sent a tidal wave to retrieve her to the Otherworld. CIADAIN, DI-, (je kayt-inn). Wednesday. from ceud, first + aoine, fast; the first fast-day of the week, Friday being the major fast-day. Possibly related to the word cead, or “first,” and the old fire god Ce, Kai, or Hu, who is supposed to have brought the art of metal-working to Britain. Note cia, obs. Man, husband, cream, ciagach, sly-humoured, ciallach, lover, judicious, rational, discreet, sedate, significant other. Ciallan, favourite. " When All Saints is on Wednesday the men of the earth are under great affliction." (Celtic Monthly, p. 162). CIADAOINAN-T-SAMHUINN, an expression of time when the Samhain holiday falls of A Wednesday. A particularly holy day devolving upon the goddess Samh. CIAN CONTJE (kee-an), cian, remote, tedious, distant. ceann, a head. Alexander Mcbain says the root is the generalized Celtic word gen or gan, beginning, hence, the first one or even beginning place. Cé+ann, indicates within the earth, so there is little question that Clan Cian considered itself descended from the ultimate creator-god whose name appears embodied in Céitean the month of May.

This god is also entitled Aod or Hu in the Celtic realms, both words being linguistically similar. He is sometimes given as a son of Diancecht, the god of medicine, the father of the god-hero Lugh. Balor, the Fomorian king of Tor Mor (now Torry Island) was informed by the druids that he would be killed by a grandson. In an attempt to side-step his fate, the one-eyed giant secluded his only daughter Ethlinn in a high tower guarded by twelve matrons. Balor called to the island the Goban-Saor, to work on his castle and in payment gave him a magical cow that was a source of an unending stream of milk. Characteristically, the giant forgot to mention that this animal always returned to Torry Island unless tethered with a magic byre-strap. The animal quickly escaped from Ireland, but was pursued by Cian Contje. Cian was only able to cross to the island with the help of Manann mac Ler, giving the god of the ocean a promissory note for the passage. On the island, Cian went "in drag" and passed himself off as a female cook. On his off hours, the young man went scouting for the lost cow and chanced instead on the hiding place of Ethlinn. By "accident" the pair found themselves with triplets, and Cian was forced to flee Balor's wrath. Two of the children were drowned on instructions from their grandsire, but the father, the magical cow and a surviving child, named Lugh, were rafted out of danger by Manann mac Ler. On the far shore Manann demanded payment for his services and was given Lugh as a foster-child. Lugh's great skills as a warrior and craftsman were said learned under Duath "the Dark". a king of "the Great Plain of the Sea", where he dwelt until manhood. At that time he came to Ireland to aid the Tuatha daoine when it seemed they would be defeated by the giants of the Hebrides and Tory Island. CIAR, CERA, another name for the Dagda; ciar, dusky, shadowy, shady. McNeil says that although he is not directly mentioned in Welsh mythology his name appears embedded in the goddess Ceriddwyn, who is literally “the woman who

is Ceridd, the “Dark One.” CIARMAT, ciar, dusky; math, good; AS. scimo, a shadow, Skr. chûyá, a shadow. Eng. Kermit. A descriptive synonym for Ogma one of the sons of Dagda. According to myth this “honey-tongued “god” was killed by his brother Lugh when he found out that his wife was involved in an affair with him. Lugh was, in turn, killed by mac Ciarmat’s son. CICHO GRINCHENGHOS, nicknamed “The Footless.” A Fomorian sea-giant who came to Ireland before Parthalon, and lived there by fishing and hunting. He was slain at the battle of Magh Ibha. His mother was Lot, a woman with bloated lips in her breasts and four eyes in her back. His father was Gall, the “Stranger.” CIDHIS, a mask, vizard; also luchd cidhis, masqueraders, perhaps from low Sc. gyis, a mask and gysard, masked men. The word is similar to the M. English gysen, to dress up and the English, disguise. All are thought to derive from Fr. desguiser, to cloak one's identity. The word came into Gaelic during the time of the Stuart kings. luchd cidhis, masked people. David Fergus ("Scots Magazine 1982) says: "Unfortunately, we can't claim the plays performed by the Scottish guisers were native to this country... But the mummer's plays are older than either Scotland or England...their origin goes back to an age when people throughout Europe believed in magic. For these plays, despite their clowning and doggerel verse, are essentially magical ritual. To the primitive mind it seemed possible to make things happen by acting out the deed. If you wish to destroy your enemy you melt a wax image of him; if you want rain, you splash water about; if you want your crops to grow tall, you leap high in the air. When the dark barren days of winter came and you want to bring back the sun and fruitful fields, you re-enact the birth of the new year by killing and restoring to life an actor who represents life itself. Ever guiser's play consists of three parts that symbolize the death of the old year and the birth

of a new one. There is always a fight, the death of a hero and his restoration to life." Fergus has noted that the plays were sometimes performed on All Soul's Eve (which we call Hallowe'en, and which was the beginning of the old Gaelic New Year) but that this had shifted in favour of the Christmas season. "In Galloway the guisers are known as the Yule Boys because they performed at Christmas, but in most districts the favoured time used to be the Hogmanay (October 31) when the actors would make their rounds." In earlier times they had an eerie other-worldly look. Thomas Wilkes who saw them abroad wrote: "The Gysarts always dress themselves in white. They appear like so many dead persons robed in their shrouds, who seemingly have risen from their narrow homes; the simile is improved from their faces being all painted black or dark blue. Their mutches (mustaches) are sometimes adorned with ribbands of diverse colours. but these seldom enter into their dress." Even at a later date, their faces were entirely covered with a mask, since recognition was said to "break their luck." On their heads were dunces caps "casques of brown paper, shaped like a bishop's mitre." Although there were always hordes of followers, the number of active players varied from five to seven, and invariably included a hero, a villain and a druid, or doctor, whose job was to restore life to the dead. All the main characters were differentiated by small items of dress and the remaining characters seem to have been carried for comic relief. All this action was repeated throughout the countryside at important manor-houses where the rabble begged admission and then put on their gysard-play. The playlet was always accompanied by doggerel verse and in one Scottish version of the play, the villain is a knight identified as King Alexander. After a sword fight, with wooden swords, he "kills" Golashans, who is perhaps named after Galgacus, the Gael who lead his people in the successful action against the Romans at Mons Graupius. Sir Alexander, named for an unpopular Scottish monarch, tries to place the blame for the death on a

character called the Admiral, and the Admiral places the blame on the Farmer's Son, but in the end the unfortunate is revived by the Doctor who applies a powder to Golashan's nose and says: "Inky Pinky, a little to his nose, a little to his toes." This done the gysers conclude by chanting: We will join hands, and never fight no more, But we will all gree as brethren as we have done before. We thank the master of this house, likewise the mistress too. Also the little bairns that round the table grew. In some districts food and drink is then provided in impromptu fashion, but elsewhere the sinister nathair, now called Beelzebub (or Judas) puts in an unexpected appearance, thrusting out a change box and demanding: Over my shoulder I carry a club, And in my hand a dripping pan, And I fancy myself a right jolly old man. I've got a little box that can speak without tongue. It fancies "food", so drop in one. The common reward for the night's entertainment was a halfpenny, but churlish (or drunken) individuals often fell upon the gysards and a melee broke out. The plays were performed in the border country between England and Scotland into the 1920's but those that continue are revivals without popular roots. In ancient times it is likely that a king-figure was actually put down in the interests of regenerating the land and its people in the new year. Marsks of bronze and wood have been found which are known to date from pre-Roman Britain. Most are in ther form of human heads, some horned, some showing elaborate helmets. On La Tene metalwork the heads sometimes appear duck-like. Rice associates this latter form with the goddess Mhorrigan, who is sometimes represented as a goose. CILLE

CHAORRUILL,

Caorruill's

Church;

cille,

a

cell,

a

monastic enclosure, a church; caor, the red berry, the rowanberry. An ancient burial ground within the Braes of Lochebar. The church in question was supposedly built by Alastair Carrach in an attempt to atone for a dissolute life. The spirits that had empowered men in his lifetime were unquiet after death and people in the neighbourhood heard "something like the rattling of bones, as if desperate battles were going on underground among the skeletons (1745). Father Angus Mor mac Dhughaill arrived on the scene without holy water and was forced to take water in his shoe from a nearby stream. "He blessed it and proceeded to the church where he read the special office (of exorcism) with the result that there was a complete cessation of these nightly noises ever after (Dr. Keith N. Macdonald, Celtic Monthly, p. 172). CILLEIN, concealed treasure, a repository, Ir. cillin, a purse or storage place for cash which has been hoarded. A diminished form of cell, a cell, the Church. See entry immediatly above. The Norse went viking after the treasures kept in Christian cells. CINGRIS, a pharaoh of Egypt whose daughter Scota married an outlander named Niul. She was the mother of Goidheal, the patriarch of the Gaels and the Scots. CINEAD MAC ALPEIN. Looking for a more secure home-land the Scots of Dalriada marched into Pictland and conducted campaigns against these people until 850 A.D., when Cinead (Kenneth) mac Alpein completely overthrew the Picts by very devious means, and became high-king of all Scotia, Some claim that he even subdued the Britons on his southern borders and the Anglo-Danish population of the southeast. At this time, with the Scotic people in a position of power, Ireland was called Scotia Major and Scotland Scotia Minor, but the title fell awaty from Ireland as their power waned in that land. CINN, develop from, arise from, descend from, the root being gen, to grow or increase from, as in the goddess Mhorri-gen,

“born of the sea.” From this cineal, offspring and cinne, a tribe or clan. The implication is “foreign-born,” hence cinnich, gentiles. Similar to the Eng. kin. Note and see Mhorri-gen. CIONLAS, “confound you,” a magical string for binding the fingers of the dead to prevent them from wandering. This rite was also performed with the big toes to keep the dead from “stirring.” Sutherlandshire. CIOTACH, left-handed, of sinister aspect, awkward, cunning, an unlooked-For trick, a small plaid or scarf; the Cy. Chwith, an extension of the root word sqi, left, the Lat. scaevas, left. See cli. Cia, who is the god Aod. CIR MHIN OIR, comb of chased gold. A sun symbol its equivalent night-symbol being the cir gharbh airgiod, the comb of rough silver. It was said that the god Lugh was often seen among men carrying these combs in his hands. Maol a’Cliobain gained powers of kingship when he pilfered two such combs from the castle of a “giant.” When hethe silver comb was misplaced the king’s carriage fell to the ground as “a withered faggot,” and his kingship, and virility, was lost. Another Gaelic hero took similar combs and when he combed the hair on the left side of his head it flaked off silver instead of dandruff. Run through the hair of the other side it produced flakes of gold. Other magic combs stolen from the Fomorian sea-giants yielded clothing, arms, meat and drink. Gaels pursued by the dark forces could throw a comb or brush in their way to delay pursuit. Combs were often found in the arsenal of witchcraft and sometimes the baobh would comb the hair of an unsupecting victim causing that person to fall into a deep and troubled sleep. J.F. Campbell thinks that the magical attributes of combs may relate to the fact that the bone combs of primitive men produced spectacles of static

electricity during the long winter nights. There are sexual connotations in the use of combs. In medieval times it was still understood what was meant when the knight laid his head upon the knees of a “lady” and she “dressed his hair.” There are numerous slate slabs in Scotland which represent two-handed mirrors, combs and shears. These are generally regarded as Pictish memorials and indicate that these objects had significance beyond the obvious CIÙIN, Mild, Ir. Ciúin, Lat. AS. heóre, safe, friendly. Atlantic, visited by Bran Imchiuin; the imis an mild land.”

civis, Eng. civil. Norse, hyrr, mild, A “safe haven” in the western and his mariners. Also known as intensive prefix, thus, “the very

CIUTHACH, CIOTACH, left-handed, sinister,possessed by Cia or Aod, cunning, crafty, designing, defective, the Lat. scaevas, left, anglicized as Kewach. An alternate name for the urusig, the Eng. urisk. Hairy creatures that inhabited costal caverns. One of these lived on the Isle of Eigg. Sir Walter Scott noted a variant known as the “shellycoat,” “a water-sprite covered with shells and other marine products, whose clattering announced his approach.” D.A. Mackenzie said that a ciuthach used to haunt the shores of Leith. Teased by children chanting: “Shellycoat, shellycoat, gang awa hame, I cryna your mercy, I ferna your name,” he occasionally seized them and threw them into the ocean. This word has “gone native” in North America where the closest approximation is killoch, an isolated stone, a standing-stone, an anchor employing a stone enclosed within a wooden framework. From this kellog. gillock, jillock, jullic and gommick. A standing-stone was considered sinister from its lack of association with its kind.

CLACH, a stone, EIr. cloch, Cy. clwg, Goth. hallus, a large stone, ON. hella, a large flat stone, Skr. cila, a stone, perhaps thus Celt and Hellr, outland names for the Gaels who occupied stone-dwellings. Trees, cairns, standing-stones and mountains were all seen to draw thunder and lighting to their summits and were thus taken to be the resting places for a sun-spirit. Fire was definitely thought to be a product of the sun, and it was noticed that stones could generate and convey heat energy from the earth or the air. In the rites of the Quarter Days the holy bannochs were baked by the reflected heat of stone, and the stones were often made to “talk” by throwing water or milk upon them. When Patrick came to Ireland he cursed the great Division Stone of the four provinces of Ireland so that it would no longer hold heat or converse with men as had been the case in ancient times. Notice that Bil, the death-god, was nicknamed “the Shining One,” and that his day translates as “Mouth of Fire..” He was obviously as much a part of the sun-cult, and the panoply of day-gods, as his alter-ego Lugh. In point of fact the sun-god Lugh is nicknamed Lugh Chromain, “Lugh of the Crooked Hand.” In the guise of Crom the Crooked, Bil is often spoken of as “The Day God,” and it is clear that many of the Beltane altars were erected as sun-altars. On Mount Callan, near Ellis, Ireland, the Beltane was celebrated on midsummer’s day down to the year 1895. Near Macroom there is a standing stone very clearly designated as “the stone of the sun.” The antiquarian Sethrun Ceitinn (c. 157--1650) said that almost all the cromlechs could be associated with the goddess Grainne, whose name may be taken as grain, and translated as the “sun.” Elsewhere, it is said that Éire (Ireland) was first married to mac Greine (the son of the sun) and one of her daughters was Giolla Greine, “whose mother was a

sunbeam.” The relationship of daylight and darkness, life and death, summer and winter, may not always be easy to see, but remember that many of the Irish observed the sungod sink each evening into his domain within the western sea, and noted that he invariably rose by morning from the eastern sea. To subjugate Lugh, the Church circulated the rumour that his fiery sword had been passed for “safekeeping” to Saint Michael. All over Europe in improbably remote corners, various phallic symbols of power, the “belly-buttons” of the world, were incorporated into innumerable Christian structures: In Spain at Cangas de Onis a small church was built directly over standing-stones on a pagan mound in the eleventh century, the complex becoming a burial crypt. Another instance is found at Arrichinaga at the Hermitage of Saint Michael, where a huge standing-stone is seen immediately left of the main altar. Some of the churches built to honour this saint are on uncomfortably high ground. At St Michelen-Grêve, in Brittany, the church is a half hour walk from civilization, standing next to a lichen-encrusted menhir. Mont St. Michel, a huge monolith in the Atlantic is almost matched by the precipitous St,. Michael’s Mount, at Land’s End in the west of England. The Priory of St. Michael is built on a pagan circle of stones. These are only a few of the places where Lugh was assimilated into the new God. In order to explain the siting of churches in places that were ultimately strange and inconvenient, medieval parsons suggested that the stones had been placed by angels, or some other approved power. In earlier Christian mythology, Saint Michael was second to God in power, a warrior-prince who carried a flaming sunsword. Lugh’s clash with the Fomors is nicely paralleled in Biblical lore. In the book of Revelations, Michael is pictured as the head of a host of angels warring with the forces of darkness: “And the great dragon was cast down, the deceiver of the whole world, he that is called the great serpent, Devil and Satan.” Notice that Saint George, patron of England, is also pictured as the dragon-killer.

CLACHAN. a kirk or kirk-town, from clach, a stone; perhaps from the fact that the early churches were built from stone. The word also translates as “stepping-stones.” A village or hamlet having a formal burial ground an inn and a smithy, a church, the burial place; a druidical circle consisting of standing stones, Christian churches often incorporated pagan stone relics in their walls. “In the north of Scotland, people used to speak of the local kirk as “The Stones.” and the name Auld Kirk attached to the Circles (of Stone). (The Silver Bough, Vol. 3, p. 158).

CLACH AN COMAS, power stones, cursing stones. Note the similar buineagan, the “witch balls” used in the Scottish highlands. Objects which were used as the focus of magical powers. The most noted of these lie on a pagan stone altar in the early medieval monastic village of Inishmurray in County Sligo, Ireland. They were used during the Second World War to bring perdition on Adolph Hilter. Today these stones have accumulated a Christian veneer, actually they are spoken of as “backwards Christian relics” since the islanders perform the cursing rites while moving about the altar in a counter-clockwise motion. Nothing is known of the nature of these stones before the monastery was founded in the sixth centuury, but they were there and in use when the first Christian missionaries arrived, and the powers they controlled were said to be other-worldly. CLACH AN BRODGAR, the circular ring of stones between Loch Steness and Loch Harray on Mainland Island in the Orkneys. brod+gar, excess of heat, thus “fire-stones.” The ring has 27 stones standing near the four Stones of Steness. There were originally more, and the two groups may have been linked by an avenue of stones, but only the 18-foot Watch-stone remains to indicate this. At the New Year’s eve, couples wishing to marry went to the “Temple of the Moon.” (the Steness Stones) and then marched from there to the “Temple of the Sun,” (the Brodgar Stones). At each they performed a set of rituals finally pausing before the Stone

of Odin (which is no longer in place) to clasp hands through a hole in it. Sick people were led three times about the Stones of Steness seeking a cure for their illness. CLACH AN COMHDHAIL, a “trysting stone,” from comdal, a tryst. CLACH AN DUBH, the black stones of Iona, from the black doom that fell on those who violated oaths made within sight of them. The last of these stones disappeared in the nineteenth century after having long settled disputes between clans. CLACH AN EIREACHTA, an stone used as the focal point for assembly. CLACH AN GHRIGAIR, the healing Stone of the Macgregors. CLACH AN UAINE N’ IONA, the green stones of Iona. Pebbles of a green colour said influenced by the spirit of St, Columa and able to preserve people from drowning. See uaine, and note that green objects were thought to possess unusual supernatural powers. CLACH AN MÔD, “meeting stones,” môd, a court, trial, meeting from the similar Norse word. AS. môt, Eng. moot, meet. Possibly similar to môid, to take a vow of honesty, related to Lat. manus, “hand-vow.” To swear upon a stone? Many of the important meetings of the Celts and their Norse neighbours were held in the open, and for this purpose rings of chair-high stones were placed in the locality of the meeting. Many sites in Scandinavia and Great Britain bear witness to these gatherings. In Yorkshire we have the Morthing, the name of which may be connected with Morathing south east of Upsala (Sweden). The Norse thing refers to the king’s surround of enfranchised citizens. Mor, great or large. Fingay in Yorkshire was another such meeting place. In most cases the stones were place where they could be easily accessed by land or sea. They were also placed on a plain or elevation where their location was obvious

amidst the surrounding forest.Maidstone in Kent was originally the more obvious Old Saxon Motstein and its name resembles Staines on the Thames. In King John’s time the nearby Runymede Island was a similar place. In the midlands the place-names Dingwall and Thingwall (a place where the thing-wold had meetings) are met. The Ring of Brogar and the Ring of Steiness, in the Orkneys, may have had a similar function. In some cases the stones were too monumental to serve as simple seats and here the stones must be regarded as a circle or “resting” gods. Many of the stones were assembled before the druids were organized although these folk may have continued to use them as assembly places. CLACH-BHUADHACH, “tribute” or “conqueror precious stone, gem, amulet or charm.

stone,”

a

CLACH-BRATH, judgement or rocking stone. An immense erratic, a spherical mass of rock so situated that a slight touch causes it to rock in one direction. No amount of human force will cause it to take any other direction. Such stones are still seen in Iona and were once common throughout Britain. The stones of Iona are said to last until world’s end. CLACH-GLUIN-A’-CHOILICH, an amulet against distempoer and other ills. Literally the “cock’s knee-bone stone,” from the supposition that these are the lithified bones on a long dead cock. Actually they are not fossil remains. CLACHD NA' AITHNE, clachd, stone; aithne, knowledge, sometimes referred to as the divining-stone, routinely used to "set" a firth (a charm used to indicate the continued existence of persons living at a distance). Kings of the realms of Scotland and neighbouring Scandinavia routinely obtained these stones and used them to evaluate the conflicting advise they often got from their counsellors. Carmichael has indicated that they were principally used to obtain omens of the future, although this was never their sole employment. He says they survived into "quite modern times." See entries immediately below. At Christian synods in Scotland attempts were made to discredit all such

stones, but the outcome of research was not always what was expected. In October of 1638 a complaint was levelled against Gavin Hamilton for making use of “ane stone set in silver for the curing of diseased cattle.” The Synod, which met, tested the stone and noted that it was activated “without using onie words such as charmers use in their unlawful practise.” Seeing that no money changed hands in obtaining cures and that stone appeared to possess “a special virtue for the healing of monie infirmities in man and beast,” they dismissed the charge and returned the stone to the Lord of Lee admonishing him to use it in the future with discretion so that it might attract “the least possible scandall that can possibly be.” CLACH NA H-’EIRCE, the “stone of atonment,” a powersource approached for favours, a godhead. Ericstone near Moffat is an example. CLACHD BRIONGLAID, a dreaming stone. Three small stones taken from a boundary stream after dark at the Quarter Day. The stones have to be taken between thumb and middle finger and carried home after repeating the charm: “I lift the stones, as the sun lifted his son. This I do for substance, virtue, strength. May these stones rest in my hand to journey’s end.” Placed beneath a pillow they were thought to impart foresight. CLACHD COINNEACH ODHAR, Stone of Kenneth Mackenzie. A small, white, smooth stone, with a hole in the centre, supposedly found by Kenneth after waking from an unintended sleep on a sidh, or “side hill.” Upon looking through it this lad found himself possessed of prophetic powers, and became known as the Brahan Seer. Kenneth became famous in his birthplace, the Isle of Lewis, and became attached to his chieftain, Kenneth Mackenzie, the third Earl of Seaforth. Lady Seaforth, on the occasion of his visit to Paris suspected her husband of adultery and tried to persuade the Seer to use his powers to confirm or deny her suspicions. When his second-sight caught the chief in dalliance, the unhappy wife turned on the bearer of the bad

news and had him executed. In his last hours the Brahan Seer threw the foreseeing stone into a loch and pronounced the coming doom of the Mackenzies. The seer was born in the seventeenth century and Mackenzie rule failed exactly as pronounced in 1794. CLACHD DÚN ADD, Stone of the Fortress of Power, near Kilmartin, Scotland. It is approached through along rocklined gully, once roofed. There is a rude stairway leading beyond a lower amphitheatre to an upper ridge once walled as a triple keep. At the centre are three features of some interest: Carved on stone slabs are the imprint of a human foot, 11 by 4.5 inches. A drawing of a wild boar faces this print, and there also is a carved basin ten by four inches deep. Tradition claims that the footprint is that of Fergus, the first king of the Riata, or Dalriada (Argyll). At Celtic inaugurations, this footprint was used to legitimize each succeeding king, who was expected to stand briefly within the outline. “Clothed in white, the monarch would set his foot within the print, thus symbolizing an oath to walk in the steps of his forefathers. Similar rites were held in the Western Isles for the Macdonalds, the Lords of the Isles. The image of a boar remembers Lugh, the sun-god, and symbolizes the king’s position as the source of fertility. The basin was used in pagan foot-washing ceremonies which were easily adapted to Christian custom. CLACHD 'IC CHAOILTE, clachd, stone; chaoid, forever; "the alien stone from the east.” The Celtic Christian cross. Some claim that the "X" of the Christian element overlaid on the pagan "O" (symbolizing reincarnate nature) negated the power of the older symbol. In several instances, cromlechs may be seen with an "X" deliberately applied over an"O". These stones have a great a reputation for magic as their pagan counterparts. A ghostly summons to death is said to have issued from the Mercat Cross in Edinburgh on the night before the battle at Flodden. The voice pronounced the names of all those destined to die in the morning. CLACHD DEARG, AN, clachd, stone; dearg, red; specifically

the Red Stone of Ardvorlich. In ancient times the chieftainship of the Stewarts of Balquhidder fell upon the man that possessed this charm-stone. There are conflicting claims about its origin. One has it that the stone was originally mounted on the wand of office of an Arch-Druid; the other that it came from the Near East at the time of the Crusades. "From forty miles around the worried owners of sick cattle used to bring kegs of spring water to Ardvorlich. There, the Lady of Ardvorlich took the Charm, dangled it by its chain in the water and swirled it around three times, reciting a Gaelic incantation the while. After the Charm was taken out of the water it was necessary for the owner of the beasts to take the keg back to his animal todrink; and shortly afterwards it would recover. One other obligation had to be observed; the man carrying the keg was not allowed to enter any building with the keg on his way home..." (Highland Clans, p, 21). It is said that the charm is "a ball of rock crystal mounted in (four) bands of silver chased in a Celtic pattern." The stone is inventoried in 1900 as "an stane of the quantitye of half a hen's egg set in silver, flatt at the ane end and round at the uther and like to a peir, whilk Sir Coline first laird of Glenurchy woir when he fought the battel at Rhodes." CLACHD BHEAG NAN TUARSANAN, clachd, stone; bheag, little; tuar, to presage, to give omens. This divining-stone, often referred to as the “Little Stone of the Quests" belonged originally to the Macleans of Coll, "by whom it was much prized. It came down to them from remote antiquity. It was used in the "frith" for discovering the dead body of Donald MacLean of Coll when he was drowned in the Sound of Ulva. A member of the Coll family gave it to Mary MacInnes, cotter, Taigh a' Gearraidh, North Uist, for services rendered." She passed it on to the sennachie, D.A. Ferguson. (Highland Clans, p. 420). CLACHD BHUAI, the Resting Stone held by the Campbells of Glenlyon. CLACHD CEUD, the Prime Stone, First Stone. In older tales

the Holy Grail is not represented as a chalice but as a stone relic, and in the Welsh poem “Peredur,” there is note of a similar “Stone of Abundance,” guarded by the black serpent, slain by that hero. More remotely the it was said that the fire of the sun poured forth each morning from the “cauldron” of the ocean, and thus the “cauldron” was sometimes spoken of as the “cauldron of the sun.” This stone was the Creag Asduinn mentioned elsewhere. It was the resting place of the spirit of the creator-god or Oolathair , purloined from the Beginning Place by men and the gods. This lost of spirit cost the Fomorian sea-giants their ability to contend with the land-folk. The Holy Grail of Christian mythology is sometimes represented as a stone guarded by the Grail knights who lived for two hundred years by taking sustenance from it. As such it was entitled lapis exillis, the “blue flatstone,” a stone that reputedly “fell from heaven.” Notice that the road to Hel’s kingdom of Nifhelheim was paved with gigantic flatstones, and there are connections. CLACHD CIL-FHINN, Finn’s Grave-stone, the stone at the burial place of Fiann. Killan in Scotland derives its name from this marker which was much visited in Victorian times. It is now ignored in a small field close to Breadlbane Park, almost lost in the rushes of the boggy ground. Fionn, who the Scots sometimes call Fingal, ruled in the Highlands and in Ireland by virtue of the power of his quasi-military Fiann. It is 14 miles through a hill pass from Killan to the place reputed to be his Alban home. He is thought to have died in 283 A.D. and local historian Duncan Fraser has noted that a “head” was added to this small standing stone in the last century. CLACHD CLOICHE, Shelter-Stone. In the pass of Ochils stands a freestone reputed to be the pedestal of the celebrated Celtic cross of MacDuff. Men related to the MacDuff could flee here and be absolved of any crime on payment of nine cows and a year-old calf to the local authority. Nearby stood a holy well at which men guilty of murder washed their hands thus ridding themselves of guilt

and further responsibility. Another such stone was at Torphichen, in East Lothian and this was also a Christian sanctuary. All ground within a mile of this stone and St. John’s well was considered free ground for all debtors and criminals. CLACHD GLAS, The Grey Stone of Iona “by which the Chiefs swore. No longer extant.” CLACHD E LAIGHE, clachd, stone; OIr. lige, a bed, to lie abed. a Dreaming-Stone, a Knowing-Stone; a stone used to foretell the future. These were the stones which Englishmen called “celts.” By extension they became “any chisel or axe-shaped stones employed by a neolithic or prehistoric people.” In 1979, Jerald Walker examined a number of these “rattleback” stones, observing their unique properties for “The Scientific American:” “If you spin this type of stone in the “wrong” (counterclockwise) direction, it will quickly stop, rattle up and down for a few seconds and then spin in the opposite direction. Going in the “right” (clockwise) direction, it will usually spin stably. The stone is apparently biased toward one direction of spin. It will even develop a spin in that direction if you just rap one end downward. The rocking of the stone caused by the tap is quickly converted into a spin.” (Scientific American, p.172, Oct. 1979). There is record of these stones having been spun prior to battle, possibly to suggest the fate of individual warriors. CLACHD FHIOSACHD, A', clachd, stone; a' fios, of knowledge, similar to the Latin video, see. Any “Stone of Knowledge,” a divining-stone, typically formed from quartzite, often mounted in a silver. Similar to the clachd e laighe, above. Quite often quartzite was at least one of the triad stones placed beneath “table stones.” This material has pizeoelectrical effects when placed under pressure. CLACHD LEUG, Precious Stone. The charm of the Macleans. The latter word may have reference to the god Lugh.

CLACHD NA BRATACH, Stone of Brath or “Judgement,” said possessed by chief of Clan Donald on the eve of Bannockburn (1314). Just before battle, the clan standard bearer drove his staff into soft ground and it came away carrying a clod of earth. In the earth, clansmen found a transparent quartz-like crystal, about the size of a small apple. The group took this find as an omen of victory and henceforth when the clan travelled it was kept on the person of the chieftain. Water which had made contact with the stone was observed to have healing powers. CLACHD NA FAIRE, The Ridge, Sky-line, Morning Stone. Located near Tordarroch, Scotland, and central to Clan Chattan couintry, this was the traditional mystic gathering-place for Clan Shaw. “The Stone of the Watch.” CLACHD MALAKA, “Forbidding Stone.” The last vestige of an ancient Cromarty village lost to the Great Ocean. Elspat Hood, a resident of the region, who died in 1701 at the age of 120 years, recalled that this stone was once within a cornfield a quarter mile from water. The stone by 1701 had a base that never came near drying except at ebb of the Spring and the Lammas tides. In the 1760’s the current beach was bone-strewn after a violent gale that churned up some long lost burial place. CLACHD MA’NUS, Stone of Magnus, on the Orkneys at Burwick, South Ronaldsay. Scotland. Two footprints seen on this stone are said to be those of Saint Magnus who crossed the Pentland Firth, using this stone as his boat where nothing better was available. In fact, thought to pre-date Christianity and represent a swearing-stone for the kings of the Outer Isles. CLACHD NATHRACH, the “Serpent’s Stone.” See entry under Nathair. This adder’s stone was alternately known as the “Druidic Bead.” A Lewisman noted: “A number of serpents congregating at certain times form themselves into a knot and move round and round on the stone until a hole is worn. They pass and re-pass after each other through the hole,

which by-the-by becomes hard. It is the slime which gives the stone the healing properties it is supposed to possess.” (The Silver Bough, Vol. 1, p. 91). These holed stones were said found among the heather and were described as about five inches in diameter. The serpent stones were used to ease the pain of childbirth and as an amulet against any evil or enchantment. In Galloway, in 1869, a practitioner said the stone was dipped in water which was then sprinkled on ailing animals. These are the devices known as “snake balls” in North America. In 1793 Sylvester Woodbridge, a Southampton Merchant advertised for sale: “Satin, West India rum, snake balls, etc.” A snake ball was then described as “a small piece of stone or bone...which is placed on the bite of a poisonous snake to absorb or charm away the poison.” CLACHD SIGH, Stone of the Little Men, Ben Loyal, Scotland. The mountain itself is said to be heavily magnetic and distorts compass readings. According to tradition the smelting furnace of a sigh or sith lies within the mountain. Those wishing to have an object in metal forged by the side-hill folk are advised to leave a small wooden model and silver as advance payment near this stone, and by morning the object will have been fabricated. CLACHAN TARTIR, tartar, noise, after Torr, Thor, the god of thunder. The root word is reduplicated for emphasis. This is located at Strathtay on the Findynate Hill, “where there was once a good quarry of limestone...” Nearby is a tarn known as Loch Sguir na Geile, In this location there was supposed to have been a “fury” with iron teeth who had snakes and eels instead of hair. CLACHD NA' AITHNE, clachd, stone; aithne, knowledge, sometimes referred to as the divining-stone, routinely used to "set" a firth (a charm used to indicate the continued existence of persons living at a distance). Kings of the realms of Scotland and neighbouring Scandinavia routinely obtained these stones and used them to evaluate the conflicting advise they often got from their counsellors.

Carmichael has indicated that they were principally used to obtain omens of the future, although this was never their sole employment. He says they survived into "quite modern times." See entries immediately below. At Christian synods in Scotland attempts were made to discredit all such stones, but the outcome of research was not always what was expected. In October of 1638 a complaint was levelled against Gavin Hamilton for making use of “ane stone set in silver for the curing of diseased cattle.” The Synod, which met, tested the stone and noted that it was activated “without using onie words such as charmers use in their unlawful practise.” Seeing that no money changed hands in obtaining cures and that stone appeared to possess “a special virtue for the healing of monie infirmities in man and beast,” they dismissed the charge and returned the stone to the Lord of Lee admonishing him to use it in the future with discretion so that it might attract “the least possible scandall that can possibly be.” CLACHD NA BUIDSEACHD, the “Witches Stone,” used by practitioners of Zstrathtay and Grndtrully, Scotland. CLACHD BRIONGLAID, a dreaming stone. Three small stones taken from a boundary stream after dark at the Quarter Day. The stones have to be taken between thumb and middle finger and carried home after repeating the charm: “I lift the stones, as the sun lifted his son. This I do for substance, virtue, strength. May these stones rest in my hand to journey’s end.” Placed beneath a pillow they were thought to impart foresight. CLACHD COINNEACH ODHAR, Stone of Kenneth Mackenzie. A small, white, smooth stone, with a hole in the centre, supposedly found by Kenneth after waking from an unintended sleep on a sidh, or “side hill.” Upon looking through it this lad found himself possessed of prophetic powers, and became known as the Brahan Seer. Kenneth became famous in his birthplace, the Isle of Lewis, and became attached to his chieftain, Kenneth Mackenzie, the third Earl of Seaforth. Lady Seaforth, on the occasion of his

visit to Paris suspected her husband of adultery and tried to persuade the Seer to use his powers to confirm or deny her suspicions. When his second-sight caught the chief in dalliance, the unhappy wife turned on the bearer of the bad news and had him executed. In his last hours the Brahan Seer threw the foreseeing stone into a loch and pronounced the coming doom of the Mackenzies. The seer was born in the seventeenth century and Mackenzie rule failed exactly as pronounced in 1794. CLACHD DÚN ADD, Stone of the Fortress of Power, near Kilmartin, Scotland. It is approached through along rocklined gully, once roofed. There is a rude stairway leading beyond a lower amphitheatre to an upper ridge once walled as a triple keep. At the centre are three features of some interest: Carved on stone slabs are the imprint of a human foot, 11 by 4.5 inches. A drawing of a wild boar faces this print, and there also is a carved basin ten by four inches deep. Tradition claims that the footprint is that of Fergus, the first king of the Riata, or Dalriada (Argyll). At Celtic inaugurations, this footprint was used to legitimize each succeeding king, who was expected to stand briefly within the outline. “Clothed in white, the monarch would set his foot within the print, thus symbolizing an oath to walk in the steps of his forefathers. Similar rites were held in the Western Isles for the Macdonalds, the Lords of the Isles. The image of a boar remembers Lugh, the sun-god, and symbolizes the king’s position as the source of fertility. The basin was used in pagan foot-washing ceremonies which were easily adapted to Christian custom. CLACHD 'IC CHAOILTE, clachd, stone; chaoid, forever; "the alien stone from the east.” The Celtic Christian cross. Some claim that the "X" of the Christian element overlaid on the pagan "O" (symbolizing reincarnate nature) negated the power of the older symbol. In several instances, cromlechs may be seen with an "X" deliberately applied over an"O". These stones have a great a reputation for magic as their pagan counterparts. A ghostly summons to death is said to have issued from the Mercat Cross in Edinburgh on the night

before the battle at Flodden. The voice pronounced the names of all those destined to die in the morning. CLACHD DEARG, AN, clachd, stone; dearg, red; specifically the Red Stone of Ardvorlich. In ancient times the chieftainship of the Stewarts of Balquhidder fell upon the man that possessed this charm-stone. There are conflicting claims about its origin. One has it that the stone was originally mounted on the wand of office of an Arch-Druid; the other that it came from the Near East at the time of the Crusades. "From forty miles around the worried owners of sick cattle used to bring kegs of spring water to Ardvorlich. There, the Lady of Ardvorlich took the Charm, dangled it by its chain in the water and swirled it around three times, reciting a Gaelic incantation the while. After the Charm was taken out of the water it was necessary for the owner of the beasts to take the keg back to his animal to drink; and shortly afterwards it would recover. One other obligation had to be observed; the man carrying the keg was not allowed to enter any building with the keg on his way home..." (Highland Clans, p, 21). It is said that the charm is "a ball of rock crystal mounted in (four) bands of silver chased in a Celtic pattern." The stone is inventoried in 1900 as "an stane of the quantitye of half a hen's egg set in silver, flatt at the ane end and round at the uther and like to a peir, whilk Sir Coline first laird of Glenurchy woir when he fought the battel at Rhodes." CLACHD BHEAG NAN TUARSANAN, clachd, stone; bheag, little; tuar, to presage, to give omens. This divining-stone, often referred to as the “Little Stone of the Quests" belonged originally to the Macleans of Coll, "by whom it was much prized. It came down to them from remote antiquity. It was used in the "frith" for discovering the dead body of Donald MacLean of Coll when he was drowned in the Sound of Ulva. A member of the Coll family gave it to Mary MacInnes, cotter, Taigh a' Gearraidh, North Uist, for services rendered." She passed it on to the sennachie, D.A. Ferguson. (Highland Clans, p. 420).

CLACHD BHUAI, the Resting Stone held by the Campbells of Glenlyon. CLACHD CEUD, Prime Stone, First Stone. In older tales the Holy Grail is not represented as a chalice but as a stone relic, and in the Welsh poem “Peredur,” there is note of a similar “Stone of Abundance,” guarded by the black serpent, slain by that hero. More remotely the it was said that the fire of the sun poured forth each morning from the cauldron of the ocean, and thus the cauldron was sometimes spoken of as the “cauldron of the sun.” Note that the Grail Knights who “lived 200 years “ were said “nourished by a stone of most noble nature...called lapis excelis, the stone from heaven.” CLACHD CIL-FHINN, the stone at the burial place of Fiann. Killan in Scotland derives its name from this marker which was much visited in Victorian times. It is now ignored in a small field close to Breadlbane Park, almost lost in the rushes of the boggy ground. Fionn, who the Scots sometimes call Fingal, ruled in the Highlands and in Ireland by virtue of the power of his quasi-military Fiann. It is 14 miles through a hill pass from Killan to the place reputed to be his Alban home. He is thought to have died in 283 A.D. and local historian Duncan Fraser has noted that a “head” was added to this small standing stone in the last century. CLACHD CLOICHE, Shelter-Stone. In the pass of Ochils stands a freestone reputed to be the pedestal of the celebrated Celtic cross of MacDuff. Men related to the MacDuff could flee here and be absolved of any crime on payment of nine cows and a year-old calf to the local authority. Nearby stood a holy well at which men guilty of murder washed their hands thus ridding themselves of guilt and further responsibility. Another such stone was at Torphichen, in East Lothian and this was also a Christian sanctuary. All ground within a mile of this stone and St. John’s well was considered free ground for all debtors and criminals.

CLACHD GLAS, The Grey Stone of Iona “by which the Chiefs swore. No longer extant.” CLACHD E LAIGHE, clachd, stone; OIr. lige, a bed, to lie abed. a Dreaming-Stone, a Knowing-Stone; a stone used to foretell the future. These were the stones which Englishmen called “celts.” By extension they became “any chisel or axe-shaped stones employed by a neolithic or prehistoric people.” In 1979, Jerald Walker examined a number of these “rattleback” stones, observing their unique properties for “The Scientific American:” “If you spin this type of stone in the “wrong” (counterclockwise) direction, it will quickly stop, rattle up and down for a few seconds and then spin in the opposite direction. Going in the “right” (clockwise) direction, it will usually spin stably. The stone is apparently biased toward one direction of spin. It will even develop a spin in that direction if you just rap one end downward. The rocking of the stone caused by the tap is quickly converted into a spin.” (Scientific American, p.172, Oct. 1979). There is record of these stones having been spun prior to battle, possibly to suggest the fate of individual warriors. CLACHD FHIOSACHD, A', clachd, stone; a' fios, of knowledge, similar to the Latin video, see. A divining-stone, typically formed from quartzite, often mounted in a silver. Similar to the clachd e laighe, above. CLACHD LEUG, Precious Stone. The charm of the Macleans. The latter word may have reference to the god Lugh. CLACHD MA’NUS, Stone of Magnus, on the Orkneys at Burwick, South Ronaldsay. Two footprints seen on this stone are said to be those of Saint Magnus who crossed the Pentland Firth, using this stone as his boat where nothing better was available. In fact, thought to pre-date Christianity and represent a swearing-stone for the kings of the Outer Isles. CLACHD NA BRATACH,

Stone of Brath or “Judgement,” said

possessed by chief of Clan Donald on the eve of Bannockburn (1314). Just before battle, the clan standard bearer drove his staff into soft ground and it came away carrying a clod of earth. In the earth, clansmen found a transparent quartz-like crystal, about the size of a small apple. The group took this find as an omen of victory and henceforth when the clan travelled it was kept on the person of the chieftain. Water which had made contact with the stone was observed to have healing powers. CLACHD NATHRAICH, the “Serpent’s Stone.” See entry under Nathair. This adder’s stone was alternately known as the “Druidic Bead.” A Lewisman noted: “A number of serpents congregating at certain times form themselves into a knot and move round and round on the stone until a hole is worn. They pass and re-pass after each other through the hole, which by-the-by becomes hard. It is the slime which gives the stone the healing properties it is supposed to possess.” (The Silver Bough, Vol. 1, p. 91). These holed stones were said found among the heather and were described as about five inches in diameter. The serpent stones were used to ease the pain of childbirth and as an amulet against any evil or enchantment. In Galloway, in 1869, a practitioner said the stone was dipped in water which was then sprinkled on ailing animals. CLACHD NA NATHRAICHEAN, “The Stone of the Serpents,” on the island of Skye. Allegedly the spot where nineteen seaserpents, one albino in colouration, were slain in a great battle with shepherds.

CLACHD NA REITE, Stone of Concord, a large centre-holed stone within the church of Kilchusalan, near Campbellton, Kintyre, Scotland. Through it eloped lovers were reconciled to offended parents and friends. If the pair were able to grasp hands through the stone before being overtaken there offense was pardoned and they were considered to have a legal right to wed. CLACHD SIGH, Stone of the Little Men, Ben Loyal, Scotland. The mountain itself is said to be heavily magnetic and distorts compass readings. According to tradition the smelting furnace of the sigh lies within the mountain. Those wishing to have an object in metal forged by the side-hill folk are advised to leave a small wooden model and silver near this stone, and by morning the object will have been fabricated. CLACHD TEINE, the “Fire-Rock,” a quartzite of very smooth texture. There is one of these located not far off the coast from the North Uist village of Baile Sear "one of dozens of the same name all over the British Isles, and no doubt (places) where the worship of Bel (Bil) was adorned." (Highland Clans, p. 119).

CLACHD UAINE, the Green Stone. The root may be veg, that which is wet. Cf. Eng. wet. This stone is first recorded in the hands of Macdonald of the Isles who always had the victory by throwing it among enemies. The stone, “about the bigness of a goose egg,” came to be held by “a little family called Clan-Chattans, alias Macintosh although its current whereabouts are unknown. Said to have curative powers and used by its owners “to swear oaths upon.” See uaine. CLAG DUCHAS, clag, OIr. clacc. Lat. clango, Eng. clang; dúthaich, a country, a district, OIr. duthoig, hereditary, dùthchas, by hereditary right; a bell held by hereditary right. These magical devices were attached to saints of the Christian church, and most were said created by supernatural means. An example is the small iron bell attributed to Saint Moluag of Lismore in Scotland, which he fashioned using nothing more than a bundle of rushes for fuel after the local smith refused to smelt it for him saying he had no coal. The simple iron bell was held in high regard by the Church of Lismore and a shrine (i.e. a metal box) was erected to protect it. “The shrine has a round hole pierced in the bottom, sufficient to allow the insertion of a finger to touch the bell...an indication that it has been used...to swear oaths upon...” CLAG TUIREADH, tuireadh from tuirse, sadness, a bell of lamentation; dirge-bell. "Once many centuries ago the sea in Nigg Bay, Ross and Cromarty, Scotland, was a low-lying and fertile valley. But a great storm arose and swept the sea between the fine pair of cliff headlands known as the Cromarty Suitors. All the fields and scrublands were thus submerged and buried in the sand, while a small village and church were covered by the sea. Thereafter sailors would listen to the sea before setting sail, for danger was clearly forecast if they could hear the submerged church bells of Nigg. Some of the old sailors still say the remnants of the buildings of the village could be clearly seen in the sea up to the late 1890's, but the last recorded phantom tolling was heard in the early 1920's.

CLAIDHEAG, the last sheaf of “corn” cut at the harvest. Considered a “maiden” if taken before the New Year (Nov. 1) but labelled an “old hag” if brought in at a later date. A good omen in the first instance. This is the Scot. claaik-sheaf, a product of the Scot. claaick, which the English call the “harvest home.” Claidheamh, a sword, a sharp implement for taking “corn.” The Celtic root is kela, to split. Also the last person to cut the sheaf and the state of having the crops in the barns. Confers with maiden, cailleach, cailleach bheurr, corn-baby, rye-mother etc. For good communal luck, it was considered necessary to have all crops down by the night of Samhainn, the last day of summer. The person who took the claidheag was considered to "possess the virgin" (i.e Samh, or the spirit of Summer) if this was the case. The grain was then reformed into a feminine figure termed the "shorn-maiden" and this was hung on the keep wall through the winter. At the planting it was either fed to the animals, or scattered on the fields, ensuring that the spirit of Summer would return to the fields to rejuvenate crops in the new season. In the event that the season of growing was prolonged and croptaking retarded beyond November 1, the figure was understood to represent the Winter-Hag and want and privation were expected in the months ahead. The unfortunate who cut this claidheag was thought ill-favoured of the gods and was said destined to "board the old cailleach" without hope of repayment. In any event, she was also returned to the fields, it being recognized that this spirit was simply the other face of Samh, the Summergoddess. In times long past, the taker of the cailleachbheurr may have automatically selected himself as the individual who would represent the "king" at one of the firefestivals. CLAIDHEAMH GEAL SOLUIS, claymore; geal. white; solus, light. The “sword of the Sun.” Lugh’s weapon. Often mentioned as possessed by a “giant” or other supernatural being. The Gaelic word claidheamh was anciently

pronounced “glaymore.” showing its relationship to the Eng. glave. The primal sword was a phallic symbol representing godhood throughout northwestern Europe. King Arthur possessed a magic sword as did Fionn. The sword in the tales of these god-men is a person. It shines in the presence of heroism, cries out when its double is endangered, and invaraiably turns upon those that carry it without cause or justification. The sword of creation was said to reflect all spells back upon any wicked miume. CLAM, leprosy. One of the most dreaded diseases of ancient times, considered caused by evil spirits invading the body of an unwilling host. CLAMHAN (clavan), kite, buzzard. Note correspondence with the word clam.

CLANN, children, clan, SIr, OIr, celjadi, a family, Lit. kiltis. Skr. Celtic root: qel, to hide, raise, go. coille, woods dwellers, Chaillinn, well as the words Celt and kilt.

cland, Cy. plant, OSlav. kula, race, Eng. plant. This is also the root for the Eng. Caledonian as

CLANN RIGH LOCHLAINN FO GEASAIBH, “The Children of the King of Lochlann under spells.” The seals of the Great Ocean. It is claimed that this race may have originated when the step-mother of the children of the King of Lochlann, studied the druidheachd in order to remove them from their father’s affections. This carlin put them under gease that they should become half-fish, half-human as long as the waters persist. Three times in the year, it is said that the Seals

must become totally human, when the moon is brightest. They must revert to their first shapes whether they will or not. To see the sea-borne in human shape, one might ask their love, and detain them (in human form) on the shore for at least that evening but is likely to wake at dawn with a seal in his bed. Becaue the seals are of the race of the Gaels they all croon the old language. Like the Swan, who is “the daughter of the twelve moons” and the Mallard, who is under Morgan’s protection, the seals are scared to the Gaels and it is thought the worst luck to meddle with them.

CLAOCHLU (kloe kloo), shape-shifting. The ability to assume the aspect of a plant or animal. Claochoid, obs., to exchangeThis guise was first perfected by the Fomorian sea-giants but was re-instituted by The Sweeny among men. A resident of Dal Riada he was killed in battle but refused to take residence in the Otherworld. In the world of men his immortality set him aside, and he was forced to wander in the wild lands. Here he learned to converse with animals and plants and learned the art of altering his shape to duplicate their forms. His art shielded him from men and was passed to his descendants the so-called “Travelling Folk” of Britain. CLÀRSACH, a harp, literally “intelligent wood.”

The chief

musical instrument of the gods. The “Harp of the North,” possessed by the Dagda sometimes defeated his enemies by lulling them to sleep. CLEAS, play, trick, craft, feat, to gamnol, to be skilled at legerdemain or sleight-of-hand, startegem, any wqarlike exercise. Related to the obsolete cle, the left hand, lefthanded, prejudiced, partial. Cleasai, a trickster. Although it has never been possible to distinguish exactly between religious and magical gods, since they tended to gain or lose power over time, it is clear that either could use the craft they possessed for the benefit of individuals or the entire community. These forms have been distinguished by Sir James Fraser as private and public magic. As public craftspeople, our witches had the function of assuring the prosperity and health of men, crops and animals. This meant that the witch had to have a knowledge of plant and animal diseases and herbal remedies, along with saleable hints on the appropriate methods and times for planting. Weather was of paramount interest to farmers and fishermen, and it was the witch rather than the Canadian Broadcasting Corporation which looked after forecasts. For a consideration, the people of any Maritime village could have predictions based on dreams and omens, as well as the diagnosis of disease. As we've seen, when quarrels developed between neighbours, the witch gained a profit by taking sides. Fraser says that the most essential business of a rural community was "the supply of food". He also notes that the private practice of rites of magic diverted hunters, fishermen and farmers from their true proferssion, so that it was "a great step in advance" when the business was given to specialists. Of course, the expectations of ordinary men that these priest-philosophers would be "able to regulate the great processes of nature for the good of me" fell short. Today the tenants of sympathetic magic appear absurd, but in their day they were legitimate beginnings for observations of cause and effect, which eventually ended with science. Ridicule and blame were

heaped on priests who failed to deliver when expected, so they had strong incentives for improving their methods of prediction. As Fraser says: "To maintain at least a show of knowledge was absolutely necessary; a single mistake might cost them their life." There was always a tendancy to substitute stage trickery or sleight-of-hand for actual knowledge but this tended to be found out and the best way to appear to be knowledgeable was obviously to have it. However one may condemn stage magic and the deceptions of witchcraft as a cover for ineptitude, this specialization did allow people freedom from manual toil to examine "the properties of drugs and minerals, the causes of rain and drought, of thunder and lightning, the changes of the season, the motions of the stars, the mystery of life and of death." These public magicians were "the direct predecessors, not merely of our physicians and surgeons, but of our investigators and discoverers in every branch of natural science." CLEASAI (kla-see),trickster from cleas, a play, trick, feat; root klek, to play. The ability to out-manoeuvre others was considered a supernatural gift. Plural, cleaithe (pronounced cla-see), a trickster, As in cleas, a play, trick or feat, a wile. Similar to cluich, to play from the Early Irish cluche, a game Correponds with the German word lachen and the English laugh. A person who deceived through artifice or cunning, using word-magic alone or in combination with jugglery and slight-of-hand. Also called the gille-nan-car, the servant of one who twists, an artful dodger, a fraud. The penultimate European trickster was the Norse god Loki, who acted so badly he was hunted down by his fellow gods and chained within a remote part of Nifhelheim, the preserve of his daughter Hel. Loki corresponds with the Teutonic god Laugar and the less-spirited English lubberfiend. Another relation is the giant known as Lob Lie-ByFire, not to mention the hobgoblins known variously as the lob, lobby, lobbard or lubber, the smallest being the lubberkin. It is no great jump from the lubberkin to the the Gaelic lobaircin better known as the Leprachaun. The Ulster

Luchraman is probably intermediate with Lugh (Lookh) the old Gaelic god of wild fire. While he was never the equal of Loki, the great Lugh was either very skilled or very tricky. When he was spent to spy upon the Firbolgs he looked for work in the court of King Eochaid. He was turned down because they already had a harper, a smith, a champion, a magician, a druid, a cupbearer, a physician and a goldsmith. But Lugh modestly admitted that he was the expert in all these crafts: "Go to your king and ask him if he has any my equal. If he has, then I shall no longer trouble the gates of Tara." He afterwards became a presence at the court where he served as an undercover agent for the Tuatha daoine, who eventually defeated the Firbolgs. Maritime Canadian tricksters are legion and as Joe Neil MacNeil says, "The fox has no tricks unknown to the hunter." Crazy Archie was one of these hunters, "a notorious character who was not wholly to be trusted..." After one long bout of wandering, Archie arrived at a Cape Breton homestead to find the woman of the house preparing soup for her husband, who was ill in bed. Pretending that was a medical doctor, Archie examined the patient and advised against giving him chicken soup. So that there would be no waste he drank the bowl to the bottom. Afterwards he recommended that the man be wrapped in the skin of a newborn calf as a cure for his illness, and the woman became aware that she had been duped. Again, Archie approached the local minister when he was in need of shoes. The Reverand Sutar scribbled him a credit note to present to the local cobbler, but the trickster suggested (somewhat unsubtly) that promissory notes were of little value. When the cleric went to feltch a few shilllings for the shoes, Archie pocketed the note. When Mr. Sutar returned he also took the money, noting that "the letter will get me the shoes and the money whisky a drink." Later, Crazy Archie returned looking for a place to stay the night. Being unimpressed with the man's impositions, Sutar decided to house him in a barn loft, telling his "guest" the

accomodations were of a high order. As bedtime drew near Archie insisted that his host show him to his room. The minister entered the barn and climbed up ladder to lead Archie to his bed. At that the trickster snatched away the latter and cried out, "Since the bed is as good as you say it is, shouldn't you be the one to sleep in it? I will sleep in your bed."12 CLEACHD, a practise, custom, from the root qel, to destroy, to hide, as seen in Lat. colo and the Eng. cultivate, to dig up (in order to plant). Cf. ON goddess Hel and G. ceil, conceal. Also matches cleas, play, trick, a feat and cleath, concealment, hiding. The Eng. Celt and kilt. CLEASA CLEITEAM CLEASACH, cleasa, cunning; cleiteam, occult; cleasach, tricks. A tale from Eigg notes the variety: “Dazzling tricks, artful tricks. Psychic tricks, magic tricks. Weird mystical tricks. The cunning occult tricks of the “ogam.”” CLEITH SHEANACHAIR, cleith, a stake, a warm place, cover, a shelter; seanchaid, a reciter of ancient lore, historian, a senachie. CLEITECH, from cleit, ridged, a rocky eminence, from ON. klettr, rock, cliff. Common in combination as northern place-names, a boar. Cúchullain noted that it was “also the name for a king, the leader of great hosts and Fessi is the name for the Great Sow.” the chief totem-animal of Lugh. as well as his consort. Note that “the pig-skin of Tuis (a dialectic form of Lugh), which the sons of Turieann were asked to bring to Ireland, cured all sick and wounded and if dipped into a stream would turn the water into wine for three days.” The seven pigs of Easal of the Golden Pillars” were obviously the pigs of Manann for it is noted that they “provided an inexhaustible feast for, if eaten on one night, they would appear next day ready to be slaughtered for 12MacNeil,

Joe Neil, Tales Until Dawn, Kingston (1987), pp. 170-172. See also the traditional tale starting on page 173.

another feast.” See muc, saigh, sod and fessi. CLETINÉ. cli, left-handed, left, awkward, slow, clever, strong, wrong. teine, fire, left-handed fire, the spear of Cúchullain coveted by Queen Mebd of Connacht for its success as a battle-tool. Also called the uman-sruth, or “bronze-stream,” from its appearance in flight. Mebd sent a bard to ask that Cúchullain surrender the weapon to him. According to the rules of common courtesy, the hero could not refuse the request of a poet. In a nice sample of exact compliance, Cúchullain flung the spear at the poet with such force it ripped off his head, breaking the spear point in the process. The stream in which the spear fell still bears the name Umal. CLICHD, CLIC, an iron hook, also a cunning trick, Sc. cleeky, ready to hang another on a hook, ready to take unfair advantage, having an inclination to cheat. See next. CLI, CLE, left, as in ciotach, left-handed, wrong, wrongheaded, Cy. cledd, Bry. kleiz, the root klei, iencline, oblique, similar to claon, incline, oblique, squint, the Eng. lean. Not attachments with cleachd, and the goddess Hel. See also cliar and clibeag. The Eng. Celt and kilt. CLIAMH SOLUIS, the “King of the Sun,” the Sword of Light. Possessed by Nuada, brandished against Lugh’s spear to create the shower of sparks that gave rise to the stars and the worlds of men. An irresistible force once unsheathed. Confers with the sword of Tyrr, the Norse god of war. See also Caladcholg. CLIAR, a poet, a hero, EIr. clergy, from the Latin clerus. From this cliaranach, a bard, EIr. cliar, society, a train of people, the clergy, from Lat. clerus, a clerk. Hence the druidic bard or cliaranach, sometimes identified as “a swordsman.” The Cliar Sheanachain, or “Senachan’s Lore” was the mythic bardic company that went the rounds to the consternation of the kings and princes of the realms. Hence cliarchd, singing or feats. Note that poetry was considered

one of the magic arts. See cli and note connection with the ON goddess Hel. CLIAR SHEANCHAIN, Poet’s Company. Itinerate travelling companies of bards, story-tellers, jugglers, muscians and tricksters who quarter themselves, without inviation, on well-to-do and hospitable land-owners, often remaining until they became a grevious burden on the host. Asking thme to leave invited magical satire. “The words of satire had starnge power. They caused a man’s face to redden to blistering, and the man satirized did little good thereafter.” As a result these latter-day “druids” stayed at their will. But there was an out: If a member of the household managed to defeat them in a contest of wit (bearradairachd) they had to depart immediately. Walter Campbell of Muckarin, Argyll, went a little beyond the rules of hospitality when his bardic company overstayed their time with him. Campbell cut down an oaktree and partially split it with oak-wedges. He then called upon the grumbling “druids” to lay hold on either side of the gap while he drove the main wedge further into the tree. The unsuspecting cliar did as suggested and Campbell immediately struck away the wedge. The guests were now left with their hands embedded in oak. While they were held fast Campbell abused them so thoroughly that at least one man died. Having offended the laws of hospitality this landowner was forced to move to the Mearns. By 1579 these travellers were thoroughly detested and in Scotland a law was passed stating that “common menstralis” were likely to be confined, scourged and burned on the cheek. Memebers of the cliar were actually hanged at Edinburgh in the sixteenth century. Ever since that time the Gaels have cited calamity by saying Is miosa so na an la a chrochadh na cliar! CLIBEAG, a trick, a wile. Tricksters were considered to be men favoured by the gods, practitioners of magic. Confers with clichd, a cunning act from the low Sc. cleiky, one who

is ready to take advantage, a tricky individual; cleek, having an inclination to cheat, the G. cleasai, a trickster. CLICHD, an iron hook, also a cunning trick, Sc. cleeky, ready to hang another on a hook, ready to take unfair advantage, having an inclination to cheat. CLIOONA, or CLIODHNA (Cleena, Ir. Cleevna)), a daughter of Gibann, the druid to the sea-god Manann mac Ler, all residents of Tir nan Og. She encountered the human visitor named Craban of the Love Spot, was seduced by him, and purloined the grey horse of the sea to escape with him to southern Ireland. She was lulled into sleep by the music of Manann's bard while at the seashore and was then inundated and drowned by a "tidal" wave sent ashore by the god. Afterwards all such waves were entitled Tonn Cliodna, or Clioona's wave. She was later reincarnate as one of the triad queens of Munster, a seducer of young men and a banshee, after the fashion of the Mhorrigan. CLOCHAN, CLACHAN NA BH’ FOMHARAIGH, The Fomorian Stones, now entitled the Giant’s Causeway. Supposedly put in place by the sea-giants to connect Ireland and Scotland beneath the ocean. At first credited to the sea-god Manann mac Ler the “causeway” was sometimessaid built by the “gigantic” human hero Fionn mac Cumhail. This geological formation is now said to have arisen from the very slow cooling of rock over millions of years. The crystalline formations which are now seen were once deeply buried but slow weathering and erosion have brought them to light as pillars of black basalt. The column’s sometimes also called the Giant’s Loom have five to nine faces each. CLON, CLOMH, rest, repose, to counteract, subdue, a narcotic, repose, medicine to induce sleep. Related to caochail, to change, to die. Many of the baobhs started their "residency" as herbalists, but soon found that what cured in small quantity often killed if given in over-dose. When the price was right, some of them were tempted to offer poisons to customers who wanted to eliminate a relative or

enemy. It is noteworthy that the continental description for a witch was "venefice", or poisoner.

job-

CLOTHRA, from claoidh, to vex or oppress. A daughter of Eochaidh Feidhleach who drowned her sister and had affairs with each of her three brothers.They impregnated her with a son who became high-king. He was entitled Lughaid Riab n’ Derg, “Lughead of the Red Stripes,” because his body was divided into three sections, each having the physical characteristics of one of the brothers. When Lughaid was a man he begot a son on Clothra, a boy named Crimthann Nia Nair. Thus we have the verse: Lughaid Riab n’Derg to fair Crimthann Was father and also brother. And Clothra of the comely form Was grandmother to her own son. See next. CLOUTA. OIr nom. Cluad, gen. Cluaide, earlier Cloithe. OCy. Clut, later Clud, from which the Eng. Clyde. The Gaelic Arecluta or OIr. Erchluad is Strathclyde. The root is the Celt. clou, to wash. Confers with Latin cluo, to purify and cloaca, a sewer. “ Like many other river names Clota is really the name of a river-goddess. (William Watson, p. 44).” CLUIGEIN, a little bell, anything dangling, from clag. Bell, crash. Loud talk. These devices were used by Christian clerics to disperse the Daoine sidh, who were eventually driven from Scotland. CLURICAN, lur. little darling, a male child. Confers with Ler, the pagan god of the sea; can, singer. An invisible bodach said to inhabit root-cellars, given his supper in exchange for preventing leakage in casks of liquor and beer. Originally seen as a resident of County Cork, and excepting his occupation, the equivalent of the Leprachaun (see also locairman).

CNAP STARRADH, a stumbling-block or obstruction. Literally, a spear with a ball (eye) on one end and a point at the other. E Ir. cnapp, from Norse knappr, a knob, from which the Gaelic cnap, a blow. The second word is starradh, to push or shove against a body. Technically this is the more inoffensive end of a weapon known as the da sleag, or dart. The Roman writer Dion Cassius alluded to this device as the cnapstarra and guessed that it was used to “disturb the enemy and particularly the cavalry because of the rattling noise that it made.” The bronze ball was cast in hollow form and filled with small stones to produce a noise when it was moved. It may be guessed that the device was used to keep allies in touch in the darkness. It probably unintentionally upset the Romans, the chief purpose being to create a din which would drive antagonistic battle spirits from the field. This was the weapon used by the mortalgod Lugh to blind Balor of the Evil-Eye, and is that seen on the sepulchral monuments of the Celtic peoples. CNARRA, obs., a ship, from ON. knorr, AS. cnear. CNÒ, a nut, OIr. cnú, AS. hnutu, Eng. nut. Hazel-nuts were once gathered for divination rites usually held at the Samhain.”Young people still resort to the hazel groves in order to get a supply of nuts for use in the divination rites on Hallowe’en. The hazel nut was associated with the milkyielding goddess (Boann) because of the mil contained in the green nut. (The Silver Bough, Vol. 1, p. 80). CNOC, (knock) a hillock, council, court, wisdom, wisdom, eminence, Preferred sites for meetings of a religious or jjudicial nature, OBr. cnoch, a tumulus or weem, an underground home or tomb; similar to ON. knakki, AS. knecca and the English word neck, especially the nape of the neck. Similar to the English word knoll. The lightly contoured round-topped hills said to house the side-hill people known as the Daoine sidh. The "fougous-refuge" or cnocs of Britain are not a figment of the popular imagination. The archaeologist Sean P. O'Riordain says that "only a

small proportion of known souterrains have been found by formal excavation. The total number must, however, be very large...Accumulations of charcoal, the presence of chimneys and other evidence of occupation demonstrate that certain souterrains were used as dwelling-places, however uncomfortable, and not merely as refuges...They are found all over Ireland. They also occur in Scotland where they are referred to as "earth-houses" or "weems" (from umah, a cavern) or "wags" (from uaigh, a grave). We find them again in Cornwall where they are known as "fougous" In Iceland they are merely rock-cut tunnels. At least one example is found in Jutland. Their absence in Wales is puzzling and they are not found on the Continent." Most are of stone-age provenance although others were built at the beginning of the Christian era. CNOC AILEAG, Hill of Sighs; the Lat. halo, breath; Eng. inhale; EIr. ael, air, scent. Also called the Hill of A Stone, a “hard place.” When the god known as the Dagda was pushed out of Brugh na Boinn by his son Aonghas, he resettled this hill at Tara. Here he was visited by Corrgenn a man of Connacht. This guest got it in his head that his wife was having an affair with Aedh, one of the sons of Dagda. This was not the case but the visitor killed the young man while his father looked on. Every one thought that the Dagda would take immediate revenge but he did not thinking his son might be guilty of impropriety. In retribution he did demand that Corrgenn carry the body of Aedh on his back until he found a burial stone exactly equal to the lad in width and breadth. Corrgenn found the task less easy than he supposed and it was many an ochone before he was able to erect the cromlech. When this was done Dagda instructed two builders to build a rath in this location: Garbhan cut and placed the stones required for the residence and Imheall took charge of the finishing work. The two finally sealed the new “hollow-hill” with a cap-stone slab. This new place was called the Hill of Aileac for the “tears of blood” which Dagda shed on account of the death of his son. Corrgenn did not survive the effort of carrying the corpse and erecting the huge memorial stone. See Dagda.

CNOC AINGEIL, aingeal, light or fire, as opposed to ainneal, a common hearth-fire. Similar to the Scandinavian ingle and the Latin ignis. the fire knoll, which appears as the symbol of Clan Macleay. or Livingston, whose ancient home was the sacred Isle of Lismore. The Christians may have deliberately confounded this word with angel, thus the "hill of the angel." As they consider themselves descended from Aedh Alain. one may suspect that they once had some regard for the old pagan fire god Aedh or Aod. Livingston is the englished form of Leibh's ton (town) which is still located in West Lothian, Scotland. They had their house there, and their chiefs ruled the highland Trossachs from the fourteenth to the eighteenth century. It is certainly to the point that these people "kept up the old Beltane fires, despite local (Christian) ministers." through all these centuries. Iain Moncriefffe says that the "fire-knoll" "appears to be an ancient artificial mound, perhaps connected with (pagan) fire works since Christian holy places were usually sited on pagan places." Interestingly the Gaelic form of Macleay is mac An-leigh or mac Anleibh, a variant on of the word under discussion. Further, "the Barons of Bachuil were known as muinntir a cnoc, the “people of the hill.” Stokes defines muinntir as the “monastic hill-dwellers”. The knoll itself is alternately termed cnoc a bhreith, the “judgement knoll,” reflecting the powers of life and death once held by the barons of this clan. The Macleays were already in residence on Lismore when Saint Lughaid, nicknamed Moluag arrived from Bangor, Ireland to set up a monastery off the coast of what is now Appin. He died in Pictland in 592. Considering the fact that he was named after the old sun-god Lugh (whose name is not far removed from leigh) it not surprising that his passing was marked by an eclipse of the sun. St. Moluag's pastoral staff, borrowed from a dead pagan druid, was bestowed upon the dewars, or “keepers,” of the Isle of Lismore, who became its hereditary guardians. CNOC A BHREITH, BREATH, brath, judgement; the judgement hill. Every community of any size had such a rise,

sometimes on an interval islandusually the nearest convenient flat-topped hill. These hills were also termed "laws", thus the word in English. The hills were frequently multipurpose being the site of religious as well as secular functions. It was these hills that the Christians attempted "to make low" when their missionaries invaded Britain. See next. CNOC AN EIRIC, EIRIG, “stone of atonement,” “stone of ransom.” a “hill of pleas.” In 1772 Pennant reported tghat “such eminences are frequently near the house of all the great men, for on these, with the assistance of their friends, they determined all differences between the people.” Thus eireacht, an assembly for this purpose. Thus we find Ericstone near Moffatt, in Gaelic clach na h-eirce, the “stone of atonement.” CNOC BENN, Islay. Another “fairy-hill.” CNOC MOD, a meeting knoll; especially applied to a hillock within the grounds of Scone Palace at Edinburgh. In the trees near the residence is the old "moot-hill" constructed of earth from all regions of the old Scottish kingdom. Here, the old Scots Kings stood to be inaugurated on the Stone of Scone. Lesser hills were found throughot the countryside. The “judgement seat,” of the Lord of the Isles was, for example, a mod at Kilmachumaig, near Crinan. The Dukes of Lennox had their meeting hill at Cathair in Dumbartonshire. The MacNeills met at a similar mound in Barra. CNOC SEANAN, hill of jewels. The sidh hills when opened often displayed rich treasures affixed to the inner walls. CNOD, from the English knot. The rite of “knitting the knot”was intended to harm an enemy. In this case the magic maker tied a number of knots along a thread or string, “blowing a curse” at each as it was formed. Placed with the personal property of the cursed individual this amulet was thought to have a malevolent effect. This rite was also taken up by the common folk at the Quarter Days, and

especially at Samhain, to tell the future. The rite was mostly restricted to young unmarried women who were advised to pass alone through a barn or secluded woods at midnight. In a left-handed garter, constructed of thread or string, she was advised to tie three knots while singing the Gaelic version of: I knit this knot, this knot I knit, To see the sight I ne’er saw yet My true love in his best array. Or clad as he be every day... The garter was then laid under the maiden’s pillow where it served the same function as “dreaming stones.” See clachd brionglaid. COARY, COIRE VRECHEN, BHRECAIN, coire, a cauldron, coirb, vicious; ON vrece, vengeance; the whirlpool between the Scottish islands of Jura and Scorva, said to be the home or a physical manifestation of the Cailleach Bheur. COBHTHACH, (Cowhach) nicknamed “The Slender.” A son of Ugaine More, High King. He became ruler of Bregia (in the south of Ireland) but was jealous of his brother Loaghaire, who controlled Leinster. He became so obsessed with hate he lost weight thus earning him his name coel. He planned the death of Loaghaire, by pretending his own death. As the Leinsterman bent to pay his last respects Cobhthach stabbed him in the stomach. Later Cobhtach poisoned Laoghaire’s son and heir and made his grandson eat his own father’s heart. The trauma rendered the young man speechless and thus he became known as Moen, “the dumbone.” Cobhthach now assumed kingship of Leinster, but in exile Moen recovered his speech, and as a man gathered an army of Gauls to gain his vengeance. He attacked his great uncle at Dinn Righ and burned him and thirty warriors to death in the great iron hall of that redoubt. COBHTHACH COEL, (cowhach) nicknamed “The Slender.” A son of Ugaine More ard righ. He became ruler of Bregia (in

the south of Ireland) but was jealous of his brother Loaghaire, who controlled Leinster. He became so obsessed with hate he lost weight thus earning him his name coel. He planned the death of Loaghaire, by pretending his own death. As the Leinsterman bent to pay his last respects Cobhthach stabbed him in the stomach. Later Cobhtach poisoned Laoghaire’s son and heir and made his grandson eat his own father’s heart. The trauma rendered the young man speechless and thus he became known as Moen, the “Dumb.” Cobhthach now assumed kingship of Leinster, but in exile Moen recovered his speech, and as a man gathered an army of Gauls to gain his vengeance. He attacked his great uncle at Dinn Righ and burned him and thirty warriors to death in the great iron hall of that redoubt. COCHAN, COICHAN, COCHULLAN, cow-led, disillusion, disappointment, having special reference to the Daoine sidh who were illusionists and magicians. Later the attire favoured by robbers, hence Robin Hood and his merry men. Note next entry. COCHULL, COICH, a husk, a hood, Ir. cochal, OIr. cochull, Cy. cwcwll. a cowl, perhaps from Lat. cucullus, see below. In some parts hooded deities had associations of fertility and healing. Rice has noticed that almost all the cult-figures which are hooded are seen wearing the alba, or “belted kilt.” Some of these deities are pictured along with ravens. Since these birds are symbols of war it has been suggested that the hooded-folk represent the healing aspects of wargods. Elsewhere the hooded ones are seen holding serpents in their two hands and this figure is said associatyyed with classical medicinal gods such as Aesculapius. The cochull or hood may be the birth-caul of folklore and/or the “travelling hood” of the mer-people. In any event it is frequently mentioned in Irish mythology where it is always imbued with supernatural significance. The most enigmatic find of hooded “idols” is that of the genii culcullati recovered from Housesteads in northern Britain. This a rock engraved trio (like the bafinne or the tri de daoine). All stand frontally revealled, except for the fact that they are

wearing heavy hooded cloaks. Their features are so primitive it is uncertain whether they are male or female, but the could be medicants of some cult such as that devoted to Bridd. See next. COCHULLANN, COICHANN DRUIDHEACHD, Ir. cochuleen, coathulin or cothulin druith. cochull, a husk or hood, Ir. cochal, OIr. cochull, Cy. cwcwll, a cowl, Lat. cucullus, ann, within (the body), druidheachd, magic. The caul of the unborn. The magical “cap” worn by the sea-people when they travelled between the sea bottom and the dry land. The equivalent of the modern face mask and respirator used in “skin-diving.” Note also, cochan + leannan. hooded concubine; driug, a meteor, a flash of light, a source of portent. The Gaelic mer-women "instead of an entire dress" (fish form) wore the cohuleen driuth, a kind of cap, without which she cannot return to her subaqueous abode. (Gnomes Fairies Elves and Other Little People, p. 370).” This headdress corresponds with the "caul-cap", or "birth-cap".the "cap of luck", under which the "lucky-people" were born. "They used to say, There is one born well, with the cap of luck, sure to be fortunate in every way." These individuals were understood to be land-dwelling descendants of the Fomorian sea giants and those of the Tuatha daoine who had gone to reside in Tir nan Og. If they carried their cauls always about them they were considered free of any danger from drowning or death by fire. The caul was considered the resting place of their befind, or second soul. It was considered a valuable property in the practise of witchcraft, and if stolen the person became "a rent-payer to hell", an individual whose ventures always failed regardless of effort or merit. "Some people were lucky to be met in spite of having red hair or other personal peculiarity. A fisherman said that he had twice met such a woman when on his way to fish saithes, and on both occasions had so much as he could carry home. Others are just as unlucky to meet and you would be sure to have disappointment in your errand (if you

met one). Women do not seem (in general) a sign of good. If you are to make a "frith" and you see a woman cross yourself. If a woman tells you the new moon is visible do not look at it." (Celtic Monthly. p. 164). Note that “He who is born with the ON. glükshaube, or glükshelum, the sigurkull, or “holyhow” “which often seems to have the same effect as the fairy hat, is predestined to fortune and prosperity, like a Sunday child.” In Sweden the name for these fortunate few is Lykke-Per, the “Lucky” or “Lokki person,” one who “has luck” without percepitable effort. In Norway luck is considered visited upon some men by the Lyckonisse, while in Sweden this creature is “the luck-bringing brown-man, or brownie.” CODRUM, from the Norse Gutt-ormr, the God-worm. Having reference to the world encircling Iomungandr, The progeny of Lokki and the giantess Angur-boda he attained such proportions he was occasionally baited by his own tail. When he bit it, the earth was subjected to earthquakes and tidal waves. From this the family name Maccodrum. “The numerous early Irish stories of supernatural water serpents inhabiting lakes and rivers, including the catalogue of these given in the Dunnaire Finn, and engaging in combat with heroes, and the war waged on thes by the early Church suggests that these traditions have remnants, reduced to mere folk episodes, of an earlier tradition of composite water-frequenting serpents, comparable with the imagery of ram-headed, fish-tailed serpents of Celtic iconographic tradition.” See cruim-domhainn, Nathair. COIBCHE, “the right of purchase,” a dowry. An amount owing the father of the fiancee. The amount decreased in subsequent marriages. When the father died, the eldest brother had the right to half the ordinary “purchase price.” The coibche gave the husband title to the woman’s body and children but she remained part of her birth-family and retained her own goods and chattels from that source. COILEACH, (culuch), the cock, cockerel; OIr. cailech; Br. kiliok, "the caller", root gal, to call. Similar to Latin

calere, to summon. Latin, calere, the caller; English calends. An animal used in the sport of cock-fighting, an inevitable rite of the Quarter-Days. "The cock is considered sacred. No one would willingly walk abroad in the night, as night and darkness are pervaded by evil, but as soon as the cock crows the most timid will venture out alone, no matter how dark it may be. If the cock crows at an unusual hour it is a sign of some untoward event. The cock that is hatched in March has more effect against evil spirits than one hatched in autumn, especially if it is black in colour." " In a certain house in Uist a guinea disappeared from the stocking. A suspicion, well-founded, it is said, fell upon a noted character...Nothing was said at the time but when the suspected person next asked for hospitality, the inmates were about to eject him, when the cock flew down from the couples, and flew about him with flapping wings, so they permitted him to come in out of the darkness and allowed him the shelter of the house." "A skipper of a vessel lying in Loch Skipport on three successive nights saw from his deck a curious phenomenon, a ball of fire, which came from the north toward a dwelling-house on the shore, and which always turned back at the crowing of the cock, doing no injury to any one. The skipper went ashore, bought the cock, and asked the people of the house to pass the night on his vessel. As they watched on deck, they saw the ball of fire approach the house as before and the house was consumed by flames before their eyes. The owner was of the opinion that it was a punishment from heaven for some wrangling with his wife." Animals were formerly housed with humans and any sudden movements of the cock, or fowl in general, was thought a bad omen. This same writer tells of a joiner who was playing the parlour pipes within the sheiling as a snowstorm swirled outside. "The cock suddenly came down from his roots and began to crow and leap up flapping his wings at the piper. The wife told him to stop (playing) as the cock's behaviour foreboded ill." Those gathered about the peat-fire had just began to surmise on the nature of the

disaster when the voice of a priest was heard at the door. It was soon revealed that the victim had been the brother of the man of the house,had become lost ina stormand had had fallen beneath the ice of a nearby loch. In another case all of the birds in the loft became agitated and flew about the room. When they had settled it was seen that a patient in the house, not thought to be near death, had expired of her illness. "The crofters very much dislike the modern (1901) innovation of not being allowed to keep their beasts in the house, and especially resent the exclusion of the cock, who serves to keep out the Powers of Darkness." (all above from Celtic Magazine, 1901, p. 144). The Highland “art” of cockfighting was imported to the lowlands, where it became particularly associated with Fastern E’en (the first day of the fast of Lent). In the north and west it was known to belong to the Imbolg (February 1). F. Marian McNeill says that the boys of this region brought their fighting cocks to school on this day in historic times. The animals became involved in community approved fights the owner of the coileach budha, being appointed the Candlemas King, the ultimate loser, the coileach fuidse. All maimed and killed birds were given to the schoolmaster. In 1800, at Dornach it is recorded that the annual cockfight took place in the court-room of the High Sheriff, the “coronation” of the king being held afterward at the school. “The seats behind the master’s desk were occupied by “the beauty and fashion of the town,” some whom were responsible for the devising and making of crowns. The King and Queen of Cocks were called out and after a Latin speech by the schoolmaster were led by a drummer and piper on a “Trojan march” through the town.” This king obviously represents the old sacrificial victim of pagan times; the schoolmaster taking the part of the high druid. The two forms of the cock appear to represent the alteregos of the Oolathair. See also Oichche choinnle, the “Night of the Candles.”

COILEACH BUAIDHA, BUDHA, buaidh, victory, virtue. A commonly seen Celtic name, sometimes used as a prefix (eg Boudicea), The Old Norse, byti, to exchange; the German, beute, booty; the English, booty. The victorious cock. See entry immediately above. COILEACH FUIDSE, fuidheall, the remainder, left-over. Relates to the English words deal and dole. Fuidir, a fool. The loser at cock-fighting. See two entries immediately above. COILEAS, psychology. The abilty to manipulate others, a knack considered a gift from the gods. COILLE, “woods-landers,” compares with Eng. Caledonia. Northern Scotalnd, Mentioned in classical Latin as Caledonii. Sometimes used to identify the clans living in the vicinity of the Grampians. They were also called deu caledonii, the “double Caledons,” possibly because they inhabited the eastern and western slopes of these hills. In Gaelic the form is dun chaillinn, the fort of the Caledonians. Earlier this would have been dun-callden or duni-callen. The name has become attached to a geological massif in southeastern New Brunswick, The Caledonian Uplands and to a single Caledonian Mountain. Interestingly, these formations resemble those of central Scotland. COIMDHDHE, COIMHDHE, OIr. comdiu, lord. God, the Trinity. G. meas, esteem,Similar to the Latin modus, meditor, meditate, a mediator, a solver of problems. The Christian God, the Trinity, OIr. comdiu, the Lord (of the Wind) from the root kemb, wind. Note also coimheach, strange, foreign, cruel. See trionaid. COINCHEND. COINCHEANN, (kun-kann), A Fomorian warriorwoman slain by Art when he rescued Delbchaem, her daughter, from a prison tower in the Land of Wonder located somewhere in the western Atlantic. COINN IONGAR, dog with the blood of the gods.

Also COINN

IOTHAIR, the fitful hound. The ever-present companions of Cromm Dubh. His totem-animals. See cu. COINCHEND. The wife of the male Morgan. A monstrous warrior woman slain by Art when he rescued Delbchaem, her daughter from a tower where she was held captive in the Land of Wonder. COINGEAL, a devouring opening in the sea, a whirlpool. Regarded as an embodiment of an evil spirit. Chief of these was the Scottish Coary Vrechen, considered a winter embodiment of the Cailleach Bheurr. COINNCEANN, the “high-headed one” with the “nostril.” Pronbably a whale. One of two sea monsters killed on a strand of Ireland. The bones were salvaged by Bolg mac Buan and used to make the potent weapon known as the gae bolg. COINNSEAS, conscience, reason. Thought to be a minute living entity housed in the head; perpetually at war with the sensual being resident in the heart. COINT, an irresistible attraction, the negation of coinnseas. All such snares were considered supernatural in origin and beyond the abilities of most men to oppose. COIRE AINSEC, cauldron, SIr. corre, ON, hverr, kettle + ainsec, always full. "As with the Arab, so with the Irish, any one who had partaken of food, was thereby sacred against harm or hurt from any member of the family. A person of rank had to entertain any stranger without enquiring who he was or what he was or the wherefore of his coming. Against the coming of guests the door must be open and his fire must always have on it the "coire ainsec". the undry cauldron. In the event that any household failed in this duty the inhabitants were required by law to pay the offended person his "enech-ruice" or blush-fine. See next entry. COIRE, AN, The Cauldron, SIr. corre, Cy. pair, Cor. & Br.

carez, ON, hverr, kettle, AS. hwer, Skr. caru, a sacrificial vessel. See Corcadail, the keepers of Thor's kettle. In Gaelic myth, the Cauldron of the Deep was the possession of Ler, god of the sea, and was kept at the geographic centre of An Domhain, the proto-world of the Fomorian sea-giants. It contained an alcoholic fluid believed to be the source of all poetry and inspiration. At the conclusion of the wars between the giants and the gods, the Dagda, the patriarch of the Tuatha daoine, led a force into the undersea kingdom and stole the Cauldron, so that ale and whisky became the ritual drinks of men and the gods. In some of the myths, the Dagda is identified with King Arthur. The kettle was given for safe-keeping to Mhorrigan, the daughter of Dagda, a Fomorian on her mother's side. This is the same Morgan le Fay encountered as the step-sister of King Arthur in the medieval romances. It will be recalled that An Domhain was described as a circular floating island in the Middle of the Atlantic. The kettle, sometimes refererred to as the Dagda’s Kettle, after he purloined it, was said to have originally been located at the geographic centre of this place. After it was stolen the depression that was left was observed to have become a snake-infested mud-slough. In early mythology the cauldron was used by the Tuatha daoine to restore dead warriors, but it was destroyed by a Welsh hero, who levelled the playing field by hiding himself in the vessel , finally using his immense physique to burst it. There is a similar cauldron in Old Norse mythology: When Odin's land gods invited the seagods to the harvest festival they found themselves without an adequate brew-kettle. Thus Thor and Tyrr were dispatched to purloin a cauldron from the frost-giants, which Thor carried off wearing it upon his head like a helmet. While it existed among men, this source of godspirit was seen to impart “poetry and inspiration” and long healthy lives to all who ate or drank from it. It was a locked vessel inasmuch as it was not accessible to murderers or boundary-stone movers.

While it stood within Tir nan Og, or the “Land of Youth” it was seen to give almost immortal life, the only danger being death by misadventure. It was not until the mainland of North America was encountered in1513, that the Legend of the Fountain of Youth became a subject of conversation and astonishment at the Spanish court. The peninsula of Florida is clearly marked on the de Cosa map of 1502, but it was the experiences of Ponce de León that eventually led to the idea that there was very possibly a continent in the western ocean. Earlier visitors to that region had heard the Indians say that there was a fountain that could restore the dead and reverse the aging process on an island named Bimini. Juan Dias de Solis, among others, was said to have stumbled upon it “at a distance of 325 leagues from Hispanola (Spain).” Writing of similar discoveries Italian historian Peter Martyr d-Anghiera said, “those who have explored ann island which is called Boyuca or Ananeo, have found there a fountain which has the virtue that by drinking its water, old men are rejuvenated.” Somewhat later this coast was identified with that explored by de León. Running into the land at the place where he thought this island might be located, the latter explorer named the northern part of the peninsula Florida, allegedly because he arrived at Pascua florida, or Easter Sunday. The southern part, which he interpreted as an island, he called Bimini, a name now applied to a different place in the Bahamas. Ponce de León did not discourage the rumour that there was a fountain of regeneration as he needed all the backing he could get to get royal permission to found a colony in Florida. His story was upheld when Peter Martyr met a Lucayo Indian, who attested to the fact that his elderly father had gone to Florida and come away a new man. This Indian, the captured by Spanish slave-raiders was taken to Spain, learned Spanish and was baptized Andres Barbudo, a name derived from the unusual fact that he was bearded, unlike most southern Indians. This story was backed by other reputable men including Vázquez de Ayllón, a high official

in the Spanish court. Most of these witnesses attested that they had been prevented from actually seeing the spring by the ferocity of the Indians, who had effectively beaten off several packs of Spanish “tourists.” De Ayllón managed to contact an Indian captured in a raid in southern Georgia. “This man, named Chicorano is by no means stupid,” wrote Peter Martyr,”and was able to learn Spanish with relative ease.” Clever or not, Chicorano told a number of “talltales” to anyone who would listen. His repertoire of mythic places and peoples included a place he called Duhare where the residents were all white-skinned and had red hair. Their king was a giant named Datha, and their queen of almost equal stature, had five sons, all nearly their equal in height. Near this kingdom was Xapida, where pearls were taken in great quantity and where more giants tended herds of domesticated deer, which they milked, using the product in cheese-making. He identified a third mainland kingdom called Inzingnanin. Long ago, he said, a people had come there by sea. This race had inflexible tails, like crocodiles. In order to sit in comfort they constructed chairs with a hole in the middle. A sea-people, like the Fomors, they ate raw-fish, but because this product was lacking in their new locale they quickly died of a deficiency disease. It was in Duhare, however, that Chicorano said that the Spaniards would find the fountain they sought. Here all men were of the same age, and were continually renewed from drinking the water. COIRE CAILLEACH BHEURR, the Winter Hag’s Kettle. Same as Coire-Mhorrigan. COIRE CRUINN, the Round Cauldron. The circle is endemic to pagan theology, representing the concept of renewability and reincarnation. It is no accident that the Celtic holy wells were built with circular stone walls in imitation of the shape of the original “Cauldron of Life and Rebirth.” It was generally supposed that this life-source was purloined by the Tuathan “gods” from the sea-kingdom when they followed the giants there after their defeat in Ireland.

This “Kettle of the Deep,” was eventually buried at the geographic centre of Gaeldom where it became the astral-genius of Ireland. Cup-and-ring markings are frequently seen on megalithic monuments such as the cromlechs of Ireland and Scotland. These are essentially cup-shaped hollows gouged out of the stone, frequently seen surrounded by engraved concentric circles. From the internal cup, a single radial line is often seen drawn to a point outside the circumference of the outermost circle. Occasionally a system of cup are seen joined by a number of these lines, but most often they simply end beyond the outside ring. These enigmatic designs, “upon which no light has been thrown,” are found on vertical and horizontal surfaces in Great Britain, Brittany, and as far east as India, where they are termed mahadeos, “great gods.” The fact that they are engraved upon stones which the Irish call Cromm-leace corroborates this, Cromm, being the dark-god, corresponding with the creator-god Don. A leac is a flagstone, the word being similar to our English “plank.” T. W. Rolleston has noted European examples which are “richly decorated and accurately drawn,” and he thinks they may represent “diagrams or plans of megalithic structures.” He thinks that the central hollows may represent burial chambers and the circles, surrounding standing stones, fosses or ramparts of earth. The penetrating avenues would then represent doorways by which priests moved to and from some interior holy spot or shrine. More symbolically, we think place of rebirth as well as that of these rings have the look of the reproductive organs in action, and which they are engraved are more symbols.

the interior represents a death. In cross-section, human male and female the standing-stones upon generally taken as phallic

Something of pagan Celtic theology is embedded in the sixteenth century Cymric work known as the Barddas. While it is contaminated by Christian beliefs Rollestan says that it does “speak of an independent philosophic system.” Not

surprisingly this “druidic” system supposes antagonistic forces, that of Hu, or God, which is constructive in intent and result, and that of Cythrawl (corresponding with Cromm) the principle of destruction and chaos. Organized life was thought to have arise at the will of the creatorgod, who created the primal substance of the universe as minute indivisible particles each a microcosm of the primal god-force. The innermost circle from which all else sprang was called Annwn in the Welsh language, and this confers linguistically with An Domhain, “The Deep.” It was thought that this innermost place was one of primal life forms all struggling to evolve out of chaos. Those entities that succeeded were considered to move to an outer ring of being where life was more “purified” having attained triumph over darkness and evil. The third ring of being is termed Infinity, a place inhabited by god alone. It is predicted that “all shall attain to the circle of Gwnfyd (White light) at the last.” In Celtic societies, the mortal god-king, and his queen, were seen as the “fountain” and the “well” of regenerative spirit, thus their place at the centre of the community, within a holy circle which conferred with “The Cauldron of the Dagda.” Stone fortifications were largely “ring-forts,” the largest representing the belly of Danu or Domnu, smaller ones being microcosms of the larger, all relating back to the one source of life within the deepocean. COIRE DAG, The Kettle of Day. Lugh and Nuada were often credited with the creation of the universe out of the void. For a long while the brothers were content with observing their new playthings, but eventually they were joined by their sister Dag, who the English called “Day.” Note that the Dagda is named for his part in her creation, hence Dagda, literally the “Daddy of Day.” Realizing that they intended to people the planet that now embodied the spirit of the Allfather, she noted that the earth was immobile in space and that any residents of it would either live on the sunlight side of the sphere in endless light, or on the dark side, in perpetual night. The brothers corrected this by shaking their universe until its parts fell into periodic

movements, the earth wheeling about the sun, the moon about the earth, and all rotating on their axes. It was Dag who decorated the world: “She was in charge, making the things to grow. On the grass she put green saying, “It is the best background colour!” She placed miscellaneous colours on the flowers, on the fruits and on the growth of the fields. She classified the things that the boys created as kind, generation, gender, social order, assimilation, all according to their contained spirit, to their reasoning power, and to the laws of nature. Male and female she placed on land and sea and air as well as within these elements. She made a large pot (the ocean), the coire mor, “the great cauldron, which was always filled with every kind of food and provision, so that no living thing would go without provisions.” See entries above and below. COIRE DAGDA, The Dagda’s Kettle. Same as these others. Latter day sennachies, or historians, have tactfully stated that "Dagda's Cauldron" "came out" of Murias, literally the Sea-Island of Fish. Like the Norse Vat of Ymir, the Cauldron of the Deep was taken by force from the seagiants or Fomors, and this was at least part of the contention that led to war between the land-gods and the sea-giants. Cauldrons exist as actual cult objects of the Celtic people, a notable example being the Gundestrup "cauldron" found in a Danish bog. This is actually a golden facing for a less spectacular container and thought to represent loot from a viking raid on Britain. This brings to mind the golden cauldron discovered by Pryden in the epic Welsh story entitled "Manwydan" and the cauldron of Diwrnach sought by the companions of Olwen so that he may fulfill a marriage vow. The Dagda's Cauldron is certainly the Cauldron of Tyrnoc mentioned in "The Thirteen Treasures of the Island of Britain" and again pointed out in Taliessin's poem, "The Spoils of Annwn" (An Domhain). In both cases the kettle was stolen from the Irish Kings by the Cymric-speakers, dangerous expeditions to take it being justified by its marvelous and useful characteristics. While this kettle

boiled the meat of heroes with great rapidity it refused to sustain cowards. It was was also known to have the capacity to restore life to the dead, ferrying them back through the cauldron from the undersea kingdom. Mircea Eliade guesses that the magic power of the cauldron lies in its contents: "...cauldrons, kettles, chalices, are all receptacles of this magic force which is often symolized by some divine liquor such as ambrosia or "living water"... (Water has the capacity) to confer immortality or eternal youth, or they change whoever owns them into a hero, god, etc."3 It is tempting to suppose that "usquebaugh", or whisky, literally the "water of life" might have been the alcoholic beverage which "stirred itself" within the cauldron. Certainly, "The origin of Whisky is wrapped in mystery...Usquebaugh was reserved for festive occasions, and even then was used sparingly, for unlike the Saxons, the Celt was temperate in both eating and drinking."4 Certainly Irish or Scots whisky still contains sufficient "spirit" of the Oolaithir, or brew-master, to revive severly wounded men if not place the dead upon their feet. The Cauldron of the Deep appears to have remained in Greater Britain for a number of decades becoming at last the inheritance of Bran, sometimes named King Bendigeid Vran, "the son of Llyr." According to Welsh legend King Matholch of Ireland came to the larger island seeking the hand of Bran's sister, Branwen. Following the marriage one of the Welsh nobles who had not been consulted in the prenuptial period insulted the Irish king by defacing his horses with a knife. In recompense Bran was forced to compensate him with a staff of silver, a plate of gold and horses equal in number to those that had been damaged. When this was seen to be unequal to the insult, Bran offered"a caldron, the property of which is, that if one of thy men be slain to-day, and be cast therin, to-morrow he will be as well as ever he was at the best, excpt that he will not regain his speech." Afterwards, the Cauldron went back to Ireland, but Matholch abused Branwen creating a war

of attrition that spared few Irish or Welshmen. In that conflict it is recorded that, "the Irish kindled a fire under the caldron of renovation and they cast the dead bodies into the caldron until it was full; and the next day they came forth fighting men...Then when Evnissyen saw the dead bodies of the men of the Island of the Mighty (Wales) nowhere recucitated...he cast himself among the dead bodies of the Irish; and two unshod Irishmen came to him, and taking him to be one of the Irish, flung him into the caldron. And he stretched himself out in the caldron, so that he rent the caldron in four pieces and burst his own heart also. In consequence of this the Men of the Island of the Mighty obtained what success as they had; but they were not victorious, for only seven men of them all escaped and Bendigeld Vran himself was wounded in the foot with a poisoned dart...the men who escaped were Pryderi. Manawyddan, Tailesin and four others." 5 Seeing that death from blood-poisoning was immenent Bran commanded that his head be cut from his body. At the same time he arranged to have his soul transferred to a wooden cabinet. Remarkably, the head remained uncorrupted and talkative for eighty-seven years until an underling opened the door to the cabinet and allowed his soul to escape to the underworld. After this the skull was installed at London in the White Mount (where the Tower of London now stands). Facing Europe it provided powerful psychic protection against invasion. Unfortunately the Celtic King Arthur disinterred the head insisting that Britain needed no more defense than his own strong arm. After that, Greater Britain fell to the Anglo-Saxons and became known as Angland or England. The gods who stole the Cauldron of the Deep may have carried it to the British Isles out of the western ocean, but the first men to live within the islands walked there from the east. By 11,000 B.C. the retreating ice sheet revealled lands which could support little more than tundra. By the year 10,000 wild horsea and giant deer had crossed land

bridges between Scotland and Ireland and around 8,000 B.C., the first post-glacial men investigated what is now England. By 7.000 B.C. grasslands and forests were well developed as the climate moderated and the first men found there way as far west as Ireland. The rising waters of the Atlantic had now covered the land bridge between Ireland and Scotland, but the water level was still seventy-five feet lower than at present, so that the water flowing between the two land masses was only a few miles wide. Across this narrow channel ancient men paddled their dugout canoes and hide boats without much personal danger. At this same time there was still unbroken land connecting Britain with Scandinavia and some of the mesolithic people may have come from this point of the compass. COIRE MAR RI, Kettle of the Sea Queen, on Isle Maree, in Loch Maree, close by Letterewe, Scotland. “Pagan rites including the sacrifice of a bull occurred here as late as the seventeenth century. They are recorded in the church records at Dingwall, when a Hector Mackenzie and his two sons and a grandson were summoned before the Presbytery.” Earlier the island had been occupied by druids, who planted oaks there for ritual use. When Saint Maelrubba arrived in the seventh century he planted holly which symbolically overran the trees. At the centre of the island are the remains of his chapel, an ancient graveyard and a very deep well. This latter is the “kettle” in question, “a place of pilgrimage for centuries. Its water was believed to have a powerful curative effect on people suffering mental disorders. Until the end of the eighteenth century people in Wester Ross were brought to the well to drink. During his tour of Scotland in 1772 Thomas Pennant visited the island and recorded that the patient first knelt before an altar while attendants made an offering of money; he then went to the well and sipped the holy water, when a second offering was made. The performance might be repeated daily for some weeks.” Pennant said, “It often happens that the patient feels relief.” The well was also a wishing well and beside it grew a wishing tree, where one could pay tribute to the water spirits with coinage or a scrap of clothing. If

the former, the money had to be hammered edgewise into the bark. The tree was still alive in 1877 when Queen Victoria made her wish and drove home a coin, but it has since died, presumably from metal poisoning and shock. COIRE-MHORRIGAN. The famous whirlpool of Coryveckan, off the Hebrides of Scotland, was frequently referred to as Coire-mhorrigan , Mhorrigan’s kettle, in the old tales. Since it is also named Coire-cailleach bheurr, the Winter Hag’s Kettle, we know that Mhorrigan is synonymous with this winter huntress of souls. COIRE MOR. The land of An Domhain once had, at its geographic centre, the Coire Mor, the “Great Kettle,” also known as the Cauldron of Regeneration. A symbol of the fruitful ocean, the kettle was said to be always full of food and drink for men of a just nature. In addition, it was “the source of all poetry and inspiration” for the giants, men and the gods. The object which stood at the centre of the ancient sea-world was a shape-changing spirit, for in some of the tales we find the kettle supplanted by a head, a slab of rock, or a fountain, or we find it referred to as the navel of the worlds. It would seem that the “cauldron of the deep” was sometimes an embodiment of the immortal Oolathair, or Allfather, also known as the creator-god Dom. Where it is represented as a standing stone or a fountain it is a male element of regeneration, where it appears as a cauldron or chalice, it is obviously female. The Coire Mor correponds with the Old Norse Hvergelmir, both are, translated as, the “Seething Kettle,” or “Great Brewing Vat.” In Anglo-Saxon mythology the waters of the sea were seen to rage and hiss, and the ocean itself was often referred to as Aegir's, or Eagor's brewing vat. In the English tales it was said that Aegir frequently visited the gods of the land and that he sometimes hosted them at great banquets held in his undersea kingdom. On one occasion Aegir invited the gods to the harvest feast but said that he lacked a vat in which to create mead.

The gods Thor and Tyr volunteered to steal one from the giant named Hymir. Fortunately, they arrived at his keep when the giant was not at home and were met instead by his ugly grandmother and an beautiful giantess who said she was his mother. The lady explained that Hymir had a baleful, or killing eye, that often slew quests with an unintentional side-glance. She concealed the visitors before her son came home. At that, mention that there were strangers on the premises caused a wrathful look that split the rafter carrying the pots which fell to the floor where all but the largest was split. Fortunately the large vat was exactly what was required being a mile deep and proportionately wide. Thor underwent tests of strength against Hymir which finally caused the giant to make a gift of the kettle. Tyr tried in vain to lift the kettle from the floor and Thor could only manage the task after he had drawn his belt of strength to the very last notch. In parting, the gods did great damage to the giant's house in wrestling the cauldron out of the kitchen. See this after the fact Hymir summoned a group of frost giants who pursued the southerners forcing Thor to kill them. Thor and Tyr then resumed their journey, the former wearing the kettle like a cap over his head. Finally they presented the kettle to Aegir who was then able to brew ale for the harvest feast. In the earliest days men did not possess the knowledge to brew the alcoholic honey mead which was an important part of such festival days. When Odin's Aesir came into the northern lands they found them partly occupied by sea-giants who were termed the Vana. They fought inconclusively with them for several decades, finally sealing a peace treaty by ritually spitting into a common spitton. From the saliva, the gods magically raised Kvasir, a being noted for his wisdom and goodness. For a time Kvasir travelled the world answering questions, thus benefiting mankind. The Svrtr alfalr or black drawfs coveting this beings vast wisdom slew him and drained all of his blood into three vessels. Mixing his blood with honey

they transformed it into mead, a fluid so inspiring that anyone who tasted it immediately became a poet and singer. Before the dwarfs could taste their concotion they were pursued and cornered by Suttung, a giant out for vengeance because of the killing of members of his family. To buy him off, the dwarfs gave Suttung their precious compound which he placed in the hands of his daughter Gunlod. To keep it from the taste buds of men and the gods, Gunlod carried the ingredients into a hollow mountain. Unknown to this giantess Odin's ravens, Hugin and Munin had spied out the location of this fabulous drink. Odin having mastered runic lore and tasted the waters of Mimir's fountain was already the wisest of gods, but coveted the formula of this new liquid. After many adventures he penetrated the hollow hill in the form of a snake. Within he seduced Gunlod and persuaded her to let him try a small drink of the mead. Given permission he completely drained the available supply, fled from the cave in snake form and took on his eagle shape to fly home to Asgard. Suttung followed as a second eagle and was only stopped when the gods saw the pursuit and built fires on their ramparts, Odin barely made ground before he disgorged the mead in such breathless haste that drops fell into the world of men. Suttung, following close behind, had his wings scorched by the flame and fell to earth where he burned to death. The first mead was used to generate additional drink and where drops fell in the world of men, they were also used as the portions of rhymesters and poetasters. Gunlod's role appears to correspond with that of the Gaelic goddess Dag, the daughter of Lugh. It will be recalled that she created the Coire nan Dagda Mor and its contents. Her name is similar to the Anglo-Saxon "daeg" which is akin to the Old Saxon and Scandinavian "dag", their words for day. There is a similarly named deity in Norse mythology, except that he is described as male rather than female: "The giantess of night had thrice married...and by her third

(husband) the god Dellinger was born another (son) of radiant beauty, and he was given the name Dag (day). (The gods) provided for him a chariot drawn by the resplendent white steed Skin-fax (Shining-mane), from whose mane bright beams of light shone forth in every direction, illuminating the world..." 6 The first half of the day was termed "morgen" among the Anglo-Saxons; the Gaels called it "madainn". Both words can be shown to relate to the English word maiden, and in the Medieval Romances (which revolve about Celtic characters) Morgan le Fay is identified as the person entrusted with the care of the Cauldron of the Deep. The Cauldron was one of the treasures of the Tuatha daoine who originally lived "in the northern isles of the world learning lore and magic and druidism and wizardry and cunning, until they surpassed the sages of the arts of heathendom. There were four cities in which they learned lore and science and diabolical arts, to wit, Falias and Gorias, Murias and Findias. Out of Findias was brought the stone of Fal, which was in Tara. It used to roar under every (legitimate) king that would take the realm in Tara. Out of Gorias was brought the spear that Lug had. No battle was ever won against it or him who held it in his hand. Out of Findias was brought the sword of Nuada. When it was drawn from its deadly sheath, no one ever escaped it, and it was irresistable. Out of Murias was brought Dagda's Cauldron. No comapany ever went from it unthankful (i.e. lacking food and drink).7 It has been claimed that the "northern isles" referred to in the above excerpt were the northern islands of Greece, but there is no certainty in this, the idea being based on latter day tales that the Tuatha daoine invaded Ireland out of the Mediterranean. An early Christian historian named Nennius stated uneqivocally that all of the races of men invaded Ireland from "Spain" but de Jubainville (Irish Mythological Cycle, p. 75) has noted that that this early writer was not referring to the Basque countryside but to

Tir Nan Bas, the Land of Death, and this corresponds with An Domhain. COIRE NA’ DAGDA. The Celtic Cauldron of Abundance was sometimes referred to as the “Dagda’s Kettle,” a valuable trophy taken at the despoilment of An Domhain. In a strange and mystic poem by Welsh poet Taliesin, the Cauldron is represented as one of the spoils of Annwyn or Uffern, “brought thence by Arthur and lodged at Caer Perdryvan , four times revolving, within the four-square Castle of Pwyll; the fire to heat it warmed by the breath of nine virgins, its edge rimmed with pearls, and it would not cook the food for a coward or a man forsworn.” The poem concludes: Before the doors of Uffern

(Hades)the lamp

burned, When we went there with Arthur - a splendid labour Except seven, none returned from Caer Vedwyd (the Land of Youth).

In other Celtic tales, the Cauldron is represented as a cornucopia, as a well, or a fountain, each a symbol of abundance. This is also the nature of the Holy Grail as it is represented in medieval romances. This cup, which Christ used at the Last Supper, is said to have had curative powers; the sick or injured who looked upon it and went away would survive for at least a week. The guardians of the cup who looked on it throughout their lives did not age; “though they lived two hundred years not a hair on their head turned grey.” The Grail knights, having no source of food or water, apparently lived by it, shape-changing it into all manner of food and drink. Each man, it was said, had what he required à son gré, according “to his liking.” From the word gré came the word Gral in French versions of the tales, and from this we have “Grail.” “It was the satisfaction of all desires,” said one poet of the elder days. See An Coire.

COIRE NA GRIAN, Kettle of the Sun. Remotely the it was said that the fire of the sun poured forth each morning from the cauldron of the ocean, and thus the Coire na an Domhain was sometimes spoken of as the “Cauldron of the Sun.” See above entries. COIREAN ABHAILL, the apple tub used in divination at the Samhuinn. Bobbing for apples was once taken seriously, the tub or cauldron used in the procedure being seen as a symbol for “the lake of power, the white water of creation;” the kettle of regeneration purloined by the “gods” from the Water World. See above entries. COIREAN AOG, Kettle of Death; the ancient name for the ocean between Faroe and the Western Isles of Scotland. Coirean is also applied to the Atlantic Ocean as it was the site of An Domhain the keeping-place of the Fomorian Cauldron of the Deep. The Anglo-Saxons used the same simile, terming this ocean Aegor's kettle. Manann’s ship of death starts its winter run into the western ocean from this place. COIRBIDH, a raven, coir, just, honest, good; but coirb, accursed, perverse, vicious, evil, cross-grained, lewd, carnal, impious, corrupt, hostile, wicked. Coirdheachd, obs. to fight with a spear, coire, fault, crime, guilt, blame, damage, defect etc. Also coire, the “destroyer,” a whirlpool, and from the resemblance, any circular hollow, a mountain dell, a cauldron or kettle. COIRE BHREACAIN, the whirlpool of Coryvrechan in northern Scotland. Brec, spotted, speckled, tartaned; brecan, plaid. A residence of the Cailleach bheur, so called because she ushered in winter at this place by washing her great plaid in the whirlpool. Before the washing, close residents on the land insist they can hear the coming tempest for three days until “the cauldron boils over.” When the washing is at an end all Scotland is said to have taken on the plumage of the winter swan (see Bridd) and to be like the snow-queen,

“virgin cold and white.” This is embodiment of the Cailleach is also termed Mag Molluch or the Beire. The English speak of her ironically as the storm-wife or Gentle Annie, while their ancestors knew her as the gyre-carline, the “whirling old carl.” In earlier times this name was applied to the whirlpool between Rathlin and Antrim in northern Ireland. In that instance it is said that the pool was named for Breccan, who drowned there with his company of men and the loss of fifty ships. According to some authorities this mariner was the son of Partholon, but others make him the son of Maine, the soin of Niall of the Nine Hostages. It is said that when Columba went siling by on his way to Iona the “rib of Breccan arose from the whirlpool “to greet his kinsman.” COIREAN SAINNTE, the Saint's Pot, the kettle of avarice, originally carried by greedy poets. A relatively small pot made of silver, hung upon nine chains of findruine, or white bronze. These were attached by nine golden hooks to the points of nine spears carried by members of the poet's travelling company. The coir sainnte always preceded the poet as he entered the residence of a nobleman, chanting a poem of praise which was chorused by his followers. The chieftain, prince, or king was expected to make the potbearers feel the weight of their office, the symbolism of the spear-points never being lost on the gift-givers. Unwise poets made outrageous impositions on their hosts because few ordinary men dared the risk of being satirized. At least, the man who refused a poet might become the laughing stock of the countryside, but the most gifted in this malicious art were known to have blighted the crops of the region, or to have blemished kings, so that they were unable to continue as rulers. The most greedy man of the poetic tribe was the Ulster satirist named Athairne. On a circuit through Leinster, a king hearing of his reputation met him at the border of his territory and persuaded him to "travel on over" with a presentation of money and cattle. A one-eyed king in a lest fortunate countryside entertained the poet and was forced to surrender his remaining eye as payment for a poem of praise. Athairn'e malevolence was

only cut short when he became a victim of the UlsterLeinster wars, which were provoked by his over-riding greed. COISEUNUICH, a blessing, a consecration, con + seun, with a charm. Word-smiths were considered practical magicians able to assist or hamper men through the use of their voice. Blessings were sometimes purchased from the aoir-ceairde, or satire-singers, and these were always sung, thus the reference to a charm, anciently the song of a bird. COL, sin, W. cwl, OBr, col, Lat culpa, faulted, but possibly the German schuld, crime. COLUINN GUN CHEANN, the “Trunk Without A Head,” a former haunt of the Macdonalds of Morasr, frequently seen on the heighs above Morary House. A potector of the family he particularly haunted the Smooth Mile which leads from the house to the River Morar. After sunset people thought it wise to avoid this property many bodies having been found along its length. The ghost took care never to appear before any other than a solitary wanderer. In the majority of instances the bodies were found mutilated. He did no harm to woman and children and was never seen by them. Finally he was wrestled to a draw by Ian Garbh and promised to withdraw from the district if he was not forced to face the sunlight. As he retreated he voiced a lament which is still known in that district. COLPACH, COILEAPACH, CALPECH, a calf to the age of sexual maturity. Obs. The duty payable by tenants to landlords at the quarter days. Said founded on the ON kalfr, a calf. In former times four calves were considered equal in value to one cow. Also the mythic eac uisge, literally the “water horse,” a creature known in Wales as the ceffyl dwr. COLUMAN, COLMAN, CALMAN, a dove, Ir. and OIr. colum, Cy. colomen, Cor. colom, Br. coulm, possibly from Lat. columbus, columba.. In Celtic countries, the raven was typically symbolic of war while the dove symbolized domesticity and

maternity. The dove may be thought of as the peaceful half of the personality of the goddess Mhorrigan. There are many instances of the external souls of people being represented as resident in these birds and they sometimes have the aspect of a banshee. On the morning of my wife’s death I awoke to find a domestic pigeon in my bedroom. Our eastern species, of the Columbidae is identified by bird-watchers as a Mourning Dove. How this animal entered is totally beyond understanding as the window was screened, but a second pigeon was observed on the other side of the screen and both were in obvious distress. Surprisingly, the trapped bird showed no panic when I removed the screen and released it. We have had one other situation of exactly this kind, but in the other case the pigeon was seen to have entered by way of fireplace chimney. This was not the case the second time as that chimney was by then physically blocked. Later in that same day a crow passed my path a dusk, completing the approved pattern for an animal-totem forerunner. COLUM-CILLE, Eng. Columba. From columan, a dove; cill, a church, a monastic cell; "the imprisoned dove." His original name, changed at baptism was Creinthaing, or Crimthann. One of Ireland’s premiere saints, buried side-by-side with Patrick and Brigit. A sixth century warrior-exile born in Donegal he was given the full name Columcille, the “Dove of the Church,” when he became a priest. A son of the royal house of O’Neill, he copied a holy text without permission, and for this was tried by the High King and exiled. The Battle of the Book followed at Sligo and in it 3,000 warriors were slain. After this Columa became a missionary to the pagans of Scotland, establishing his monastery at Iona. He supposedly exorcised the Loch Ness monster, and converted 3,000 pagans. When the High King decided to outlaw the overly pompous guild of poets, the Saint returned to his homeland to successfully plead their case. As he had sworn never to look upon Ireland again, he arrived and left blindfolded. For years the Clan O’Neill carried Columba’s book as a talesman of battle, but it is now displayed at the Royal Irish Academy. In 498 a party of

Scots from northern Ireland had founded colonies near Oban, at Loch Linnhe and on the Isle of Mull. In 560, three years before Columbus sailed with twelve companions from Ireland to Dalriada, the Picts rallied and almost succeeded in driving these Scots into the ocean. "The Picts were pagans, worshipping the sun, keeping high festival on Hallowe'en and Beltane, the last being the festival-feast on which our May Day is founded. Their religion was not of the debased variety in Gaul, and they did not practise human sacrifice. Nevertheless, their wizards regarded the Christian missionaries with hostility as rival Druids. Columba in his contact with these Druids, did not deny their power nor the reality of their gods; he asserted only that his God was the stronger: "My Druid - may He ever be on my side - is the Son of God."" It is claimed that Columba vowed that he would move beyond sight of Ireland, lest yearning should take him away from his project to civilize the Picts. He, therefore, sailed to Iona (the Isle of Bears) and drove off two druid priests who attempted to pass themselves off as Christians. The attitudes of Columba were not greatly different from that of the druids. Almost his first act was to surrender a portion of a finger as a "foundationsacrifice" for his monastery; he also seems to have condoned the suicide of a monk named Oran with a similar object in view. It was assumed that the spirit of the individual was transferred, in part, to any structure erected over it, and held that this secured the structural strength of a new building. After Oran's death it was said that the saint yearned for his company and instructed that his grave be opened for one last peek. Columba was greatly surprised when the buried monk sat up in place and informed the brethren that the tortures of Hell had been exaggerated. This "gossip" shocked Columba who immediately ordered a re-burial. Until quite recently the Scots used to chastise gossips as those willing to throw "earth in Oran's eye." Columba's finger was apparently a useful charm against fire and his name is still invoked on the continent as follows: Sancte Columquille, remova dampna favilla Arque Columquille, salvet ab igne domus.

To establish his dominance over the old religion, Columba set his prayer-station directly upon an inland knoll known as the Sidhean or "the Hill of Visions." The monks soon took up the usual business of copying and illuminating manuscripts, but they also bred animals, including seals. The biographers of this saint say he was the first outlander to cross Loch Ness into the kingdom of Brudd (a male throne-name, the equivalent of Bridd). There he failed to convince the monarch, but converted Broichan, a hostile druid attached to the court, by demonstrating his "magical" ability to tack a sailing ship against the wind. Columba once said, "...the Church is my mother, and my country is where I can gather the largest harvest for Christ." Nevertheless, it can be argued that his beliefs were coloured with superstitions and strange prejudices: He once remonstrated a young monk who had upset a pail of milk, because he had not blessed the pail and thus exorcised the resident demon. When an ex-slave applied for asylum Columba made him pay his purchase-value to his former owner before entering the community. Again, when a youngster peeped at him while he was praying, he instructed a crane to peck out the boy's eyes. He died before his altar in 597 having just completed a reading of a portion of the Psalms. A storm raged at the time and this was taken as a bad omen. Indeed, by 795 Norse raids had become so persistent, his bones were unearthed and moved first of Dalriada and then to Ireland, where some say they were interred at Downpatrick along with the remains of Saint Patrick and Brigid. In 1204 Culdee Christianity was failing and the papacy seized control of the Iona community and a Benedictine monastery was erected. By the sixteenth century all had fallen into disrepair and the Calvinists permitted looting and pillaging. In the seventeenth century the place had returned to the dominion of the nature spirits, but a little later the ruins were partially restored under the Church of Scotland. COL, sin, especially incest, crime, stain, prohibition, impediment, obstacle to be overcome, Cy. cwl, OBr, col, Lat culpa, faulted, but possibly the German schuld, crime.

COMAS, COMUS, power, Ir, cumas, EIr, commus. power,in full com + mestu one who stands in judgement of others. The acquisition of power was considered the legitimate function of all living beings in the pagan world. In the days when there were no permanent leaders of men power was recognized as a temporary attribute. Among the primitives any man who could raise a following became the chief of a war party. In some tribes he might maintain absolute control of those who followed for the duration of the expedition. This elevated state lasted as long as the band's interest in war-like play. Before physics became a science, primitive men understood that physical force was any push or pull resulting in motion, and formulated the idea that work was force acting through a height or distance. Power was understood as the work done in a unit of time. This idea was extended to psychic concepts and the most powerful men and animals were seen to act, mentally or physically, with greater force or speed than others of their kind. At that, the greatest power was seen to reside in the natural world, where it periodically acted against men in violent movements of fire, earth, wind and water. Considering this, the early hunter-gatherers probably supposed that ultimate control must lay with a creator-god whose will was channelled through lightning, vulcanism, earthquakes, hurricanes and whirlpools. The creator god was often left unnamed, it being thought presumptuous and dangerous to draw his attention by referring to him directly. Early on, it was noticed that the god behind nature was quixotic, a dangerous easily aroused enemy and an unreliable ally. Some men may have privately thanked this creator for their existence and the world within which they found themselves, but the father of all things was rarely credited

with much continuing interest in his universe. He was thought to stand outside of time when he started the celestial mechanics of the sun, moon and stars. It was further suggested that he provided the life force inherent in plants and animals, but the mortal gods were often credited with actually creating life. Some pagan philosophers suggested that the supreme god suffered from boredom and, on a celestial whim, divided his "cumhacd", or power, among three elemental gods of fire, wind and water. In doing so, the one god appears to have shielded his creations from the fact that they were divisions of a single force destined to reunion at the end of time. The vital spark given these gods was known to the Gaels as "rong"; the Anglo-Saxons called it ghost; the Anglo-Normans, spirit. Thus the elemental gods used to be referred to as god-spirits or god-ghosts. Like the creatorgod, these three god-spirits, or elemental gods, were generated out of primal chaos. The Norse scalds, or poets, declared that before the world existed there was nothing where our earth now stands but the Ginnungagap (Beginning Gap) , "whose depths no eye could fathom, as it was enveloped in perpetual twilight. Yet in the beginning, when there was no earth, nor sea, nor air, when darkness ruled over all, there existed in this place, a powerful being called Allfather, dimly conceived, uncreated, unseen. (Moreover) whatever he willed came to pass." 8 COMHAIRE, obs., a forewarning, certainty, a sure sign, EIr, comaircim, I ask (advice), an outcry, clamour, an appeal, OIr. com + arc, I ask (the spirits). Forerunners were warnings of painful happenings in the future. People with "the two sights" were thought able to send their spirit-runner into the future for information of personal importance. Forewarnings usually came to them as visions (a seeing through the eyes of the runner) but sometimes future events were overheard, or felt or even smelled (again through the sensory apparatus of the spirit). A forerunner might be the ghost of a living individual and herald nothing more than an imminent visit: "A forerunner can be when you see a living

(image of a) person... (It meant) A stranger was going to come. You'd see a forerunner of a stranger...". On the other hand, observing one's own image might be a bad omen particularly if the forerunner approach for a face-to-face confrontation. "There used to be a theory that if you saw this forerunner early in the morning it was going to take a long time (before death) but if you saw it late in the evening it was going to happen very soon.". Quite frequently the forewarning was hear as a banshee wail, as three knocks on a door; or observed in the approach of a totem animal or a ball of pure light. The latter form of forerunner, "a big ball of light with a tail" was known in Gaelic as the "fear dreag" (which, see). COMRAICH NAN BARD, “sanctuary of the bard.” Under the Gaelic system the dwellings of these poets were sacronsact against the invasion of armed warriors. There is still a place so named at Staoligearry, the official residence of the MacMurray family, whose members were traditional bards to Clan Ranald. The right of sanctuary was passed from the Celts to Christian clerics. The physical limits of sanctuary used to be termed tearmann. See Carroghdail. CONAIRE MOR ARD RIGH, the son of Feidlimid mac Tuathaland a third century high-king of Ireland, Conaire Mór, was also entitled Conn of the Hundred Battles. This genealogy is far from certain for there may have been a “crow” in the woodpile. Aonghas married a swan and Cúchullain’s mother had been “carried off” by birds, so the seduction of Mess Buachalla “by a mysterious bird-god from the Land of Youth,” seems almost commonplace. In this instance Mess Buachalla was pregnant before her marriage to the high king, but Conaire appeared to be in the succession, and was eligible for selection at the “bull-rights” on the death of his “father.” In ancient Ireland the eldest son did not proceed to the high throne as a matter of divine right but had to be selected by the will of his clan, and sometimes his right of accession was determined by the “bull-feast,” In this rite the animal was put down and a druidic diviner ate and drank the flesh and blood, retiring to sleep and

dream of the legitimate king. In this particular case, the “bull-rite” had revealed a naked boy walking the road to Tara. In the countryside Conaire was playing an outdoor game with his three foster brothers when he saw birds circling toward him. He quickly got out his rock and sling and was about to try his luck, when the birds settled and shape-changed into warriors. One of them stepped forward and identified himself as the Neglam, the “king of thy father’s birds.” From this it would appear that the “bird-god” was the shape-changed Aonghas Ög, or someone of similar importance in the western world. This royal messenger strongly advised Conaire against killing his totem animal, outlined the nature of the taboos he needed to observe, and suggested it would be profitable to shed his clothing and take a walk toward Tara. Following this advice, Conaire soon found himself declared high-king of Ireland. Conaire must never had the hand of the earth-goddess though it was said that, “No man slew another in Erin during his reign, and the voices of men seemed sweet as the strings of lutes. From mid-spring to mid-autumn no wind disturbed a cow’s tail.” Disturbance came at last from Conaire’s three foster brothers, who were born thieves, evil, proud and not very adept at their trade. They were frequently taken red-handed, but Conaire could not put his former playmates to death. He did, however, banish them, suggesting that they find some foreign land to ravage. On the seas around Britain they found Ingcel, the “One-eyed,” a son of the King of Britain (England). Joining forces, they helped this fellow attack the fortress of his family, reducing Ingcel’s father, mother, siblings and their holdings to black ruin in a single night. Looking for other diversions, these pirates gathered likeminded souls, including the seven Mainn brothers, the sons of Ailill and Queen Mebd of Connaught. These creatures made their descent upon Ireland, taking land on the Dublin coast near Howth. Hearing of this Conaire headed in their direction and found himself, one

night, not far from a Leinster hostel. Unfortunately the noise of the royal cavalcade was easily detected by piratespies who informed the others and they marched against this safe-house. Conaire could not marry the sovereign bride of Ireland as he was a direct descendant of king Eochaid who had caused the Daoine sidh nine years of warfare. And now she came seeking postponed vengeance, a solitary hag at the gate of the hostel. It was said that she had shins “as long as weaver’s beams,” and that her limbs were “as dark as those of a stag-beetle.” Her mouth was twisted and the hair of her head reached to her knees over a grey wool mantle. Not knowing who this might be, but seeing that she looked like a witch, Conaire asked what foretelling she might have for them, and she replied: “Neither fell nor flesh of the king and his house shall come from this place except that which the birds scavenge in their claws.” A little frightened at this, the king was about to shut the doors on her when the woman asked for admission to the hostel. Conaire remembered that it was one of his taboos that no person should ever enter a place where he resided after sunset, but he also knew that the laws of the hostel made it mandatory that she be allowed entrance. The creature who was admitted was the ill-omened Baobd or Mebd, the warrior-spirit of the Mhorrigan. Almost immediately an attack commenced: one of Desa’s sons rushed the hostel, but his head was cut off and flung back at the enemy. The pirates now fired the hostel, but this was put out from within with wine and the various liquids that happened to be stored within. At last Conaire and his supporters came out into the night, and the reavers and mooncussers were met and routed. But Conaire, suffering a terrible thirst from fighting, lay exhausted and sent a cupbearer after water. By the time of his return the pirates had counter-attacked and all were dead excepting Conal of the Victories, who alone bore the news to people at large. Thus it was that the Daoine sidh regained some ground for the losses that Midir had sustained many years earlier.

Conaire’s son-in-law, who was his namesake succeeded him because his son Art was still a child and ineligible for election. Conaire II was chiefly remembered as the father to the Cabri brothers, who were the first of the Scots to settle Alba. CONAL ARD RIGH, conal, the Yellow plague that hit Ireland in the Middle Ages (see entry further down). High King Conal, “the fruitful one.” 560-574 A.D. The fifth king of the Dalriadic kingdom in Argyllshire, which was then called Tir-Chonaill. He was resident at An Torr, a “mountain” 613 feet in height, and was a progenitor of Clan Neil and a kinsman of Saint Columba. When Columba was forced to leave Ireland in 563 he lived for a time at Caisteal Tor, and was then granted Iona at the leave of this monarch. According to tradition Columbus made a home in a cave on the west shore of Loch Caolisport. CONALL, CONAL CERNACH, conall, the befind of childhood, the Gaelic god of love, corresponding with Lugh. The word implies love, friendship, fruitfulness, an ear of corn. He was subtitled Conall “of the Victories.” A son of Amerigin and Findchaem, a warrior of the Red Branch, foster brother to Cúchullain. He avenged himself on Cúchullain’s killers. He eliminated Mesgora mac Da Tho, king of Leinster, and took his grey matter, mixing it with lime, to create a magical “brain ball.” With this he attempted to put out the lights for King Conchobhar mac Nessa, but merely stunned him. The brain ball did, however, remain lodged in his brain and A rise in blood pressure dislodged it causing his death seven years later. Anne Ross has suggested that the descriptive for Conall may be cernach, “having angles or corners,” the more usual form for victorious being buadach. She thinks there is a similarity between Cernach and Cernu, attaching this character to the horned-god species. In an early adventure this man is represented as a hero-ancestor and guardian of his province. A wandering champion he once travelled to Europe with Fraeoch (another supernatural) hoping to rescue that man’s wife, children and cattle, all stolen by a Continental enemy. At the foot of the Alps the

two heroes were warned by a baobh that their chore would be difficult since Fraeoch’s wife was within a prison guarded by a terrible serpent. Surprisingly the hero was not displeased to hear this, and when he approached the snake it simply glided into a complacent girdle for his belt, and remained quietly in place while the two Gaels ravaged the fort and gained their end. One important aspect of all horned-gods was their close relationship with totem serpents, the latter representing fecundity and wealth as well as success in rapine and plunder. See nathair and note that one aspect of the creator god was a serpent. CONAL BUIDHE, Yellow Conal; any sweeping pestilence or disease. From conal, love, fruitage, thus a contagious disease spread by close contact. The root is curaidh, a champion, conqueror; Ir. curadh, EIr. cur, , a hero, an obstacle (for others) + buidhe, yellow. The key word here is Bui a short form of the word yellow which identifies the withered and yellowed Cailleach bheurr, alternately known as the Winter Hag, Sheila, or Sterile Nun. As Bui, this triad goddess, a one-eyed, hairy creature of huge proportions had complete control over the three harshest months of winter, those from November 1 to February 2. In the Dictionary of Irish Mythology it is said that “she was the wife of the god of arts and crafts, Lugh.” This is not the whole story, as she is more commonly seen allied with Bel, the god of death. It appears that she was actually reincarnate as Caer Ibermeith or the Samh (i.e. Summer) when she coupled with Lugh. In point of fact, the god of the sun and his mate, the goddess of summer, are best perceived as alter-egos of the death-god and the goddess of winter, rather than as separate personalities. It is noteworthy that the harsh months are entitled greine lugha, literally the months of the “ineffectual sun.” The winter sun is washed out and yellowed at this time, thus the supposition that Lugh was dominated through these months by this powerful female figure. She is also, patently, the goddess of death for souls lost on land, and it was her host of dead spirits that rode the northwestern, mid-winter wind down from the reaches of Dun Sciath, the Fortress of Shadows. Hence she is the

plague personified, her colour being that associated with puss and decay. CONAND, CONAING or CONCINN. “Peevish.” The son of Ferbar he was the leader of the Fomors who built a tower on Tory Island. This may be the same crystal tower later occupied by Balor of the Evil Eye. He levied tribute from the Nemedians who revolted and attacked his stronghold. He was killed but his brother Mordc avenged his death. CONARAN, conar, a path, a way. The sidh-ruler of Corann, in northern Connacht, Ireland. Angered at the presumption of the Feinn when they took to hunting his lands, he sent his three sorceress-daughters to the Hill of Ceòscorran (Keshcorran) to take vengeance. There the ladies, who are the befind, or Fates, were found spinning “left-twisted yarn,” on sticks of holly. To observe them more carefully, the warriors penetrated the opening to their cavern and became entangled in a spider-like web. Seizing swords, the women were about to kill Finn and his companions when Goll mac Morna arrived and cut two of them down. He bound the third whose name was Irnan and forced her to release the men in return for her life. She later returned to the hill as a warrior-hag and demanded and got one-to-one combat ending with her death. The Fiann then sacked Dûn Conaran and left it “a heap of glowing embers.” CONCHOBHAR MAC NESSA, (Conachoor). King of Ulster during the Red Branch Cycle. His mother Nessa was queen to Fachtna Fathach, but remarried Fergus mac Roth, the next in line, on condition that her son Conchobhar be allowed to experience the high-kingship for a year. At the end of that time Ferghas was not allowed to return to his post. He was once married to Queen Mebd of Connacht, but later married her “sister, “ Ethne. He fell in love with Deirdre but rather than wed him she eloped with Naoise and fled to Alba. Using Fergus mac Roth, who was persuaded to serve under him, Conchobhar persuaded Naoise and Deidre that they were permitted to re-enter Ireland. While they were staying at the Red Branch hostel Conchobhar arranged the death of

Naoise and his allies and Deirdre killed herself. Ferghas, appalled by this treachery offered himself as a warrior to Ailill and Mebd during their war against Ulster. Even Conchobhar’s druid, who some said was his father, cursed him and Emain Macha for his double-dealing. In a later war the High-King was ambushed by the Connacht warrior name Cet, who used his sling to implant a “brain-ball” in the monarch’s forehead. Conchobhar survived this attack but in a rage, seven years later, the cyst carrying it burst with fatal effect, It was during this reign that Cúchulainn had has adventures and this was the height of power for the Red Branch knights. CONDRACHD, CONTRACHD, mischance, a curse, EIr. contracht, from the Latin contractus, shrinking, contraction. It was frequently reported that curses ended with the shrinking of a body part (such as the head) until death ensued. Contraigh, the neap tide, an effect caused by nature spirits. CONGANCHAS MAC DAIRE. The brother of Cu Roi, he ravaged Ireland with impunity because he had a very thick hide. He married Niamh the daughter of Red Branch champion Cetchair. She told him that the giant could only be killed by a spear penetrating the calf of his legs, and this is how he was overcome. CONNACHT, CONNACHTA. conn and nathair , roughly, those not related to the Allfather. The Fomors were banished from Ireland after wars with the Tuathans and the Milesians, but it is revealed that some of their kind returned to this western province in historic times. This principality was also known as Tir Cruachainn , the Land of the Hip, Heap or Hump. The word cruachainn is comparable to the Norse hraukr. the almost obsolete English rick. Rath Cruachainn was, of course, the hill upon, or under which, Queen Mebd sat (and still sits) in state. As we have observed she was the reincarnate Mhorrigan, a daughter of the House of Donn. This noteworthy entry to the underworld was said to be guarded by huge black dogs. As it originally stood, Connacht stretched from the Shannon to Donegal

incorporating County Cavan. The Fomors made their last stand within its bounds and off the north west coast stood Tory Island, the famous redoubt of Balor of the Evil Eye. CONN, “Prudent,” having sense. One of the brothers of Ler, the ocean god. He and his siblings were turned into swans by an evil step-mother. Also Conn of the Hundred Battles. Before his kingship he and his followers were enveloped in a magic mist and invited to a hollow hill where Conn met the queen of Sovranty, a girl seated on a crystal throne wearing a golden crown (the Bridd). Lugh also appeared and prophesied concerning Conn’s descendants who he said would rule Ireland (which they did: 177-212 AD). CONNAIRE, trickster, a wolf in sheep's clothing, "a Cornishman's hug." See conal buidhe, above. The first word is combined with aire, native watchmen subverted to a foreign cause. CONNLA, connlach, straw or stubble, a rustic. A QuarterDay victim. The unfortunate son of Cúchullain, born to him and Aoife in the Land of Shadows. Under a geis not to give his name he was attacked and killed by his father. CONNLA MAC CONN. It is said that Conla ruaideach, of the “fiery hair,” first saw intimations of his fate when he stood with his father Conn on the heights overlooking the Western Sea. There the two men were approached by a woman dressed entirely in white. Only Conla could see her and when he asked where she had come from, she replied, “from“the Plains of the Ever Living, where there is no sin or death. There we holiday the whole year, in fact we have no need of holiday for each day is a joy. In all our pleasure we find no strife or immorality. And because some of us have our homes beneath the green mounds, men call us the sigh.” The king and his company were greatly surprised to see Conla carrying on a conversation with “empty air.” The king said, at last, “With whom art thou talking?” At this the maiden became apparent to him, saying, “Conla speaks

with me, whom neither age nor death can touch. I love your son, and I have come to call him away to Magh Mell, where Boadag (the old karl, a mate of the Badb) is king. That is the kingdom where there has been no complaint or sorrow since the elder days Turning to Conla, the young maiden said, “Now Conla, come away with me. In the west a fairy crown awaits thy red head. Come, and I promise never will your present comeliness fade, and your youth will last even until the last day of judgement.” The king fearful of this apparition, called his druid quietly to his side and asked for a spell than would drive this unwanted sigh back to her homeland. But the druid said, “This is no mortal, and the task you set may be too great for my magic.” Nevertheless, he made the attempt, addressing his words to the place where the woman’s voice could be heard, although she remained invisible to most of the company. At these words the woman began to fade, but before she vanished threw a golden apple in Conla’s direction. Impulsively he caught it, and would not release it from that time. It was said that the boy would not afterwards take food and drink, but would only chew at the apple, which regenerated itself as he ate. As he consumed the fairy-food there grew within him a lust for the fairymaiden, and at the end of a month, she again materialized before him and his father on the Plain of Arcomin, and again entreated him to travel with her to “the Plain of All Pleasures.” Conn quickly called for his druid, but the maiden faced him saying: “Oh, mighty Conn, of the Hundred Battles, the druid’s power is not to be loved, and has no honour whatever in the west amidst people who are upright. The Law will presently come, and when it does, the druid’s spells mu st fail, for they come from the lips of the black demon, whose power is nothing!” Seeing some truth in this, Conn turned to his son, asking what he wished, and the lad admitted that a longing for this maiden made her irresistible. When the visitor heard this she responded, “The ocean is then not as strong as the waves of your

longing? Come with me then in my curragh . Soon I promise we will sail within Boadag’s realm. I see the bright sun fall into the ocean; yet far as it is, we will be with it before dark. There I promise is a place worthy of your desires, a land always joyous to all who seek it. Only wives who are maidens dwell there, and there we will live together in joy.” When this speech was done nothing could hold Conla who rushed to the beach and sprang into “a gleaming, straight-gliding crystal canoe.” As all the courtiers watched the :”canoe” glided effortlessly away over the bright sea until it was lost at the setting of the sun. CONMAICNE REIN. This was the mountain in Connacht where the Tuatha daoine made their first appearance in Ireland. COPLAIT, one of two druids (the other named Mal) working at Cruachan palace (the one-time redoubt of Queen Mebd) when Saint Patrick came to Ireland. This pair had charge of the education of King Laoghaire's two daughters. To prevent his finding the palace, these two used their druidic arts to bring down a "pall of darkness" for many miles in all directions around their keep. This "fog" held for three days and three nights, but Patrick blessed the shadows and light was restored. The druids were, thus, converted along with their beautiful students. CORMAC MAC ART, High King of Ireland 254 to 177 A.D. A Celtic equal of the Romanic Romulus and Remus, “his wolves Cormac had always with him, and this was because they fostered him.” Seumas MacManus writes that: "O'Halloran says that there was at Tara in Cormac's time a house of virgins who kept constantly alive the fires of Bel or the sun and of Samain, the moon." He adds that the existence of such ladies is made legitimate history by the recorded fact that Dunlaing MacEnda, King of Leinster, broke into this retreat and put the virgins to the sword. Cormac decreed death to this scoundrel and compelled the chiefs of Leinster to send to Tara, each year, thirty cows with calves of the same colour, thirty brass collars for the cows, and thirty chains to hold them while milking."He became

friendly with Manann mac Ler, who invited him to the Otherworld, giving him the magic silver apple branch that produced music when shaken. When it sounded women in childbirth and wounded warriors forgot their pain. At the point of death Cormac returned this treasure to the west. His daughter Grainne was betrothed to Fionn mac Cumahail but ran off with one of Fionn’s warriors, a man named Diarmuid. A son named Cellach was slain by a Dési chieftain Aonghas of the Terrible Spear because he had raped his niece. In attempting to shield his son, Cormac got the spear butt in his face and lost an eye and the kingship. This disfigurement led to an obsession for vengeance which extended to the entire Dési clan. His end was predicted when he sighted Badb as a washerwoman at a ford. His son Caibre succeeded him and destroyed the Feinn. CORN, a drinking horn, W. corn, Br korn, Latin cornu, English horn. Perhaps after Cernunnos, the horned god of the hunt whose name appears in the name Cernu, Cornwall. This spirit is the English Herne the Hunter, the one-time guardian of Windsor Forest. Gods of the hunt pre-date agricultural deities and are sometimes considered immortal elementals rather than mortal-god such as Aod and the Dagda. See also Cernu. Horns were considered in the same light as cauldrons, and were thus at once symbols of fertility and abundance. Notice that the folk the Romans called the Cornavii occupied Caithness, the district of Scotland found east of Sutherlandshire, the former home of the Caereni. The Latin Caereni-avios, referred to “the Folk of the Horn,” those living on the eastern promontory. There was another ttribe, with this same name, based in Worcestershire. The Irish called the Britons of the Dumnonian peninsula Breatainn Cornn which is the AngloSaxon Cornwealas, “Strangers of the Horn,” the Welsh in modern parlance. Quite possible all horn-like bends in the land were given this designation and the people in some places may have been named for the formation. All the northerners drank from horns, usually those of the urus or common European buffalo. These were carefully dressed with stones and often had a silver rim and fittings. An

immense example rests in Dunvegan Castle. The drinker twisted his arm rough the spines and was expected to drain this utensil at once. Alcoholic drinks were a required part of quarter-day festivities. CORP CREAGH, CRUIP CREAGH, “a body made of stone,” a clay figure. As recently as 1883 one of these magical images of a human was brought as evidence by the Sheriff’s Court in Inverness in a criminal case between two women. The figurine was described as being four inches long and completely entwined with “green worsted thread.” The body of the representation was also pierced by pins in an attempt at sympathetic magic. It was believed that the “blue clew” wound about the figurine would produce the effect of strangulation in the intended victim, while the pins were considered to damage internal organs. Sometimes these effigies were burned or “drowned” in a stream in the belief that anything that happened to the corp creagh directly influence the physical state of the human counterpart. CORPAN SIDH, corp, a body from the Latin corpus, body; sith, one of the wee folk. A changeling. An aging sidh, shapechanged to resemble a human kidnap-victim. While the sidhe spirited the human away, the corpan sidh remained, quickly aging and dying. CORR, having too much, in surplus, in excess, a crane, referring to its beak, Cy. crychydd, AS. hragra. See the G. car, a turn, a twist. Aquatic water birds were considered to have been associates of solar deities in their role as gods of healing. The refusal of the Irish to eat crane’s flesh suggests this, and note the following, from Highland Scotland: “If a person is thought to be too long alive, and it becomes desirable to get rid of him, his death can be ensured by bawling at him thrice through the keyhole of his room, “Will you come or will you go? Or will you eat the flesh of cranes?” A church record at Alves for 1663 upbraids parishioners for using this means to hasten the death of

Margaret Anderson. In the Book of Leinster the three cranes totem to Midir, a god of the Underworld, are mentioned. These birds are symbols of parsimony and unpleasantness. Although not involved in battle like ravens, their presence constituted a bad omen if seen by a warrior on his way to a fray. This creature has also been associated with mean unpleasant women; thus Hugh of the Little Head was married to a disagreeable “crane-woman.” On account of his wife’s saving-ways Hugh lost an important battle. The top of his head was sliced away with a broadsword but, failing to fall dead, he jumped back on his horse and rode back into battle. There is a myth that a woman was once transformed into a crane because of the jealousy of a baobh. No ordinary bird, this crane was said to be sed ilbhuadhach go mbrigh, “a powerful (magical) treasure having many virtues.” In life she became the possession of Manann mac Ler, god of the ocean, and in death she was skinned and made into a bag in which the god’s most treasured possessions were kept. This bag was eventually stolen by Feinn. In the Hebrides it is considered bad luck to hear a crane cry at night. Note also Saint Columba’s relationship with cranes: He was sometimes called the “crane-cleric” because of the “crane” which he kept “in his service.” He was reputed to “have the language of birds,” and it was claimed that a “crane” came annually from Ireland to Scotland to visit with him. Columba’s psychic-“Armour” was aimed against cranes: “This is protection from the fairy-arrows, proof against the screeching of cranes, against the gnawing of cranes, against temptations of the world, against wickedness in the world.” Notice that the Gaelic corr as used above is a synonym for “woman.” See next two entries. CORRACHA-MARGAIDH, denoted people who stood about in market places ostensibly seeking work. Campbell has noted that the word also identifies a “bastard.” Notice that the related French grue, a “crane,” is also that used to identify a “prostitute.” In Gaelic speaking Ireland the bird was commonly identified as siothlagh a’ bhoga, the “sheelagh of

the bogland.” The obscene attitudes of the related figurines suggests sexual looseness in the same way as the Scottish Gaelic corr, a “whore.” See siothlagh. CORRUGUIANACHT, “crane-tricks,” a “woman’s-tricks,” corr, may be read as “crane, queer” or “tricky.” Specifically the act of standing on one foot (like a crane) using one hand, with one eye closed, to enact a glam dicend, or “poet’s excreation.” This was the attitude assumed by druids when they were enacting powerful magic. Note the word corrchleireach, “crane cleric” which was applied to certain Christian missionaries.

CRAINN BETHACH. Ancient trees were seen as little mountains and were called crainn bethach, “trees of life.” Men of the north were agreed that their spirits arose from trees and sacred trees were often the talesmen of a particular clan or tribe. Each had its own venerable tree, usually spotted at the centre of their territory. Tribal raids sometimes had no other objective than the destruction of this minor version of the world tree in hopes of demoralizing the enemy. It was often supposed that the gods

sprang, like men, from trees of the forest and returned there upon death. In the Irish tradition the oak, the yew and the ash were particularly respected. Assemblies were held under old trees and it was taboo to damage them. The sidh who lived in trees had their second spirit resident there and when the tree was cut down they died. CRANNCHUR, CRANCHUR, the casting of lots for divination or gambling, fortune, whether good or evil, fate, desting, predestination, a ballot, sortilege to foretell the future or as gaming; OIr. cranchur from crann + cuir, tree, wood + drive or cast. In Gaelic communities dies, or dice, were constructed from wood and these resembled the Norse runes. In both places it was claimed that these devices were gifted on men by the father of the gods. Odin's runes were divided into two categories the maalrunor and the trollrunor. The former "speech-runes" of the Anglo-Saxons enabled men to embed words on wooden tablets. retrieving them as desired. The "troll-runes" or "mischief-runes" were again subdivided into the skadirunor, i.e. Skadi's runes" or the "Scottish runes" and the hjelprunor, or "helpful runes." Use of the former could subject enemies to the runeslag or "rune-stroke", a condition now referred to as a "cerebral haemorrhage." The help runes were medicinal in effect. Skadi was of course the Cailleach bheurr, the winter hag who abandoned Lochlann, or Norway, for old Abla, now called Scotland. In her time this shape-changing giant, with the single eye, carried a rune-decorated staff similar to Odin's spear. This instrument was considered the source of winter storms. When the Winter Hag directed her energies at men and animals though this staff, they were partially or completely stricken by the disease which is still sometimes called "the stroke". This cailleach was the goddess of death, who sought souls as she travelled on the winds of Nollaig or Yule. CRANN TABUAIL, the staff mounted sling, a favourite weapon of the gods. A normal sling was tailin, a sling-shot the lic-tailme. The shot material used in these weapons was often constructed following magical formulae. Connall

Ceranach of the Victories having killed Mesgora mac Da Tho, the king of Leinster, constructed a “brain ball,” using a little of the dead man’s grey-matter consolidated with lime. Unfortunately Cet of Connacht laid hands on this fearsome shot and used it against King Conchobar mac Nessa. The king was not immediately killed, but the ball became a tumour within his skull, and seven years later when his blood pressure became elevated it burst with fatal result. The Fomorian Balor of the Evil Eye fell before a similar weapon as did Queen Mebd. It was said that the Tuatha daoine routinely made balls from the blood of toads, bears and vipers. CRAOBH A B’ AIRDE DE ‘N ABHALL THU’. expression indicating the god-like nature of trees. Applied to champions it indicated: “You are the tallest tree in the orchard.” See next entries. See also crainn bethach. CRAOBH NAM BARR UBHAIL, craobh, a tree, crab (fruit) of the prime apple. "Among the many island of Loch Scadabhagh (Loch Skye in Northern Uist), there is an island more valuable than the rest, because it was more fruitful. They called it Sunny Island because on it was growing the Tree of the Prime Apple. Comparable with the forbidden fruit of Biblical lore. In some accounts these "crabs" are described as "red berries", the "fruit of the gods," and the island on which they grew is sometimes located at the eastern end of Lake Awe, much further south than UIst. They were held responsible for the longevity of the gods and were withheld from men by the presence of a guardian boar, a poisonous dragon, or something of that ilk. When Fraoch and his sweetheart Fiondbhar vacationed on Uist with his father Ideih, they were followed by the Irish goddess Mebd. Accusing Fraoch of cowardice, Mebd was able to rouse him to swim the Loch seeking the "apples of the sun." Mebd placed the guardian-boar in a trance, so it seemed that the hero would return to shore with the forbidden fruit, but the animal became aroused and swam after him. In the end Fraoch tore the boar asunder, but was poisoned by its tusks and cloven hooves. He died and was buried within the Loch

on an island that still bears his name. According to the islanders Mebd drank a fatal dose of aconite being overcome with grief at his passing, but the Irish wordsmiths assure us she was killed by an enemy while bathing. CRAOBH, a tree, EIr. croeb, able to be split. Root kri, same as the Eng. tree. Some trees were deliberately split and ailing humans passed through the opening as a cure for disease. Trees were considered to be the resting places for deities and nature-spirits. Irish sacred trees included Craobh Tortu, which was an ash, Eo Rosa, a yew, Eo Munga (which see), a yew, and Craobh Dath-i, an ash. Mebd was in possession of Bile Meidbe. The link between divinities and trees is specified in Celtic art where gods or goddesses are depicted as wearing crowns of foilage or having heads seen emerging from a surround of leaves. From the comments of classical writers it may be assumed that the majority of idols were carved from sacred wood. There are numerous Irish references to tribal assemblies in groves or under a huge ancient tree, presumably a totem for the group. See bile and neimhidh. CREAG ASDUINN, "crag of the man-god," Asa, one of the Old Norse names assumed by Odin; by extension any god, similar to asgan, a little person, a dwarf, a prankster, a merry "grig"; duine, a man, a mortal creature. The rock was said to have been located at the beginning-time in the centre of An Domhain, presumably within the "Cauldron of the Deep." "In was in the very middle of the Meadow of Allure on the Plain of the Creag, a big black stone. Manan, son of Lidhir (Ler), King of the Ocean was living then upon the Plain - his royal residence. Once, Manan said to Caoilte: "Take this Stone of Destiny (see Lia Fail) from here and leave it at Tara in Ireland (other versions of the tale claim it was purloined)." Caoilte was warned not to spend more than a thousand years in the task or a "gyve" will be placed on your forehead." Of course, the messenger of Manan was entranced by court life among the mortals and overstayed his visit. On his return his forehead was branded so that his crime would be known to all of the sea-people and he was

given the task of moving a black stone out of the water and placing it on a pinnacle of the royal palace. Caoilte thought this might prove an easy matter for the Creag Asduinn was light in the water, but as he attempted to move it Manan magically drained the ocean from around his burden, causing it to become unwieldy. At each attempt, the ocean currents dragged the crag further and further from the Fomorian lands. After a thousand years it fell from his shoulder in its final place off the Hebrides. (Highland Clans, pp. 348349). CREAG SGRIADLAIN, behind Loch Derculich, Sdcotald. Often spoken of as “the real house of the fairies.” CREAG SHIANT, creag, a rock, the English crag; shiant, a pile of grass, a "fairy" mound, foxglove (containing digitalis), freckled. A number of sith mounds have been identified in the British Isles. In medieval times these were understood to be the nexii of unseen forces and were rededicated by the Christians to their own ends when they held masses on site: e.g. "Father John - used to say mass at Creag Shiant, a fairy or enchanted rock in Baile, Eriskay (the Hebrides)." Again: "as you pass northward from the Port-na-Curaich, the Bay of Landings (on Iona), westward lies the Machair Bay...and inland from it is a tiny rise of ground, almost indistinguishable to strange eyes, called the Fairy Hill, or Hill of Visions, where myth and history join hands. The villagers will tell how it was regarded as a pixie dwelling and at certain seasons (the quarter-days) the farmers would gallop their horses three times around it for luck, but there are other stories of how (Saint) Columba used to go apart to pray there. The Machair had its pagan associations. Here was enacted the Ceremony of the Great Porridge, when a chosen villager ran waist-deep into the waves and threw porridge, an offering to the goddess of fertility and spring (see Mhorrigan). CREAN, CRION, an earthquake, to tear up, to consume. Earthquakes were thought of as manifestations of nature spirits in action.

CREBHÁN. A High King of Ireland, who accompanied Náir, “The Shameful One,” to the Otherworld. He returned with many valuable treasures. CREDNÉ CRED. CREDHE, (Crae-a), The goldsmith to the Tuatha daoine. He fashioned a prothesis for Nuada of the Silver Hand and made weapons for use at the second battle of Magh Tuireadh. His brother craftsmen were Goibhniu and Luchtar. In the last great battle he supplied “rivets for the spears and hilts for the swords, and bosses for the rims of the shields.” CRÉIDE FIRÁLAIND. A goddess in the Otherworld who presented the visiting Art, son of Conn, with a splendid mantle, and tried to persuade him to stay with her, when he came searching after Delbchaem. CRIATHAR, Crerar, from craithar, a maker of riddles. Confers with Eng. Sieve (w)right. This craft was considered sanctioned by the gods. CRIMTHANN. critheann, the Aspen. High King in 65 A.D. Also Crimthann Cass, a mythic king of Connacht, the father of Loaghaire. He recovered the wife of Fiachna after she was abducted by Goll, a Fomorian who lived in Magh Mell. In addition, Crimthann mac Fidhaigh, noted for his death at the hands of a female supernatural on the eve of the feast of Samhainn. CRITHEANN, CRITHEACH, the aspen tree, from crith, to shake or quiver. CRò, CRA, a circle, completion of the cycle, witchcraft, the witch-hovel, a fold, an enclosure, eye of a needle, saffron, the heart, Death. The same word as blood. From the Sc. cro, "the weregild of various individuals in the Scoto-Celtic Kingdom." In short any form of banshee, a spirit announcing approaching death. See also Aog. Cròc, to beat or pound. The Lat. cruor, gore, the Eng. raw, Skr. kravis, raw flesh; cf.

craven. In some of the myths the Tuathan invaders of the Fomorian undersea kingdom are said to have struck off the head of the proto-giant (who is the Allfather or Don) and it was explained that his spilled blood created the worldflood which wiped out Bith’s people when they tried to settle Britain. Croch, punish by hanging, suspend, CROCAN CORR, at the glebe of Kilbrandon, Lorn, Scotland. Crocan, a crook, coire, a cauldron, an indentation in the land. The site of a sidhe. CRòGAN, “born of blood,” thornbush. a gnarled tree, crô, blood, death, the eye of a needle, the drink of blood, from crog, an earthen vessel, originally "a skin-vessel", one containing blood; also an aged ewe, our word crock. Additionally, a hand that looks like a paw. Crolot, death wound. Crògan, (with long accent on the first syllable), a concoction made from the extract of sorrel roots, bun sealbhaig, and other herbs mixed with blood which the Vikings drank at certain times during the worship of Odin. It was drunk out of scallop shells and when they were under its influence they often went berserk." Thus, the Scots routinely prayed for deliverance, "from the crogan, the scallop shell and the dreadful Odin." Also, the thornbush, the gnarled or "clawed" tree, the "blood-letting plant" because of its many thorns. The crògan produced the effect known as the warp spasm. The sorrel yields oxalic acid, which is poisonous in large doses. Notice also the fact that a crown of May flowers was placed on the heads of pagan men and women destined for the fires. It is thus, even yet, considered unlucky to bring the May blossoms from this plant into a home. CROICH, gallows, cross, EIr. croch, Cym. crogbren. Also seen as the G. crois, from the Lat. crux. CROIS TARAIDH, CROISTARA, the “fiery-cross,” EIr. cross, from Latin crux; traidh. truncheon or staff of authority. Also related to tara, from the ON. tara, war. This is the equivalent of the Old Norse "fire-arrow." "Two pieces of

wood were charred at the upper end and fastened together to form a cross, to which was attached a rag dipped in sheep's or goat's blood. Being both burnt and bloody, the cross represented fire and sword. In time of war, the chief sent it in relays throughout every township and clachan in his territory. Each successive bearer usually mounted on a garron, or pony, shouted as he passed, a single word, the name of the Gathering place. Every able-bodied clansman, thereupon, seized his weapons and hurried to the spot. (Highland Clans, p. 23). See cros. CROMM, CROM, CHROMM CRUACH, bent, having crooked horns like a sheep, concave, eddying, winding, crooked, curved, OIr. cromm, twisted; cromag, a hook; Cy. crwm, Br. krom, OBr. crum, AS. crumb, crooked; cf. the English crumb and crumple. Confers with cam, crooked, one-eyed, which see. Cruach, a pile, a heap. the Eng. rick. After the pagan day-god Cromm, whose site was Cromm Cruachan, where he was incarnate as a great standing stone figure set up on Mag Slecht (the Plain of Prostrations) in County Cavan. Some accounts say that the god-figure was entirely coated in gold and silver, while twelve surrounding lesser idols were decorated with brass and bronze. A high-king of Ireland in the first century after the Milesian invasion (1,000 B.C.) was Tighernmas, who accepted the demand of his druids that "the firstling of every issue and the chief scions of every clan" should be killed to assuage this violent latter-day god. Cromm was apparently an agricultural deity for it was explained that this was done to assure good weather for the crops. It was said that the king and his people routinely bowed before this stone with such exuberance that "the tops of their foreheads, the gristle of their noses, and the caps of their knees often broke with the stress." In spite of their avidity, this tribe was reduced by two-thirds by the blood-thirsty habits of their god. Long after Tighernmas was dead, Saint Patrick is supposed to have heard this tale and looked on the standingstones. In response he "lifted the crook of Jesus and by the power of God caused the idol to fall on its face; the silver

and gold powdered from it like dust. On the hard stone was seen impressed the image of the pastoral staff, and as for the inferior gods, they were swallowed to their necks in the earth." Often mistakenly taken as a alter-ego of the sun-god Lugh, this "day-god" was said to control "the light of day and the darkness of night." He corresponds with Balor of the Evil Eye, the sun personified as a spirit of drought. According to some authorities, Lugh invaded Crom's underworld and "cast him down" thereby guaranteeing the light of summer as the recurrent right of men. In Christian times, Saint Patrick was given this same status when he conquered the deathgod by toppling his statue at Mag Sleacht. Crom Dubh's Sunday became the less controversial "Garland Sunday" in the last century, but the pilgrimages to his plain, and the athletic games held at that place, were pagan ritual remains. In some quarters, it is said that the flowers strewn on this day are to commemorate Lugh's victory over the forces of darkness, Lugh being the pagan counterpart of Saint Patrick. CRO LUGH, “Lugh’s blood,” the equivalent of check-mate in the game known as fidchell. Lugh invented this game and foreshadowed his defeat of the Tuatha daoine by defeating them at this board game. Cro lugh also implies the magical warding of Ireland by this land-god. CROMAG, the magical crooked staff of the druids, from crom, bent. See above entries. In the Christian era these symbols of Cromm were confiscated by the "saints" and sometimes enclosed in metal sheaths as pastoral staffs. As such they were credited with the same properties as before, but their virtue was said due to the supernatural power of God rather than earth spirits, tree spirits, or pagan gods. This word may also mean a hook, a clasp, crook, catch, gallows, clip or peg. Notice that after a child was given Christian baptism friends were invited to partake of crowdfie or fuarag. The father filled a basket with bread and cheese and hung it upon an iron cromag or pot hook. This

was suspended over a peat fire and to further frustrate the soul-seeking Daoine sidh, the chikld was handed over the smoke across the fire “in an attempt to frustrate all attempts of evil spirits or evil eyes.” CROMAN, the kite or hawk, from its bent beak. See above entries. The long-lived Fiontunn, the “White Ancient” was variously reincarnated as a salmon, an eagle and a hawk. As a predator this bird was somewhat infamous. There was, for example, the hawk of Mossad mac Moen. He found this animal in Fid Eoin, the “Bird Woods,” and reared it until it became a giant of its kind. It ate whole herds of Irish horses along with communities of human beings, picking them off by twos and threes. Note Cromm and next entry. CROMAICH, a standing stone, or stones, used as a place of asylum or refuge. Criminals who reached these places were absolved of their oversights. In arriving the supplicant said: gabham do chromraich, “I claim thy protection!” CROM-AN-DONAIS, a bungler, an impotent individual, a dolt, a failed person. CROMLEAC, CROMM-LEAC, CROMLEAG, the Eng. cromlech. Lat. lapis, stone, root. EIr. lep, shale, cf. Latin lapis, a stone, English plank. Crom’s Stone, see Cromm, above. Strictly, these are flat horizontal stones supported on three pillar stones, they are sometimes called table-stones but most are too large for conventional household use (one in Pembrokshire is 20 ft in circumference and twenty-eight feet off the ground). More generally, the standing-stones of the British countryside, numbering in the thousands, and largely pre-dating Gaelic occupation of the islands. Some were burial stones or memorials but many of the stones, like that at Turoe, County Derry, are considered to be phallic symbols central to former religious rites. It is said that Bith, Finntan and Ladra built “an idol” in the form of a standing stone in some Mediterranean land. This structure spoke to them warning them that the land of their birth would be submerged by a deluge and it strongly suggested

that they construct a ship and sail away if they hoped to escape their fate. The cromlech was unable to say exactly when catastrophe might fall upon them, so they sailed into the ocean as soon as they could gather an expedition and ultimately settled in Ireland. The ultimate cromlech was that built to contain the spirit of Crom the Crooked. This stone and its surrounding circle, situated in Ireland, is said to have been destroyed by Saint Patrick. CRONN, CRON, fault, harm, the Ir. cronaim, I bewitch, i.e. forepoken by witchcraft. Cf. cronaich, rebuke, the AS. hream, a din. Also a prayer offered to a river. When Cuchullain and his charioteer were trapped with their back to a river Cuchullain uttered this cronn: “I beseech the waters to help me; I beseech the sky and the earth and Cronn in particular. Cronn rise to fight my enemies; Cronn do not let them pass into Muirthemne.” At this the Waters rose to the height of the tree-tops aiding the Ulster hero. In the elder days such manoeuvres were not restricted to pagans. St Ciaran prayeda at the river Brosnach and it reacted against an invading arm from northern Ireland. Gildas says that he would never cry out by name to a mountain, well, hill or river since these were known to have destructive potential “now made serviceable to man’s usage (through the Grace of God).” Nevertheless the pagan conception of benificent waters persisted and many were renamed for Christian saints. CRONACHADH, see above, cronaich, a rebuke, the Teut. hru, a loud noise, ON. romr, shouting, AS. hream, a din; the opposite of a blessing, harming, ill-wishing, cursing, the antidote being the beannachadh or blessing. See next note. CRONAN SNAGACH, SNAGUE, cronan, dirge, croon, purr, a dull note, mournful tune, buzzing of a fly, humming of bees, purring of a cat, purling of a brook, the bass in music, dirge, any pathetic ode, the bagpipe drones, bellowing of a deer, wheezing in asthma, Sc. croyn; snaig, creeping, sneaking, the "slow croon", mouth music, the purring of a cat. An exercise intended to calm children, plough-horses and cows

at milking-time. A distinction is made between the common croon and the snagach, the latter having serious implications. In the elder days it was once reported that 27 druids almost spent their life force on a magical curse. In the process, their leader Senthen burst an eye from increased blood pressure. “The low murmuring of chorus to each verse of choral singing. Note LG. kronen, to growl and the ME. croon. The Gaelic is considered borrowed from Teutonic sources. CROS, CROIS, a cross. Crosda, perverse, irascible, unreasonably demanding, from Latin crux and Greek models. Croistara, the “fiery-cross.” CROSACH. crossing, saining, thwarting good or evil spirits. Based on crois, cross, above. An “X” across the chest to prevent evil; an “X” signed at the external world to create mayhem; crostan, a peevish man, one wishing revenge. Crosanachd, one of a number of these folk banded together to do good or ill, a chorister. Note that it was considered bad form to take a mare out after dark as it was thought that the animal would ally herself with the dark forcers against her master. If it was necessary to ride after dark it was considered necessary to sain the space between the ears of the animal. If this was not done the world of darkness might surge in through this “gateway.” CROSONACH, a cross-worshipper. The Christian fathers were truly without peer at propaganda, assimilating rather than destroying the pagan cults. Having initial difficulties in moving trees, standing-stones and mountains they were told to reconsecrate the pagan places. It was official policy that, “If these temples are well constructed it makes sense that they be redevoted to the worship of the true God to the detriment of native devils. A nation, seeing their temples left undamaged are more apt to see the error of their ways and move towards the true God. Further the mere familiarity of an old place of worship will draw many to worship even where the rites are new.” St. Patrick followed a similar policy, and once preached “before a

fountain, which the druids had worshipped as a god.” CROTAL, any lichen used in dyeing, MIr. crotal, a husk, anything dry, the lichens on a tre, a “husk,” a “kernal.” In the last two senses the word confers with the Lat. crotalum, a rattle. The Irish and the Scots used a pearshaped bronze rattle affixed to the ends of their spears to unnerve potential enemies. Hence the English word crotal. When the “magic-ones,” still ruled Ireland they were hard pressed by the Fomorians until a young man-god came to their rescue. He was called Lugh of the Long Arm, because his spear acted almost as it were an extension of his body. The spear of Lugh is sometimes referred to as a “dart,” which makes it clear that it was what the Romans met on the battlefield as a crotalum, a bronze spear with a small pear-shaped bell filled with gravel at the nether end. This was rattled before battle to disturb the enemy. A short spear, the crotalum could be used as a stabbing instrument, or it could be thrown over short distances, and usually retrieved, since it was tied to the wrist by a leather thong. Hence it was, symbolically and actually, a part of the arm of a champion CRUACHA. The maid of Etain who went with her when she married Midir of the Daoine sidh. Sometimes credited with giving her name to the infamous hill known as Rath Cruachan. CRUCHAN, cruach, a heap or pile. Cy. crug, Bry. cruc, ON. hruga, heap, AS. hreac, the Eng. rick. A place sometimes entitled Rothcroghan, three miles north-west of Tulsk, County Roscommon. This “town of fortresses” was the capital of King Aillil and Queen Mebd. Rath Cruachan was still the Connacht royal city until King Ragallach was assassinated there in 643 A.D. Connacht was frequently named “The Land of Cruachan.” Site of a major entrance to the Otherworld. CRÚADAN, CRUADIN, “The Adversary,” the magic sword of Cúchulainn, sometimes confused with Caladbolg, the sword

of Fergus mac Roth. The name derives from the same root word cruaid, “hard,” but here it appears in the diminutive form. CRUNNCHU. A “Woodsman” of Ulster. One day a beautiful woman came to his door and agreed to live with him. While she was pregnant he boasted she could race faster than any horse. His unguarded talk led to a contest which she won, afterwards giving birth to twins. The Sovran queen of Ulster (Mhorrigan) she cursed the men to suffer pains of delivery when faced with battle. CRUIMH DOMHAINN, world-worm, note Cromm, above. The “Middle Earth Snake” of Norse mythology, born of the giantess Angurboda by the god Lokki. Banished to the depths of the ocean-sea by Odin.

CRUITHNE, CRUITHNICH, men of the grain, confers exactly with the Celtic Breatan, a Briton or Pict. He had seven eponymous children who divided Alba (scotland) among themselves, thus naming the ancient provinces, viz. Cet

(Marr and Buchan); Fiobh (Fife); Cirech (Angus and Mearns); Cat(Caithness); Folta (Atholl); Moireabh (Moray) and Fortriu (Strathearn). Two thousand years before the Christian era, legend says that the Cruithne, better known as the Picts, arrived among the Milesians. These may very well be the Firgallions, the word does point to the “Gauls” of France and Belgium, who were closely allied with the CeltoIberians of Spain. At any rate, the Irish people who lived about Inver Slaigne in the extreme southwest were plagued by a tribe of virulent visitors from the east who were decimating the population using poisoned arrows. The Picts were known as mercenaries and were invited to fight for pay. They were conscripted “for their skill in magic” and were very successful at eliminating the unwanted element. They were rewarded with a grant of land. Sadly, they were almost as barbaric as the earlier strangers and the chief of that quarter, a man named Crimmthann decided that they needed to be persuaded to “pass on over.” Three Pictish chieftains were therefore given Irish wives and granted land in Alba, and according to Seumas McManus this was their wellspring in the land now called Scotland. CRUITHENTUATH, Pictland, in general the territory which the Picts once held between the Forth and the Clyde. More generally the land north of the most remote Roman wall. Bede says that in his day the Firth of Forth divided the land of the Angles from that of the Picts. He also says that, long before his time, the Britons in the east were separated from the Picts of the west by the Firth of Clyde. In Irish tradition mention is made of Cruithneachan mac Lochit maic Cinge (or Inge) who went with the sons of Mil and with the Britons to fight a common war against the Saxons. The first of these thus gained land called Cruithentuath “and stayed among the Britons.” This it was said was an event in the time of the Irish High-King Eremon, i.e. Just after the arrival of the Milesians in Ireland (1,000 -250 B.C.) We are told that the newcomers cleared “swordland” for themselves creating the Plain of Fortriu, afterward Magh Circin. There are several other versions of the Pictish settlement which can be seen in the notes above and below.

CRUITHNE-TUATH, grain-folk. Cruithentuath, Pictland. In modern Scot. Gaelic, Breatann, Britain, the inhabitants being Breatnach or Breatannach, a Briton. In Irish Gaelic the forms were Breatnaibh or Breathnach. The island dwellers may have been named the Pretani by their Continental Celtic neighbours. ON., Pettr, Oeng, Peohta, Scots., Pecht, Ocelt. Pect, Cy. Peithwyr, related to their peithyn, a Pictish stone-slab. The Latin form is said derived from “local models.” The expression Cruithne-clar, “the Heroic Bretons,” was entirely poetic in use. This was a name applied by outsiders to former occupants of parts of England, Scotland and Ireland. They were distinct from the Albannach who are discussed elsewhere. Eumenius (297 A.D.) was the first classical writer to mention the Picts and the Hibernians, describing them both as traditional enemies of the Britons. In 570 Gildas, a native Briton, described them as having “more hair on their faces than clothing on their bodies.” He says that they crossed “the Vale of Tethys,” (the Ocean) to get at their victims, Bede claimed that they came from Scythia to the north of Ireland “where the Scots would not receive them.” The Picts, he says, came into Britain after the Britons but before the Scots. In 800 A.D. Nennius adds that the Picts occupied the Orkneys in 300 B.C., afterwards wasting the lands of their neighbours and occupying the north of Britain. Nennius says they were of the line of Gelon son of Hercules and that they landed in Leinster where they used their skills with magic to aid the king. In the end they decided to move on and according to another account “settled Tiree beyond Islay.” (see another traditional account directly above.) From here, they took possession of Alba “from the bounds of Cats to Foirchiu,” in other words parts of Sutherlandshire and present-day Caithness. It is noted that they had agriculture but also used the sea “boldly and freely” for raiding Ireland and Britain. It is possible that the depredations of the Picts may have aided legends of the

Fomorian sea-giants. The Picts were no easier on the Fomorians than anyone else and they raided and pillaged the main Fomorian hold on Tory Island. In 612 they destroyed an Irish fleet off Donegal and murdered fifty-two residents of Eigg in 617. The island Picts remained willfully pagan after their mainland brothers were converted to Christianity. The number of Pictish ships on the water is evidenced by Tighernach in 729 when he writes that “thrice fifty” of their craft were lost in a storm off Cape Cuissini. As further evidence of their activity we have an old poem that mentions that the North Atlantic was formerly called the muir n-Orc , the “Sea of the Orcs,” that is the Picts of Orkney. The more southern sea was the Sea of the Britons and these two had their boundry at Coire Bhreacain, which see. Dr. Alexander Carmichael confirms the fact that tradition knew the ocean north-east of Long Island, Scotland, as Cuan nan Orc. This also agrees with a statement by Nennius that “The Britons once filled this whole island of Britan with people from the English Channel to the Sea of Orcs. The Book of Ballymore also speaks of the occupation of the Hebrides by the Picts. It says that when the Tuatha daoine came to Ireland they fought the Firbolge who were forced to the outer islands of Islay and Arran and to Rathlin off the coast of England. The Tuathans then trounced the Fomorians who fled to similar retreats. These defeated folk held these islands until the beginning of the Christian era when Pictish mercenaries drove them out forcing many of them to resettle the mailnad of Ireland. Like the Norsemen, the Picts expanded their land bases amidst the Western Isles and mainland Scotland. In the fourth century they came into increasing contact with the Caledonians at a time when their power was in declinedue to the Roman intrusions. The Picts, largely untouched by the Roman invasions, were in control of the north. By Saint Columba’s time their capital still stood dominating the north-lands, and their king was overloard of the Orkneys. The country beyond the Forth was thus, for a time, known in Latin as

Pictavia. CUAIRT, circuit, pilgrimage, expedition,, whirl or eddy,,, a gathering of sheep, anus, from kur, circle, the left-handed path of witchcraft and druidism. Thus, the Quarter Day “circuits.” Making the “rounds.” House-visiting at the Quarters. “Beating the bounds,” usually in pursuit of a devil-figure dressed as an animal. In Christian times the direction of travel was reversed. Cuairtir, a tourist, formerly fodder for the quarter-day fires. CUACHAG, the resident water spirit of Glen Cuach Inverness-shire. Also, the cuckoo, a neat young girl.

in

CUAN, CUAIN, the ocean, originally a harbour. The Deep, deceit, a pack of wolves. The classical peoples, who lived close by the supposed centres of ancient civilization regarded Ireland as the most ancient place, This is revealed in the fact that Greek scholars routinely referred to it as Osygia. It may be useful to our arguments to note that Osygius, who gave the land its name, was the supposed founder of ancient Thebes, and that his is the antique name for Bacchus or Pan, one of the more antique gods of agriculture and fertility. Rufus Festus Avienus , a Latin geographer of the fourth century remembered this place as, Insula Sacra (the Sacred Isle) so named by all the antiquarians, From times immemorial in the womb of Chronos, (the ocean) This Isle rising over the waves of the Ocean, Covered with a sod of rich luxuriance. The place peopled far and wide by the Hibernii. The English antiquarian William Camden (d. 1623) wrote that no one of his time could conceive why the Greeks referred to this western island as the “Insula Sacra”” and “Osygia,” “unless from its antiquity, for the Greeks call nothing by this name unless it is extremely ancient .” Notice also that this individual was often regarded as the

lone survivor of the Grecian version of a World Flood and that the name is sometimes given as Ogygia, which makes it confer somewhat with the Gaelic og, young; hence, a “commencement place.” The ending is comparable with ùigean, a “fugitive or wanderer.” Personalized by capitalization this word becomes the Gaelic equivalent of the name for the Anglo-Saxon god Woden. Woden, or Odin, was given this name for his tendancy to tour during the winter season. There is also possible connection here with Ogma mac Elathan, sometimes identified as the son of Dagda, His island in the west was Tir nan Og, the “Land of Youth,” a place of perpetual beginnings and ever-renewed youth situated somewhere in the western ocean. These are not the only indications that Ireland once harboured a prehistoric civilization. In Sankrist texts it can be seen identified as Hiranya, the “Island of the Sun,” the centre of a religion for sun worship which extended far beyond its borders. In his Gallic Wars, Julius Caesar wrote of the druids, who tended the earthly affairs of Lugh: “...it is believed that their rule of life was discovered in Britain and transferred thence to Gaul.” In this context, note that the Algonquin tribes of eastern North America identified themselves with a creator-god who came down to their land as the morning sun, and that they called themselves the “people of the dawn.” The Caeronii of northern Scotland also referred to themselves as Daoine aod, the “people of the day.” This may simply show that world myths are amazingly similar, but the correspondence, at least, helps the idea of prehistoric contact between the two groups. The sum of all this is the possibility that there might have been a transatlantic commerce in people and their ideas. quite possibly in both directions. The Irish “saint” named Vergile (ca 750A.D.) got into difficulties for expounding this idea in public. He was accused of promoting heresies by speaking on the subject of the antipodes (the world beneath one’s feet (that on the opposite side of the globe). The Church wrote suggesting that he mend a few fences, and Vergile

responded by going to Rome, where he convinced Pope Zachary that the Irish had not only believed in a distant world across the ocean, but were in communications with it. Farley Mowat insists that “History preserves the records of several “discoveries” of Europe from America.” Unfortunately he does not give us the names of these histories, or even those of the supposed travellers, so must assume he speaks in supposition, thinking of Neolithic men, who might have come inadvertently to Europe riding the Gulf Stream and the prevailing mid-Atlantic winds. Some might have made the harder northern crossing from historic Thule (Greenland) in the skin boats now known as umiaks. These were never the primitive unseaworthy craft they appeared to be, and surviving examples have been seen to be capable of carrying forty passengers on extended sea-voyages. The umiaks are not unlike the Irish curraghs or coracles, and this correspondence may not be accidental since the Innuit of northern Canada have said they were descendants of people from Thule and these people were perhaps the mythic Tuatha daoine. Indian bark canoes were of immense size in the past perfectly capable of testing the open ocean. The east coast tribes living in Newfoundland had twenty and thirty seat sea-canoes when they were first spotted by European fishermen in the seventeenth century. These craft hold little resemblance to the “crystal” ships that supposedly came to the shores of western Britain, but they could have made the crossing following the Stream and the prevailing westerlies of the mid-Atlantic. The European equivalent of these early Amerinid ships could not buck the wind or the current against the Stream, but they did have an advantage in travelling westward. The tribes of old Alba and Eiru were already well out on the Atlantic to begin with, and had a chain of northwest trending islands leading from the Hebrides to the Shetlands to the Faroes, to Iceland, to Greenland, to Baffin Island to Canada, all places within a few days sailing of one another. Nowhere along this route is there more than 400 miles of distance between landfalls,

and the prevailing wind in that quarter is up-and-along Iceland and Greenland, and finally down-and-along the coast of eastern North America. For either group of travellers, getting home was only a matter of being aware of the alternate route, which could be discovered by simply following the major currents and winds of the ocean. See ionn drain cuain. CUAN A’ BOCHADAIN, BHOCHDAIN, “Ocean of the Bochdan,” “Ocean of the Spectre.” A name given the waters between Barra and Ireland. In days long past the Scots girls used to travel to Ireland for employment in the potato industry. Two girls, one from the isle of Pabbay and another from Mingulay had decided to travel this sea-lane. The girl from Mingulay had a bochdan, a poor male stranger she met on the road. He predicted that she would settle down in the far country but claimed that her friend would die of a fever while in Ireland. While the girl was listening she happened to look to sea and there she saw a sailing vessel, some miles from the coast. As she watched in turned belly-up in the water and all of its occupants were seen struggling for life. Screaming with shock she drew the strangers attention to this scene, but he dismissed it as having no part in present-reality. The grand-parents of those destined to be lost in this accident, he explained, were not yet born. When the girl returned home she told her folk of these strange predictions and the weird “ghost.” Afterwards the sea to the westward was given this name and the prophecies were fulfilled as promised. CUAN MOR, the “Great Harbour,” The Atlantic Ocean. Also known as “The Green Sea,” with reference to its productivity and supernatural aspects.

CÙ, a dog, gen. con, Cy. ci, Br. ki, Lat. canis, Eng. hound, Skr. cuá. These animals are associated with Manann mac Ler and Cromm, in their roles as lords of the dead. Notice that the Gaullish god Sucellos, “the Good Striker,” who confers with the Gaelic Dagda, is always seen accompanied by two dogs. The Germanic goddess Nehalennia protectress of sea-faring merchants, had similar pets. Epona was also a dog-fancier, and in British iconography Nodons, who is the Gaelic Nuada is also connected with this animal. It is suspected that the presence of the bones of dogs in votive wells reflects their attachment to healing cults.

Like the bull, the raven and the cat, the dog was a beast of divination. In the Irish tales Cormac says that the fili or “seers” resorted to chewing the flesh of a dog, a red pig, or a cat “in order that the gods show him the things which he desired they should reveal.” Dog-names for heroes, of course, abound, thus: Conmhael, Cuchullain, Cu Roi etc. mac Con was named for his childhood attachment for a dog named Eloir and was thus “The Son of the Hound.” Fionn possessed two dogs, Sceolang and Bran, who were said to be his shape-changed nephews. The god named Lugh was overcome by the death of an oirce or “lap-dog” because she was his altered mother Ethlenn. These examples are capable of almost infinite expansion. In folklore, at Claggan, on Loch Tay, Scotland, a ghostly dog prevented the locals from straying after dark. One evening an elderly man walked into the dusk before reaching his sister’s farmstead, an met this huge grey dog at the heap of stones known as An Carn Mor, “The Great Pile.” He did his best to avoid looking too closely at the thing, and tried not to show fear, but noticed that the “animal” moved with him on a parallel line, stopping when he stopped, moving when he picked up the pace. At the Mackay farmhouse he seemed to lose the apparition but as he rounded a gable came upon the creature face-to-face. Terror-stricken he bolted for the door and fell into the arms of his neighbours. He asked some of the boys there to accompany him the rest of the way to Ardtalnaig, but the patriarch wouldn’t allow it that night. CÙCHULLAIN, (cu or hoo-hoolin or cu-hullin), the “Hound of the Dog-master,” or Hound of Ulster. the most famous northern hero in Irish myth. His mother on the eve of her wedding to Sualtaim mac Roth was stolen into the Otherworld by a flock of birds, impregnated by the god Lugh, and returned to marry her intended. In training as a warrior he was sent to the Otherworld where he studied under Sgathach and had an affair with her daughter. He is chiefly famous for his singlehanded defense of the pass into Ulster against the invading forces of Queen Mebd. In the course of

that battle be killed his best friend Ferdiad, who fought for the south; rejected the love of Morgan, goddess of battle, and thus sealed his own doom. CÙ DUBH, the Black Dog, having special reference to the two black dogs who were the totems and companions of the death-god known as Cromm “the Crooked.” CUGAR, cougar, a mab or wildcat. Less often any cat of any species, tame or wild. The travelling form preferred by the goddess Mhorrigan. CUIGEAL NAM BAN SITH, “The Fairy Wives’ Distaff,” the stalk with root attached of Typha latifolia, the “Great Bullrush” of northern Scotland and elsewhere. The plant totem of Clan Mackay. It was commonplace for highland ladies to dry and place these remnants in a “kist” or trunk to ensure the “safety of the house.” This talisman was frequently wrapped in burial clothes which were always purchased well before the event of death. Those who kept such ornaments often claimed to have escaped all but their final illness. Some of the folk still say that this remedy must be pulled on midsummer at midnight, or on a midnight near the midsummer. The gathereer must go barefootd, be female, and have her hair ungathered. She must go without pin, cap, ribbon, comb, or head covering of any kind. If this is done the relic is thought to have special virtues against tinneas-tuiteamas, “the falling sickness” now called “epilepsy.” The talisman, once placed in a home, is said to bring instant benefit to patients of disease. CUILIONN, holly, holy, EIr, cuilenn, W, celyn, Br. kelenn, AS. holegn. One of the three important Quarter Day plants used in the decoration of homes to protect them from evil. Note that the famed souther hero Fionn mac Cumhaill was the “Son of Holly.” CUIREID, CUILBHEART, turn or trick, a wile, from car, leftward turning, against the sun. Note also cuirpidh, wicked, corrupt.

CÙIRN GLAS, The Grey Cairns, Camster, Scotland. Neolithic burial chambers of unknown significance. CULANN. CULLAN, cuaille, bludgeon, hammer; the smithy who forged Conchobar’s weapons; thought to be Manann mac Ler in human form. Acting as a smith he forged Conchobhar’s weapons within the sidh of Slievegallion. While he entertained the king one evening, the gates were left in the charge of a huge watchdog. Young Setanta arriving late for the party, was attacked and killed the hound. Culann was angry at the loss, but Setanta offered to act the part of watchdog for a year and a day. Afterwards he was known as Cúchulainn, the “hound of Culann.” This character corresponds with the Gaelic Goban Smith and the AngloSaxon Wayland Smith, the latter a character in mythology said to confer with Woden. CULLACH, boar, OIr. caullach, Br. qellecq, a stallion or boar. Note the Celtic root-word kalljo, testicle, the Cym. caill, testicles, the ultimate root being kal, hard as a rock. This is the ON. hellas, flat stones, and refers to their promiscuous goddess Helas well as to the Eng. Celt and kilt. The Lat. culleus, bag, scrotum, whence the Eng. cullion, testicles and the better known word cull. See Calluinn, New Year’s Day, Nov. 1, a time of human promiscuity. Cullachas, impotency. The totem-animal of numerous Gaelic clans. CUMAL, CUMHAILL, (coo-al, sometimes hoo-al), chief of clan Boscna, and leader of the Feinn. He eloped with Morna in spite of a prediction that their union would end his line. Afterwards Goll, a contender for leadership of this private army, killed Cumal and scattered his adherents. Morna escaped and bore Fionn mac Cumhail, the greatest southern hero. Cumail signifies sky and confers with the Brythonic name Camulos, a god of war. This god was commemorated in the one-time city of Camulodunum, later the fortress of Camulos in Colchester. The same name is given for Almondsbury, Yorkshire. Camulosessa, his seat in Scotland, may be cognate with Camelot, King Arthur’s famous court in

the north. CUMHACHD, power, co+mag+tu, the Eir. meg, great, which has conference Mag Molloch, the goddess Mhorrigan. The first legendary peoples to occupy Ireland for any long period of time were the pre-Celtic Fomorians who fought to a stand-still against the another stone-age race, known as the Firbolgs. Both races were opposed by the bronze-age Tuatha daoine, but even they had a sense for ethics in warfare: When the two armies stood opposite one another on the Mayo-Galway border, the obviously over-matched Firbolgs announced that they would not do battle until they were given several days to sharpen their weapons. When they had done this, they insisted on more time to perfect their shields and brighten their helmets. On another occasion they noticed that the Tuathans had a superior light spear and successfully sued for a long interval in which to have similar weapons made. This was not the end of this fretful manoeuvering, and in all, the Firbolgs were able to talk their enemy into one hundred and five days of delay. At the last hour, the Tuathans, noting that the Firbolgs outnumbered them, got in a point of their own, demanding that the armies be matched man for man. This was agreed to in recognition of the fact that it would leave the Firbolgs with a back up force. At that, they suffered defeat after four days of battle and reconferred, reducing potential losses of life by cutting the warring forces to 300 men on each side. The Tuathans won this struggle, but recognizing the valour of the Firbolgs, granted them possession of the province now called Connaught. In these early "wars" men managed to get exercise but relatively few people were killed. As Dyer says this was a time when there were "no leaders, no strategy, and no tactics", when only kinship groups were usually involved "most often to revenge a killing or a ritual offense committed by another group..." Warfare was, at its "best", "an important ritual, an exciting and dangerous game, and perhaps an opportunity for

self expression, but it (was) not about power...and it most certainly (was) not about wholesale slaughter." 9 Gwynne Dyer says that "the gulf between primitive and civilized societies is as vast in warfare as it is in other respects. The essence of the Neolithic revolution was not the discovery...that food could be obtained more reliably and in greater abundance by planting and harvesting crops and taming or breeding animals...It was the insight that human will and organization could exercise control over the natural world - and over large numbers of human beings."10 In other words, the development of agriculture allowed the creation of a class-society whose most elevated members began to see the possibilty of great personal gain in exercising power. Lewis Mumford has suggested that it was "the essence of civilization" to exert power in all its forms. The roots of the first civilizations, he claimed, are to be found in states that were so absolutist and awesomely cruel they make Nazi Germany seem a moral commonplace. Dyer thinks that the first experiments at weilding power went to the heads of the earliest leaders of state causing them to build practical irrigation canals on one hand, and to pursue vast personal memorials, such as the pyramids, on the other. Between ends, powerful men waged wars of extermination which were often little more than personal vendettas waged with the complicity of newly "civilized" men. In the days when there were no permanent leaders of men power was recognized as a temporary attribute. Among the primitives any man who could raise a following became the chief of a war party. In some tribes he might maintain absolute control of those who followed for the duration of the expedition. This elevated state lasted as long as the band's interest in war-like play. Before physics became a science, primitive men understood that physical force was any push or pull resulting in motion, and formulated the idea that work was force acting through a height or distance. Power was understood as the work done in a unit of time.

This idea was extended to psychic concepts and the most powerful men and animals were seen to act, mentally or physically, with greater force or speed than others of their kind. At that, the greatest power was seen to reside in the natural world, where it periodically acted against men in violent movements of fire, earth, wind and water. Considering this, the early hunter-gatherers probably supposed that ultimate control must lay with a creator-god whose will was channelled through lightning, vulcanism, earthquakes, hurricanes and whirlpools. The creator god was often left unnamed, it being thought presumptuous and dangerous to draw his attention by referring to him directly. Early on, it was noticed that the god behind nature was quixotic, a dangerous easily aroused enemy and an unreliable ally. Some men may have privately thanked this creator for their existence and the world within which they found themselves, but the father of all things was rarely credited with much continuing interest in his universe. He was thought to stand outside of time when he started the celestial mechanics of the sun, moon and stars. It was further suggested that he provided the life force inherent in plants and animals, but the mortal gods were often credited with actually creating life. Some pagan philosophers suggested that the supreme god suffered from boredom and, on a celestial whim, divided his "cumhachd", or power, among three elemental gods of fire, wind and water. In doing so, the one god appears to have shielded his creations from the fact that they were divisions of a single force destined to reunion at the end of time. The vital spark given these gods was known to the Gaels as "rong"; the Anglo-Saxons called it ghost; the Anglo-Normans, spirit. Thus the elemental gods used to be referred to as god-spirits or god-ghosts. Like the creatorgod, these three god-spirits, or elemental gods, were generated out of primal chaos. The Norse scalds, or poets, declared that before the world existed there was nothing where our earth now stands but the Ginnungagap (Beginning Gap) , "whose depths no eye could fathom, as it was

enveloped in perpetual twilight. Yet in the beginning, when there was no earth, nor sea, nor air, when darkness ruled over all, there existed in this place, a powerful being called Allfather, dimly conceived, uncreated, unseen. (Moreover) whatever he willed came to pass." 11 CURACH, Eng. coracle, from curradh, unstable, crowded together, exhausted; an ocean-going craft made of hides tied to a half-round wicker framework. The building of a curragh is really an extension of the craft of wickerwork, since the basic structure is cross-framing of scantlings (thought to have been ash, about 1x2” in size). The old Celtic hunters often built temporary dwellings by creating an oversize basket frame, which was then covered with water-proofed hides, and turned mouth-down to the earth. Turning it over and closing the door-opening created an almost useable boat. Gunwales had to be added (and these may have been constructed of 1x6” oak planks). Without these protective edges the boat would soon have become tattered above the water-line. When linen sails came into vogue, they were set upon a mainmast, or mainmasts, ranging to perhaps twenty feet in height, It is guessed that the masts were probably placed within mast steps made of oak, rewsting directly on the keelson. In 1977 Tim Sevrein led a number of fellow countrymen in a reconstruction of a curragh and a transatlantic voyage from Ireland to Newfoundland. They built a 36-foot boat, tying together ash strips with thongs that had been pre-stretched by hand to limit their elasticity. The hull members were then soaked with wool grease to preserve the wood and limit friction between the timbers. They found that forty-nine oxhide butts were required to cover the framework, the whole being stitched in handmade cord waxed with a mixture of beeswax, resin and grease, so as to fill the awl holes between pieces. In finishing their reproduction, the workers attached leather to the oak keel-skid with copper rivets, this being “a very highly developed technique in Christian Ireland.” It is said that Brendan’s men applied “oxhides tanned with the bark of

oak,” and carried spares aboard ship in case of puncture or other form of damage. For the modern-day craft, oxhides were prepared using this antique process, and after specimens were laboratory-tested it was noted that “oak-bark leather proved very strong even when wet.” It was also revealled that it had an open fibre structure particularly suited to taking up waterproof grease. The dressing of the butts also followed the advice that the monks used “fat for preparing hides,” to cover the boat,” and “smeared all the joints of the hides on the outside with fats.” To remain as authentic as possible the ship “Brendan,” was treated only with substances known in medieval times - tallow, beeswax, cod-liver oil, wool grease, in places single, elsewhere in combination. After many experiments the essential dressing was recognized as raw wool grease. The leather was first dipped in baths at 50° centigrade and the hides were then stacked, after which it was found that there was a 37% uptake of this waterproofing agent. At the end of the Atlantic voyage, the hides were reexamined and found essentially unchanged in chemistry and physical condition. The thongs used to tie together crossmembers were alum treated, an approach known to men from Roman times or earlier. These were swathed with a tallow and fish-oil combination before being put to use. In all twenty three miles of flax thread were used to stitch the oxhides to one another and to the frame. After the crossing, Severin’s crew had this to say of the “Brendans” performance at sea: “The maximum distance achieved (under sail) in a 24-hour period was 115 miles. The minimum day’s run was, of course, nil in a flat calm, and on bad days “Brendan” was actually driven back by adverse winds. The average days run was 40 miles and cruising speed of 2 to 3 knots...The maximum reading on the log scale was 12 knots in heavy weather and high seas... The most impressive aspect of “Brendan’s” performance was her seakeeping ability even in severe weather. She successfully negotiated prolonged periods of heavy seas and strong

winds,,,The stability was enhanced by ballasting with 1600 pounds of fresh drinking water, half stored beneath the floorboards. Without doubt the chief danger was a capsize at sea. Deliberate capsize during sea trials proved extraordinarily difficulty, even when the boat was unballasted. After being downed “Brendan” could be turned right way up by a 5-man crew and it took 12 minutes bailing...to empty her...” In the course of travel, the “Brendan” got into an ice-field off the coast of Labrador, and sustained a puncture two hundred miles from land. After long hours of removing water with a manual bilge pump, Severin found “a sizeable dent in the leather hull.” Despite its tensile strength of two tons per square inch, the leather had burst below the water-line. Once the source of the leak was found, it was patched from the outside after three hours “of bone-chilling work.” This enabled the admittedly undermanned boat to gain a landfall on Peckford Island, Newfoundland. Summarizing what he had learned, Severin noted that the voyages of days gone by had been “little appreciated” because the descriptions of them seemed naive to latter-day readers. Tales of sea-monsters and fantastic buildings, in or on the sea, seemed at least overblown, but more likely fabulous. “The real fault lies not in the medieval author for his writing, but in the modern perception of the older experience. It is easy to dismiss such tales as worthless and childish when viewed from the commanding heights of twentieth-century knowledge. But “Brendan” taught us to look at them otherwise. “Brendan” helped us to understand by placing us in situations similar to the original. Time and again we found ourselves deeply impressed and sometimes awed, by what we encountered at sea... How much more impressive these same scenes much have been to medieval sailors, especially those eager and expectant to see God’s marvels. Their vivid prose (actually) fails to capture the splendour of the occasion, and it is scarcely surprising that they should have come back (to land) and reported so extravagantly and with such wonder.”

CURAGH SGIATHACH, CURACH, CHURACH SGIATHACH, curach, , a coracle; sgiath, a wing; The “Winged Coracle.” A ship used by Fionn mac Cumhailt when he travelled beyond the moon. While he was recuperating from the loss of his fiancee Grainne, Fionn wandered in the wilderness at St. Kilda, Scotland. It is said that this sky-ship came down on wings between Heisgeir and Haisgeir and landed “on the Lagan of Arnal - below the beach...” It came to rest in shallow water and there he was met by travellers who knew his identity. This company often to divert the hero by taking him on a journey “where no man has gone before.” Fionn accepted the offer and within the coracle was told that they would first travel “to her hiding station under the moon.” The pilot explained that this strange craft could travel the heavens “sailing on a ray of light.” As the ship moved upwards Fionn observed the earth falling away soundlessly “while the moon seemed as if it were coming to meet them.” Fionn was surprised to see that the earth, as seen from space, appeared smaller than the sun. After a brief stop on the far side of the moon, the craft continued on toward Barr-result, the “prime star.” They did not pause here but went on “beyond the Bow of the Children of Uis,” or the “Milky Way,” leaving the Upper and Lower Pedestals far behind. Soon they by-passed Ruaill Mhor, the largest star in druidic lore, and landed on the planet of a wandering star well beyond the Solar System. Here Fionn entered an Otherworld , in every respect the equivalent of Hy-Breasil in the western Atlantic. At landfall the hero was met by a Gaelic-speaking “bird,” After feasting he was given a travelling guide which had the appearance of a lion. When he toured he soon came upon less identifiable aliens: “This filthy creature was standing on two legs. It was between five and six feet in height. It was about the weight of a calf or a small stirk. It was hairy and shaggy. It was giving off an offensive stench that nearly floored Finn; a filthy discharge (ran) from its mouth, rheum and scum (issued) from its eyes and nose.” These creature proved quite humanoid, yelling and fighting with one another

and showing all kinds of “un-nameable” behaviour. After that the two travellers returned to rejoin a number of cleaner, more compatible “animals” at a second banquet. At it Fionn observed that none of the dishes offered previously were re-offered: “They had sweet music, hospitality and good cheer; carefree enjoyment and cheerful happiness. Fionn knew that such feasting could not be duplicated on earth; by this time Fionn had learned that the kind friends who were entertaining him could so many things of which earth-dwellers had not the remotest conception. Consequently, he was feeling very humble among the birds and animals.” When the feast ended, the earth-man was approached by “Big-Bird,” who addressed him as follows: “Your visit has been too short, there is a lot to know here that would do you good if you had the time to stay with us, but we are satisfied - we know that your earth shall be improved after they hear your report. Good-bye my friend, good life and happy smiles of fortune on you.” Following this Fionn was given many gifts, “a full pack load,” and then boarded the coracle. “They travelled (homeward) on the wing of velocity the light ray. Greater stars than the sun appeared and went out of sight and constellations quite unknown on the earth moved into and out of their ken...They were now back at the sun; in a short time they were beneath the moon, day was beginning to break. They came down on the Lagan of Arnal when the rays of the sun were diffusing their tresses across the Coolin of the Island of Skye. And Fionn came out of the Winged Coracle...(and) came straight to Creag Asduinn...at the Bed of the Sweetheart.” According to the tale-teller this was during the time “when the birds (of the earth) still spoke Gaelic.” Notice that this coracle confers with the "crystal boat" which transported men to the Islands of the Dead within the space of a single hour. (from The Hebridean Connection, p. 444). CURAIDH MIR, the hero’s portion; the choicest cut of meat at a feast, reserved to the greatest champion in attendance. Apportionment of this bit from the thigh often led to heroic

confrontations. CU ROI. King of Munster in southern Ireland. His judgement was sought in selecting Cúchullain as the champion of all Ireland. With him Cúchullain raided Inis Fer Falga making off with the king’s daughter, Blathnat. Blathnat loved Cúchulainn but became wed to Cu Roi. She led Cúchulainn against his former friend by using milk poured into the storm sewers to indicate a secret entrance to his fortress. 1.Dyer, Gwynne, War, London, 1985, p. 6. 2.Dyer, Gwynne3, War, London, 1985, p. 11. 3.Eliade, Mircea, Patterns York) 1958, p. 207.

In

Comparative

Religion (New

4.McNeill, F. Marion, The Scots Kitchen (London) 1920, p. 234. 5.Bulofinch, Thomas, Bulfinch's pp. 596-597.

Mythology (New York) 1913,

6.Guerber, H.A., The Norsemen, London, 1985, p. 8. 7.Peete, Tom, Ancient Irish Tales (New York) 1936, p. 28. 8.Guerber, H.A., The Norsemen, (London), 1985, p. 2. 9.Dyer, Gwynne, War, London, 1985, p. 6. 10.Dyer, Gwynne3, War, London, 1985, p. 11. 11.Guerber, H.A., The Norsemen, (London), 1985, p. 2.

D, dair, oak in the Ogham alphabet. Totem bird, the droen or wren,colour dubh, black. June 10 to July 7. An attribute of Di-ardaoin, also known as Thursday or Thor’s Day.

DÀ, two. The true name of the elder day “lord of hosts” of the Gaels was probably Da, Do, or Don, who the Welsh called Doon, the Cornishmen, Dou, and the Anglo-Saxons, Doom. A very similar word is the Latin divus, deified one Resembling Eng. da, dad and daddy. The Gaelic form corresponds with the obsolete English word da, which is the current word for two. In the Old Irish tongue the word could be masculine dá or the feminine di. The same holds for Welsh where dau is masculine and dwy feminine. In the Cornish form these words were dou and diu. In the dead Brythonic tongue of the English Celts it was daou and diou. All of these words bear obvious relationship to the Gaelic deo, breath, i.e. spirited, and dia, a god and the Norse/Gaelic god Ve, the Wind . A very similar word is the Latin divus, m., deified one, which is the Norse tiv and the Anglo-Saxon twi. All of these forms point to the old northern European god variously named Aod, Aoid, Aoidh (pronounced somewhat like the English letter “k”). He is also called Hu, Da or Dagda in Gaelic and Hues, Hess, Deus, Dis, Twes, Tuis, Tues, Tyrr, Tyr or Ter in various Germanic tongues. This god is still remembered in the English Tuesday. This linguistic exercise reveals a duo-partite creator-god, who apparently knew how to represent himself in male and female bodies, possibly in the interest of “self-

expression.” His male form, in Gaelic, is usually given as Don, his female as Domnu, and the following which these two energized forms created, embraced the so called House of Don, within the undersea kingdom of Domhain. The Norse and the Gaels preferred to speak of the “one-god” obliquely calling him the Allfather, the Old Man, the Old Boy, the Good (God) Fellow, or something of that ilk. It was widely understood that calling upon the true name of any god was a dangerous business since they were likely to appear and were invariably annoyed by oaths or swearings that were”in vain.” In Gaelic parts Don’s Day is still Didomnuich, which we call Sunday. The month of Damhar, or October, is related, the word damh identifying an ox or stag; the word damhair means rutting time. The ending air in this last word indicates rank, thus, “The high-ox.” The whole word can also be interpreted as “battle-ox,” or “slaughtering ox.” The word Domhain is allied with this: the second part mainnir, indicating a pen, fold or booth for wild animals. An associate word is the Old Irish mendat, a residence. Two headed sculptures of Celtic origin have been described as illustrating "the reciprocal relationship between the human hero and his divine archetype", but they may simply represent the twin gods Lugh/Nuada, who spoke with one voice and were the co-creators of the world of men. Nuada's name is similar to the Gaelic "nuadh" which is exactly represented in the English word new. We have said that Lugh is represented by a character named Llew in Welsh myth, and Nuada has a similar counterpart in the deity named Nudd or Lludd. Nudd is pictured on a bronze plaque which was discovered by the Severn River in England. He is show encircled by a halo and accompanied by spirits of the air and water. We are reminded that this god was one of three elementals, the others being Ler and Myrddyn. While they belonged to th elemental triad, Lugh and Nuada were a dynamic duo, Lugh carrying the spear which fought by itself and Nuada the sword which slew its victim at first touch.

Duality is a constant theme in the old Gaelic tales, it being easily observed that many things come in pairs: day and night, male and female, wet and dry, chaos and order, and of course, good and evil. Even the all powerful Aithir or Allfather was seen as having a split personality, his destructive side being named Nathir, the one who is not the father. His name persists in Gaelic in the word "nathair", a snake or serpent, and anciently, a sea serpent. Lugh and Nuada may represent similar aspects of the creator-god, the former representing power rising and the latter power falling. Lugh and Nuada seem to have been more reflective gods than theeir “father” The Dagda, or at least they were individuals of slower passions. Gray Hugh , a senachie of the Hebrides, said that Lugh Longarm meditated for a thousand years before noticing the presence of his twin brother Nuada (pronounced Noo-dah), The Horseman of the Heavens. The two remind us of Loki and Thor, thunder and lightning, individuals so close in being that one often spoke the thoughts of the other. After an additional thousand years of mutual consideration the two used their magic to create "something not seen until then...fire." Easily bemused they fell into contemplation of this novelty for another thousand year span. At the end of that time they noticed that the fire periodically ebbed and increased in intensity. When the fire was up sparks were seen to come together burst into powerful streamers of light and then fade as their energies were lost. Speaking as one mind with two voices the gods decided to end the arbitrary length of day and night and to create time and space. It was said that, "They made the Creation round." After that they put limits on the boundaries of chaos so that it might not affect their newborn universe. Having divided light and darkness evenly, Lugh approached the primal fire with a spear in hand. Like the sword of Svrtr it was burst into a living flame filled with the spirit of creation. See this fire held aloft, Nuada struck at it with the sword "that needed only one blow to

put a finsih on a thing." Thus the stars were scattered to the far corners of the Creation. The stars driven from its point, Lugh lowered his spear with no more than a glow continuing at its point. He gave the spear a shake and that particle of light fell into space creating the sun for the planet now called earth. One little glow remained and Lugh shook this way to create the moon. As they stood admiring their work they were approached by Dag, the daughter of Lugh. Asked for her opinion of their work the girl noted that any creatures living in the new world be confined to places of perpetual darkness or constant light since only half the planet was illuminated in their static universe. Agreeing that this was so, the co-workers seized the sphere in their hands and began to rock it and jerk it until a motion was imparted to all of the stars, moons and planets. When they were done, Dag had to agree that the orbiting earth now received equal light on all its surface as it orbited the sun. The creators now decided to supply the earth with things that grow. Dag was given charge of the greening of the earth. Its first gardener, she selected green as the colour for foilage noting that it was a perfect background colour. She then assigned colours to the various crops, and classified the various animal creations as they were brought to life by the gods. It was Dag who created the cauldron of the deep, "a large pot in which there was every kind of food and provision for all existence and life." 1 DABHACH, a vat, a measure of land (one to four ploughshares differing by locality), cf. dhabh, to deepen, to dig out, Eng. tub allied with Germ. zuber, all from the root da, two as it was, originally, a “two-eared” container (for liquor). This is the mythological bragaful shaped in the form of an Old Norse longship. Also, any gigantic woman. Identified as Ossian’s wife, the protype of this kind was “big and burly” When she was a crone annd blind, she fell out with her husband (or the reverse). He threw the shin bone of a dead animal at her but missed, thus the saying: “a throw or a

blow at a-venture.” See Da. DA-CHORPACH, having two bodies, bi-corporal. The Gaels believed that all men had dual spirits, one internal the other external. Ther latter could briefly enflesh itself resulting in situations where men or women were seen in two places at the same time. DÀ-CHAILLINN, the Double Caledons, northern Scotland in the vicinity of the Grampian mountain range. Dà, two, conferring with “double-god” Lugh. The region which the Romans called Caledonia lies between the Grampians and Strathearn. Because the north and south slopes of the Grampians were within Caledonian territory, their inhabitants were the Dicaledones or “double Caledonians.” The associated forests was inhabited by every type of bogey including “Mad” Merineal , or “Merlin,” who fought in one of the last Celtic battles for Britain in 573 A.D., afterwards retiring to these woods where he lived in intractable insanity. Tacitus says that these folk were originally Brythonic rather than Gaelic-speakers. Galgacus, “The Swordsman,” the first named Scottish hero, united the Caledonians against Agricola in preparation for the battle of Mons Graupius (84 A.D.) The Caledonians fought from their traditional chariots but were unequal to the tight tactics of the Roman foot-soldiers. By the fourth century the Caledonians were assimilated into the Pictish nations of the north. They became a part of the Scottish kingdom when Pictish power declined in the ninth century. See Chaillinn. DÅ CHOC, DÄ CHOCA, DÅ COCA, coca, void, empty, hollow. cocar, perfect; another Irish father-deity. He gave his name to a hostel near the ford at Druim Airthir. When Cormac the king came here he and his followers saw a woman at the stream washing the cushions and harness from a chariot. When she lowered her hands the water was seen to fill with red blood. When she raised them again the water retreated from the stream leaving it bone dry and easy to cross. The

king asked one of his servants to approach the woman asking if this was an omen. She responded by taking a druidic pose, standing on one leg with one eye closed. She then chanted that she was washing the remains of the doomed king. This was, of course, the Badb, the banshee of royalty. DÁ DEARGA, the Red One (God) of two aspects, the “Dark One.” A Leinster chieftain who owned a hostel by the River Dodder. King Conar Mor journeyed there in spite of ill omens he saw on the way. The hostel was besieged by Ingcel, a hostile Briton, who was assisted by the foster sons of the king and the sons of the Connacht queen named Mebd. “The Destruction of Da Dearga’s Hostel” is one of the great Gaelic tales of a man-god fighting on in spite of impending doom. See Dá. In Gaelic the words ruadh and dearg both carry the meaning of the colour “red.” Additionally they suggest “Strong, swift” or “turbulent.” In northern Britain this god was Cocidius, which may have an equivalent in the Irish deity Da Choc, sometimes represented as Coca. He corresponds with the Dagda, who is also represented as Ruad Rofhessa, the “Red One of Great Wisdom.” Sometimes equated with the Roman god Mars. DACHAIDH-FOGHAR, DHACHAIDH, harvest-home, "to bring in before winter" is the general meaning. The ingathering of the harvest; the time of harvest; the feast made at the time of harvest; songs sung by reapers. This celebration is widespread in Europe and very ancient in its beginnings. Characteristic of allied rites is the preparation of a rude animal or human image made from the last sheaf of grain. Often decorated with flowers and ribbons, this relic was brought in from the fields with the last load amidst much shouting and singing. This image is variously known as the harvest queen, harvest doll, kirn baby, kirn doll, kirn maiden, old woman, old hag, etc. etc. This was regarded as the spirit of the grain incarnate, a ghost which had to be over-wintered for the preservation of the land and its people. Quite often a human counterpart of the corn-doll was appointed by lot and became superintendent of all the

rites of the season. These includes feasting dancing, general merry-making and sexual exchanges. Lachlan Shaw says that the harvest home was often absorbed into the Samhain, “a solemnity of the country (Moray, Scotland) being kept on the eve of the Feast of November, a thanksgiving for the safe in-gathering of the produce of the fields.” See Cernu. DAG, deodh, everlasting, deoghail, the “suck-giver,” or nurse-maid; the supplier of milk. A female version of the Dagda. The daughter of Lugh and Mebd, mother to Eohgan and Brideag. After Lugh and Nuada created the universe, Dag realizing that the creator-gods intended to people the planet they had created, noted that the earth was immobile in space and that any residents of it would either live on the sunlight side of the sphere in endless light, or on the dark side, in perpetual night. At this suggestion, the brothers shook their universe until its parts fell into periodic movements, the earth wheeling about the sun, the moon about the earth, and all rotating on their axes. It was Dag who decorated the world: “She was in charge, making the things to grow. On the grass she put green saying, “It is the best background colour!” She placed miscellaneous colours on the flowers, on the fruits and on the growth of the fields. She classified the things that the boys created as kind, generation, gender, social order, assimilation, all according to their contained spirit, to their reasoning power, and to the laws of nature. Male and female she placed on land and sea and air as well as within these elements. She made a large pot (the ocean), the coire mor, “the great cauldron, which was always filled with every kind of food and provision, so that no living thing would go without provisions.” She is sometimes regarded as the matriarch of the Milesian race, thus correspondent with Scota. DAGDA, daigeil, a firm or well-built man, of good aspect, a “son of the day;” cf. daingean, strong, the patriarchal god of the Gaels. da, two, having two aspects; deagh, good, worthy, excellent, an indication that he was skilled in many things.

OIr. dag, the Latin, dexter, right-handed. Confers with the Gaelic deaghad, living, a mortal. Also called Dago-devis, the “two liar gods,” confers with Eochaid Oolathair, Aod and Ruad Rofessa,the latter the patron of druidism. He rode the black horse called Acein , “Ocean,” and was the alter-ego of the creator-god known as Don. Mr. Lewis Pence characterizes the Dagda as “the deity of plenty, or fruits of the earth, the lord of the capacious cauldron, which contained all manner of delicious things.” The Dagda was a rustic, a great harpist, womanizer and eater of porridge. He corresponds with the day-god Aod, as a leader of men who came to Ireland with the invading Tuatha daoine (people of the goddess Danu). His mate was Danu but he also coupled with Boann and his daughter Mhorrigan, among others. His chief additional offspring were Brigit, the goddess of filial love and poetry; her male counterpart Lugh; Ogma, the god of rhetoric; Aonghas Og, the god of free-love and Midir, Lord of the Underworld. Dagda is always pictured as carrying a huge "club", a descriptive for his penis. It was said that Dagda could kill his enemies with the nether reach of his club and “cure” them with the inner reach. Like the god Loki, his dalliances outside the home bore unfortunate fruit, in particular the god Macha, a monster whose body carried nine heads. A noted warrior in the successful campaign against the Fomorian sea-giants, Dagda is best remembered for his culinary feats. It was thought that the mortal gods (and men) lost god-spirit at every exhalation and excretion and that this loss could be replaced, in some measure, through sexual contacts (energy flowing from the weaker toward the more powerful deity). This explains one of the Dagda's interests. It also explains his preoccupation with oatmeal, for it was observed that the earth was, itself, a spirit of great power. With the assistance of the sun-god the earth was periodically "impregnated" and bore children in the form of plants. Animals fed upon plants thus replenishing their diminishing

stock of god-spirit. Gigantic appetites were once considered a mark of god-hood or at least god-favour. Of all the gods, the Dagda was the pre-eminent epicurean. Spying on the Fomorians he was invited to eat with them, a feat they thought would cost him his life: "They filled for him his king's cauldron, five fists it was, five fists deep. And into it went four-score gallons of new milk and a like amount of meal and fat. Goats and sheep were added, and swine flesh was put in and all boiled together into a porridge. Then the Dagda took his spoon, the one big enough to lay a man and a woman, and he ate. "Good food this," he said. Afterwards, sleep came upon him and his belly bulged bigger than any house-cauldron. Not easy was it for the hero to move in this condition and unseemly was his apparel from the drippings of fat. Great was the swelling of his rump." If his eating prowess was in question his sexuality was not. Even after this enormous meal he managed to raise the strength needed to seduce the daughter of a Fomorian giant although the act was “not without difficulties.” The maiden (Mhorrigan) was satisfied for she promised to undo her father, “depriving him of the blood of his heart and the kidney of his courage.” Some claim that he took the throne of Ireland upon the death of Lugh and that he was present at the defeat of the Tuatha daoine at the hands of the invading Milesians. He afterwards divided the sidh-mounds of Ireland among the defeated people and retired from the kingship to nurse a fatal battle wound. The Dagda greatly admired the underground palace of Brugh na Boyne, but promised his foster son Aonghas Og that he could spend a day and a night there before moving to his own side-hill. The youngster refused to leave his residence, and since the Dagda had not specified which day and night was meant,he was forced to relinquish title to that property. After his death, these land-grants were redistributed by King Bodb Dearg (the Red Crow) who swore Tuathan allegiance to the elder gods of the sea. See Ruadh rosessa.

DAGDA MOR, same as above. Dagda the Great, the Large, the Expansive, the Heroic. The Dagda Mor may have been one of the Olathir's earliest attempts to organize primal matter. The first mortal god, he seems to parallel the frost giant Ymir, mor indicating anything of great size. It was said that his spoon was of sufficient size to bed a normal-sized man and woman, In the more northernly myths, after the death of Ymir, the survivors of the giant kind were either banished to Jotunnheim, the Land of the Big-Eaters, or to Nifhelheim, and it is patent that An Domhain is the equivalent of both Nifhelheim and the British Hades. The Dagda was associated with the goddess Danu, or Anu in the creation of a tribe known as the Tuatha daoine, i.e. "the northern people of the god whose mother in Danu." Their daughter was Bridd, or Brigit, and their sons: Lugh, Nuada, Ogma and Midir. Several authors have noted that the name Dagda confers with Good and Rolleston thought it might be the equivalent of Doctus, which has the meaning of wise. Katherine Scherman questions this interpretation of Dagda noting that he was entitled "the Good" not because he was morally upright but because he was "good" at performing a wide variety of physical feats including sexual marathons with a wide variety of women. It is noteworthy that "dag" is a Gaelic word is for a sharp-pointed tool, in particular a dagger (and currently a pistol). While Lugh carried an irresistable sword much is made of the fact that his father had "an invincible club so heavy that eight men had to carry it and its track made the boundary-ditch for a province." His main talent was surely procreation! DAIBHIDH, DÀIDH, David, from which Clann Déibhiosdan. Clan Davidson a branch of the Chattan confederacy. Ir. dabhach, a vat, Germ. topf, Eng. tub, a unwieldy container with two handles, a double-ended sailing vessel. Obs. dobhar, water, cf. dub, deep, as seen in domhain, a place with springs, a region deep in standing or flowing water. Similar to iadh, to encompass, shut in, surround, a “locked place.” This last word has been analyzed as rooted in Skr.

epi + dana, a lock. Macbain says that the first word is the G. iar, west, while the last means “place,” a “western place.” Thus travellers from, or to, the west. Hence references, in English, to “Davy Jones’ Locker,” usually taken to indicate the bottom of the ocean, but perhaps pointing to some ancient real world in the western ocean. “Jones” confers with the G. Iain, which ultimately identifies the sun-god Aod, who travelled regularly from east to west. “Locker” is identified with the “locked-god” Lokki, the G. Lugh. It appears that this place confers with An domhain, the “Beginning Place,” which had the “Cauldron of Abundance” (sometimes referred to as a “spring” or “fountain” at its exact centre. This was the well-spring of god-spirit stolen by the land-people led by Dagda. This land supposedly had the “dead” or “locked lands” as its underworld. In Welsh legend it is patent that North America was discovered by a Prince of Dyffyd, long before Columbus set sail. Also seen as Davy Jona, Old Jonah or Old Davy, and antiquely as Old Daw or Old Dawy. Perhaps from the Welsh, who termed themselves the folk of their patriarch Dyffyd. One of this kind was Madawag ap Owain Gwynedd, "the first to discover Tir y Gorllewin, or America." In1862 Mr. Hughes, a resident of Wales told the writer George Borrow that, "Not many years ago his tomb was discovered in America with an inscription in old Welsh, saying: Here after sailing far, I Madoc lie, of Owain Gwynedd lawful progeny; The verdant land had little charm for me; From earliest youth I loved none save the dark-blue sea." If Dyffyd map Owain was the discoverer of the New World, he was also a typical “jonah,” for he received few material rewards and is virtually unremembered in the history of explorations. Confers with the Gaelic daibhir, poor + each, horse; similar to the Anglo-Saxon adjective daeg, one who burns while working by day, from the noun daeg or daw, day + eoh, horse, one who works like a horse. The latter word confers with the masculine proper names Iain, Iona, Owen, Jonah, John, Jack, Jacob, Jock and the feminine Joan, in short “common folk.”

Davy Jones corresponds somewhat with the West Indian sea-spirit referred to as Taffy or Duffy. Words derived from daw include dew, daub, daunt, dawn, dawdle and dowdy. Obsolete forms are: daw, a lazy menial; dawfish, the dogfish; dawk, to gash with a sharp object; dawkin, a rustic, blockhead or simpleton; dawther, to dither or engage in unproductive work; daver, to stagger or wander in the mind. Also, dawk, to gash or slash. In eastern North America, Davy Jones is still remembered as the seagoing equivalent of the winter/death god Uller. "To come a Davy on it", is an expression meaning, "to apply great physical or psychological pressure to a task." This is similar to other local expressions, notably, "To come a horn on it" or "To give it the Devil!" A favoured surname in Scotland since the reign of David I (1084-1153). The Scots have an almost complete monopoly on the use of feminine forms of this name, viz. Davina, Davidina, Davida, sometimes seen diminished as Vida and Vina. Apart from these, we have the somewhat uncanny family names Daw, Dawe, Dawes and Dawson, which originate in obsolete diminutives of the Gaelic. The Gaelic form has also led to the surnames Day and Dey. See An Domhain, Tir nan Og. DAILGINN, DAILGIONN, dail+gin, delay + beget, a prediction. A means of avoiding disaster. dailgneachd, prophecy, foretelling. DAILGNEACHD, prophetic vision, cf. tairgneachd (which, see). DAIL SLEUCHDAIDH, the dale of prostration,” and we are not usually speaking of the Christian god. DÀIMH, relationship, affinity, kinship, kindness, tribe, company. The root may be dom, house, honouring the creator-god Don, (which, see). Obs. Troublesome because of closeness, the Church, assent, free will, poet, learned man, guest, stranger, man who helps himself in excess.

DÀIMASADH NAM BOC, dàimh + asaid, relationship + born; nam, of; boc, a goat. Sexual activity, The Devil. Also, a name given the Gaelic "Dance of the Goats." The Gaels were often referred to, slightingly, as “the goat-men.” See boc, boc-sithe, bochda, etc. DAIMHLEAG, obs., a place of worship DAIRE, mire. shit, Skr. dhara, a stream, seed. See entries below. A substance used in the formulation of salves. Note that the Gaelic deities were often pictured as shapechanging cow-people. DAIRE MAC FACHTNA. The owner of Donn, the Brown Bull of Cuailgne. He refused Mebd’s request that his prize animal provide stud-services for her herd of cattle, sparking the Tain wars. DAIREANN, dair+Anu, the “First Goddess of the Mire.” A daughter of Boabd Dearg she became infatuated with Fionn mac Cumhail and proposed that he should take her as his sole wife for a year, promising her half his time thereafter. When he refused she gave him a draught which created insanity and caused the members of the Feinn to desert him. The hero retired to the Glen of Madness and by nightfall had recovered his senses. Daireann’s sister Sadb was the mother of Fionn’s son Oisin. A side-form of the goddess Mhorrigan. DAIRINE. The youngest daughter of the High King Tuathal Teachtmhair. Dairine’s older sister was married to Eochaid, the king of Leinster. He represented her as being dead and remarried the younger woman. At his fortress, the two ladies stumbled upon one another and Tutahal, hearing of this bigamy, went to war with Leinster and extracted from them the infamous Boramha (which, see). DAIR NA COILLE, The “Night of the Fecundation of Trees.” The first night of the New Year in which the wind is

observed to shift and blow from the west. Dar, the one of two, the two in one, dara, second, darach, oak-tree, the body of a boat, an embodied reincarnate god; na coille, of the forest. An alternate name for the Oge manie or “Hogamany” celebration. See also Da. DAIS. DOIS, a blockhead, mow of peat or corn, a pile of wellseasoned fish, daiseachan, an unskilled rhymer. Similar to Scot. dawsie, stupid and dase, stupify. Cf. ON. dasi, a lazy fellow. From these the family name Daw or Dawe. Eng. jackdaw, a simpleton. A Quarter-Day victim. DAL, see next entry. A division or sept, a tribe or land inherited by a tribe. Examples would include Dal Fiatach. a kingdom in what is now County Down; Dal n Araidi, in the vicinity of Loch Neagh and Dal Riada, which consisted of County Antrim, Ireland and Argyllshire, Scotland. Confers with dail, meeting, congress, friendship, nearness, neighbourhood, interval. DALBH, dalla, one of two components; the spiritual matter of the universe; the substance of the sensate world, dalbh, obs., a lie, contrivance. See Da and the next. DALBHADH, DAMBHLAIDH, sorcery DALL, blind, IIr. dull, Indo-European dhvl-no, Goth. dvals, foolish, Eng. dull, Lat. fallo, dallag, a field shrew. See Dul duna. DALMAN, "The individual given charge of liquor in ancient times." A waiter, butler or steward. From dalma, bold, forward, obstinate. He had the right to withhold alcoholic beverages at wakes and feasts. See above entries. DAMHAIR, (dav-er), obs. give, grant, permit (sexual favours amongst other things) rutting-time; damh, ox, steer. One of the totem-animals of the god Lugh. This time was coincident with the Samhuinn and Beultuinn.

DAMH SIA-CHASACH, the six-legged stag , damh, stag, ox, Br. dawit, sheep, Latin dama, a deer. Allied is the English tame and domestic. A “tame ox.” Note that Odin, in the guise of a death-god, rode down the northern wind on a six-legged horse. He corresponds with the Gaelic god Lugh when he appears as the Nathair. The cult of horned-beasts was widespread in Europe, and among these we find the stag-god, Cernu, whose particular totems are the ram-headed serpent and the stag. The stag is regarded as “a solar-therapeutic” symbol dating from the Bronze Age. The distribution of this anthropomorphic figure was such that it might almost be regarded as the national beast of ancient Britain. It appeared as a manbeast and strangely mixed with a swan. Bronze Age representations of a similar god are found in Gaul (France) . There are stag images on bone and stone in both Ireland and Scotland and the stag features prominently in folklore: Deer frequently had the duty of enticing heroes to the Otherworld and the transformation of humans into this form is commonplace in Irish and Scottish traditions. A three antlered stag is referred to in Agallamh na Senurach. This was “the grey one of the three antlers.” eventually killed by Caoilte one of the Feinn. Like the sixlegged stag, there are numerous three pronged animals mentioned in British and Continental mythology: threeantlered stags, three-horned bulls and boars being the most common. Irish warriors are frequently noted as following a supernatural stag to their own death. Thus Salbuide, a son of the king of Munster chased down one of these revered animals and thirty warriors, thirty attendants and thirty deer hounds failed to return from the chase. The jealous consort of King Aodh turned a hundred Irishwomen into deer, and when their herder Donn failed to “please” her turned him into a stag. Fionn hunted this stag to death and the hinds were all subsequently killed. One of Fionn’s numerous mates was turned into a doe by the Dark Druid. She gave birth to the anthropomorphic Oisin. It was

sometimes said that Lugaid Laigde obtained his kinship while at the hunt. His father Daire had been told that the high-kingship would go to a man named Lugaid who ate the flesh of a golden fawn. To give his offspring an equal chance, Daire named all five of them Lugaid. All five ate the flesh as required but later they became lost in a snowstorm. Snowbound in a mountain-cabin with a horrific hag, only the youngest consented to bed the lady. As he was having intercourse she turned into a beautiful woman, the sovereign-goddess of Ireland and his crown was assured. The Cailleach bheurr was said to be the protectress of wild deer, not unlike the Lochaber Deep Goddess. Then too, the man named Coel was struck down while he had the misfortune to be wandering about as a deer. Finally notice that Saint Patrick and his missionaries were able to come to Tara through enemy lines by magically “disguising” themselves as a stag with herd. See next entry. DAIMH CABRACH AGUS, NA TRI, the “Three-antlered Stag.” Sometimes given as the animal that led the host of dead spirits at the Yuletide. A totem for the tri-partite god Lugh. DAIR, the pairing of cattle, rut, copulate; daireach, rutting, copulating, breeding, bulling; bo-air, a cow at the rut. DAIR-NA-COILLE. The first night of the New Year. Said to be the time when the trees copulated. DAIREANN, “Anu in Heat,”a daughter of Bobd Dearg. She fell in love with Fionn mac Cumhail and asked him to be her husband. When the hero refused she gave him a cup of liquid which made him insane so that his friends deserted him. Caoilte persuaded the Féinn to return to their leader at dusk, after which the madness passed. Daireann’s sister Sadb was the mother of Fionn’s son Oisin. DAIRIREACH, a rattling noise, Eng. drone. The background sound for moth-music, and the pipes. Equated with the sounds made by disembodied spirits, human and otherwise.

DÀN, fate, Skr. dâ, to give; a poem, the arts, wise, bold. After the goddess Danu, who governed the fates. See next entry. DANA, The Evil One, the Adversary of men and the gods, Cromm; a dol thun na Dana, “He is going to Ruin.” Obs. danair, stranger, foreigner, guest, dannadha, fatal. See next. Danach, peetical, one who speaks in verse, a fatalist, danalasdail, fated, predestined, danaich, an adventure. Danndha, obs., fatal. DANA, DANU, DANA, ANU, the goddess of fate or destiny; Dana, the Evil One in Christian mythology; the Bafinn. Cf. MIr. dan and Cy. dawn, a gift of the gods from Skr. da to give. Danadail, fated, destined. Dannasdh, a dance, hopping , skipping, dannasdah-na-clag, dantatach, fatalism, poetry. The “Morris Dance.” See Daireann. The female counterpart of the Dagda. The matriarch of the race known as the Tuatha daoine, the consort of Dagda. The ultimate mistress of hearth and home and poetry, conferring with Bridd and the Christian Saint Brigit. From her we have the Black Annis of southern England, a Celtic witch-woman who inhabited stagnant water and lured men to their death. Her Irish residence was the "Paps of Anu", two breast-shaped mountains in County Kerry, Ireland. She was considered a resident of the Underworld, a fertility goddess, mother to all the gods including the sons and daughters of the Dagda. See Domnu. Infrequently Dana, The Evil One. DANAIR, the high Dana, obs., a stranger, foreigner, guest. Danara, obstinate, impudent, opinionated, forward, bold. DAN-CLUICHE, a dramatic poem. DAN-CRUITE, a lyric poem. DAN-MOR, “great poem,” an epic poem. DAN-DIRECH.

An

ancient

Gaelic

Irish

poetical

system

in

which there is alliteration and rhyme within every line of metre. DANNA, dance, hop, skip, dannnasadh-deise, strathspey, dannasadh-nanb-clag, a Morris Dance. Dannsair, a dancer. DANTACHD, fatalism, poetry. See above entries. DAOCH, horror, fright DAOI, wicked, foolish; daoidh, wicked, foolish, perverse, reprobate, rogue, fdoolish or vain man, wild beast; daolair, a lazy man, niggard, dao, obstinate, the Germanic thor, foolish after the actions of the god Thor. Daor, enslaved, dear, daorach, intoxicated and thus kept tame. A descriptive for Norsemen captured by the Gaels. DAOINE FADA, the tall people, the fadas, fees, or fairies of English mythology. The fates, corresponding with the Gaelic befind. It was never said that the sidh or “side-hill people,” were short, rather they were described as thin and of extraordinary stature. Thomas Keightley says the fayries, or fairies, are of Celtic origin being the Breton korrigan who the Welsh of Cornwall named the horridgwen and the Gaels the morganu (which, see). He noted that the Roman writer Pomponius Mela had said that "Sena in the British Sea (the English Channel) is remarkable for an oracle of the Gallic (FrenchBritish) god. Its priestesses, holy in perpetual virginity, are said to be nine in number. They are called the Gallicenae, and are thought to be endowed with singular powers, so as to raise by their charms the winds and seas, to turn themselves into what animals they will, to cure wounds and diseases incurable by others, to know and predict the future; but this they only do to navigators who go thither purposely to consult them." (Gnomes Fairies Elves and Other Little People, p. 420). The island in question was anciently called Sena, and is now entitled L'isle de Saints, just off the coast of Brest, France.

DAOINE MARA, the sea people, the sea trows or trolls. OIr. gen. mora, “from the sea,” Eng. mere. Descendants of the Tuatha daoine who accepted the sea-refuge offered by Manann mac Ler when they were defeated by the Milesian invaders of Ireland. They lived in undersea kingdoms but could travel to the surface by donning “wet-suits.” In Ireland it was said that sea-travel was accomplished by using “hoods” which covered the face. The mer or sea-women were mistresses of great ocean redoubts. Their husbands, following the model set by Ailill (the husband of Mebd), were slightly henpecked. They preferred visitations at the surface to staying about the

house. They have been described as rugged in form sporting seaweed green or black hair with a beard to match. They were frequently seen on sea-shore cliffs and were regarded, at worst as indifferent to men, and at best as a benefactor. The Scottish version of the merman was otherwise unremarkable but the merrows, although jovial in character, were decidedly ugly in appearance having varicose noses and pig-like eyes. The sea-women were impeccable housewives, but the absence of their husbands and the fact that they aged rather rapidly, tended to make for poor marriages. The woman were matronly with translucent skin and supple breasts which they sometimes threw over their shoulders. They were nevertheless attractive to men, and followed ships at sea with sex on their mind. Having espied a particular sailor a mer-woman would dog the ship wheedling, cajoling, singing and calling after it for hundreds of miles. If the sailor failed to react as expected the sea-hag sometimes created a storm and washed him overboard, or arranged for a shipwreck, after which she took him down to her bed in the depths of the ocean. If satisfied with his performance, she sometimes granted his freedom, returning him to shore with an arm full of valuable presents. It she was greedy, jealous or unsated by his love she sometimes kept him as a permanent prisoner. Everywhere in the northern world, the mermaid was represented as an undependable ally. Fisherman have seen her sitting on the sea where the mist hung close to the surface. They also observed her driving herds of snowwhite cattle along the strands of small islands. At times they claimed she came to the fisherman's fires, apparently cold, shivering and shipwrecked. Those who understood her nature ignored her pleas for assistance for she was known to seduce and drown young men. Her appearance, at best, indicated a serious storm in progress and ill fishing on the banks. These beings were known to have a prophetic eye and one of their kind prophesied the birth of Christian IV of Denmark.

The mhorrigan is hardly remembered in today's world, but her people are still present: In the 1880's John Benson of Lorneville, New Brunswick, Canada, was rumoured to have a mermaid as his female parent. John was not aware of his relationship with the sea-people although he told his girlfriend Margot that he suspected mermaids were to be found near the entrance of their harbour: "...when I come in late (from fishing) , at low tide, just when it begins to set in, I have heard the strangest baby-crying sounds out there..." After the couple married, Margot was walking alone on a September beach when she heard this same sound. She too thought it must be a child and going to it across the beach she came upon "a white face and two arms" lifted up out of the foam. The sobbing half-woman in the tide cried out: "You have taken my John, but I will have him back, my child, my child." That October, the off-shore fleet fished near Cape Spenser and were caught in a northeast gale. That night six of fifty Lorneville boats failed to return and one of these was the blue-painted hull with the red streak, the boat registered to John Benson. Margot and her infant son stayed a few seasons at Lorneville until the boy followed a dead tide down the beach. Coming back he said to his mother, "Mummy, what is that noise, that singing way out there?" He pointed at the distant sea streak. After that Margot Benson found new home in an inland community. Even more recently a .... The O'Sullivans were not the only clan to cohabit with the Fomorian remnant. The Murrays (sea kings) of the Isle of Man counted themselves direct descendants of Manaun Mac Ler, and minted coinage which showed the symbolic device of this lord of the sea, three racing legs with a common axis. This is till represented in the heraldry of that independent "kingdom". It is noteworthy that John Murray, ninth Lord Strange, and fourth Lord of Man & The

Isles, lived at Port-a-sidh, or Port-a-shee music) while building Castle Mona.

(literally

sidh

Sutherland has had numerous reports of mermaid sightings, including two of the "best authenticated on record." On September 8, 1805, the Times published a letter from William Munro, which read, in part,: ...in the course of my walking on the shore at Sandside Bay...I was induced to extend my walk to Sandside Head, when my attention was arrested by the appearance of a figure resembling an unclothed human female, sitting on a rock, and apparently in the action of combing it hair." He first mistook the creature for human until it dropped suddenly and finally into the sea. The other, occured some several decades later when Alexander Gunn was walking his dog along this same beach on Sandwood Bay. About a half mile from the south end, a spur of rock runs out into the sea. The dog showed a marked nervousness on approaching this rock and Sandy motioned him on with some difficulty. Twenty yards from the water he discovered a mermaid on a ledge. The dog now gave every evidence of terror and the mermaid stared directly at the intruder who made a quick retreat. These reports, and others, caused W.H. Murray to write in The Companion Guide to the West Highlands of Scotland, (1969) : "Sandlwood Bay is a corruption oof the Norse Sandvain, meaning sand-water...The bay is rarely visited; few carowners are willing to walk eight miles there and back, least of all on a rough road through dark bog. From this unbroken solitude comes much of Sandwood's charm, and its value to mermaids as a hauling out point." Although the Maclarens of Achleskine are mostly buried inside the Christian Kirk at Balquidder, they also show a mermaid, crescent moon, and a galleon on their flag, all potent symbols of earlier associations. Their mermaid has the traditional comb and mirror in her hands. The matrilinear royal house of the Picts included this same sacred mirror and comb as well as a flowering crescent (representing a brother-sister; husband-wife relationship of the ruling monarchs)

DAOINE SIDH, (doonu shay), people of the side-hill, the sighe, or sithe, remnants of the Tuatha daoine, Cy. dynion mad, the warrior-wizards defeated by the Milesians. These were people who preferred going underground rather than retreating to the Otherworld in the west or the undersea domains. Compare with above. See Tuatha daoine. See Fir domnann. They were allied in work with the Fir bolg. DAOLGAS, MIr. daol, fright, frightening. A son of Cairill. As he lay dying his daughter gave him a parting kiss. The eternal life-force sparked from his mouth to hers, impregnating her with the child named Daolgas. Loss, or transfer, of life force took place through the mouth or some other body opening. DAOR, dear, costly, scarce, enslaved, bound, imprisoned, condemned, guilty, corrupted, slavish, deeply involved. See next. DAORACH, intoxication, drunkenness, cf. Scot. deray, mirthful noise at a banquet, MEng. derai, disorder, a word related to the Fr. desroi, in disarray. Plural daoraichean, bouts of drunkenness, dubh-dhaorach, “black drunkenness,” the highest degree of intoxication. In many of the Gaelic countries drink was a prerequisite of religious rituals, and was not much used at other times. DAORMUNN, a dwarf, a miser, crumudgeon, niggard. Daor, enslaved. Daorsa, bondage, captivity, famine, slavery. DAR NA COILLE, dar is the northern form of uair, hour; na coille, of the wood. More poetically transcribed by McNeill as “the night of the fecundation of the tree.” Another name for the Gaelic Oge manie or Scot. Hogamanadie. Having reference to the retreat to the woods to “bring back holy plants” and indulge in sexual activities. See Oge manie. The gods were thought to rest in ancient trees, thus the woods were thought to be capable of “inspiriting” men before and

during intercourse. DARA SELLADH, AN, the “two sights," dara, second, the other; selladh, sights, from seile, the placenta. So called because this "gift" was considered bestowed on the "caulbearers", those born with the placental membrane, or "sack of waters" in place over their heads. In antique times, it was suggested that such births illustrated Fomorian, or sea-giant bloodlines, making these individuals impervious to death by drowning and death through fire. Another physical remnant of these lines was thought seen in children born with eyes of different colours which soon merged into a single colour. Men and women with slightly webbed fingers or toes, or with more than five fingers or toes were implicated as were those with hairlines which formed a "devil's peak (a point between the eyes). This was also thought to be the lineage of people with scaly skin or eyes harbouring under a single "Fomorian" eyebrow. The two sights have been referred to as "prophetic vision" and there are two types. Espionage from the past is known as "foresight", while knowledge of the past is "hindsight". It was held that all individuals possessed external disembodied souls as a birthright. These "befinds" had the ability to travel into the past or the future, and "gifted" people could occasionally see through their eyes, thus "overlooking" past or future events. It was considered that the strength of the runner was reflection of the spirit of his human. Those who had low spirits were unlikely to perceive anything unusual in a lifetime shared with their invisible companion. If the runner attempted to communicate useful information concerning either the past or the future, the average citizen detected what should have been seen or heard as faint "static", which took the form of hunches or feelings of impending disaster. Highly spirited people were identified by being born with a caul, eyes of different colours, which melded into a single colour before the first year; the "devil's peak" in

their hairline, a "cow-lick" or double-parts of the hair. The devil's peak was a downward pointed triangle of hair growing between the eyes. A cow-lick was any unmanageable outgrowth of hair, which refused to lay flat when combed. All these genetic-conditions were once thought to relate the possessors to the magical sea-giants of western Europe, cannibalistic shape-changers, who were the overseers of the elfs and the sidh. These Fomors (undersea-dwellers), or Vana, have become stand-ins for Satan, the Hebrew Prince of Darkness, the antagonist of men and God, or at best are now identified as "demons". Those with powerful guardians were considered to be protected against drowning, death by fire or lightning, and had some capacity to see their runner. Creighton has noted that babies born with the caul were subject to convulsions and that these might be alleviated by giving it colt's tongue tea. Aside from this minor inconvenience, there was the fact that "caul-people" were subject to involuntary visions, often centering around cataclysmic events, such as the death of a loved one. Creighton has questioned whether the ability to see the past or future should be termed a "gift" since the giftbearer was emotionally entrapped in a vision and was always left exhausted by the process. The gift has been described as belonging to "the double sighted" since it was observed in two dimensions, the ethereal past or future being seen as an overlay on the present. Those with foresight usually saw the events of their perception acted out in every detail within a short time, but there are tales of Maritimers who observed events many decades in the future. Many individuals have had a single exposure to one of the two sights, but there have been noted seers, who have been able to summon their runners at will. While most people observed events directly related to their own lives, others saw panoramic visions of unrelated happenings from the past or the future. In either case, it has been noticed that the visions were of short duration, and could be preempted by refusing to look directly at them.

It was assumed that views of other times were managed through the "second-soul" of the runner. If there was an invisible humanoid counterpart for all living men and women it was reasoned that it must have an independent, or external soul, of its own. The internal soul, in the body of a man, was suspected to be inextricably linked with that of the runner, doppelganger, or shadowman, the death or damage done to one quickly reflecting on the other. Men slept, fell into comas and died, and these events were seen as the temporary, or permanent, absence of the internal soul. Such disengagements were thought dangerous since the wandering soul left the body the prey of hostile disembodied spirits which might enter, as the soul had left; through the nose, mouth, ears or any other body opening. On the other hand, certain pagan magicians deliberately united their internal soul with its external counterpart and hid both in a safe place assuming this would protect the body against death, which might not occur without the loss of one of the souls. Visions were thought to take place when the internal soul projected itself upon the runner in either the past or the future. If the phenomena lasted long it left the man or woman in a stage of minimal, or soulless, disfunction. Some researchers have suggested that witches were never physically present at sabatts, their souls travelling through the air to distant gathering places within disembodied spirit-guides, or runners. While this occurred, their physical bodies may have been home in bed. The object of deliberate "running" was fortunetelling, which the Anglo-Normans referred to as divination. In some cases the "clairvoyant" observed events but there were other possibilities: "There was a woman in Mira (Cape Breton) who could see a funeral ahead of time, even sometimes before the person had taken sick, and she knew whose funeral it was. When it happened she would be walking along the road and would be pushed to one side by the crowd following the hearse..." It is for this reason that Maritime Gaels avoided walking the centre of country roads. "In such cases everybody (on

the road) might feel what was passing but only one could see it. That one would tell the others to step to one side as he did" and all would bow their heads or raise their hats in respect for the dead. What the runner felt was frequently relayed to the human. Thus a Cape Bretoner might say, "I feel the itch of a kiss (or a dram of whisky) today." Another might note an itchy right palm, which was taken as an omen that he would soon shake hands with a stranger. If the left palm reacted to a future event, this meant that money would come to hand. The quivering of the left eye in sympathy with that of the shadow man indicated good news, but the left foreshadowed bad news. A heating of the left ear was another poor augury which suggested people were making excuses for the person who suffered in this way. In contrast to clairvoyance, men used to speak of clairaudience, hearing sounds which had been, or were yet to be: "On Cape Breton's north shore, tools have been heard rattling before death just before they would be required to make the coffin..." Men who had never seen their runner in life were said destined to see and hear him immediately prior to death. Occassionally, the shadow man appeared briefly either going before or following his human. There was no harm in this but when he turned, so that his face was clearly seen, this was considered a certain indication of immediate death. Further, a person due to die by violence was often seen to have a bloodied double, and banshee screams preceded his death. The "gifted" often heard a shrill sound "like a bagpipe but within the ear", and knew they might soon expect news of a death in the village. In other times, it was considered bad-mannered to shut the door hastily, for fear of parting shadow men from their humans. People who are extremely awkward are still described as capable of "tripping over their own shadows." This is now dismissed as a figure of speech, but those with the two sights insisted that this actually happened. It was

the duty of runners to travel before their counterparts into strange places to assess potential dangers: "And people might hear a sound as if somebody were on the threshold. (There was no one) hitting the door at all you understand; there was no knock on the door, but you would hear the stamping as if somebody put his foot on the threshold though no one was there. And they would say, "It won't be long before a stranger comes to the house. Did you hear that footfall?" Infrequently, the doppelganger materialized as a full-blooded double, explaining curious legends of people being seen in two places at the same time. More often, the shadow took the form of a totem animal which might cry at the door for admittance; thus, in Cape Breton, a rooster crowing at the threshold was considered to presage the arrival of a stranger. The forerunners who brought back sounds of the future often prevented disaster: "At Jordon Falls the story is told of a vessel that was supposed to sail out of Shelburne with a crew of eighteen or twenty men. One Ephraim Doane was lying in his berth when he heard the mainmast fall. He got up to investigate and found the mainmast intact, so he took this as a warning, and the vessel sailed to Boston without him. It was December of 1888 and there was a great gale. The ship was lost off New England with all hands... Playful runners sometimes opened and swung on doors, while others knocked violently on the inner or outer walls of houses. Then there were the "knocky balls" of Maritime Canada, invisible callers who came to announce a death. The name is a corruption of the English knocky bohs (the latter word corresponding with "boo", an interjection meant to startle). This variety of runner always knocked three times on the door: Harold G. Bond was fifteen years of age when he hosted a friend name Ned Dixon at their farmstead on Belleisle Bay, New Brunswick. His parents were in Saint John attending his mother's brother, Charles Odell who was hospitalized. The boys had been in bed an hour when theyu heard theree sharp knocks, "the kind if you heard them at your door, you'd say someone was in trouble." Half a minute

later this was repeated and then, a third time. "I looked from the upstairs window - even took the screen off and looked down -but there was nobody. Ned happened to glance at his watch and said it was exactly eleven o'clock. Next day, when my parents returned, we learned that Charlie Odell had died at that hour." Significantly, such happenings are still called "forerunners". The runner had one other duty, and that was to supply telescopic sight of present-day events for gifted individuals. Sir Kay, the seneschal of King Arthur was mentioned in the medieval romances as one of those who could live for many hours under water, and observe the activities of his enemies although they were many miles distant. There have been numerous cases of people in our provinces describing approaching visitors in great detail before they actually knocked at the door, and these have been taken as instances where distant scenes have been viewed through the superior eyes of the runner. When people died the internal soul was supposed to leave. Some suggested it returned to the sea, the prime source of all spirits; others said that it united with the external soul and went to Valhalla, or Hell, or some other appropriate afterworld. One departure has actually been described: "Tancook Island, where the people are largely of German descent, reported this amazing phenomenon, "When Sebastian died, when his last breath came, the whole shape of him came out his mouth like he was a young man, no longer old and wrinkled, and it went out the door. Just before he died, three little taps came to the door, just a couple of minutes before..."" The "sight" has never been considered one of the "black arts" and even in the hag-ridden seventeenth century Christian ministers routinely investigated and recorded occurrences without any suggestion that witchcraft was involved. The English antiquarian John Aubrey and the diarist Samuel Pepys were convinced that the phenomenon was genuine, and even the cynical Samuel Johnson became

convinced that "the Sight" was a reality after his celebrated journey to the Hebrides. In 1901, Dr. Keith Norman Macdonald summarized the general view: "The narratives I have collected are of a different complexion, and I can vouch for them as far as they go, having known the actors in them personally, and heard them relate them frequently, and of the truth of which they had no doubt whatever. Personally I do not hold any particular view regarding them further than that I want more light before condemning such an old belief, and so many otherwise inexplicable narratives." (Celtic Monthly, 1901, p. 145). All the seers of the past commonly said that they were afflicted rather than "gifted" assome writers have suggested. Visions of other times were normally accompanied by psychic storms which left them nearly prostate with exhaustion. The luckiest among them had single encounters, the visions usually being a forerunner of a death in their family. Often the departed made a brief appearance at the precise moment of his death in some distant place. The more practised seers, such as the Lady of Lawers and the Brahan Seer, had associations with their befinds that allowed them to peer through the curtain of time almost at will. For them, economic and social events were revealed along with matters of more personal significance. The "second sight" is not obsolete although the "gift" now seems turned on matters such as the location of murder victims. A.C. MacKerracher noted an occurrence in the 1950's when he was visiting with "an elderly relative" at Drishaig Hill overlooking Loch Aweside, Scotland: "She was gazing out the window when she exclaimed, "Look at that village there, and all those big yellow digging machines on the hill, and all those men, and those aircraft flying about." When I looked... I saw only sheep grazing on a mist-covered mountain. My relative had been dead several years when, in 1963, I looked out that same window and saw the precise scene she had described. How could she have foreseen the hurried encampment later built beside her house, and the bulldozers and helicopters and those gangs of men on Drishaig Hill when the Cruachan hydro-electric scheme had not even been planned?" A sceptic might dismiss this incident as a strange

coincidence, but there have been many prophetic visions at every point in time. Rachel Cameron of Cragganour on Loch Crannoch was an established seer by the year 1888 when a holiday-reveller drowned in nearby Loch Awe. His body could not be found and a journey was made to consult Rachel. She had never been to Lake Awe, but pointed out the place on a map where the body was eventually found. Rachel's daughter, born in 1853, took her mother's name and inherited "the gift." In 1900 she helped the English police locate the body of a young boy who she "saw" murdered and hidden beneath rocks in a quarry. Later to help locate a drowning victim she sketched an odd looking bridge at the place where a farmer lay beneath the waters, his body pinned beneath a water-logged tree. A police officer recognized the famous Wade Bridge at Abernathy and divers found the corpse beneath the arches. DARACH DUIL, the oak log which was central to the firefestivals, darach, oak, Latin larix, English larch and tree. Maximus of Tyre noted that the Celts “venerated the oak as a symbol of Zeus (Hues).” He also stated that the druids routinely used the wood in their rites. The columns which appear in Celtic iconography are usually taken to be stone representations of oak-pillars, in which the powers of the deity are displayed. Mortuary houses were formerly constructed of this material, and oak boughs were sometimes placed within burial chambers. One of the three revered trees of ancient Ireland was Omna, “The Oak.” In Welsh legend the oak as god is seen in the situation where the god Lleu went into a venerable tree after his “death.” In another tale he is pictured as appearing as an eagle perched at the top of this same tree (as Odin is shown standing upon the World-Tree). In Scandinavian mythology the oak tree is sacred to Thor, who often took shore-leave in this form. At the Yule, it was Thor rather than Odin who was evoked for a prosperous year, and the ceremonial burning of a great oak was seen as an actual sacrifice of the spirit of that god. The raising of light from the log was thought to have the additional benefit of expelling the spirits of darkness and cold, thus terminating the long northern winter. Oak

continues as the traditional Yule-log in both Scotland and England. In Scotland the oak Yule-log is identified with the Cailleach, or “Winter Hag,” who is thought to control the weather of winter and collect the souls of the dead at the height of her season. Early in the Yule season, the head of the house once went to the woods to procure fir-candles and the stump of a dead oak, which he carved into the semblance of a woman. This Cailleach was placed ceremoniously on the peat hearth-fire at mid-winter, and the whole company cracked appropriate (and inappropriate) jokes about her as they watched the Yule “log” burn down. See Danu, Mebd, Mhorrigan. DARVA. Now named Lough Deravargh, County Westmeath, Ireland. The lake in which the children of Ler were bathing when Aife turned them into swans. They spent three hundred years in this vicinity where they were visited annually by the Tuatha daoine and the Milesians. The mere of this lake eventually became a pagan festival site. DASCHD, rage, madness, OIr. dasacht, insanity, AS. dwaes, foolish, Scot. dawsie, the family name Daw or Dawe. A Quarter-Day victim. DA-SHELLADH, the two sights. See dara sealladh, above. DA THEINE BHEALLTUINN, AN, the two Beltane Fires. Probably symbolizing the duality of the sun-god Lugh. In some places cattle were driven in the smoke between the two fires to relieve them of illness in the coming year. The two fires probably symbolized the duality of the god Da. See above and below. DATH, colour, dye, tinge, stain, dathail, well coloured, propitiously coloured; dath-chlodhach, parti-coloured. In the Gaelic world, colours are paired in their magical properties: geal and ban; uaine and glas; buidhe and odhar; dreag and ruadh, suggesting a range of intensities. Dugald MacFarlane thought this might have represented colour-blindness amongst our ancestorss. He mentions, particularly a

tendancy to confuse red and green: Thus the Gaels still speak of gorm thalla a “ble hall,” i.e. “The sky,” in the same terms as an tir ghorm sheibhteach, the “green mountain land.” Gorm phreas is a “greeen bush” but gille guirmean is a weed with a decidely blue look. The ghastly, ghostly, shades of green are given as uaine, although it used to be thought unluckly to actually name this colour. Sometimes glas, or gray, is substituted, the exact meaning being understood in context. This word is from the Norse glas, from which we have the English glass, thus “green” as seen in bottle glass. Buidhe or “yellow” being a sun colour is propitious and regarded as emblamatic of beauty. This has given rise to latha-buidhe, a “yellow” or “lucky-day.” Buidheach, “yellowed in the mind,” indicates satiation after favours received; am buidheachas, the “yellowness” is requested in blessing food. Generally, dubh, or “black” is taken as indicating a mystery. Thus, an dubh fhocal, the black word-puzzle,” my late-wife’s crytograms. The expression dubh-leus, “blacklight” seems impossible but has to be considered in terms of the first light seen after a storm. A grandson’s grandson may be fionn-ogha, “a fair grandson,” if the relationship is apparennt, or dubh-ogha, if less so! We also note dubhbhron, “deep sorrow,” and dubh-leann, “black-brewing” too much concentration on the bad aspects of one’s life. Of course, old “Nicky-ben” is also known as Domhnull-dubh, “Black Donald.” Dearg is a vivid red; ruadh is decidely subdued. Thus Rob Ruadh, “Rob Roy.” Dearg may represent intensity without making reference to the colour red, thus deargruisgte, “stark naked.”

DATHI, NATHI. The last pagan king of Ireland. Dathi’s reign began in in 405 A.D. At which time the Strathclyde region of

Scotland was harried to signalize his ascent. Saint Patrick may have been among the captives taken from Britain to Ireland as a result of similar mainland raids. Patrick wrote at this time: “I went ino captivity in Ireland with thousands of persons...and we departed away fromn God and kept not his commandments, and were noit obedient to our priests...” The final outcome of this act was the overthrown of paganism in all of Britain. DE, DA, Day. God. See dedad and next. The Celts were never organized into a unified nation, but were rather a language group of great physical, social and political diversity. Their gods and goddesses had features in common, but all were localized. At the top of the hierarchy of deities there was usually a father-figure, who was sometimes considered their ancestor, but always their protector. He took responsibility for turning back enemies, averting plagues and famines, and ensuring a bountiful harvest of men, animals and crops. Since this last ritual involved sex by example, he required a nearly equal female cohort. In some parts of old Ireland the male "Father of the Day" was Dagda. His mate was usually identified as Danu, or Dana, the forbearer of the Tuatha daoine, literally the people of Danu. The Dagda wielded "an invincible club", described as "so heavy eight men had to carry it." This "club" was not only a weapon but a symbol of his sexual appetite, as was "the good striker" carried by his Gaullish counterpart, the god Sucellos. The names of the dieties hardly mattered, but their bi-annual Beltane and Samhainn performances were considered necessary to the fertility of the land and its creatures. Like the "giants" Loki and Angurboda, Morrigan and The Dagda once mated with fearful result: They coupled with bodies spanning the River Boyne and created the creature known as Mecha, a dragon with ice for a heart. DEACAIR, obs. the high god, preently: abstruse, difficult, hard, sad, mournful, surly, gloomy, sorry, wonderful, strange, rare, Powerful, Terrible, Abstracted, thorny, sore. But deachair, obs., bright, glittering; dechadair, dictator, teacher, doctor.

DEAGH, good, OIr. deg or dag, after the creator-goddess Dag, a daughter of the Dagda. Cy. da, Gaul. Dago-, the “good” one. Allied with the Lat. dexter, right-handed. Gaelic deas, south, right. The superlative of this word is maith. See Da. The old nominative case was daig, the genitive dega, thus the modern word. Daig was the word for “fire” and corresponds with the G. Aod. The former is less often used as a family or personal name than the latter. Dundee is based on Dun Deagh, the “good (well-build, enspirited) fortress. DEALAN, DEALANACH, lightning. MIr. tene-gelain, originally lightning, now the “will o’ the wisp; tene-gelan, firefly. The means by which the gods came to earth. Mistletoe found growing on the oak was particularly valued as a cure for disease and it was noted that it tended to flourish where a venerable tree had been opened up to the spores of this parasitic plant by a lightning strike. Notice that the mistletoe does not favour the oak, occurring more often on the poplar, the willow, the lime, the pear and the apple tree. Thus “oak-bane mistletoe” was particularly sought by the druids because of its powerful magical properties. Lightning is associated with the G. Tar, who is the Gaullish Taranis and the Teutonic Thor. At least one Celtic altar shows a god of this ilk bearing a wheel in one hand (the sun) and a lightning bolt in the other. Serpents are equated with this god and are considered to epitomize lightning. Thus there is, at Vaison, France, a representation of “Jupiter” bearing a wheel in one hand. An eagle stands at his feet while a serpent emerges from a nearby oak-tree. DEALAN-DÉ, the lightning stick of god. “God’s fire.” The sun-god was sometimes aroused by whirling this lighted stick in the air. By extension, a butterfly. Notice deannal, to stir, conflict from deann, haste, speed, a metathetical formation of the first word. See Da. DEALG, pin, skewer. The means of binding wandering spirits to the earth. New pins were required and usually in a mystic number. In practise a pin could be driven into a footprint to

ensure that the “wanderer” was “nailed to the ground.” Pins of iron or steel were, by their nature, anathema to the Tuatha daoine. DEAMHAN, a demon, OIR. demon, from the Latin daemon from the Greek. a spirit gifted upon men by the gods at birth. This creature had proclivities for good and evil but either force could be restrained by the will of the host soul. Thus reference is made to "the daemon of Socrates." See bafinn. DEALM, the state of endlessness; the true condition of time according to druidic tradition. It was their theory that “everything goeth in ane circle,” and that the endless repetition of similar events, involving similar personalities, was the usual state of things outside chaos. DEAMAI, obs. a demon. obs. deamh, deficiency. Obs. demharruin, a mystery.

wicked.

Having

a

DEMHAN, demon, devil, evil spirit, human bent on mischief, demhan-eolas, demonology, deamhanaidh. devilish, designing, wicked, malicious. DEANNAL, conflict, to stir, from deann, haste, speed. See dealan, lightning. DEARC, an empty eye-hole, a cave, a lizard, an “eye-pit.” Many of the sea-giants were one-eyed or eyeless, a birth defect which has returned to plague our civilizations. Doctors now call this condition anophthalmis, “without eyes.” Those so afflicted also lack an optic nerve. The defect is now thought to occur once in 4,500 births. Although the condition was once rare there are now clusters of children born with this defect in both Britain and North America. In earlier times such children were credited with possessing the “two sights,” abilities to see into the past and future, in recompense for their lack of contact with their present environment. See famhair. DEARG, vivid red; ruadh is used for those reds which are of

low saturation and intensity. This word also used to denote intensity without reference to colour, thus dearg ruisgte, “stark naked.” Air a’ dheargadh air m’inntinn, “reddened upon my mide, similar to the English “burned in memory..” An dearg, “the red-one” meaning a fallow deer. See fear dearg. DEARHNAGAN, a hand-cake. The Quarter Day bannocks were not considered ritually correct unless fashioned in the hand rather than being mixed in containers. DEAS, right, south, clever, OIr. dess, MBr. dehou, the Lat. dexter from which dexterous. Deasbud, dispute (presumably with left-handers). The standard condition of decent Christian men. As an adjective, ready, alert, quick-witted, intelligent, trim, handsome, dheas-bhriathrach, eloquent, glib. Note tha mi deas, “I am ready” is the same as “I am right-handed.” Deas-fhoeal, a “right-handed word” or repartee. Deas chainnt, one with right-handed speech or eloquent. Deise, well tailored clothing, trim, neat wear. See next entry. DEASALT, sunward, to the right, Latin dexter, Skr. daksinas. All Christian rites from the mixing of liquids to dancing were required to turn “sunwards.” Thus: dol deiseal mu charn, the procession of men about sacrificial cairns following a sunward course, “the observance of this rule was supposed tp propitiate the deities and procure luck. Hence deiseal, lucky. There are many instances in folklore where it is taboo to follow anything short of the “righthanded way.” In Atlantic Canada fishermen still refrain from turning their ships “against the sun” fearing bad luck. DEAS-GHNATH, a rite, a religious observance, deas, right, south; gnathes, arable land under cultivation. See above entries. A proper Christian religious act. DEAS-LAMH, the right-hand (way). When the Celt took his bearings at morning rites he faced the east and the rising Sun. Consequently his right hand was at the “south” or deas.

Every propitious event was thought to fly up from that quarter. If anything was awkwardly executed it was always tuathal or “northward. Mhen a Gael mis-swallows it is chaidh e tuathal, “it went northward (down the windpipe).” It was thus held that deiseil air gach ni, “the sunward course with everything” was necessary to good order and fortune. At the birth of a child burning peat was taken up and the mother went deas-lamh, in a right-handed circle, seven times about the cradle. This was performed at morning and night until a Christian baptism was formalized. To ensure a safe passage for the soul a thread coloured like blood was tied about the infant’s wrist and a Bible placed nearby. DEATACH, smoke, vapour, steam, exhalation, fumes, smoke on the point of kindling a flame, volatile gas. These phenomena were all seen as enspired by the spirits. In earlier times cattle were led through the smoke of the quarter-day fgires, and men jumped through the fumes. Thus the saying when one has extreme good luck: “He has had a good toss in the smoke!” DECHDAIR, those who “dictate,” an ancient tribe in Easter Ross. Eir., dech, good, noble, best, noblest. But dechlach, hard, difficult. Oghamic Ir. Deccaddas. Also seen as Decheti, Decceti, Deceti. L. Decantae. Said from briganti, which confers with the Brigante tribe. Oir. Dech, best, most noble. See Bridd and next. DECHTIRE or Dectera. The daughter of the druid Cathbad and Maga, a daughter of the love-god Aonghas. A half-sister to Conchobhar mac Nessa and the mother of the Ulster hero Cúchullain. Her sisters were Findchaem and Elbha. At her wedding feast to the Ulster chieftain Sualtaim mac Roth, a fly flew into her drink and she accidently consumed it. Thrust into a deep sleep she “dreamed” of the god Lugh. He commanded her to take fifty handmaidens and flee with him into the western Otherworld. Three years later a flock of birds appeared near Emain Macha and the Ulster warriors followed them to the River Boyne. At nightfall the birds

shape-changed into Dechtire and her missing maidens. They had with them a new born child, said to be the son of Dechtire and the sun-god. Sualtaim accepted the child Sétana as his legitimate heir, and he eventually became the Ulster hero known as Cúchullain (which, see). DEDAD or DEIDAD, Degad. deid, obs., care, submission. The founder of a military elite in Munster. The southern equivalent of the Red Branch. DEIGH, ice, Ir. oighear, snow, leac-oighear, ice, OIr. aig, gen. ega, Cy. ia, Cor. icy, Bry. yen, cold, N. jaki, a piece of ice, jokull, iceberg, AS. gicel, the Eng. icicle, i.e. is-gicel. Lat. izas, a lump of ice. DEIL, an axle, sharp pointed iron rod, a mare, cow’s udder, two year sow or pig, two, double; deilchead, ill, bad, sad; deiltre, druidic idols, any school for magic. DEIRDRE NIC CRUITNIGH, DEIDRI, DERDRIU, DEIRDRE, Deirdre daughter of the Britons, (deer-dree), deoradh + driug, stranger + portent, often nicknamed Deirdre of the Sorrows. The daughter of Felim mac Dall, a chieftain at Ulster she received a very unsettling birth-horoscope. King Conchobhar mac Nessa’s warriors who were visiting the Ulster king wanted to put the child to death, but the king saved the child by making her his ward. When the time came for her marriage to the aging high-king Deirdre sought out a young warrior named Naoise, who some say was her the companion of her youthful years spent in Alba. He was the son of Usna, a hero of the Red Branch. Accompanied by her two brothers the maiden eloped to Alba. There the three men took service with Cruithne, the king of that land, and for a while the newly-weds lived peacefully at Glen Etibhe. The bitter mac Nessa pretended to forgive Naoise and invited him to return to the Irish court. Homesick he did so under a promise of protection from the Ulster hero Fergus mac Roth. Fergus was diverted by a geis, or taboo, so that

Deirdre’s company arrived at Emain Macha under protection of Fergus’s two sons. Conchobar ordered warriors to attack the hostel of the Red Branch where four were housed and all were slain excepting Deirdre, was forced to marry the king.

the his the who

An unwilling wife, she tried Conchobhar’s patience so that he gave her, at last, to a lieutenant. Before she could be bedded she jumped from his chariot and killed herself. From her grave there grew a pine tree, and from Naoise’s a second tree. The branches of the two eventually intertwined and no amount of brushwork could cut them apart. This tragedy caused Ferghas to side with the south when Ulster fought against Connaught province. Deirdre “daughter of the Picts.” A first century A.D. princess who fled the Ulster king Conchobar and mated with Naosi, a member of Clann Uisna, who were named after the day-god Aod also called Uis or Huis.. These men were followed all over Pictdom by the forces of the Ulster king until they escaped to a far kingdom in the western ocean. Conchobar eventually extended these men and their followers a full and complete pardon, but when they returned to Emain Macha, he arranged their deaths and took back his bride. Unfortunately, Deridre had no smiles or small talk for him and after a year, he sought to punish her by making her the slave of one of his lieutenants. On her way to this new sorrow, the lady leaped from the chariot in which she was being driven, and killed herself upon a roadside rock. As the hero Ferdiad had given his word that the Uisna could come back to Ireland without retaliation, he joined the south when it decided to war with Conchobar and the kingdom of Ulster. As the “House of Hugh” consisted of Firbolgs, these men, who came to northern Ireland under Naoise, also slipped across the border to oppose the north when it fought against the notorious Queen Mebd. See Diarmuid and following items. DEIR, Saint Anthony’s Fire, static electricity on the rigging

of ships at sea. Considered a favourable omen. Also the the disease known as shingles. DEIRE, obs. The Deep, The Abysss, a pool. Diereadh, end, conclusion, an extremnity, deireas, injury, harm, hurt, loss, calamity, defect, etc. DEIS-DÉ, DEIS-DA, from deas, right; a sanctuary, god’s-pew. stopping place, to halt. literally, the “God’s right-hand.” A Christian church. The place in a child’s game where a person cannot be tagged. See following. DEISE, clothing, EIr. the “right-handed” coverings.

suiting

of

a

chieftain.

Proper

DEISEIL, southward, sun-ward, to the right; from deas + seal, right + turning. "Another important matter is that of direction. Everything should be done deisel, i.e., sunwards (in the Christian theology). When a child is choking, say "deisel," possibly part of some old invocation." (Celtic Monthly, p. 163). The Gaelic “houses of healing” were built in the round, and care was taken to move within them in the “correct direction.” See deas and desalt. DELA. The patriarch whose five sons led the successful Firbolg invasion of Ireland. DELABÁBETH. The son of Ethinn and Aonghas Og, the father of Éire, Banba and Fohla by the goddess Éirinn. DELABÁBETH MAC CAS, the seventh druid in line from Aillill Ollamh. He and his five sons were banished from Ireland but before his departure he went to the cairn of Fiachu and kindled a druidic fire upon it. At this the stones burst and gave vent to five “streams of fire.” After him we have deilbaed, “fire-shaped,” more literally, a “split cluster.” His descendants were termed the Delvin and from them Delvin in County Westmeath takes its name. DELBCHAEM, “Fair-shaped.” The daughter of Mongan, king of

the Land of Wonder by his wife Coinchend. She was kept imprisoned by her parents in a tower set on a high pillar within the sea. Art, son of Conn, quested after her, slew her parents, rescued her and brought her to Ireland. DELCHLISS. The spear owned by Cúchullain. Earlier on, charioteer’s goad made of split wood.

a

DELGA. A Fomorian chieftain, the father to Morc. He built the Irish fortress known as Dun Dealgan (Dundalk) which eventually became the fortress of Cúchullain. DEMNA. The birth name of Cúchullain. who was also called Setanta.. DEO, DEOS, breath, air, vital spark, ray of light, vision, place where a stream meets the sea, Cy. dwdy, natural, MHGer.. getwas, ghost, perhaps from Greek, deos, god. See deas. In all pagan religions it was held that life forms which moves, or grew in size, shared breath given them by the creatorgod, the spirit of life imparted to men through the Bafinn. This is the MHG. getwâs, our ghost. The word confers with god, thus deis-dé, “god’s right hand,” deo, a place of sanctuary. In all pagan religions it was held that life forms which moved, or grew, shared the breath of the creator-god, the more powerful beings having greater mobility and a better supply of the "breath of life". The partial loss of this "ghost" or "spirit" resulted in illness and the final breath ended in death. Note the relationship with De or Da. DEOIR, Dewar, also Deòireach, Dóire, from deòradh, “parading after God,” a pilgrim. A wayfarer, a man without a country. Traditional keepers of the magic staffs of the old gods and the Christian saints. The relics of gods or saints were kept by the dewars in a shrine or in a covered location. Oaths were taken over the relic, and for this purpose they were sometimes paraded about the countryside. Thus the developement of dewar to indicate a much travelled person. The relic itself was also termed deoradh and was once thought of as a portion of godhead.

DEON, from deo, or vice-versa. Also seen as Deathan. A river-goddess based on ECelt. Devona, related to EG. devos, a god. Thus Aberdeen, the aber of Deon. Eng, Don. Earlier Aberdeen is actually represented as Abberdeon. The English form is parallel linguistically. In OW Devona was Duion. The rivers Don, Done and Dee are often found in Britain and many are paired reflecting the dual nature of this divinity who resembles Domnu, the ocean-queen of the Gaels. DEÒRADH, an alien, a stranger, an exile. From this the name Dewar. deoradh De, an exile of god, one on a sacred pilgrimage seeking God, but more antiquely, the gods. See above. DERBHORGILL. Alternately Derbforgaille. A daughter of a king of Lochlann (Scotland). She was left on a beach for the Fomorians in lieu of tribute money. Cúchullain slew her Fomorian tormentors and she fell in love with him. She turned herself into a swan and followed him home to Ireland. Loghaire, his charioteer nearly killed her with a sling and stone. Cúchullain restored her top life by sucking the stone from the wound, but the mixing of blood and saliva was considered to make people of one blood, and the woman was forbidden by law to marry her hero. This being the case, Cúchullain gave her to Laoghaire as a bride. DERBRENN. The first love of Aonghas Og. Her six fosterchildren were turned into pigs by their mother. DERC CORRA MAC H’UI DAIGHRE, a descendant of the “Flashing One,” a being from the Otherworld who travelled by leaps and bounds: “One day as Fionn was in the wood he saw a man in the treetops, a blackbird on his right shoulder, carrying a bronze vessel in his left. In the vessel was water, and in the water a skittish trout. And this man was seen taking and cracking nuts, always feeding a half to the blackbird. Likewise he produced apples giving a portion to a stag that stood nearby... And his followers asked who the tree-man was for no one could see his face as he was

hooded.” Since this man-of-the-woods was the “Peaked Red One,”he is automatically associated with the Tuatha daoine and the Otherworld. He may well be Nuada, the “Cloudmaker” or Taranis, the “Thunderer,” who like the “Flashing One” was noted for the speed of his coming and going. Like Cernu he was a warder of animals. DERC FEOIRNE. The “Cheese Hoard,” a cave at Dunmore, County Kilkenny, Ireland. Here dwelt Luchtigern, a great “cat” eventually slain by the female champion of Leinster. See cat. DEOSTADH, "the mainstay of the gods," evaluation of the crafts. A judgement of worth: deo, breath; stadh, a stay, a supporting rope. See deas and deos. "Many a time I heard Mor and the other old weavers judging the quality of the bleaching and weaving of linen. The word they used for evaluation was "deostath...” when they judged the worth that would be placed against labour that would be called "deost." (The Hebridean Connection, p. 71). DÉSI. Sometimes recorded as Déisi or Décies. A clan of Begia in the province of Mide, later Meath. The name signified “vassals.” Cellach, a son of Cormac mac Art, the high king of Ireland, was riding through this territory when he paused to rape a niece of Aonghas of the Terrible Spear. Aonghas went to Tara seeking justice, and failing, killed Cellach. In the death struggle, the spear butt put out the eye of Cormac, who was then disbarred from his kingship. When Cairbre mac Cormac became king the Dési were all outlawed. Some settled in Munster and some in Wales. The Dési resettlements are of historic record. DETHEODA, henbane. A druidic plant. DEUD-FIOS, tooth of knowledge, deud, the Latin dens, from which dentist; fios. knowledge, the Latin, Video, see. Fionn mac Cumhail had the habit of touching one of his teeth to access the knowledge imparted to him through eating the Salmon of Knowledge. See Fionn.

DHE, genitive and vocative singular of dia, gos. For example taigh dhe, the “house of god.” DI, day, the Day personified, now used to prefix the names of the days of the week. OIR. dia, die, Cy. dydd, Cor. det, Bry. dez, Lat. dies, Skr. dyaus, day, sky, the Gr. Zeus, Jove,the Gaelic god Aod. Allied to their dia, a god. Eng. Tues-day. The Gauls affirmed that they were descended from Dis, who the Romans called Dispater: “For this reason the determine all periods of time by the number, not of days, but of nights, and their observance of birthdays and the beginning of months and years always follows night.” The English term “fortnight” speaks of this older measurement of time. See Da. DIA, god, God, same as DA. Cy. huw or duw, Cor. duy, Br. doe, Gaul. devo, Greek, dius, divine, one who had been deified. Any Gaelic g od, the Christian “Lord God.” Old Norse, tivar, the gods, after the elder mortal-god Tiv, or Tyrr, whose name is incorporated in Tues-day. He was formerly the northern god of war and agriculture. See deas, deo, deos, deostadh. Dia, Day, shortened to di- and used to prefix the “days of the week. Thus, di-miart, “god’s-market” or “Day of the market.”Diabhol, “full of god-power,” the Devil, diaaitheas, blasphemy. Dianach, a necromancer, one who raises the dead. The primer god-power was though to rest with the immortal oolathair, or “creator-god. But he,was supposed to have delegated power to his elementals and the various mortal gods. In Norse mythology these were: Loki or Laugar, the god of fire; Kari or Carey, the god of the air and Hler or Eagor, the god of water. The elemental gods had counterparts in the Celtic gods aod, Taranis or Myrddin, and Ler or Llyr. The three elder gods were supposed to have been animated with the creator's "breath of life" which the Anglo-Saxons called "gast" (ghost) and Anglo-Normans, "spirit". Whatever their national names, the elementals were generic rather than particular creatures; Aod being a

synonym for sun, and Ler for water, rather than real names of individuals. The elementals were equal in their spirit and abilities, but each had control over one department of nature, being unable to raise storms in, or calm, the other elements. Sir George James Fraser describes such spirits as having "no definitely marked individuality; no accepted traditions as to their origin, life, adventures, and character." Early on, the Celts discovered that it was possible to flatter, praise and propitiate mortal gods, but noticed that the elementals were no so easily swayed from doing their own thing. The few rites directed at the gods of fire, water and air were simple acts of sympathetic magic (for example,shooting a flaming arrow into the sky to inspire the sun-god; sprinkling water on the earth to encourage rain, or flapping a rag in the air to catch the attention of the elemental of the air). These were not often useful procedures and no priestly class or temples developed in attempts to influence these gods. Ler, the Gaelic god of the sea, was given charge of An Domhain, or the deep sea, which is said to have been the home of first man-like life forms. In Celtic cosmology it is less clear how creation took place, but it was undoubtedly willed by an athair, and possibly involved some accidental interaction of the three elder gods along the lines of the Norse model. The Welsh Annwn (anoon) has been described as "a sea-girded revolving fortress in the centre of which was the cauldron of poetry and inspiration despoiled by King Arthur." The people of this kingdom were known as gwragedd annwn (white sheep of annwn) from their habit of dress, and some tales of this place have relocated it to one of the many Welsh lakes. Observers in this century have claimed seeing towers and battlements beneath the water's surface in that country and have said that they have heard the peal of bells from below the surface.

The Gaelic deep has sometimes been identified as Magh Mell (Great Plain of the Sea), but has also been called Tirtairnigri, (The Land of Promise); Breasil (the Isle of Breas); and Tir nan Og (the Land of Perpetual Youth). Like Annwn, this was a land of high towers. When the Nemedians sailed out of the Caspian Sea, through the Mediterranean into the Glacial Sea, "There appeared to them a golden tower on the sea close by. Thus it was: when the sea was in ebb the tower appeared above it, and when it flowed in, it rose above the tower. Nemed seeing it went with his ships toward it from greed of gold." Unhappily for them they were outnumbered by the resident people and had to retreat to nearby Ireland. Here they cleared twelve plains, but were harassed by the sea-people who demanded two-thirds of all their produce. The Nemedians afterwards abandoned their settlements and their interest in Fomorian gold. A misinterpretation of the action of tides may have led to the legend of a great kingdom on the bottom of the sea, and the idea that breasil was a floating island which periodically surfaced for a bit of fresh air. In 1822 Dr. Hibbert wrote: "With respect to the seatrows, it is the belief of Shetlanders that they inhabit a region of their own at the bottom of the sea. They here respire a peculiar atmosphere, and live in habitations constructed of the choicest submarine productions. When they visit the upper world on occasions of business or curiosity, they are obliged to enter the skin of some animal capable of respiring in water. One of the shapes they assume is that commonly called a merman or mermaid...But their most favourite vehicle is the skin of the lager seal (Notice the resemblance to modern diving gear?) As this animal is amphibious they can land on some rock, and there cast off their sea-dress and assume their own shape and amuse themselves at will in the upper world. They must, however, take especial care of their skins, as each has but one, and if they should be lost, the owner can never redescend but must become an inhabitant of the supramarine (land) world." Dr. Hibbert made an effort to locate this

undersea kingdom but could get no satisfaction from the islanders except to say that it lay in the western ocean. The sea-trows (Scottish dialect for trolls) were constantly at odds with the offspring of the spirits of the air and fire. Researching the matter in 1665, Reginald Scott interviewed a "genius Astral" named Luridan in the Orkney Islands of Scotland. This genial god-spirit of the island of Pomonia told him of Balkin (i.e. kin the "baal" or god) a creature shaped like a satyr, who "fed upon air, having wife and children to the number of twelve thousand." This was obviously myrrddin, the elemental of the air, who had the possibility of meeting many women in his travels. Luridan explained that Balkin was responsible for creating the entire population of northern land-trows in Sutherland, Caithness and the northern islands. Further, these "fairies" (sidh is the proper Gaelic term) "were the companies of spirits that hold continual wars with the fiery spirits in the mountain Heckla, that vomits fire in Islandia (Iceland). That their speech was ancient Irish (Gaelic) and their dwelling place the caverns, rocks and mountains is recorded in the antiquities of Pomonia." The fiery spirits of Iceland would be the minions of the elemental Norse god Loki. In the Norwegian book, Vanagastus, we are told that Luridan himself was an air-spirit, who was naturally antagonistic towards the fiery spirits of Heckla. In that reference it was said that "the forces of air and fire often contest and destroy one another, killing and crushing when they meet in mighty and violent troops upon the sea. And at such times many of the fiery spirits are destroyed when the enemy hath brought them off the mountains to fight upon the water. On the contrary, when the battle is upon the mountain itself, the spirits of the air are often worsted, and then great moanings and doleful noises are heard in Iceland, Russia and Norway, for many days after." Similar battles raged between the god-spirits of the air and those of the deep sea, thus myrddin (Merlin) and King Arthur's war against the uncanny monsters of the deep. The

Fomors (sea people) of an domhain were the first creations of the sea-god, humanoid but not human. They have been described as giants, "creatures of ill and darkness", cannibalistic, sometimes possessing a single arm, leg and eye. Some of their kind had the evil-eye, which could blight and wither men at a glance. Others had the heads of animals on human bodies, while a few appeared to be a wild mixture of animal species. The Fomorians defeated the human tribes of Nemedians and the Partholons and managed an uneasy truce with the Firbolgs, but were largely eliminated by the Tuatha daoine, who had alliances with the god-spirits of the air and fire as well as that of a turn-coat Fomorian chief named Manaun MacLer (the son of the immortal Ler). According to the myths of the Tuathans, the sorcerers of their tribe cast the twelve mountains of Ireland upon their enemy and poured "three showers of fire" upon their heads. Worse still they contrived to bind urine in the bodies of the Fomorians and their horses, thereby robbing them of twothirds of their strength. Finally, one of their warriors, Lugh of the Long Arm, cast a sling-shot at the single eye of their chief leader, Balor of the Piercing Eye, carrying that fearful weapon out through the back of his head. After that, the Fomorians were routed into the sea and died in numbers "as the stars of heaven, the flakes of snow, or grass trodden under the feet of herds." This battle is more than hearsay as the plains in Sligo, on the west of Ireland, are dotted with pillars and cairns to commemorate the dead. The place still bears the Gaelic title: "Plain of the Towers of the Fomorian Giants." The patriarch of the Tuatha daoine was the mortal agricultural-sun god named Dagda (Father of the Day). The origin of the Gaelic mortal gods and the Fomorian giants is never stated but we do know that the how the first frost giant developed and that his race (male and female) evolved from the perspiration of his armpits. In Norse mythology, the first mortal-god, Buri (the producer) was inadvertently licked from an block of glacial ice by a giant cow created at the will of the Allfather. His son Borr (bear) was an asexually created child, who mated with a giantess named

Bolthorn, creating Odin, Vili and Ve, the first gods. In this version of northern myth the mortal-gods gave the two immortal gods an frost-giants, most of whom drowned in the patriarch as he was cut down by his enemies.

of the mortalnewly created edge over the blood of their

The problem in this mating of giant and god was the introduction of mortality into the bloodline of the gods. Further, it was said that the Allfather disapproved of this miscegenation and promised the Aesir (gods of the earth) a finite existence. The fate of the Celtic gods seems to have been similarly blighted by their merciless destruction of the Fomorians and the fact that they purloined the cauldron of the deep. There was excuse for this act in the fact that the Fomorians had stolen the Dagda's harp of the north from his halls at Tara. They took this spoil of war back to their ocean retreat, forcing Dagda's sons, Lugh and Ogma to go there after it. Their successful recovery of the "talking harp" is remembered in the childhood fantasy entitled "Jack In The Beanstalk". The tale of the removal of the Celtic cauldron of the deep has a counterpart in the Anglo-Saxon story of Hymir's kettle. Intending to be entertained by Eagor, god of the sea, the mortal-gods took it on themselves to find him a brewing kettle. Thor and Tyr went to the house of Hymir, the frost giant, knowing that his kitchen housed an iron pot a mile deep and proportionately wide. This, the pair stole and presented to Eagor so that gods and the Vanas(sea-giants), could brew ale for their combined harvest feast. The recipe itself was stolen, on another occasion, by the Woden, father of the Anglo-Saxon gods. The drink was the mead known as hydromel and was compounded by the black dwarfs from the blood of Kvasir, an early creation of the mortal-gods. This creature answered all questions asked of him by men and gave invaluable advice. He was treacherously slain and his blood drained away and mixed with honey, which was then fermented to create a beverage, "so inspiring that anyone who tasted it immediately became

a poet, and could sing with a charm certain to win all hearts." To save themselves from the wrath of the frost giant named Suttung, the mead and its formula were given by these same dwarfs into the hands of his daughter Gunlod, who kept watch over this valuable acquisition in a hollow mountain, whose ways were barred by magic. Hearing of this useful fluid, Woden went there and assumed the shape of a snake to reach the redoubt. Within the mountain, he assumed his regular form and seduced Gunlod. In time, she granted him a sip of the brew as well as her body. Taking advantage of her, he consumed all the liquor, fled from the cave and took eagle form, barely escaping the pursuing giants as he returned to Asgard. In his own halls, Woden disgorged the brew with such haste drops fell from heaven to earth where the formula was analyzed and copied. Thus mead became the portion of scalds and poets, at first kept to their guilds, but later more generally distributed. As men had Woden to thank for this gift he was declared, among other things, the patron of political eloquence, poetry and song. When the Tuatha daoine went for their cauldron of the deep it was located in the central part of Magh Mell or Annwn. In the myths of the Welsh it stood for centuries within the domain of Gwyn (the white one). This underworld deity was a great hunter, ultimately given charge of seeking out the souls of the dead, who were gathered in this British equivalent of the Norse Nifhelheim (home of Hel) and Valhalla (halls of the valiant). Nifhelheim was lacking in amenities, being intended for the "straw dead" (those who died in bed) as opposed to those who expired in combat. An domhain was more like Valhalla, "a land wherein there is not save truth and where neither age nor decay, sorrow nor gladness, nor envy nor jealousy, hatred nor haughtiness." Another writer said it was a place of choicest mead and wine where handsome people lay together without sin or stain.

It was here that the Dagda travelled with his harp, using its strains to drug the Fomorians while the cauldron was carried away. The mortal god took the cauldron for reasons that went beyond simple revenge, for he knew that it was an inexhaustible source of both food and drink, either being available on demand. Today we might consider his gain a pyrrhic personal victory since he afterwards became noted for his prowess with porridge and mead: "Then filled they the Dagda's cauldron, five fists deep with four score gallons of new milk and a like amount of meal and fat. Goats and sheep and swine were also put in it. All were boiled together with the porridge. Then the Dagda took his ladle, and that was big enough for a man and a woman to lie side-by-side within. "Good food," said the god and sleep came on him after eating. Bigger than an ordinary house pot was his belly and no easy matter for the hero to move about. Unseemly was his food-spotted clothing, his dun tunic fitting poorly over the swelling of his rump." Remember that this was a day when the evils of a fatty diet were unknown and large appetites were considered a mark of godhood. It was thought that ordinary men contained a measure of the holy spirit of the Allfather. This was what the Scots meant by insisting that "All men are born above their station". Spirit was seen to ebb away in the aging of a man or woman, but it was thought that this loss could be partially reversed by spirited eating. Ultimately even gods lost their battle to maintain a hale and hearty spirit, but this was thought inconsequential as the Celts knew that the god-spirit would merely pass to earth, and be incorporated into a cereal crop. The embodied spirit in the grain would ideally be eaten by, and impregnate a woman, and the spirit of the god would thus be reincarnate. The Dagda's Cauldron fed all "save cowards or deceivers", but it also had the remarkable capacity of restoring life. The Tuathan leech named Diancecht pressed

the vessel into use against the Fomorians, the Tuathans dipped in his special brew being recyclable in the war effort provided their heads had not been cut off or their spinal cords severed. When the Welsh marched against Ireland under Bendigeid Varn, a son of Llyr they found the Irish still in possession of "the cauldron of renovation." Their spies saw the Irish kindling a fire beneath the iron and casting the bodies of dead fighting men into a liquid: "The next day there came forth fighting men as good as before, except that they were not able to speak." A Welsh warrior named Evnissyen seeing this formidable weapon hid himself among the bodies of the dead and was eventually flung into the cauldron. Here the hero stretched his sinews and heart to breaking, and in the act, shattered the cauldron of the deep into four parts. The Irish were ultimately defeated but here was another pyrrhic victory as only seven Welsh warriors survived the final battle. If the descendants of the Celts were vague about the exact seat of the elemental water god, they could point to the sky to show others where the fire god resided. In Gaelic "aod" remains a synonym for the sun. The Welsh counterpart of this god was Hu Gardarn (Hugh The Mighty), who brought fire to earth, teaching men to fuse minerals into weapons and agricultural tools. The Norse elemental named Loki (Bound Fire) seems to have been adopted by the mortal gods and came down from the heavens to sit at their councils. His position as sun-god was taken by Frey the son of Woden and he was demoted to a position as lord of the hearth fire. Afterwards he proved a severe trial to Woden and his kind and was chained for eternity in Niflheim, hence the current connotation of his name, which now symbolizes subterranean vulcanism. The mortal-gods were not above assuming the names and powers of their superiors. Thus Woden preferred to have his adherents refer to him as The Allfather, although this title correctly belonged to another. The god Hu was

similarly abused and, in later history it was agreed that he came to them from Gwlad y Haf (Summer Country) travelling to Wales in his sun chariot. In his travel Guide, Wild Wales (1862), George Borrow said that Hu "taught the his own people the arts of civilized life, to build comfortable houses, to sow grain and reap, to tame the buffalo and the bison, and turn their mighty strength to profitable account; to construct boats with wicker and the skins of animals, to drain pools and morasses, to cut down forests, cultivate the vine and encourage bees, make wine and mead, frame lutes and fifes and play upon them, compose rhymes...to move in masses against their enemies and finally when the summer country was overpopulated, led an immense multitude of his countrymen across many lands to Britain, a country of forests in which bears, wolves and bisons wandered...a country inhabited by only a few wild Gauls (Celtic Britons), but which shortly after the arrival of Hu and his people became a smiling region, forest being thinned, bears and wolves hunted down, efync (crocodiles) annihilated, bulls and bisons tamed, corn planted and pleasant cottages erected. After his death he was worshipped as the God of agriculture and war by the Cumry and the Gauls. The Germans paid him divine honours under the name Heus, from which name the province of Hesse, in which there was a mighty temple devoted to him. The Scandinavians worshipped him under the name of Odin and Gautr, the latter a modification of Cardarn or mighty. The wild Finns feared him as a wizard and honoured him as a musician under the name of Wainoemoinen...Till a late period the word Hu amongst the Cumry was frequently used to express GodGwir Hu, God Knows, still being a common saying. Many Welsh poets have called the Creator by the name of this creature..." Myrddin (Noise Over Water), Balkin, Lord of the North Star, went through a similar transformation. In the most remote times it was decided that the North or Pole Star must be his home since it appeared to stand still within the sky while all stars rotated subserviently about it. In any case, this seemed a self-evident fact since the most severe

winds of winter appeared to blow out of this quarter. Later there were suggestions that Myrddin had an earth-bound residence somewhere in northern Britain, and this is confirmed by Reginald Scott's writing. In early Britain, the chief tourist attraction was not Stonehenge by Myrrdin's Caves, which were said to issue a constant unceasing wind from the bowels of the earth. According to one legend the great flood issued out of these caverns and "advanced against Stonehenge from the southwest". After that the winds from nowhere ceased to operate and the location of this wonder was lost. The elemental god of the air eventually had his name confused with a number of mortals, most notably a fifth century prophet and magician: "Merlin was the son of no mortal father, but of an Incubus (who the Gaels would have called an Alp, i.e. Elf), one of a class of beings not absolutely wicked but far from good, who inhabit the regions of the air. Merlin's mother was a virtuous young woman..." Merlin is remembered as the counsellor to King Arthur, the man who built "his havens, ships and halls" and less often as the man who "flew" the stones from western quarries to build Stonehenge. This "god" of the upper air is also remembered as the architect of his own downfall. He wooed and won Viviane, the Lady of the Lake, who was not content with his sometime devotion and sought to "detain him for evermore". Through an enchantment, learned from him, this lady imprisoned him until the dusk of time within "the bush of Broceliande". An elemental, Merlin cannot die, but can only hope for release which has been promised when England is in some great future peril. Considering the close ties of Arthur and Merlin it is no surprise that the Pole Star came to be called Arthur's Wain (i.e. Arthur's Wagon). A little further north this same star was called Odin's Wain. The two closest stars to this one were seen as representing his bodyguards, thus the triad of stars was adoptedg used to symbolize northern kingship. The Gaelic kings of Scotland afterwards showed three silver stars of a midnight blue background as their symbol

of divine right. The god-king called Arthur (High Bear) was supposedly born as the son of Uther Pendragon (King) and was a prince of the Celtic Silures, who lived in southern Wales. He became ruler of the Britons about the year 500 and successfully checked the progress of the Anglo-Saxon invasion. He reigned in peace until the revolt of his nephew Modred twenty years later. This led to the fatal battle at Camlan in 542 in which Mordred was slain and Arthur mortally wounded. After his death, his countrymen maintained that the High King had not died but was carried off to to the isle Of Avalon within Annwn, from which he would return to reinstate the sovereignty of the Britons over the Saxon usurpers. Arthur is directly reelated to the Dagda, the Celtic father of the gods. Usually the Dagda is cited as cohabiting with the goddess Danu in the creation of the race of warrior-magicians known as the Tuatha daoine. The Dagda is however remembered as having other romantic interests. As Wuotan seduced the huge but nubile Gunlod, so the Dadga joined with Mhorrigan in a notable sex act. Each of the two planted their huge feet of either side of the River Boyne In Ireland and went through motions that caused earthquakes. This miscegenation led to the creation of a multi-headed monster that had to be contained for the good of the land. This is reminiscent of Loki's union with the giantess Angurboda, which created the triad of Hel, the Fenris wolf and Iorgungander, the world worm. All three had to be imprisoned to prevent them from harming men and the gods. In the medieval romances Mhorrigan persists as Morgain, or more commonly, Morgan le Fay (the fairy, elf or sidhwoman). She is described as the half-sister of King Arthur. DIA-AICHEADH, athiest, a refusor or recantor of god, diaaitheas, blasphemy. DIABHOL, Eng., a devil, the Devil of Christian myth, full of "dia", or god-spirit. G. dia, a god, Cy. duw or hu, Cor. duy,

Gaul. devo, Latin deivos, the deified one, ON tivar, the gods, English Tues-day, the "day of Tiw" or Tyrr, their god of war. Note also the G. diadhaidh, pious and the OIr. diade, a divine, god-like. This "god" corresponds, in all respects, with the Gaelic Aod and with the Nathair. See deo, dia, diag, deostadh. DIABHOLNACH, one who raises the dead, a necromancer. DIADHACH, a religious person, a divine, a clergyman. DIA-DHUINE, a god-man, The Christ. God made incarnate. DIAG. philosophers, from dia (see separate entry), "godlike." See above. DIAMHAIR, DIAMHAIR, adj. reserved to the “gods,” secret, private, mysterious. solitary, lonely, dark. Also diomhair, diamhaireachdan. mysteries (of the druids), The secret arts and crafts. EIr. diamair, to remain; diamar, to vanish from sight, to disappear. diamhran, mystery, a hermit. DIANCECHT (jan-kett), “Eager, Keen,” the chief physician to the Tuatha daoine, sometimes credited with creating the completely articulated, silver hand for King Nuada, after his was severed in battle against the Firbolgs. Irish historian Seumas McManus says that the marvellous mechanical hand was actually fashioned by Creidne, "a very famous worker in precious metals" but Katherine Scherman thinks credit should have been given to Diancecht's son Midach. The former, however, had charge over the "Cauldron of the Deep" when it was used to revive Tuathan dead for re-use in their successful war against the Fomorian sea-giants: "The leech Diancecht would make whole the bodies of the slain provided their heads had not been cut off nor their spinal marrow severed." This was managed by dipping the corpses head-first in a brew of "living-water" warmed within the kettle. In some versions of folklore the "Dagda's Cauldron" is identified instead as "Diancecht's Well."

DIANAN. One of two famed baobhe among the Tuatha daoine. She and her “sister” Bechulle placed enchantments “on the trees, the stones and sods of the earth” so that they were effectively “an armed host against the Fomor.” DIARDAOIN A BROCCHAIN, dimor, excessively; diardan, anger; ardan, pride; di-ardaoin, Thursday. Brocchain, gruel, porridge, the English broth. Porridge Thursday. A rite of the Western Highlands formerly carried out on a QuarterDay. The celebration was termed Maunday Thursday in the lowlands and was performed on the high eve of the day, when a man representing those present waded into the sea to provide it with a gift of mead, ale, or porridge, sometimes all three. The purpose was made obvious in the accompanying chant: O God of the Sea (Manann mac Ler), Place weed in the drawing (incoming) wave To enrich the lands of earth Thus to provide us with food. Those who stood on shore amplified the chant so that the Old Boy would hear. The custom was continued in Lewis into the current century. On one occasion an islander noted that the harbours were full of “wrack” (seaweed) for the spring planting after the god had been liberally gifted with “porridge, butter and every good ingredient poured into the sea at every headland where wrack used to come ashore.” DIARMUID, Diarmad, Dermid, MG. Dermit, gen. Diarmada , EIr. Diarmait, OIr. Diarmuit or Diarmit, Lat. Diormitius. Sometimes given as Dia-ermit, “reverencing God.” The husband to Bec Fola who made a brief “excursion” to the Otherworld. DIARMUID UA DUIBHNE, “of the Love Spot.” ,a son of Donn, was fostered with Aonghas. and thus went to live at Brugh na Boann. While he visited Aonghas to sort out the details of this fosterage, Donn discovered his wife had bedded with Roc, the steward to Aonghas. When a child was born out of

wedlock, the jealous infant with a stone.

husband

crushed

the

skull

of

this

Using Tuathan magic, Roc touched the baby with a magic wooden wand, and turned it into a living boar (the totem of the sun-god clan). Roc placed a geis that the man-beast should kill Diarmuid if he ever encountered him, and then released the animal into the forests surrounding Ben Bulben, County Sligo, where he awaited the weavings of the fates to complete his destiny. Diarmuid must have been reincarnated several times before emerging from his sidh to join the Fiann. Being a descendant of the Fomorians, he had no trouble making the grade. Soon he was scavenging the woods for game with three new friends, Conan, Goll and Oscar. Once the four found themselves seeking shelter in a wood’s-hut inhabited by and elderly man, a young and beautiful girl, a sheep and a cat. When the four were offered food, the cat jumped onto the table and began to help itself from their plates. Each champion tried to brush it to the floor, but found that it was immoveable. The old man smiled and wryly noted that the cat was death incarnate, and thus could not be moved by any living thing. The four champions then retired to sleep in the same room with the young girl. Seeing that she was a beauty, each of the males tried to proposition her, and she turned down all but Diarmuid. Apparently he came up to her expectations, for she said: “I am Òighe, the goddess of “youth,” (and the female counterpart of Òg) and I cannot stay with you forever but I place upon you the mark which no woman can see, but which all will perceive, and seeing will love you without reservation.” Thus originated the famous love spot of Diarmuid. Fionn mac Cumhail became betrothed in his middle age to Gráinn the daughter of Cormac ard-righ, and the Fionn accompanied him to his wedding feast at Tara. Like Deirdri, this princess was uncomfortable with the thought of wedding an elderly man no matter how heroic his reputation.

Consequently, she approached Oisin and asked if he would elope with her. When he refused, she turned to Diarmuid, who had promised the Òighe that he would never refuse a damsel in distress. Reluctantly, the “spotted-one” fled with this lovely into the wilderness of Ulster. Burning with rage, Fionn pursued. At first Diarmuid treated Gráinn as a sister, but ultimately gave in to the sexual urges created by close company and a common purpose. At first that shared concern involved nothing more than eluding Fionn’s hounds, and finding the next badger hole where they could hide. In flight, he was faced with an image of Aonghas who advised him to “flee from this place and every other place known to you. Never go into a cave that has a single passageway, and never take to an island where there are no others somewhere at hand. Where you cook, eat not; where you eat, sleep not; where you sleep eat not on the morrow.” At the first light the pair took this advice and thus avoided the noted female-tracker named Deidu, the chief counsellor and spy of Fionn. Even so this tireless woman tracked the lovers at last to the Dun Da Both, which stood within an ancient cromlech. There the Clann Morna led by Fionn. The stone-ring was hard to take having many entrances, and being completely covered over with rubble in those days. Diarmuid only agreed to emerge for battle when he saw the shining figure of Aonghas remove Griánn to the safety of some place beyond time. He then used his staff to vault beyond the circle ring of earth known as the mote which stood about the cromlech, and there made his stand. It is recorded that Diarmuid moved through the ranks of the Féinn “as a wolf through a flock of uncertain sheep.” Afterwards, when Fionn searched through the huge mounds of dead, he found nothing of his long time adversary. The head of the Fiann now counted these losses: Cormac’s daughter, the warrior named Diarmuid, the dead in battle; the trust of companions in the worth of his deeds,

and his own self-confidence, but still he was unforgiving and “wanton in his pride.” As for Diarmuid, he retired into the Brugh na Boyne where he was nursed by Aonghas and Gráinn “although the life spirit almost fled from his mouth.” In spite of this Gráinn petitioned the High King that some peace might be made between these recalcitrant men. Although Fionn protested, the Fiann would no longer support his personal quarrel with the son of Donn, and thus the banishment was lifted. Thus, Diarmuid lived to build the Rath Grannia, and there he lay abed when his banshee wailed. Not long after he was invited to join the Féinn in a boar hunt, and Grainne warned him that she had uncomfortable foretellings. The boar that was hunted was the son of Roc, and Diarmuid found it impossible to do the animal any harm with his weapons. In fact, the boar charged head on against him, ripping and goring the hero,leaving him, at last, near death. When the Féinn came up to him, it was obvious that their leader was in a good mood for he said: “Here lies , the irresistible, it is a pity that all the woman of Ireland are not gathered to see how he looks at present.” For his part Diarmuid could only beg for his life, noting that Fiann had the power to restore it by bringing a injured man water in his hands. Although a well of water was not nine paces distant, Fionn’s hatred would not allow him to help his former friend and comrade, and he even made as if to bring water, allowing it to drain away between his fingers as he approached Diarmuid. Gráinn knew the meaning of the parade of men that came back from the forest, but they bore no corpse, “for that had been taken away by Aonghas Óg.” This event eroded the trust of the chieftains of the Féinn for their leader, and it was said that the keep at Alma became a cheerless place. Nevertheless, after a year, Fiann petitioned the widow, and she eventually married her late husband’s nemesis.

After the marriage, the pair were met by battalions of men shouting derision and “Gráinn bent her head in shame.” Nevertheless, it was never said that the sovereignty of earth-goddesses was fair and just and the two remained wedded until death, but it was also said that “the spirit was out of the Féinn.” Under a new leader, Cormac’s son, named Cairbre the Féinn were almost eradicated. As for Diarmuid, he went into the Otherworld by way of the Brugh na Boann, but his body remained inviolate on a golden bier near Tara. When ever Aonghas Óg sought companionship, he breathed into the mouth of the corpse, and the spirit rushed east over the waters and roused it, so that this dead man could converse with his foster-father. DIARMUID MAC FERGUS. An historical king (545-568 A.D.) sometimes confused with the above. One of his officers was killed by a foster child of St. Ronan. When the king came looking for Aodh Guaire, Ronan hid him, and so the cleric was arrested and tried in his stead. Condemned he uttered these words: “Tara be desolate forever!” Surprisingly this city was abandoned and never achieved its former status as the axial city of Ireland. DIBITH, lifeless, without fortune; di-, a negative prefix + bith, inspirited. DIGE, DIGDE, DEIGHDA, “goddess,” the feminine of Dagda, ice, snow. A descriptive name for the Cailleach bheurr or Winter Hag. See Caer Ibormeith, Mhorrigan, Bui. Danu, DILUINN, di + luan. Di, day from the Sankrist dyaus, the sky, allied to dia, god and the Early Irish domnach, lord, from which the English Donald. A related form is diabhol, which is out word devil. Luan, moon, also Monday. Thought borrowed from the Latin luna. The moon-devil, also entitled Old Donald. Also, the owl, perhaps named after its moonlike eyes.

The Celtic people claimed that the owl-spirit was the oldest and wisest in the universe. Baobhs and witches were often gifted with familiars which were owls. As J.G. Fraser has noted, "In every case the beast or bird with which the witch or wizard has contracted a mystic alliance is an individual, never a species; and when the individual animal dies the alliance is naturally at an end, since the death of the animal is supposed to entail the death of the man." Where men did not possess an owl as a familiar they sometimes ate his eyeballs. In Norse legend Ingvi, son of King Aumund was timid in his youth, but his family remedied this by making him eat the heart of the wolf. With the wolf-spirit in him he became very bold. Again, Hialto gained strength and courage by eating the heart of a bear and drinking its blood. The advantage in eating an owl's eyeballs seems obvious, the Celtic word diluinn having reference to its two oversized "moon eyes". Only one local species has any day-vision worthy of mention and that is the Snowy Owl, which is able to see very well in bright sunshine, although it does most of its hunting at dawn and twilight. This owl has a close attachment with the world of shadows because it is an infrequent visitor to the area. its presence indicating a lack of food in the northlands of Canada. The bird shows a marked preference for open costal meadows and is ghostlike in its sudden appearances and disappearances. In parts of the Maritime Provinces owls are placed among the corbies as harbingers of bad luck. Creighton has recorded the following tale: "In Ship Harbour two young men were returning home one cold icy night. After the driver let his friend out he drove on alone and must have gone off the road. At that time his mother was walking down the road when a huge bird that was more like an owl than anything else swooped out of a tree and nearly knocked her down. It was an odd time of year for a strange bird to appear, so this was supposed to have been a forerunner."

At Five Points, near Sussex, New Brunswick a tale has been told that clarifies the nature of the owl as a forerunner. In colonial times a woman who lay dying promised she would come back to haunt her husband if he decided to marry a neighbouring woman named Jennie. The man denied any matrimonial interests but remarried as soon as his wife had gone to earth. Afterwards he found himself shadowed by an owl and suspected this was the runner of his departed wife. Harassed by the bird, he shot it, and threw the corpse at Jennie's feet saying, "There's that damned owl!" To his surprise, Jennie fainted and when she recovered was found to be confused state, even suggesting that he had shot his former wife. She recovered, but he was so distraught he hanged himself from the timbers of a nearby bridge. Considering the implications and the fact that the man was a suicide, he was buried at the crossroads at midnight. DIOG, life, breath. Conferring with dea, deos, See deosalt, deos, deostadh. DIOLTACH, the “Retaliator,” from the G. diol, to pay. One of three invincible swords possessed by the ocean-god Mannan mac Ler. This weapon was given to Naoise who was slain by it. DIOT MHÓRR, great meal, great dinner, MIr. diet, EIr. dithait, the Eng. diet. The feast held at the Beltane. DINN RIGH. The dun, or fortress of kings at Leinster. Once named Duma-Slaigne, as it was the burial mound of Slaigne, a Fomorian king. Identified with Ballyknockan on the west bank of the Barrow in County Carlow, Ireland. It was here that the evil Cobhthach Coel of Bregia and thirty of his warriors were toasted alive by fires set around a hall made entirely of iron. DINNSENCHAS, dinnis, obs., an oath, an elder day document describing the orders of the druids, and making one of the

few notices of the bandrui or female druid. DIS, confers with Gaelic, dithis, two, used only of persons, the dual-god. Dwelly identifies him as a Celtic god, although he is most often placed with the Gauls. Dith, susceptible to the cold, a poor miserable wretch. Failure, destruction, die, perish, wither, squeeze, compress, suck out. EIr. diss, weak. Disleach, stormy, uncouth, straggling across the landscape, deviating from normal; dith, want, defeat. But note disgir, nimble, active, sudden, fierce, cruel. dislean, relatives. The continental Celts claimed descent from Dis. See Da which confers. See the next. DISEART, “high and cold,” a desert. The Irish saints were driven to contemplation and self-abuse. It is recorded that Comac ua Liathinn, one of this kind, made repeated attempt to find a desert in the ocean. He once sailed to the Orkneys for that purpose. Some of Saint Coumba’s crowd found their isolation beside Muirbole Mar in Jura. Referring to such settlements, Adamnan used the Greek eremos from which we have the English eremite or “hermit.” Many places in Ireland, as a consequence bear the prefix disert, typically followed by the name . A few may remember him as a Christain who carried on a well-mannered conversation with the Devil. DISLEACH, stormy, uncouth, straggling, Ir. disligheach, deviating from the safe and correct path, di-slighe, “the way,” “the path.” After the foreign god Dis. See above. DITHICH, to destroy, expiate, root out, cause to fail, die, perish, become mute. See above entries. Note next. DITHEIN BUIDHE BEALLTAINN, ditheain, daisy, darnel, blossom; buidhe, yellow, glad, thankful. The "yellow mayday flower - the marsh marygold. Thus the Beltane was anciently known as buidhe Bealltainn, lucky May Day. Note also Buidhe na Belltainn, the yellow Beltane, used to describe fields filled with this May Day flower. Like St. John's Wort, the marygold was a symbol of the sun, and a

protective against evil since it embodied the spirit of the god Lugh. DITHORBA. A part of a ruling triumvirate in Ireland. When Aedh Ruadh died his daughter Macha Mong Ruadh seized power. Dithorba and his surviving partner Dimbaeth opposed her. She slew Dithorba and married Cimbaeth. Capturing the five sons of Dithorba through he magic she forced them to work at erecting Emain Macha, her chief residence and monument in Ireland. The soveran-queen of the north, corresponding with Macha. DIURR, the life spark, the vital force in men. Diurrais, mystery, secret, the desire to bite (as when teething). But also diur, obs. Dire, difficult, hard. DO, DON, DA, The Norse and the Gaels preferred to speak of the “one-god” obliquely calling him the Allfather, the Old Man, the Old Boy, the Good (God) Fellow, or something of that ilk. It was widely understood that calling upon the true name of any god was a dangerous business since they were likely to appear and were invariably annoyed by oaths or swearings that were”in vain.” The elder day “lord of hosts” of the Gaels was probably Do, or Don, who the Welsh called Doon, the Cornishmen, Dou, and the Anglo-Saxons, Doom. The Gaelic form corresponds with the modern word da, which is the English two. In the Old Irish tongue the word could be masculine dá or the feminine di. The same holds for Welsh where dau is masculine and dwy feminine. In the Cornish form these words were dou and diu. In the dead Brythonic tongue of the English Celts it was daou and diou. All of these words bear obvious relationship to the Gaelic deo, breath, i.e. spirited, and dia, a god and the Norse/Gaelic god Ve, the Wind . A very similar word is the Latin divus, m., deified one, which is the Norse tiv and the Anglo-Saxon twi. All of these forms point to the old northern European god variously named Aod, Aoid or Aoidh (pronounced somewhat like the English letter “k”).

The personalized form of this name is Hu, Da or Dagda in Gaelic and Hues, Hess, Deus, Dis, Twes, Tuis, Tues, Tyrr, Tyr, Ter or Thor in various Germanic tongues. This god is still remembered in the English Tues-day. This linguistic exercise reveals a duo-partite creator-god, who apparently knew how to represent himself in male and female bodies, possibly in the interest of “self-expression.” His male form, in Gaelic, is usually given as Don, his female as Domnu, and the following which these two energized forms created, embraced the so called House of Don, within the undersea kingdom of Domhain. In Gaelic parts Don’s day is still Di-domnuich, which we call Sunday. The month of Damhar, or October, is related, the word damh being understood as an ox or stag; the word damhair indicating, rutting time. The ending air in this last word indicates rank, thus, “The high-ox.” The whole word can also be interpreted as “battle-ox,” or “slaughtering ox.” The word Domhain is allied with this: the second part mainnir, indicating a pen, fold or booth for wild animals. An associate word is the Old Irish mendat, a residence. It is critical to note that Don is an inextricable mix of local gods including Ler, Manan mac Ler, and Beul (the continental Dis) in the Fomorian camp, and Dagda and Lugh in the Tuathan division. Within the genealogical chart of the House of Don, the dark lord is seen “married” to Danu, the mother-goddess, but in a parallel diagram of relationships for the House of Ler, this same lady, here called Domnu, is shown as the throne-mate of the sea-god. Things which are equal to the same thing are equal to one another, Q.E.D. Danu is Domnu and Don is the Dagda. The bear-god Mathgamon, the ultimate creator-god on earth, is a single entity fractioned into these many parts in the memories of diverse peoples. He is man-god, born to die because of miscegenation, his immortal genes overcome by mating with lesser folk. This dawn-being (the English

word confers) is a dual personality, with a summer and a winter face; having alter-egos, symbolizing day and night, the sun and the moon, heat and cold, good and evil, male and female, the athair (father) and the nathair (snake, or one who is not the father). The same may be said for his mate, the goddess Danu of the House of Don, or Domnu of the House of Ler. In sum they are the Daoine sidh, the “people of peace,” the lightbearers, who strove and defeated the Fomoraigh or undersea folk, creatures of ill and darkness. The problems between the mythological land and sea-people are, at one level, reflections of the attempts of men to overcome their dark nature. DOBHACH, DABHACH, a tub or vat. Also a measure of land: one to four ploughgates depending on local tradition. The latter use is peculiar to Scotland. Eng. top and tub. Note the mythological connection with the “Cauldron of the Deep.” This measure was used to assess cain, taxes or “burdens on land,” coinmheadh, dues of maintenance, fees attached to slaughadh or “hosting.” The word occurs at dauch or doch when prefixed or suffixed to a place-name. DOBHAR, obs. water, EIr. dobur, Cy. dwfr. Bry. dour. Ir. dobhar, root dub, deep, the god Do or Don, Germ. tumpel, a deep place located in water. From this the G. dobharchu, “water-dog,” and dobhran, the otter. DOBHAR ARD-RIGH, note above. Thus the High-King of the Deep or Don, sometimes identified as Manann. To gain the “horses of the Deep” the Sons of Tureen took work as mercenary warriors at the court of the Dobhar ard righ, who “stabled” these valuable animals. For seven weeks they stood at arms without glimpsing the animals, but during this time they proved very useful, so that they came to the notice of the ard righ. In his company, they asked to be show these valuable “animals,” and the flattered king ordered that the horses be driven about the race-course of his island. The horses were demonstrated on land and

water, and when they stopped to be admired, the brothers leaped into the chariot, slaughtered the king with the poisoned spear of Pisear, dumped the regular driver, and drove off laughing at their trick. DOBHINIA. dobhar, water. The ancestress-goddess of the folk of Corco Duibhne, Kerry, Ireland. DòGAN, a mild oath, thus the Eng. dog-gone-it. Confers with dod, a tantrum or fret and dogadh, mischief; dogha, a burdock. The Sc. dogge, dog, and possibly after the EIr. Dubgall, “Dark-stranger,” a Dane. From this we have the names Dugald and Dugan. DOICHEALL, DOICHEALL, churlish, grudging, inhospitable. A word opposed to EIr. sohell, “kindness.” This latter is founded on the name of the Gaulish god Sucellos. DOIMH, gross, bulky, same as domhail. Similar to doimheadach, vexing, galling, doimheal, stormy, domhach, a savage, a Fomor, domail, damage. See An Domhain. DOINEACH, sorrowful, based on dan, fate.

baneful,

OIr.

doinmech,

“fateful,”

DOIRE. a grove, Ir. daire, Cy. deri, an oak grove, G. darach, oak. Anciently, a religious sanctuary. Thus the modern Derry, Ireland. DOL AIR FAOIDH, “Going A-Gathering,” which is called “thrigging” in the Lowlands. The custom of circumambulating a community to gather food and drink for any festival, religious or otherwise. Prospective brides often resorted to this act as did widows and older women in reduced circumstances. Faoidh cloimh, or “wool-gathering” was sometimes done on the land or door-to-door the object being to obtain the raw material for clothing. The Faoidh nollaig took place a little before Christmas and usually involved people travelling as couples. These were actually “gentle begging expeditions” and sometimes the identity of

the beggars was disguised. Somet DOL DEISEL MU CHARN, circum-ambulation of the cairns. Pagan (sometimes Christian) relgious processions about the piles of stones. Supposed to propitiate the deities and procure luck. DOMHAIN, DOMHAINN, AN, The Deep, Breton, doun, Corn. down, Cy dwfn, Bry. don. Gaul, dumnos, Indo-European, dheub, a hole in the ground filled with water, cf. dobhar, water. The first-world, the beginning place in the western Atlantic, the undersea kingdom of the Fomors, ruled in the elder days by the immortal elemental-god Ler. Obviously akin are the Gaelic domhan, the world; domhail, dumhail, thick, bulky, large; and dubh, great. An Domhain, the Celtic “Beginning Land,” always sited in the western Atlantic, is described as “a revolving circular island, a fortress in the sea.” Today the word domhain is taken to correspond with “deep,” and has particular reference to “a hole in the ground filled with water,” thus it is a comparative for the Atlantic Ocean itself. The English word “deep” confers linguistically as does the Gaelic domhan, the Universe personified. The Allfather or creator-god was often identified as Don or Donn, the English “Doom.” His co-creator was the goddess Domnu, the “mother” of all the sea-folk collectively known as the Fomor, literally the “undersea dwellers,” perhaps those who lived “below” the western horizon. The name itself signifies a “deep hole” or “abyss,” and has overt sexual connotations. Through all of the sagas and tales it is the Children of Domnu who are represented as agents of darkness and evil. They are contenders against the people of Dagda, the chief land god, and his mate Danu or Anu, who represent the interests of light and goodness. An Domhain had the circular “Cauldron of Abundance” at its geographical centre. From it there emerged the seven rivers which nourished the landscape in every direction. Since this island-kingdom of uncanny, shape-changing, one-

eyed folk was hard to find it was sometimes classified as a submergent island, existing at times on the ocean floor, where its people subsisted within a magical bubble of air. It was said that the island was forced to emerge once in seven years to replenish its air and fresh water. In later mythology it was suggested that An Domhain was a subterranean place at the roots of the island which the Gaels called Hy Breasil. Hy Breasil became the refuge of the Tuatha daoine an Irish race which defeated the Fomors, but being themselves conquered, were forced to flee to this western refuge. These “gods of light” naturally acquired the upper world while the “dark giants” were left with control of the underworld of their island. Hy Brazil was first charted on Atlantic maps in the fourteenth century and disappeared from the cartographic records in 1865. It was at first shown a little southwest of the Aran Islands but was gradually moved westward eventually coming to harbour in Newfoundland waters. Hy Brazil is often, but not invariably, shown as perfectly circular in shape. An examination of medieval maps sometimes shows islands as indented squares or rectangles, which are apparently meant to indicate fortified retreats. In the fifteenth century, cartographers who knew of an island in the Atlantic, but had no certain information about its form, indicated their lack of precise knowledge by drawing scalloped or dotted edges to represent the land. Even at that they usually included some geographic information, a trend of the coast, some offshore rocks, or a general shape, suggesting that it was a place which could be found. It was not uncommon to indicate a river or two on such representations. The world-myth is incompletely represented in Gaelic myth but Celtic philosophy is well documented in the Welsh Barddas, a compilation made from earlier material in the hands of Llewellyn Sion of Glamorgan in the sixteenth century. In the system of thought he proposes there are parallels to Donn and Dagda in Huw and Cythrawl, the first

being the powers of life and construction, the latter those of death and darkness. In the beginning it was said that Annwn was the most complete realization of what the Greeks called Chaos. In the beginning it is supposed that there was nothing beyond these forces. Organized life came into being “at a single word from Huw.” Notice that this name represents the tendancy towards order, the sun, and a reincarnate god, all wrapped into one. At his will manared, the buidling blocks of the universe came into being. The place where life sprang up in Annwn it was called Abred. Immediately the forces for construction and destruction began the contest of life and death. According to ancient Cymric thought their was never complete death for any living plant or animal, but many reorganizations of the constituent manared. It was guesssed that the beings of earth passed “every capable form of life, in water, in earth, in air...through every severity, hardship, evil before attaining gwynfyd (enlightenment). Gwynfyd cannot be obtained without seeing and knowing all, and is not attainable without suffering everything. There can be nno full love without experiencing the hate which leads to the knowledge that is gwynfyd. Every being was thought capable of attaining godhood, through a progression of lives sprinkled with both good and evil events. Those who committed evil were thought to fall out of the worlds of men and the gods into the Deep, sometimes termed “The Loveless Place,” or “The Land Invisible.” It is important not to confuse this place with the Christian place called Hell. Like An Domhain, Annwn was never seen as a place for the punishment of evil, but a gathering point for insensate matter that had fallen back toward chaos for recycling. Some have said that this ancient land, due west of Connaught province in Ireland, was "a land wherein there is not save truth, and where is neither age nor decay, sorrow nor gladness, nor envy nor jealousy, hatred nor haughtiness." Obviously, this was not a human habitation! Pre-colonial Newfoundland and Nova Scotia have been lands suggested as

harbouring the Fomors. Loke them An Domhain was an illusive place, cloaked in fog and difficult to re-discover after the initial landfall. Many of the noted heroes of the pagan past were born away to this place before or after death Oisin and his comrade-at-arms were taken there just before the Fionn were wiped out in their final battle. Conla, son of Conn was seduced to that land by a sidh-princess who transported him there in her crystal boat. Bran and his companions sought the strange lands in the western ocean. He supposedly found "the happy isles" and sailed amongst them for hundreds of years. Coming home to carry, the bow-man on his ship lepaed ashore and was instantly aged to a heap of dust. Legaire of Connaught and fifty of his men disappeared into the west as did Fiachna. Saint Brendan made a landfall and returned to recount his tale of a visit to the Land of Promise. Even with the advent of Christianity An Domhain, the First Land, continued as a goal of mariners. In 1664 a boat out of Olwes on the coast of Ireland was blown west by night and the next day at noon spied land so close that men saw sheep grazing on shore. The captain dared not land remembering tales that O'Brazil was unstable and at to vanish into the netherland or sink suddenly below the sea. They turned about and in spite of a favourable wind required two days of sailing for the return voyage. Twenty years later a scholar named O'Flatherty reported that "There is now living Morragh O'Ley, who imagines he was himsaelf personally in O'Brazil - he went there from Aran - and came back to Galway 6 or 8 years later and began to practise both chirurgery and phisick, and so continues ever since, tho' he never studied or practised either before in all his life time before. Hardiman says the story is thatthe Book of O'Brazil was given him there - but he was not to open it (upon his homecoming) for seven years."2 About this same time the Leslie family of Glasslough,

County Monhagan, actually secured a grant to the entire island known as I-Breasil, pending its recovery or disenchatment from the spells of the Fomors and the Daoine sidh. In his book Irish Minstreley, Hardiman reprints a letter from Mr. W. Hamilton of Derry, dated 1674, and addressed to a friend in London. He advised that the western isles had been discovered, and reclaimed, a few weeks earlier by the captain of a Killybegs schooner. Hamilton advised his friend to inform "young Leslie" of the good news, suggesting he might now make some use of his father's patent on these properties. Unfortunmately this curious tale has no resolution and as far as we are aware Tir nan Og still remains at a distance: receding from searchers into a fogbank, or backing below the horizon's rim, or sinking beneath the sea when men approach too closely. It has made substantial appearcnces on clear summer nights upon the Atlantic but vain and adventurous men have usually sought it with dire results. Although An Domhain was the creation of the Olaithir acting through the the fire elemental named Lugh, this land was given to the descendants of the immortal sea god named Ler or Llyr. At the time of the first human occupation of Britain, the sunken lands nearest Europe were controlled by the Fomorian giant named Conan and later by Manan Mac Lir (the Son of Lir). DOMHAN, the Universe, the Allfather, profound,, hollow, “of two minds,” the creator-god personified, also known as Do or Don or Domh. The source for many Celtic proper names, e.g. Dubnotalus and Dumnorix. Note also the widely-used Gaelic Domhnall and the Welsh Dyfnual, which translate as Donald. A relationship is suggested with the sea-folk and these names have the sense of "ruler of the deep" or "highking." Note domhach, a savage, doimh, bulky, gross, vexing, galling, doimheal, stormy and doimeag, a slattern. DOMNACH CURRAN, Carrot Sunday. Curran, any plant having a tap-root, e.g. the European mandrake. A time for rites originally devoted to the sun god Lugh. A pagan holiday

preserved on the western seaboard and the Hebrides of Scotland with rites celebrated on the first Sunday coming before Samhuinn, at “Summer’s End.” Attached in late tradition to the Feast of St. Michael (September 29). On this afternoon, before winter women, women dug carrots from a specially marked triangular area with a three pronged fork (like that favoured by the sea-gods). It was claimed that the triangle symbolized the Holy Trinity, but it may have represented the pubic area of the earth-goddess called Bafinn or Bridd. The diggers intoned this chant: Cleft fruitful, fruitful, fruitful, Joy of carrots surpassing come upon me, Michael the brave endowing me. Bride the fair be aiding me. Progeny pre-eminent over every progeny, Progeny be on my womb. Progeny pre-eminent over progeny, Progeny be on my progeny. This is not a usual Christian credo. Further, women finding forked carrots became the centres of great admiration for the “luck” they had unearthed. In all cases the rivalry among women involved who might bring back the biggest and the best carrots. At home, the women washed and tied the carrots with appropriate red threads, and placed them in sand filled earth pits for winter use. DOMHNALL, gen. Donil; O.G. Domnall; Lat. Domnallis; Cy. Dyfnwal, literally “world-ruler.” Hence M’Dhòmhnuill or Mac-donald. There were two of this name: 1. Donald the Warlike, a champion of Alba to whom Cúchullain applied to complete his military training. Donald later referred him to the warrior-woman Sgáthach. 2. Donald Breac, an historical king of Dal Riada in Alba. He invaded Ireland in 637 A.D. and,fought against Domhall mac Aedh, who presided over the assembly of Druim Ceata, He is remembered for having an impenetrable shield which was shattered by Conall. 3. The Athair or Oolathair.

DOMHNUICH, DI-, DOMHNUCH. The day of world-ruler, the "Lord's" day, Sunday. The days of the Gaelic week vary from English counterparts, Sunday being, not the day of the sun, but that of "domhnaich", Auld or Old Donald. While this godspirit may be equated with the earth-goddess Danu, supposedly the ancestress of the entire Celtic race, he has more definite affinities with Donar, the Teutonic god of thunder, war, agriculture and marriage, the counterpart of the Scandinavian Thor. This is supported by the second half of the name, "naich", which is sometimes written as "null", as in Domhnull (Donald). This corresponds exactly with the French "noel" and the Scandinavian "yule". The Julmand (Yule man) is currently regarded as the northern counterpart of Pere Noel or the English Father Christmas, but in an earlier day was clearly Thor or the god Frey, who were both celebrated during the Yuletide. The people of Domh of the Yule may represent a blending of Norse and Gaelic elements, but the Macdonalds, or sons of domhnaich (pronounced dawnech) came to the Highland and the Western Isles from Norse lands. DOMNU, the matriarchal goddess of the Fomorii. The sea queen, possibly the alter-ego of Danu, the matriarch of the Tuatha daoine. The Western Isles of Scotland were known haunts of the Fomorian sea-giants, who are represented as pirates who ravages the coasts of Ireland and subjected the people. One of their kings was Indech mac de domnand, “Indech so of the Deep-one, i.e. The goddess Domnu.” This man was described as “the son of the goddess, possessed or arts and accomplishments (magical abilities). The goddess was the tutelary divinity of the Isles and the ancestress of the ancient kings who liuved there. This Domu is sometimes considered distinct from the ruler of the Fir domnann. See next. DOMON, The Irish records say that the the people of Nemed hoping to flee the Fomors went to Domon and Erdomon which was “in the north of Alba (Scotland). This place is the Dumna of Pliny and Ptolmey. This seems to be the Outer

Hebrides as there is mention in Gaelic literature of that place housing Magh Domhna, “the Plain of Domon.” Erdomon indicates “near to Domon.” Usually this prefix indicates “to the east of.” Thus the Inner Hebrides! DON, evil, defective; as dona, bad, wretched. Dona, The Devil, mischief, harm, hurt. Opposite of sona, happy. Donn, brown in colour. Thus the low Scot. Old Donald, a pagan god, the Devil. The creator-god and mate of Domnu, the ruler of An Domhain, the “Beginning Place” in times long past. Some say he was an immortal god who retired from time to take up more interesting pursuits. Other myths suggest he may have been murdered at the time of the invasion of the Otherworld by the Dagda and his sons. He is definitely associated with Bile his island abode having been given as Tech Duinn, the “Assembly Place of the Dead.” In Gaelic parts Don’s day is still Di-domnuich, which we call Sunday. The month of Damhar, or October, is related, the word damh being understood as an ox or stag; the word damhair indicating, rutting time. The ending air in this last word indicates rank, thus, “The high-ox.” The word can also be interpreted as “battle-ox,” or “slaughtering ox.” The word Domhain is allied with this: the second part mainnir, indicating a pen, fold or booth for wild animals. An associate word is the Old Irish mendat, a residence, which confers with the ocean-god Manan mac Ler. The Gaelic House of Don had two branches, the oldest derived from Ler, the god of the sea, who is sometimes represented as immortal and the equivalent of the Allfather. His people are remembered as the Learys, O’Learys and Macclures and his name is retained in the Gaelic lear, a poetic name for the sea. The root here may be li, to flow, as in lighe, flood. He was said to have pursued and impregnated Aoibh, the Pleasant-Faced, a metaphor for the sun. By Aoibh he had three sons and a daughter, all changed into swans and banished by her sister, his second wife, Aife. Manann mac Ler and his step-brothers and sisters were the first mortal sea-deities, a fact made patent by his

mother’s name (Aoife indicates “One Doomed To Die”). Notwithstanding his mortality, Manann was the most prominent god of the past, ruling the sea-world on the arm of Fand, the “Pearl of the Ocean.” His home was in the western Atlantic, a place known as Tir Tairnigri,. the “Land of the Daughter of Thunder.” The continental Celtic god of thunder was Taranus, who is the equivalent of Thor, thus we see that Norse and Celtic myth are not mutually exclusive. Manann’s private keep in the west was Emain Albach, the “Rock Bound Residence,” and from here he drove the waves in a chariot behind the sea “horse” named Anobarr (his shape-changed wife) or took sea-serpent or fish form to travel to the shores of men. While most of his followers in the undersea kingdom were bestial, Manann had the looks of a handsome land-hero, which explains how he was able to sire many illegitimate children among the “goddesses” of Britain. Manann mac Ler’s chief land-holdings in the eastern realm were found upon the Isle of Man, although he also possessed Castle Manan in northeastern Ireland. Queen Mebd is a side-form of the goddess Mhorrigan, the “Great Queen, born of the sea.” The major Celtic goddess of war, death and slaughter, she double-crossed her “father” Don and assisted the land-gods in overthrowing and eliminating him, his defeat being symbolized in the taking the Cauldron of Abundance to Ireland. In the latter days she was rewarded for her duplicity with the sexual favours of Dagda and with care-and-control of his “Kettle,” which is clearly the “womb” of the land. She was the sovereign-bride of all the high-kings of Tara, and no man could rule without her complicity, which was represented in an annual ritual pairing with her in the form of the human brides from the side-hill of Boann. See next. DONA, The Devil, donn. Surly, bad-tempered, bad, sometimes, pregnant; brown in hue, bronzed, singed. Eng. Dennis. A name for the Devil, confluent with the Welsh "dwn", brown, relates to the Norwegian "dundra", to thunder, rattle, or

rumble, and to "din", an urgent request for debt settlement. These suggest that the pagan fire-festival involved racketmaking and the settling of old scores. The missionaries to the continental Celts, who were called Gauls, substituted Saint Dennis as the god-spirit to superintend activities which took place on October 9th. Dennis was the first bishop of Paris and is still the patron saint of France. He was martyred by decapitation in the third century and was supposed to have raised himself and walked away carrying his severed head. Dunning, Scotland, which is central to the Little Dunning or Saint Dennis’s Fair, is typical of towns having small cattlemarkets, which developed outside the sphere of the great "anoachs" or fairs held in major centres. The feast day is coincident with St. Dennis Day in France, where the tasting of the first wines of harvest is the order of the day. The fair was in place at least as early as 1670 and by the end of the eighteenth century, highlanders were bringing large flocks of goats to sale, while farmers transported flax. In the 1830's, the fair was disassociated from Saint Dennis Day, perhaps because of pressure from the Presbyterians, who resented this Roman Catholic "saint". At Glen Margaret, Nova Scotia, some residents continue to equate Mr. Dennis with the Devil and with pigs. Abroad, country-folk thronged the marked with butter and cheese carts in this later time, while cattle-men offered the "mart" (a cow or ox) in exchange. In smaller centres fairs similar to the Dunning, which came closer to the end of harvest, began to displace the Lugnasad as the chief "feeing" market. Farmers and farm servants gathered at the foot of High Street to make verbal agreements, or dins, for winter work. Contracts were sealed by handsel, or handshake, and the exchange of a penny. Some Scots were not above feeing themselves to several masters and ended the day besotted on dishonestly obtained monies. In 1846, farm-workers cannily hired the town crier to proclaim that the railways were seeking stout young men to

come to them at 16/ a week. The farmers reacted by promising wages well above the usual local scale. The actual opening of a railway several years after helped to enlarge attendance at this fair and in 1895 tram cars offered many ploughmen the novel experience of a trip to nearby Scone. Little Dunning continued as the main feeingplace for the region until the Second World War when the farm workers were legally tied to their current jobs and wages were fixed by the government. The system of bargaining for wages ceased at that time. With the demise of Little Dunning, and similar fairs, went the annual town trip for farm youngsters, who used to have the promise of a gingerbread horse, a pink sugar pig, or a striped-candy walking stick of generous size. In many respects, Little Dunning was next to Hogamanay as the most important date on a child's calendar. DONN, brown, surly, bad-tempered, indifferent, bad, pregnant, Cy. dwn, Gaul. Donnus, Donno-, Lat. fuscus, Eng. dusk, dust. DONN NA’ CUAILNGE, The “Brown of Cooley,” a great bull of divine origin resident in Ulster. His form was the culmination of many transmigrations of soul and he was a divine swineherd according to late antiquarian invention. Although a bull he had human reason and understanding. “One of the great virtues of the Donn were the fifty youths who engaged in games upon his back every evening, where they played draughts and contested at leaping. A magic virtue of the animal is that no man ever fell from his back nor did he totter under them. He could screen a hundred warriors from heat or cold under his shadow. No sprite or goblin dared come near him. At dust his magical lowing quieted men in the north and the south, the east and the west...” Elsewhere it is noted that his voice alone brought cows into calf, emphasizing his importance as a symbol of fecundity.” It was natural that Mebd, the raven-queen of Connaught coveted him. DONN OG, Young Don, represented as the son of Midir, god of

the Underworld. Often confused with the eldest of the eight sons of Mil. It was this latter who was hospitably greeted by the three sovereign goddesses of Ireland, and reacted by “paying scant respect.” In this case, “scant respect” meant a little more that ignoring them, for elsewhere it is reported that “Eiru was overrun at Inver Sceni in Bantry Bay.” The trio survived long enough to predict the doom of prince Donn. The Milesians put to sea after this and Manann mac Ler caused a great storm to blow up against the invaders and in that storm he was lost. In one version of events Donn was killed while checking out the nature of this magical blast from the mainmast. Others state that he was killed trying to land, or fighting on the land. Whatever the case, his brothers agreed to his request that he be buried on an offshore island. Here the traditions of Donn og and Donn sean, become intermmixed, for the Irish death god alsogoverned an offshore island entitled Tech Duin at the southwest of Ireland. DONN SEAN, Old Don, As we have noted elsewhere the House of Donn was named after the death god, who was sometimes associated with the Dagda and Bilé. In current folklore Donn has the same weight as Ler, or the Norse god Hler, being commonly associated with shipwrecks and sea storms. In some folklore he is represented as governing Tech Duin an island assembly point for spirits of the dead. DORCH, DORCHA. dark. Ir. dorcha, OIr. dorche, as opposed to sorcha, bright, from the root reg, I see. Gr. Erebus, the “coloured-one.” ON. rokr, darkness, from which Ragna-rokr, the “Twilight of the Gods.” Sometimes referred to G. richis, coal and Bret. reges, glowing embers, Skr. ric or re, to shine through darkness. Norse, dvgr, a dark-skinned one, a dwarf. Many of the pagan rites took place in darkness. The Christian church at Kilkivan, in Kintyre, Scotland preserved one of these “mixing customs”: When husbands and wives were seen to have irreconcilable differences all of their kind were assembled by the clergyman once each year. There being an equal number of males and females, they were placed in a large room and all the lights extinguished. “This

being done they were to grope for partners until they were all paired, and when the church was lit again they were to live together till the next annual meeting, when a similar “grab in the dark,” was resorted to.” Often this resorting of personalities resulted in reconsiliation of the original couples at the end of the year. This church in Gaelic was cill-chaomhain, “the church of the meek,” and was one of the last “native” churches to succumb to the Reformation. This process was also seen at the pagan quarter-days. DORNBHUIDHE, the “Yellow Fist,” corresponding with Bui. The sidh, or “side-hill” of Uainebhuidhe, the “Green-fisted one.” This was said located “south of Cliodna’s wave and was thus within the western Otherworld. This woman was regarded as the minstrel of the Land of Promise, and her musical instruments were the birds which followed wherever she went. See Uainebhuidhe. DORNOLL. “of the Big-fist.” A somewhat misshapen female, the daughter of Domhnull “the War-like.” She fell in love with Cuchullian. When he failed to be compliant she sought vengeance by causing his companions to desert him as he journeyed in the distant Land of Shadows. DOSGADH, DOSGAINN, misfortune, Ir. dosgathhach, improvident, dosguidhtheach, morose, extravagant, from dos + sgath, a “haded thicket.” After the goddess Sgathach, the “Shaded One,” who confers with Mhorrigan. DRAIGHLICHD, a trollop, a whore, from the Eng. draggletail? Perhaps related to the next. DRAGON, a dragon, Ir. dragun, EIr. drac from the Latin draco, the source of the English dragon. The name given Norse war-ships as well as that applied to the fire-breathing winged reptile of mythology. Note the G. dragh, trouble, roughness, vexation. The dragon-ships were sometimes pulled overland on rollers, thus the Eng. drag and draw. The figurehead of the viking ship was often formed

after the head of a sea-serpent and was arranged to serve as a chimney for ship-board fires. In spite of Saint Patrick’s work with snakes, mythological Ireland was hardly free of serpents. Conall Cernach had one as his totem and the charioteer Laoeg saw a two-headed specimen on his visit to the Otherworld. These were both off-island but Mecha, the serpent-son of Mhorrigan was born in Ireland. He was slain by the healer called Diancecht and his three hearts, bearing the shape of serpent’s heads, were burned and committed to water. It is said that the currents there seethed with poison and “boiled to rags” all living things within the river. Fionn alone was credited with expunging the monster of Loch Neagh, the great reptile of Loch Cuilleann, the creature within Benn Edair, the reptile of Glen Dorcha, the blue serpent of Erne, that of Loch Righ, another Glenarm. “he slew the serpent within Loch Sileann that brought with it treacherous deluge, and the two serpents of Loch Foyle that made fierce attacks on us. A shining serpent in the Shannon scattered our men, and that of Loch Ramhuir surpassed all other monsters of the world but mac Cumhail killed them. He took also the fierce phantom of Sliab Collan and the two serpents within Glen Inne, these fell by his sword. He slew that in Loch Meilge as well as the monster at Loch Cera and the spectre at Turim. The serpent of Loch Mask gave many defeats to the men of Fal but it was slain. On Loch Leaghire, in truth, there was a serpent that made flames. In payment for his ravages he was beheaded. The furious serpent of Loch Lurgan was done down by Fionn as was that at Bann and another at Assaroe.” See Clach na Nathraichean. DRAMAIG, from Sc. drammock, crowdie. “There are two immemorial dishes, one or another of which was indispensable at the Kirn (Harvest Home). One is the meaan-ale (dramaig), or Ale-Crowdie, and the other is Cranachan or Crea-Crowdie. Both are made with the first of the new grain.”(obtained at the Lugnasad, August 2). Crowdie was a mix of grain and water into which was poured a little home-brewed ale. The crowdie was of

drinking consistency but could not be overly thin as this was the omen for “thin” crops. It was sweetened with molasses and made “handsome” with liberal amounts of whisky. It was usually left to mellow through the day in a wooden bowl or earthenware tub. At the arrival of guests, a matrimonial ring and other charms were placed in the communal tub and each person was given a spoon and invited to partake in “a ceremony that is probably of very great antiquity.” DRAOI, DRAOIDH, DRUIDH, a magician, a practitioner of witch-craft, the Irish form is draoi, pl. druadh, EIr. drai, drui. In Gaul, druides, Eng. druid. Associations have been made with the English word true and with the Gaelic dru, high or strong. Pliny suggested that the root word might be dru, oak, considering their reverence for that tree. The AS. dry, a magus or magician, is considered derived from the Celtic models. Note also these "magicians": draoineach, any artisan; draoneach, a practising artist particularly an agriculturist; Ir. druine, needlework art. Draoch, a fretful or ghastly look with the hair standing on end. Drùchd, dew; drùdh, penetrate, pierce; druid, close, firm, trustworthy; druid, a starling, a thrush; drùis, lecherous, adultery; drùth, lewd, a harlot or prostitute; MEng. druerie, illicit love. The druids were members of a Celtic religious order, the sect, proper, having the offices of priest, physician, wonder-worker, entertainer, judge, teacher and historian in some measure. Numbered among the druids were the bards who specialized in oral poetic history and composed eulogies, curses and blessings on demand. The vates or prophets were concerned with foretellings, hind-tellings, and predictions. They are all represented in myth as dangerous wizards and/or diviners. The secret "Order of Druids" was supposedly re-organized in London In 1871, but bears little relationship with the ancient druids and their work.

DRAOCHD, druidic practise, magic. Same as druidheachd, the latter being the later form of the word. DRAOIGHTEAR. The Evil One, an enchanter. draoada, obscene, smutty, lewd, ugly looking. draosdair, whoremaster. DREAG, DRIUG, a meteor and/or portent,a forerunner seen as a travelling light; a omen of death or disaster, related to AS. dreag, an apparition and the ON, draugr, a ghost. Also seen as driug and fear dreag, the man trailing a light. also dragon (which, see), Cf the English word drag. See Ruadh rosessa. It was commonly said that the second soul of men sometimes became a fear dreag after the death and departure of the primary soul. As such it travelled from the place of death to the home of the dead individual, and went from their to the internment site. In instances of traumatic death, the fear dreag might be unable to "go to earth", in which case it remained topside as a recurrent travelling ball of light. The dreag, or "dead-light" of a female was said to have a halo about it and shed sparks. The "corpse-candle" of a man was a steady blaze of light, the trailing tail varying in length in direct proportion to the importance of the individual. Community leaders had lights that carried a long tail, but that of neighbourhood ne'er-do-well’s was markedly smaller. At the home of their host, the dreag sometimes knocked three times at the door, in other instances the light fell to the hearthstone and spread from there to bath the entire dwelling in cold light. Where the sithe, who carried these lights, outlived their human cowalker they often appeared about the countryside as wee-folk, seeking refuge in remote hovels. Admitted in the midst of storm, they were proof against lightning, flood, and the dangers of unchecked fire, but if they were ignored or badly treated, disaster always followed.

DREAM, tribe, people, EIr. dremm, bundle, handful, Skr. darh, that which can be bundled or made fast, cf. G. dreamsgal, a heterogeneous mass DREATHAN-DONN, wren, Ir. drean, Cy. dryw, root der, to jump. See dreolan. The Celts believed that our world was haunted by sweet-singing, pain-dispelling Otherworld birds. There were also hostile flocks which emerged from the west in the service of the death-gods. Like the sea-folk, these air-travellers had travelling gear, and could put aside their “bird-cloaks” and emerge in the form of people. The wren is seen in a small gold filagree figurine from Garryduff, Ireland. Although post-Roman in date is considered “associated with the Druidic practise of augury.” In most accounts, the wren has an ominous reputation, its call suggesting death, the coming of robbers, whores, poets, the clergy or other unwelcome folk. See dreolin. DREIMIRE BREG, DRIMNE, the “Ladder of Breg,” similar to ON. drangr, an “upstanding rock, cf. cliff, climb, tramp. “The Back of the Great Sow,” for that is the shape that appeared to the sons of Miled on every hill and on every height in Ireland, when they came over the sea (from Spain), and wanted to land by force. These phantoms were there because a spell had been cast on them by the Tuathan wizards.” DREOLIN, the wren, from dreas, bramble-bush, donnal, a howl of complaint. Also a silly person, Cy. drel, a clown, Eng. droll or thrall? Cf. dreallaire, drollaire, a “loiterer,” similar to ON. drolla. Note that Don was the Gaelic creatorgod. The custom of hunting, and killing the wren, “the Ladye of Heaven’s hen,” explains this descriptive. On the twentyfourth of December, towards evening, the Celtic peoples used to “ramble about” until midnight when they sought this representative of royalty. After killing him, they fastened his body to a pole and paraded him door-to-door. On the Isle of Man they buried him with the solemnity reserved for monarchs and afterwards danced about his mound. In

Ireland, the hunt went on into the eighteenth century and formerly was widespread throughout Europe. The one who killed the wren was once known as the King and was treated in royal fashion during the twelve days of the Yule. On Twelfth Night the wren “went to earth” in literal fashion, while his human counterpart was either killed or ostracized until replaced by a new victim a year later. Note DREUGAN. dialectic of dragon. DRIUBHLACH, South Ir. cowl. The wearing apparel of the mythic Tuatha daoine. DRIUG, a meteor, a portent, see dreag. DROICH, a dwarf, based on ancient drogi which is allied with Teut. dwergo, a dwarf. Germ. zwerg, ON. dvrgr, all after the Norse god-giant Svrtr, the elemental spirit of first fire. Confers somewhat with dragon. See next. DROCH-CHOMHALAICHEAN, DROICH-, "rent-payers to hell," droch, a dwarf, allied with ON dvergr, the English dwarf; Coimhdhe. God + aicheadh, one who denies the Creator. "(Some people) are unlucky to meet, and you would be sure to have disappointments in your errand (if you encountered them)." These are the opposites of the cochuleen driuth, who wore the "cap of luck." (see earlier entry). Men who were born with a second-rate protective spirit, or befind, or who had their birthday-caul stolen away were left open to the control of substitute evil-spirits and thus became enemies of the true gods, or God. As such, they lost the guarantee that their person and projects would turn out well. Unfortunately, their little black clouds spread over all they contacted. "If you went only to fetch a spade and met this kind, you would come back without it. A man from North Uist says he often makes a detour (1901) of about a mile when he is going to the hunts, because he says, "If I should meet the people from that house, thought I would use two pounds of shot, I would kill

nothing." Women were, by default, considered "drochchomhalaichean. " Thus, men were advised to avoid encountering them especially on the road. At one time it was said that no male could survive while travelling on the island of Eriskay. “Women were less intolerable to the evil-spirits of that place... when by some accident a man got into the island he could not get away. Once it was suggested that he should dress up like a woman and sit and spin like the rest. Though he showed some skill with the distaff he was soon found out and the adventure proved fatal." (Celtic Monthly, p. 164). The soul-mannikin is a part of European legend, thus the Icelandic Eddas mention the "flygiar", the attendantspirit of every child that is born. In the prose Eddas we are told that the "guardians" who come to earth "to shape the life of the men and the gods" are of the race of the (elemental) gods, who they called the Nornir. Norn (the Gaelic Befind) was originally a single goddess, corresponding with Urth and Wyrd, but in late mythology her duties were divided bewtween Urth, Verdhandi and Skulld, symbolizing the past, present and future. The destiny of men was admitted to be "shaped very unequally." "Some have a good life and rich, but some have little wealth and praise, some long life, some short...The good Nornir, and well-descended shape a good life; but as for those who meet with misfortune, it is caused by the malignant Nornir." In England this same invisble little man was known as a shadow-man, follower, runner, cowalker or fetch, and these designations are still used in Atlantic Canada. On both sides of the Atlantic, a person born with a caul, or "fylgie" (the amniotic sac present over the head at birth) was considered blesssed by a powerful attendant spirit. The sac was considered to have magical properties in its own right and in medieval times midwives sometimes removed it and sold it magicians. In the latter case, the shadow-man no longer protected his human double, who became an easy subject for diabolical possession.

Such individuals were called the jonahs, or joners, in the sea-ports of our provinces, while land-dwellers were referred to as jinxes, or jinkers, or as "rent-payers to hell". In a few Gaelic-speaking regions they were "drochchromhalaichean" (adherents of the badly-twisted one; i.e. the Devil). The Scots and the Irish also knew of the "currac-rath" (cap of luck) and all Atlantic Canadians were wary of "the unlucky kind" particularly when they appeared while men were working: "If they were working with tools of any kind, whether it was a mill or whatever...when things would begin to go wrong - as often happened - they would order a certain man in the neighbourhood to journey over (vacate the premises). They believed strongly that everything would (soon) be in order again...they took it as a very bad sign altogether if the same man met them on the road...The first person to meet anyone starting out on a particular journey, they thought would bring them bad luck or not..." In sea-port villages, Christian priests, ministers and women were excluded from ships as bringing bad luck but these were not full-fledged jonahs. The former were disliked as likely to attract the unwanted enmity of the elder gods of the sea, while women were suspected as potential witches. One of Helen Creighton's interviewees explained it as follows: "There is often one man who is known as "a bad luck man", he never seems to be able to get on to the fish. Boats are also sometimes known as bad luck boats (since they might possess bad-spirits in their own right)": "Some vessels don't make money though they've been tried by the best skippers known. There seems to be no reason for it, but I've seen it many times. (Port Medway, N.S.)" On the other had bad luck ships were often attached to a jonahed master-mariner. Local folklorist, Helen Creighton, has also recounted the misfortunes of an admitted jinx, who was trailed by the runner of her great-great grandmother, a woman who had a reputation for witchcraft: "If I went on the road sixty times a day I'd meet her. She'd always turn around and

follow me with her eyes." Alma J, interviewed at Eagle Head, Queen's County, Nova Scotia in 1947, claimed that she had had a spell placed on her as a child. When she married and lived at Lake Centre in 1927, she was no longer pursued by the shadow woman of her grandparent, but met a neighbour who bragged that he was a witch. It is a tenant of the craft that those who have been a prey to bewitchment remain open to its force, just as those who have been hypnotized are less able to resist later attempts at hypnosis. While her husband was busy with work in the winter-woods, Alma became the victim of this male hagge, witch or lutin: "There was a knothole in our front door and every night after I'd go to bed I'd hear a "cat" slide down through the hole and it would jump on my breast. When I'd leave the lamp burning it wouldn't bother me." This made it difficult to sleep and in time, "I began to get sick and couldn't work." Frightened by the experience , Alma went to the woods to get help from her husband. Fortunately, he had some knowledge of witchcraft, and knew that that there were rites of prevention and expulsion which could be used against night-riders. In the middle ages various plants were hung about the room, or the sleeper wore amulets made of coral, diamonds, jets, jasper, dried menstrual blood or a wolf's hide. More recently, knifes have been driven into door and window frames, a horseshoe or cross placed at entrances, a red cloth sew to clothing covering the chest, or the arms and legs held crossed throughout the night. In their case it seemed more practical to entrap the witch. Once a "night-elf" had made an entry there were numerous ways to divert him, but the experts agree that "the most effective method is to catch him." Because of his shape-changing abilities, this can be difficult unless his escape routes are cut off. "If all the holes in the room are blocked, the Night-Elf will be forced to remain, since he must always enter and leave through the same hole...A curious method of catching him is to stopper a bottle very

loudly. Partly out of curiosity and partly out of an overwhelming desire to urinate, (he) must open the bottle, making it very easy to close him inside." 1 Thinking to exclude the witch, the husband patched and filled minor openings in the home ending with the knothole in the door. As he was pounding a "cork" into this opening, their neighbour suddenly materialized in the bedroom. "What are you doing in there the wife called out? Come out in the kitchen!" The witch did he was told, but pushed past the woman in a manner that suggested annoyance. When they had him seated on the flop-couch in the kitchen they could see that he had bruises on his arm, representing every hammer blow the husband had taken against the bung. They suspected that he had been an invisible presence within the house, but had reacted too slowly to escape through his entry hole. When they asked him how he had managed the injuries, he said that they had resulted from injuries suffered while he was working in the woods. Captured, the witch could have been bled, or pricked, for it was part of the lore that he would be powerless to return if he lost nine drops of blood. Some families passed down "handling gloves" which were supposed to keep the witch at bay once he was ejected with them. It also used to be thought that the power of a witch was resident in his, or her, hair, so they might have given this witch a shearing, or simply grasped him by the hair, naming it "horsehair", thus cutting their relationship with the night-rider. The witch could also have been banished by locating one of his footprints in the earth, and nailing his spirit to the ground with an iron spike driven into the print. The couple opted for a warning, and Alma was left untroubled for two weeks. One evening while she and her husband were in bed, a piece of scrap iron fell out of the air and rolled three times on the floor. They had just put it to 1Ibid,

p. 124.

one side, and begun to sleep, when the same object fell with more accuracy on the bed. The next night Alma was alone and this happened twice more. When it fell a third time, she was braced for action, and took a swing at the falling object which materialized on the floor as a dog-like animal. It scurried away, and the next night the malevolence of the witch centred on the family pig, which finally died under the constant torment. Completely annoyed by these happenings, the woman paid another neighbour to butcher the pig. She then took the heart and stuck it full of new pins. She placed the organ on a pan in the oven and stoked the wood-stove, baking it slowly over a three day period. On this day, she was pleased to haer that her enemy had succumbed to a mysterious fever and was barely alive. She kept the heart in the heat for three additional days and by week-end, the witch was a corpse. "I had just enough heat on to make him suffer good and well; after he died I burned the heart in the stove." This last act followed the general suspicion that some of the witch-spirit remained resident in the counter-charm, which had to be completely destroyed for fear the magic-maker might use it as a focal point for regeneration and rebirth. Because Alma had been jinxed as a child, her troubles were not put to flight by this action. Two years later she found herself visited by another night-rider, who began to torment their heifer. That Christmas she was given a crocheted pot-holder by a young female neighbour, and for two months after found that she could not eat, sleep or work in any reasonable manner. When the witch came to gloat over her handcraft, she said: "Why, Alma, you look just like a witch. Somebody must have put a spell on you." At this she replied, "There was a spell put on me when I was a little girl. It was never taken off, so anyone can witch me." Made suspicious of the nature of her illness, Alma slept with a Bible beneath her pillow for three nights with little helpful effect. After that she burned the pot-holder over the fire while making a "wish". A week after this, she

found herself forced to go "to the kettle" (thunder-jug, chamber pot; these days the bathroom) three times. "I thought everything in me was coming out. That was the spell coming out..." Nevertheless she was again assaulted by a night mare three days later. This time she opened the Bible to appropriate verse treating witchcraft and placed it squarely before her bedroom door. She heard an invisible creature attempt to pass bult it made an aborted sound, which she said sounded like "waalk". Alma cried out: "You son of a bitch, you can't come any further because you see what stands before the door." The next night the witch, and her cohorts, were heard beyond the door, and they made further attempts, but each night the sounds of visitation were more distant and finally vanished. After that Alma found that an opened Bible served to protect her from the dark world. Jinxes and jonahs were not held personally responsible for the damage which sometimes fell on mates, family or neighbours, the problem being credited to the lack of a guardian. Infrequently, they were happy to have this infliction: "This is what happened to a man whose wife died and who married again and had one daughter from the first marriage. The daughter and stepmother did not get along very well at all. They were not very friendly. And one day as her stepmother was going to the store or somewhere, the daughter met her at the door. She said to the daughter, "Won't it be too bad for you unless I have good luck, since you are the first one met on my journey." But said the girl, "I am known to be droch-chomhalichen. They don't consider me lucky for anyone to meet!" "Indeed," replied the stepmother (in an unbelieving voice). "Oh yes indeed," said the daughter, "I was (after all) the first one to meet my father the day that he was going to fetch you, and he was indeed, unlucky!" DRIUNK SOIRCHE, ridge of light, a place of enlightenment, driug, a portent in meteoric form; soir, the east. Those closely approached by the deities took on some of the aura

which surrounded them. See fear dreag. DROCH, DROICH (drawch), evil, a dwarf. Bad, wicked, mischevious, sad, calamitous. Ir. drogi. allied to the Teutonic dwergo, the ON. dverge, the miners and metalcraftsmen of the ancient world. They are distinct from the svartalfar, or black elfs, who are regularly proportioned and were banished from the upper world by Odin. The dverge (the word means spider) were weavers of very fine cloth and were sometimes entitled “trolls” They were of very imperfect form and it was said that their feet were like those of a horse, or duck, except that they were reversed. It has been said: "Of personal beauty they have but little. They are hump-backed, dressed in old grey jackets and with pointed red caps." In Scotland they were known as trows and it was said that they lived within the hills that they worked: "...they are extremely rich. The interiors of their hills are surfaced in gold and silver and crystal. They are obliging and friendly; freely lending and borrowing, and elsewise keeping up a friendly commerce with mankind. But sadly they are thieves stealing provisions, and even human women and children. They marry, have offspring, bake and brew, just as our peasants do. But they have a great dislike of noise and particularly that of the clanging of Christian bells. Thus our country (Scandinavia) has been largely unburdened of the trolls." These folk resembled the Tuatha daoine. Frequenbtly used before a now as a curse: droch bhas, “Have a bad death!” droch chadal ort! “Bad sleep to you!” droch fhacal! “Bad words upon you!” DROCH BHAS, bad death, an impreciation. “Bad death to you!” DROCH CHADAL ORT, “bad sleep to you!” DROCH FHACAL, a general impreciation, a bad word, curse, oath. DROCH GHUIDHE, an evil wish, malediction, curse. DROCH MHIACHD, lust, the bodily passions, droch, dwarf,

evil; miadh, respect, allied to English meed, pay and the Latin miles. a soldier. Ireland was anciently conquered by the Milesians, or sons of Mil. Confers with entry immediately above. DROCH SHUIL, the evil-eye, the “blasting-eye.” DROCH SPIORAD, the “Evil Spirit,” the Devil. DROCHAID AN DA ROINEAG, the “two-hair bridge.” Another means of passage from the world of men to and from the Otherworld. Possibly symbolic of the Great Ocean as it was typically sited across a great eas or cataract. In one of the old tales we are told of three raven-haired girls who wishing to escape their Fomorian father came to this bridge, but only one had the co-ordination to pass over. She therefore carried her sisters to the far side. Later these three, who are the Mhorrigan helped the humans despoil their old homeland in the west. J.F. Campbell equates the two-hair bridge with the double rainbow often seen arched over highland cataracts. The Norse gods rode here-andthere over their bridge Bifraust which was understood to be a rainbow. DROEN, a wren. An occult bird of bad reputation. See dreolin. DROMAN, TROMAN, the alder tree, a dwarf. a trow or Sc. troll. One of the nine sacred woods used to kindle new fire at the Quarter Days. The mountain ash or rowan, “beloved of magicians,” the penultimate shield against evil. An old rhyme suggests: Choose the willow of the streams, Choose the hazel of the rocks, Choose the alder of the marshes, Choose the birch of the waterfalls, Choose the ash (i.e. rowan) of the shade, Choose the yew of resilience, Choose the elm of the brae, And the oak of the sun.

DRONG, DROING, people, tribe, OBry. drogn, Gaul. drungus, from which Lat. drungus, a troop, AS. dryht, people, the ON. drott, household. DRONN, the bard’s portion of mutton, the rump roast, ridge, back, summit. At weddings the man who receives the dronn is compelled to compose a verse or an dubh chapull would fall upon him. DRU, TRU, obsolete. the oak tree. Currently darach conferring with Eng. “larch.” Related to draoi and to the present-day droman or troman, a dwarf an elder, trom, heavy, trud, distress, truag, wretched. Confers with druaip, debauchery, drinking in bad company, druath, obs., fornication, druchd, heaving up, vomiting, drugair, a swiller, a slave. The oak was a tree sacred to the continental Celts. “Not only this the druids choose their groves of oaks and insist that a branch of the sacred tree should be present at all the ceremonies they performed, but they identified the tree as a god.” T.D. Kendrick has also said that “It is probable that this was also true of the druids outside of Gaul.” Ellis thinks so and insists that “Veneration of the oak was widespread among the British and continental Celts but not so much so among the Irish.” he says that it in this last country the yew, hazel and rowan were more frequently cited as residences for nature-spirits. Dr. Goldman has noted that oaks are mentioned in Christian myths which derived from pagan tales. It may be significant that many Christian churches in Ireland were sited amidst druidic oaks. The most famous of these are St. Brigid’s oaks and those within the monastic foundation at Cille Daire, or “Kildare,” the “Church of the Oak.” Another is Daire Maugh, or “Durrow,” on the “Plain of the Oak,” which

is in Wexford. St. Columcille’s favourite church was Daire Calgaich, or the “Awning of Oaks,” now termed “Derry.”Ellis says that the cutting of mistletoe from sacred oaks did not occur in Ireland since the latter plant was not native there and was only introduced in the eighteenth century. DRUID, verb, to shut away, cover, enclose, surround, advance, come upon, hasten, approach, draw near. join, hasten, step toward. DRUIDH, soak to the skin, bore through, impress upon, drain to the final dredge. Operate upon, affect, influence, distil, ooze, penetrate, a magician, conjurer, philosopher, morose person; see draoi above . Drùdhadh, oozing, soaking, melting, running, a shape-changer. Druid, close, firm, trustworthy. Druman, an elder or alder, see droman. See, also, next entry.

DRUIDHEACHD, DRUIDEACHD, the art of shutting away or covering objects; druid adventures, druidic magic. A combination of druidh (see separate entry) with eachdraidh, a history, from EIr. echtra, adventures, doings, deeds. Druidism was a system of religion, philosophy and practical arts said to have had its origin with pre-Celtic tribesmen living in Greater Britain (England & Scotland). The use of mistletoe as a sacred plant led to the belief that it was originally a magical-religion based on the worship of tree-spirits. Adherents believed in the transmigration of souls, fertility rites and human and animal sacrifice to periodically "renew the land." In his Gallic Wars, Julius

Caesar classified the Celtic population as enslaved by. or composed of,. druids and warriors: "The former are concerned with divine worship, the performances of sacrifices...the interpretation of ritual questions (mostly related to peace or war). A great number of young men congregate about them for learning, and they hold the druids in great honour... It is they who decide all disputes, whether murder done or boundaries in question. Of all the druids one is chief... Report says that in the druidic schools they learn by heart a great number of verses and that some remain twenty years in training. Most work is oral but they understand the Greek letters... It is their doctrine that souls do not die, but that they may, after death, pass from one body to another. They have also much lore touching on the stars and the size of the universe and the earth...The Gauls affirm that they are descended from the father, Dis (Bas, or Bil, the Nathair, the night god and collector of dead souls). For this reason they determine all time as starting at the nights." Amplifying this, Pliny later added that the druids of Britain were involved with "sundrie kinds of magic, some execrable acts... worked by means of Water. Globes of Balls (juggling), Aire, Stars, Fire-lights, Basons and Axes. Theirs is the follie and vanitie of Art Magicke entermingled with medicinal receits and religious ceremonies, the skill of Astrologie, and arts Mathematicall...as seen in the realm of Persia." Pliny noted that the Greek philosophers Orpheus, Pythagoras, Empedocles and Plato were smitten with the druidic arts and "took many voyages abroad to learn of it." This writer guessed that their praise of druidic knowledge had spread druidism beyond the western isles "so that it is now over the face of the whole earth." For his part, Pliny thought that his fellow Romans had rendered a service to mankind "in helping put down these monstrous and abominable Arts, which under the shew of magic have murdered men to sacrifice supposedly to please the gods." Dio Chrysostum, a contemporary of Pliny adds: "It is the druids who command the kings on their thrones of gold.

These dwellers in splendid palaces are little more than their mouth-pieces, the servants of their wish and thought." There is no question that the druids sanctioned killing men, but, in the last days, these were almost invariably "Roman devils" or common criminals. Those who supported the druids tended to stress their interest in the humanities, and their usefulness at protecting the general population by creating earthquakes that swallowed enemies, by bringing mountains down on their heads, or creating druidic mists which made warfare almost impossible. The best estimates have it that the Celts came to Britain between 1,000 B.C. and 500 B.C. and adopted the local religion; the druids becoming the most influential force in the lands known as Britannicus. They co-existed with the first Christian theologians and more than six hundred years after that coming, King Alfred the Great issued a warning against the "baneful followers" of "all this druidcraft." A peoccupation of the mythic peoples was that body of arts or crafts generally called magic. Men were poor magicians, the giants better practitioners, the little people still more advanced, and the gods most adept. Magic is any act that produces effects through the assistance of a supernatural being, the ultimate power resting with the creator-god. The difference between the Christian God and His pagan equivalents was the fact that He defined Himself as "A Jealous God". The pagan creatorgods are represented as disinterested entities, who willingly subdivided their powers over nature among the inhabitants of earth. While their first representatives were the immortal elemental or nature-gods, The God allowed no dilution of his powers. C.S. Lewis names Him: "the God of Nature - her inventor, maker, owner and controller." Magic was word originating word from the Persian priests,

an integral part of the pagan religions, the with the Latin "magi". The Romans got this Greeks who used it to identify ancient men who ultimately became infamous in

the western world for their practise of necromancy and sorcery. The singular form of magi is magus, the female counterpart being a maga. From the last we have the Old French word "magicien" from which our word, magician. The overthrow of magic in the west was largely due to Christianity, which was opposed to calling upon either spirits of the dead or demons as sources of information. Surprisingly, the early Christians did not deny the utility of magic as science has done in this century. Magic was proclaimed not false, but evil, especially where it aimed at injury. Thus the "black arts" were divided from the "white arts" or "miracles". The latter were attributed to the helpfulness of God, who was sometimes said to act through his angels or saints. There was a good deal more to magic than conjuration: the simplest form was "sympathetic magic". Beyond that we had "divination" and "wonder works". Divination had many sub-divisions, the most prominent being astrolgy, clairvoyence, augury, sortilege and necromancy. Wonderworking was sometimes referred to as thaumaturgy, its divisions being alchemy, jugglery, legerdemain and trickery. All of the forms of magic depended on the principle that the life force is mutable. It is also a basic belief of magic that spirit cannot be dimished or destroyed but only transformed from one form to another. As Robert Kirk said of the fay people: "It is ane of their tenets that everything goeth in circles." Within this circle individual men and women sought temporary advantage, seeking an extra large share of life force through magical means. Raw power has always been an aim of the ancient or "magic" religions. The priests of earlier times were very interested in gaining control over the physical world: power over the flood, vulcanism, and the wind, control over the sun and man's corporeal limitations. Speaking of the Abenakis, Ruth Whitehead has noted: "Power is the essence which underlies the perceived universe... (men) survive by accumulating Power...This is such an important tenet that almost every story of the People has Power as its central

theme: how to acquire it, how to use it, how to lose it, and the consequences attendant on all of the above." These aims hardly vary from those of modern science and this is understandable since, "Magic takes the place of science with primitive and barbaric people, usually incorporating what scientific knowledge they possess along with a mass of superstitions..." In earlier times men felt that they could accumulate god-like power and become gods if their will was sufficient. Successive man-god-kings imagined that a great deal depended on them; from the staying of the path of the sun and the moon to maintaing the natural course of the seasons. These leaders of the magic religions had always attempted to control the world, while Christianity viewed this as an unworthy practise: "It is only at an advanced stage of civilization that man relinquishes his attempt to manipulate the physical world in favour of the idea that there is another world beyond... (Christian) religion seeks to transcend this world, magic to control it. A moralist might take the view that religious concentration on something beyond this world leads man toa greater freedom, whereas those who are intent on dominating this world become enslaved by their own practises...In simpler terms, magic is performed because the individual wants something specifically for his own self, and is therefore a mean and earthbound pursuit compared with religious communion with God." (Tindall, p. 13) This view of God was very different from that of earlier men who thought that the creator god was approachable in the current world. This entity was observed to be incapable of subversion, unreponsive to worship, flattery and threats; generally, a poor listener. His mortal minions were a different breed; subject to periodic reincarnation, the mortal gods were perceived to have all the failings of men, thus allowing for the development of formal religious worship, polytheism and magic.

There were two brands of sympathetic magic: contact magic and associative magic. Both depended on the idea that the spirit-force will move between things which are, or have been, in contact. In consuming food, men ate plants and animals, incorporating the spirits of these organisms into their being. Extending this rationale to the extreme, some men cannibalized their bravest enemies, hoping to acquire some portion of their ghost or spirit. The Dagda, chief of the Celtic gods is best remembered as a harpist, womanizer and eater of porridge, the last being regarded as the most important ritual manifestation of his godliness. While Christianity supported austere eating and drinking habits Dagda is remembered as "obscenely magnificent." “They filled for him the king's cauldron, five fists deep, into which went four score gallons of new milk and a like quantity of meat and fat. Goats and sheep and swine were put into it, and they were all boiled together with the porridge...Then the Dagda took his ladle, and it was big enough for a man and a woman to lie in the middle of it... Sleep came upon him after eating...” In those pre-cholesterol days, when a surfeit of food tallied with a bigger spirit, the Dagda kept his larder suppled from his magically supplied cauldron of the deep. What the Dagda gained in spirit also bloated his body: "Not easy was it for the hero to move along owing to the bigness of his belly..." A tendancy to favour wine, woman and song came to be thought of as weaknesses in the Christian theology, but the Dagda cosummed all three. He was sire to an entire generation of Celtic gods. His chief mates were Boann, the earth goddess and Morrigan, the raven-haired Celtic goddess of summer. The latter is represented as one of a triarchy that included the queens Medb and Macha. All of these ladies were as sexually voracious as the father-god who was described as carrying a "club" that routed "a deep ditch"

about the bounds of his kingdom. For her part the goddess Queen Medb said: "...it would be a reproach for my husband should his wife be more full of life than himself, and no reproach our being equally bold. Should he be jealous, that too would not suit me, for there was never a time that I had not one man with another standing in his shadow..." The need for a balanced sexuality between the earth deities lay in the belief that a more powerful spirit would tend to assimilate the soul of a weaker mate. The mortal-gods were so empowered they could release life-energies at a touch. Thus, the ancient myth that the touch of a king could cure the ravages of disease. This continued until the reign of Queen Anne of England, who was one of the last monarchs called upon to lay on hands to cure "the king's evil". This disease was technically known as scrofula, a tuberculous swelling of the lymph glands in the neck. Formerly a malady of children it sometimes ended in an intractable skin infection which ultimately involved the mucous membranes, bones, joints nad other parts of the body. The spirit of men was always prone to wander, and excepting that required to maintain body functions, exited each night through one of the body openings. In ill health the spirit frequently wandered from the body for considerable periods and departed finally and completely at death. In the Celtic myth concerning Demott and Grania, the former was nearly killed. He survived and was rescued by the god Angus who reunited him with his lady. It is recorded, however that, "The life of Grania almost fled through her mouth when she saw him with all the marks of combat." Assuming that the spirit of man can be naturally diminished or expanded it is easy to propose a rationale for sympathetic magic. Death was very common in the magical worlds, but death was not oblivion as is now supposed. The first law of the older universe was that of transformation: "Everything is eternal, but nothing is constant." All spirits,

they thought, were in flux, constantly changing in weight and form with time. "The entire landscape of the...worlds is a nexus of Power moving beneath the outward appearance of things...Persons shifting in and out of form, patterns recombining. Life is a kaleidoscope of Power, and death is just a shifting of the glass." In this world, spiritual reincarnation depended on observing the "natural laws", the second of which is: " Any part of an object encapsulates the whole." This explains why local fishermen returned the remains of their catch to the sea and why Micmac hunters were taught that aninmal bones must be respected and returned to the earth. It was reasoned that all creatures of the world had the capacity to regenerate even after their flesh had been eaten by humans. It was also assumed that the dispersed spirit of a dead creature could use bones as a focal point for regathering, a channel for once again becoming matter. To eliminate an enemy it was therefore necessary to obliterate every part of his body. This was not an easy task as Collin de Plancey noted: "It was held during the seventeenth century that corpses, the ashes of animals and even the ashes of burned plants contained reproductive seeds; that a frog, for example, could engender other frogs even as it decayed, and that the ashes of roses had produced new roses..." Sympathetic magic worked because the part was the whole and any damage to one was known to effect the fortune of the other. Our ancestors were, for this reason, especially careful with the disposal of hair, faeces, urine, nose drippings, ear exudations, and nail clippings, which containing their spirit, could be used against them. An example of contact magic is seen in an old Maritime love potion made by placing a drop of blood in an alcoholic drink or candy which was offered to a potential lover. If the person accepted the spirit of the blood-letter was thought inextricable combined with that of the cosumer

thus creating a love match. Again, local witches sought body by-products to incorporate in a ball of wax. If this psychic representation of an enmy was destroyed in a candle flame it was supposed that the larger person would die following a high fever. Similar reasoning was against stirring a cow's milk with a sharp object since this might cause the animal to give bloody milk. It was even held that the essence of a man remained in his footsteps, and in the ancient Scottish Kingdom the only kings selected were those whose feet matched an image in stone at Dunadd. The Norse pirates sealed all bargains by spitting into a common jar and upon one another's footprints, acts akin to exchanging blood from cuts in the arm. Closer at hand, it used to be common practise to hold witches at bay by plunging a steel knife into their footprints. It was actually believed that this would pin the evil-doers in place and lead to their death. Alternately, a small portion of witch blood placed in a vial and frozen in ice was though to produce chills, while allowing it to evaporate, following proper spell-casting, led to a wasting disease. Associative magic has also been called homeopathic magic and differs from contact magic or magic of contagion in supposing that things that look alike actually are alike. The voodoo doll is the best known example of homeopathic magic, being one step more complex than the simple ball of wax filled with hair or nail clippings. Quite often the doll would contain these materials but a good representation of the victim was thought to be all that was really required. In point of fact the representation was not always terribly accurate, but appeared to work well among true believers whether they were witches or amateur practitioners: "...there lived at Tatamagouche (Nova Scotia) an old sea captain who sailed his little shallop between here and "the Island". One day he was sailing there under a steady and favourable breeze when suddenly in the Strait, far from land and in deep water, his vessel, without any reason

whatever suddenly stopped. An ordinary mariner would have been at a loss to understand so strange a phenomenon but this old salt was not only a master of the waters of Harbour and Gulf, he was a master of witchcraft as well. He knew that his plight had been wished on him by an enemy... His fingers ran through his long, white, grizzly beard, and across his weather beaten features came a cunning confidant smile. He lashed the wheel and disappeared in the cabin. In a moment he re-appeared carrying in one hand an old musket which many times had broken the quietness of Gouzar and brought death to the wildfowl that ever frequent there; in the other a rough slab on which he sketched the likeness of his enemy... Placing the slab by the mast he shot at it "five fingers" out of his old "muzzle-loader". Scarcely had the report died away when the vessel began to move and soon the spray was flying beneath her clumsy bow and at the stern a happy sea captain wore upon his face that would not wear off. That night the little shallop with its cargo of lumber lay at the wharf at Charlottetown, and in the impregnablke fortress of his cabin, the captain, safe from all witchery, slept and snored." (Patterson, p. 57). We have already mentioned that men were temporarily reincarnated as birds, but they more frequently reappeared as trees. Even the Norse god Thor took leave of absence in the giant pines of the northern forests, and the interconnection of men and trees is also represented in the myth that men and women of the north were originally activated from an ash and and an elm log respectively. A very similar story exists among the Abenaki, who used to believe that the Great Spirit, or his representative Glooscap, released the spirits of men from trees by shooting magic arrows into them. The tree elfs of Europe led lives tightly bound with the fate of their indivvidual trees and were therefore very protective of whatever species they favoured. In Germany, it was considered dangerous to break a branch from the wood without an appropriate charm, viz.: "Frau Ellhorn, give me of your wood, and when mine falls in the forest it will

be returned to three." The magic-maker would then spit three times on the tree as notice of a firm contract. Again in the sailing ports of the low countries it was the custom to plant a guardian tree at the birth of human children. If the child died it was believed that his spirit took residence in that tree until it was reborn in another form. Even the wood from such trees was considered to harbour spirits which were sometimes cut down and carved into figureheads. When these image-spirits were mounted on ships they took over duties of warning the crew against disasters, repelling sickness, and helping the sailors at their work. Great care was taken to protect the sensibilities of these spirit-children because it was observed that when they left a ship it was certain to sink. While the Christian missionaries attempted to stamp out the veneration of trees, their own beliefs often interfered with this: The Trappist priest named Father Vincent ministered to the Micmac Indians of Escasoni, Cape Breton. Perceiving that he was not in his usual robust condition, his Indian patrons questioned "What will be the sign of your death?" Sighing audible the old monk pointed across the Bras d'Or lakes to a large tree and said, "You'll know that I'm dead when that tree falls." Father Vincent was absent from them for several weeks but when the tree fell word spread through local settlements that he was dead and when enquiries were made at the monastery the new was confirmed. Even with a guardian-spirit in place, ships could be damaged by simple sympathetic magic: The folklorist Neil MacNeil tells of a Nova Scotian witch who claimed to be able to sink ships. She was dared to show her power, at which she asked for an egg. THis she placed in a shoe which she rocked back and forth. At a distance, a ship in the harbour commenced rocking in exact sympathy with the egg, and its loss was only prevented when onlookers made he cease her magic. In this case an egg was made the stand-in for the combined life forces on board. My relatives used to say that the simplest way to effect a shipwreck was to turn

bread or a wooden bucket upside down on the ship, or on land while visualizing the demise. In all our waterfront communities women as well as priests and ministers were excluded from ships because of their reputation for witchcraft, which might be accidental or intentional. Some men had a reputation for the craft that allowed them a "mug up", or shot of rum, aboard any ship on which they made a request for drink. The remaining forms of magic are based on sympathetic magic rather than being parallel crafts. Divination is more commonly called fortune-telling and less commonly soothsaying. Among local Indian tribesman, the craft was executed by the "nikani-kjijitekwewinu", the practitioners being the "kinapaq", or power-brokers. The Gaelic clans of Maritime Canada were also involved in exercising the "an dara sealladh", generally translated as "the second sight" but properly termed "the two sights". Since the Celts occupied Britain before the coming of the Anglo Saxons, they may have originated this magic, which now has mythic status. The English word "soothsay" is from the Anglo-Saxon "soth seggen", which meant "to tell an exact truth". Their Norman conquerors disparaged that craft, substituting their own art of divination. Divination is Latin in origin, and is a word meaning to foresee or foretell or otherwise gain hidden knowledge. The word "divine" is incorporated, and it is obvious that the art assumes the help of supernatural forces in getting results. Soothsaying was often attempted using a stick or a piece of bone known as a "spelianer", or speller. The Norman equivalent was called a diving rod. These were typically a forked branch from a tree, but a shephard's crook, a walking staff, a cane, or a simple wand were other forms. Since trees were supposed to house spirits having a close relationship with men, the use of wood is understandable. There were two kinds of divination, the first dependant on the psychic condition of the diviner and the second independent of his condition. The first could be

called "altered state divination" where men or women reported on events observed in dreams or trances or made use of the two sights. Mediumship might also involve crystal gazing or the taking of hallucinatory drugs. "Mantic divination" required no special mental state, but was divination through the observation of external events. The ending "mancy" is a form of the Greek word "mantic" or "prophetic" and appears in mantic arts such as chiromancy, where the behaviour of flocks of birds is consulted; necromancy, which depends on information gained from the dead; and aleuromancy, where one looks at wheat or flour. Aside from this are: augury, which is now a synonym for divination in general, but originally depended upon close observation of the flight of flocks of birds; portending, which looked at natural structures, sub categories being astrology, and palmistry; sortilege which is involved with man-made "sorts" (i.e. groups of objects of similar character such as playing cards, runes or talismen. Finally there used to ordeals, which might also presage the future or reveal hidden information. Ordeals included those by combat, water, fire and immolation, by choice or otherwise. From very early times men distinguished between estatic or "insane" divination and rational or "sane" divination, the difference arising from whether, or not, the result seemed "sothful", or "truthful". Diviners whose interest was in seeking the future were sometimes called fortune-tellers, but the arts also involved seeking the past and perceiving happenings at a distance. Fortune telling was commonplace among the Abenaki races. Whitehead noted: "Quite a few Persons (animate and inanimate) can forsee coming events, warn of dangers yet to be. Precognition plays a part in many tales, and various methods of divination are depicted. When Plawej falls on his face by the bowl of water he enters a trance, empowering the water to speak to him. And it does. It becomes blood, The appearance of the blood...is a frequent device in Micmac stories. It is always an announcement of death." (Whitehead p. 9) Again, the Abbe Maillard (1758) said that the Micmacs claimed they could

see into the future and "the hearts of men" by gazing into a great birchbark dish filled with water "from any river in which it was known there were beaver huts." (Whitehead, p. 227). Among Maritimers of the last century precognitive work was similarly widespread and Neil MacNeil suspects that the "augury" of times past was a matter of refined observation. "...people of today will claim that experiences of that sort never existed...but those who believed did so because they were observant..."giseagan"..."superstitions" they work for these people...I have had some of that experience myself. And on account of that I must believe. I don't particularly want to believe but there is no way to avoid it." (MacNeil p. 208) Cleve Townsend, an elderly resident of Louisbourg, Nova Scotia recounted a number of examples of mediumship for the Cape Breton Magazine in the 1970's; among them: "I remember when I was a boy, any (three) knocks at the door, I wouldn't let anyone go to the door but me. I knew there was nobody there that they could see. I knew the knocks were coming from that world (i.e. the unseen world). And I'd always go to the door. And as far as this world is concerned I could say ther was no one there. But there was always someone there. From the other world. It would be like to bring a notice about a death or something like that. I don't think they'd say anything. I'd receive thoughts from their mind. But I would see them. Yes. I could see a form, see their face. Oh, yes."(Capplan, pp.161-162). A similar case has been reported by Annie Foote, a one time resident of Outer Wood Island. The island is located immediately southeast of the larger land mass known as Grand Manan Island in the Passamaquoddy Bay region of the Bay of Fundy. Her sister Miriam once spent a Sunday morning at home with their grandmother. Three knocks came at the door and her grandmother answered but no one stood on the threshold. On a repetition the same result followed. Later when the older woman went to the pantry

the door opened of its own accord and a cold wind blew into the room. At this Miriam went to see who had arrived but her grandmother was there first. From another room she heard: Penelope, I've told you to leave us alone. There's nothing to be done; besides, you'll scare the youngster." By the time Miriam had reached her grandmother's side there was no sign of any other person in the room. The girl asked who Penelope was, but it was not until years later that she learned that Penelope had been a resident of the place murdered by her married lover. Penelope's death had never been avenged which explained her repeated attempts to gain the attention and support of people in the land of the living. Another case of altered state divination was reported by Dan MacNeil who spoke of a young girl named Mackenzie, who lived on Christmas Island, Nova Scotia: "In the night thered be knocks at the door and a little hand would show on the wall...and she'd go in what you'd call a trance. She'd faint. And she'd go across to the other side...when she'd wake up...she'd tell everything...she says, "My neighbour died just a few minutes ago...And by the gosh the next morning they enquired...and the neighbour died at that certain time... she used to be like that every night." In her final performance the Mackenzie girl met a newly dead woman on the far side and was instructed: "You tell your father to go to my son, and look in the old trunk in the attic and you'll find a ring there...And get that ring and put that on your finger and this'll never happen to you again." MacNeil commented: "By gosh, she told her father...and he went down and told the man of the house the story about his mother, that the little girl was talking to his mother in heaven. Well he says, :There is such a trunk upstairs all right. The old woman...she said, "That ring is wrapped up in a rag..." And by gosh they found the rag in the bottom of the trunk with the ring wrapped up inside...a woman's ring...and they had to tie that ring with string on to her (the medium). And she never saw anything after that. And she got married and only died about three years ago." (Crandall, p. 204, 1980). Local witches or baobhs

actually

cultivated

the

two sights, allowing them to see the past and the future. One of these was Willam Lawlor, "The Wizard of the Miramichi". Earlier in this century, while working with a lumbering crew near Newcastle, New Brunswick, he engaged in chiromancy. Coming into camp at the end of a day of cutting, he told the gang that he had talked with a black bird that was niteher a crow nor a raven. The bird had wearned: "beware of the night of the thirteenth." The men treated the warning as a joke and were convinced that "Bill Lawless" was deranged. When the day of the thirteenth passed without event they began to tease Bill, but that evening almost all of them fell ill and one that did not die became death, while another lay in a coma for two years. The "disease" was never diagnosed but the camp was burned to retard the spread of the causative agent. When the camp was reassembled Lawlor was the only man who was not rehired. If these incidents were nothing more than hallucinations they were surprisingly widespread and often involved groups of people. The folklorist Mary L. Fraser noted: "Years before the Gypsum works were installed at Iona, Victoria Cou. (Cape Breton), the wooded heights overhanging the calm waters...were the haunt of the spirits of the present day workers; their machinery and railway trains were also seen and heard there by many. So frequent were these occurrences that people in nearing the present location of the plant, used to get into the water and wade past it; for there is a belief that spirits cannot touch you if you are in the water. (Fraser, p. 49). Even less explicable are the branches of magic which fit under the general Anglo-Saxon heading of wonderworks, and which the Normans preferred to call thaumaturgy. There are equivalent Indian crafts collectively termed "kinap". The "kinapaq" or possessors of this power were men who were able to expand their physical strength as well as their perceptions. The power-brokers who exercised "mentu" were diviners, largely disinterested in phyical display, who only occassionally took human form;

nevertheless it was said, "the world shimmers with their presence". Finally, there were curers who were sometimes loosely identified as "shamans". They were the "puoinaq" and their crafts were "puoin", a power which seems the reverse of "kinap". The kinapaq were men who could outrun the wind, shape-change, tear up trees by the roots, carry a ton of moose meat on their back, or dance with their feet knee deep in a plastic earth. The puoinaq were similarly gifted beyond ordinary folk, and because medicine has the potential to kill as well as cure, they were often feared and in many tales of the People were driven from their village or killed out of fear, jealousy, for revenge or as a precautionary measure. The myths of the wonderworkers hardly vary from tribe to clan to tribe. The English categorized their work as jugglery, legerdemain, trickery, conjuration and enchantment. What jugglers do is now downgraded as stage "magic", but the manipulation of objects in space was once regarded as more than simple eye-hand co-ordination. Legerdemain, also called sleight-of-hand is defined as a dextrous (left-handed) craft and was simply an intimate form of juggling. It is represented in a multitude of disappearing coin tricks and "magical" acts in which prechosen playing cards are identified by the "craeftiman" or craftsman. It is interesting to note that many of the elder day gods (in particular Tyr, the Norse god of war) were said to be left-handed. In each of these crafts it was implicit that some supernatural had a part in gifting men with these abilities to defraud. We have spoken briefly of the mantic crafts of necromancy and sortilege, or sorcery. The necromancer was capable of calling up the dead while the sorcerer cast lots. Both were essentially interested in gaining information rather than making a show of naked power. There were however conjurers, who had sinister purpose. The word conjuration comes from a Latin word meaning to bond together under oath to a supernatural for the purpose of committing damage to others. The British witches were

rarely put down for divination but the law was severe with those who hurt, or were supposed to have injured, their neighbours. It was this difference in effect that caused de Plancey to define magic as either "natural" or "diabolical": "Natural magic is the art of predicting the future and producing extraordinary effects (e.g. the curing of diseases) by natural means. Black or diabolical magic, taught by the devil and practised under his influence, is the art of invoking demons...and performing supernatural things." (dePlancey, p. 86). Interestingly, black magic is a misnomer: Necromancy evolved from the Latin "necros" indicating "the dead". Among medieval copyists this was confused with the Latin "nigros", meaning "black". Over time black magic became erronously confused with acts of conjuration. The range of activities thought possible through conjuration are suggested in a survey of trial records from the days of witchcraft: Isaac de Auriran was said carried through the air by an apparition. The sons of Aymon rode a demon horse, who travelled at incredible speed and grew in length when he had to accomodate more than one of the four brothers. Thomas Boulle sat on live coals without being burned and was given the ability to seduce women of his choice. With the help of supernaturals five Spaniards were "borne through the clouds by devils", made crops rot at their pleasure, brought about the death of people and animals and were burned alive for their efforts. Another pair of Spanish witches were said to possess two eyeballs in each eye with which they "mortally enchanted those at whom they looked, and killed people at whom they gazed for a long time." This was supposedly possible as the second pair of eyes were those of their demonic doubles. De Plancey declared that magicians were capable of "unleashing tempests, winds and thunder" of walkingh on water, and having "infernal cohorts" had "little difficulty in appropriating for themselves, without arousing suspicion, the goods of others." The arts of enchantment, or fascination, were never

as spectacular as conjuration but could be dangerous for the individuals on the receiving end. The use of the voice as a tool of witchery has a long history among the fay. Of the Gaelic sidh it was said: "Their voices are sweet and seductive and their bagpiping unrivalled." Again it was advised that men avoid the dances of the French Fees because, "their wild whirlwinds of song and movement are so tiring that men who take part in them die of exhaustion." The same character was imputed to speech, it being noted that the Norse god Loki got out of tight scrapes through his use of humour. The penultimate master of speech magic was the Celtic god Ogma, "the honey-mouthed". The Greek satirist, Samosata, described him as having "slender golden chains" connecting his tongue with the individuals in his audience. While the voice was first tool of enchantment musical instruments became an extension of this art. The Anglo-Saxons also bewitched their friends and enemies with spells and charms. To be spellbound was to be held by the power of words, while a speller was a rod used to point out letter supposedly releasing them from their bound state on wooden tablets. The word charm, on the other hand rises from their word "cirm", which identified a confused blending of voices, for example birds in a flock. While the spell was the release of words thought to have occult power, the charm put these words into song. The Norman equivalent of spoken word-magic was the incantation or enchantment. The effect produced was called fascination, but if the the incantation was in verse, the victim was said to be enraptured. DRUIDHEACHAN, druidism, enchantment, witchcraft, a charm. The religion known as druidism is now considered a Gaelic invention, but they said it was of earlier origin, the rites having been learned from an aboriginal British race which they displaced. There are suspicions that it was originally a worship of tree-spirits and some linguists have linked "draoi" with the Greek "drus" and the Latin "dryas", words which specify the oak-tree. "Amongst the Celts the oak-worship of the Druids is

familiar to every one, and their old word for sanctuary seems to be identical in origin and meaning with the Latin "nemus", a grove or woodland glade."3 Druidism, which was practised at least one thousand years before the birth of Christ, was ultimately assimilated by Christianity so that the name "druid" survives in Gaelic as a description for the English thrush or starling, a black bird known for its talents as a nest robber and bully. This noun is feminine, tallying with the Christian outlook on the nature of evil. A collection of these black birds is referred to as "duidean". "Druidh" continues as a verb meaning: to penetrate, ooze in, or to impress beliefs through constant reinforcement. Finally, "druis" is the Gaelic word for lust, which the Christians viewed as one of the worst mortal sins. These unflattering characterizations of the druids started in pagan times. When a Roman detatchment was turned against Anglesey, on the main island of Britannia in 61 AD, Tacitus described a crosssing of the Menai Straits in this manner: "In the early morning light, the legionnaires were met on the far shore by a dense array of armed warriors, the women in black dashing among the ranks, hair dishevelled, waving brands, while the druids among them lifted their hands and called down dreadful curses from heaven. It was a sight before which the bravest might quail, but this day like many before, belonged to the Romans."4 In this case, the druids were given to the sacrificial fires they had prepared for the Romans and the ensuing days were spent axing the oaks in the sacred groves. Sir James George Fraser says there is "unquestionable evidence" that the Celtic druids torched human beings in a serious and systematic manner. The Greek geographer Strabo noted that these magic-men, "used to shoot people down with arrows, and impale them...or making a large statue of straw and wood, threw into it cattle and all sorts of wild animals along with human beings, and thus made their burnt-offering..." The Greek historian Diordorus made

similar accusations, but there is little proof that either travelled beyond the boundaries of their country. These men seem to have had a common source in the writings of a countryman named Posidonius, a stoic philosopher, who actually had travelled throughout Gaul (France) about fifty years before these men began to write. He also preceeded Julius Caesar's conquest of Gaul by about the same interval of time. Caesar was in an excellent position to observe the rituals of the Celtic religion first hand, but he also borrowed from Posidonius. Caesar said that the druids officiated at all general rites of worship, and regulated both private and public approaches to the Celtic gods. In addition, they acted as judges between tribes or individuals, whether the matter was murder, a question of inheritance, a boundary dispute or a simple disagreement concerning money. As ajudicators, they prescribed the compensation which had to be paid by the guilty party; the heaviest penalty being banishment from the realm. Men who were rejected by the druids were also ostracized by their fellow citizens. Unlike other citizens, the druids were exempted from military duty, did not pay taxes and had the right of firstspeech, being allowed their views before that of the much admired warrior-knights. These advantages were sufficient to draw large numbers to this priesthood, but an even larger number were sent to these studies by parents or relatives. On the other side of the ledger, Caesar noted that druidinitiates were required to memorize epic verses, "so many that some spend twenty years at their studies." Druid religious teachings were oral although they commonly used the Greek alphabet for ordinary communications or accounting purposes. The Roman commander guessed that this not only protected secret rites but offered memorytraining."...it is usually found that when people have the help of texts, they are less diligent in learning by heart, and let their memories rust." Caesar had heard that the chief "secret" of druidism hinged on the thory of the transmigration of spirits: "A

lesson they take particular pains to relay is that the human spirit never perishes but after death passes from one

DRUIDHEIL, penetrating, impressive, bewitching, druidical, having magical underpinnings.

magical,

DRUIN, needlework, embroidery. Same as duin, shut, closed, lace or buttons on boots or shoes, closures, darken, obscure. Relates to all the above words. DRUINEACH, based on the above and equated with druidh. Confers equally with Oir. Druin, to be glossed; glice, clever, wise. Druineach in Irish, a embroiderer. A person who is contemplative. DRUINNEACH, as above but extended to artists in general, mantua-makers, milliners, embroiderers, needleworkers and other crafts-people. DRUIS, lust, lechery, lasciviousness, prespiration, as a verb, to play the wanton, to prostitute, druth, lecherous, Ir. druis, adultery, druth, lewd, a whore, cf. MEng. druth, a darling, MEng. druerie, Scot. drouery, illicit love, OHG. drut, a dear, Germ. traut, beloved. Confers with druidh, a magician; as a verb, to penetrate. Note the EIr. dru, also spelled tru, wretched. From the latter truaill, to pollute or violate, truilleach, a dirty or base person, and truis, to tear, snatch or truss, Eng. trash. DRUTHAIB, a juggler. One of the druidic tribe. DUAL, birthright. a lock of hair. Personal possessions from the time of birth, objects sought to enact black magic against an individual. DRUMCAIN, beautiful hill. The ancient name for Temhair (Tara). The first meeting place of the Tuatha daoine and the Milesians.

DRUMAN, elder, see troman. DU-, DO-, a prefix denoting negative qualities, of bad quality, Goth. tuz, ON. tor, Skr. dus. Obs. land, country, habitation, place of abode. Now equated with strangers. See following words. DUACH, another name for Manan ma Ler, god of the Open Ocean. The name given him as the foster-father of the god/hero Lugh. As a youth Lugh spent his time learning the arts and crafts of the undersea world.The boy was often referred to as his offspring, but it has been noted that he was actually of mixed Tuathan-Fomorian ancestory, the blood-son of Cian mac Contje. DUAICHNIDH, gloomy, ugly, Ir. duaichniughadh, to disfigure, cf. duaidh, a horrid scene, a fight, duaidh, evil, duaire, uncivil. DUAN, lays, literally "a poem, a song, a cry." The recitation of the Fenian Lays and similar long narratives required several hours. As an aid to memory many of them were poetically set so that they could be sung. The singing of the duan, which disappeared in Ireland during the last century can still be heard among the older people of the Western Isles of Scotland. "Until quite recently it survived in the memory of Joe Allen MacLean (1892-1984), a native of Rear Christmas Island, Cape Breton County..." (Tales Until Dawn, p. XXIV). As elsewhere, the singing of Fenian Lays in Cape Breton was considered a male specialty. DUBH, black, dark, sad, mournful, disastrous, dark-haired, wicked, from OIr. dub, Bry. du. blind. the English words deaf and dumb, a druidess who was the wife of Enna. The lady discovered that her husband had a second wife and brought about her death by magic. She was herself slain by the sling of Enna and fell into a pond which gained the name Dubhlinn, “Black’s pond,” from which Dublin, Ireland. The French river Dubis now Doubs is named for this goddess. An dubh aigein, the black ocean or abysss, from which life emerges and into

which it will descend. An dubh fhocal, “black words,” a puzzle. Dubh-leus, a “black-light,” a thunder-cloud. Dubhogha, a “black-youngster, a great grandson’s grandson, a child of “obscure” relationship. Dubh-bhron, the “blues.” Domhnull dubh, “Nicky-ben,” the Devil. DUBHAG, a female prostitute, a little black cow. DUBH LACHA, the wife of Mongán coveted by Brandubh who tricked the latter into parting with her. Mongán, a son of Manann mac Ler used his supernatural powers to manage her release. DUBHLOCH, Scot. Dowloch, Black Lake, located at Penpoint, Dumfrieshire, Scotland. Held in high esteem for the healing powers of its waters. “An old man from a nearby village remembers having seen parcels (i.e. offerings to the deities) floating on the surface as late as this century. Note that the Samhuinn was frequently held at lake-side, here and elsewhere. DUBH HIRTEACH, the “Black Deadly One.” Oir. Irt, the death god Bas. Hiort (Lewis & mainland Scotland), Hirt (Lewis), the island of St. Kilda. Any scavenger-island or rock. These were considered physical manifestations of Death. Thus also earrann hirt, the “portion of death,” an unlucky lay of land. Thus, Ironhirst Moss near Lochar Moss in Dumfrieshire, an exceedingly dangerous bog.” DUBH LUIDNEACH, "the Black Clumsy one." The Devil, or his counterpart. Note: dubhach, sad; dubhaile, wickedness; dubhan, a hook; dubhdan, smoke, straw cinders, soot; dubhlaidh, wintry, gloomy, a dark day, a day of trial and tribulation; dubhogha, the great grandson’s grandson, a person with “black” prospects, duid, luideag,. a rag, a slut, from lu, to cut, to lose, the god Lugh. “Black Luke.” Lokki. DUBHTHACH DOÉLTENGA, “The Black Accident and Backbiter.” A son of Lugaid mac Casrubae and warrior of the Red

Branch, the man “who never earned the thanks of anyone.” Loaned the valuable spear known as Lúin, he discarded it with malice aforethought after the second Battle of Moytura. Fergus once said: “Away then with Dubhthach doelténga, drag him off behind the host. Never has he done any good and is a slayer of young women. Those people he cannot kill he incites against each other.” This in spite of the fact that he assisted Fergus mac Roth in his troubles with Conchobar mac Nessa. Note that while the vicious Mebd carried birds on her shoulders this villain is said to have preferred otters as his totems. See Aog. This creature was an otter-like animal. DÙD, a tingling in the ear, the ear itself, dùdach, a trumpet, Ir. dúdóg, cf. Eng. toot. Considered a certain sign that talk was circulating about the individual thus afflicted. DUDAIR, du + door, a prefix denoting an evil character + mire, a vacuum. More anciently, semen, seed, "evil seed". Dùd, a tingling in the air, the ear itself, forewarning of disaster. Dub, black, blind, the old form of dubh, therefore Dubh Ludneach (see above). See. Dùdlachd, the dead of winter. The Eng. dud, a total failure. "One of the ancient names for a certain spirit which rules a woe-begone domain where he (she) has power over what is known to Christians as black magic...something like the power that Satan wields among Christians. It is likely that his oiriadh was not unlike the Hell of Christians and the Hades of the Greeks, though perhaps Oiriadh is not as hot as Hell...or cold for that matter. The loch of the Dudair is in the moorland pastures of Knockline, in North Uist." (The Hebridean Connection, p. 545). This personification of the Nathair is still associated with Loch an Dudair, North Uist. "Like the Christian God, Dudair is held to be of masculine gender.” The old sun-god Lugh. DUIBHE, “Blackness,” The black goddess. A river deity whose name is preserved in Divie, a tribuatary of the Findhorn in Scotland. Glen Devon is similar. This stream in the Ochils is latinized as Glendofona. “Devon” is the earlier British

Dubona or Dobona, the “Black One.” Comapres with G. dubh, black. DUIBHEILNAEACH, necromancer, one capable of raising the dead, chiefly for their advice. Duibhe, blackness, darkness, inkiness. DUINE, sing. DAOINE,after the goddess Danu of the Tuatha daoine. a man, men, Skr. that which falls into pieces, mortal. DUINEACH, “Horse-person.” An alternate name for the Cailleach bheurr, who often took the form of a gigantic dappled-grey mare. DUINE GIRCANASH, the “Man of the Caverns.” Although the Daoine sidh, or “side-hill folk,” were legally proscribed from having any part in the legal or state affairs of Ireland they were assimilated into the Milesian gene-pool for an old poem entitled Duan Gircanash makes reference to the three hundred Milesian women who were carried off by the Cruithne (the Picts, who then resided in Southern Ireland). Cruithne, son of Cuig, took their women from them It is directly stated Excepting Tea, wife of Eremon, Son of Miled. Finding themselves deprived of their women, the Gaels captured wives from the aboriginals, as the following quatrain says: They were charming, noble wives For their young men; Their (own) women had been stolen, thus they made alliance With the Tuatha daoine. DUINE MARA, daoine is the plural (pronounced donnu), people;

duin, singular, a person + mara (mare) of the ocean. Confers with mor, of great expanse, size or importance; moran, many; Morag, a proper name, born of the sea. Descendants of the Fomors or undersea people. These were the people known in Brittany as the groac'h vor, morrigans, korrigans or korrids, the korid-gwen of Cornwall, and the morgans of Scotland and Wales. These were called the ben-varrey on the Isle of Man, and merrows or mara-warra in Ireland. Some of them worked as banshees (see bean sidh). The females were more generally known in the Gaelic world as the maighdean mara, a word that interprets as sea-maiden or mermaid. The males of the species were hairy, bearded, had large fish-like mouths, flat noses, long arms and a yellowtinted skin. Their Irish counterparts were more obviously fish-like, having green teeth , hair and skin and short finned arms. The latter had pig-like eyes and noses made red by an addiction to whisky. Their presence on land was usually taken as an omen of good luck but the opposite was true for females. The women-kind were attractive and sexually active. They have been known to kidnap young men, later returning them to the land bearing fine giftts. Feeble performers were held in perpetual bondage. The woman were particularly responsible for the moodiness of the ocean and controlled sea-storms and the process of weather-making. In all cases the sea-travelling form was recognized as transitory, being that of a fish or a half-fish. On land this sea-suit was laid aside for a human form, but the merpeople could also shape-change into horses, dogs, hares or any other land animal. A portion of the Nova Scotian shore immediately east of Antigonish township is still called Merland. Not far from this location, a "mermaid was reported to have remained three days off the Cape Breton coast, a short distance from

the shore. 2 Roland Sherwood said it was generally held that, "mysterious sprites of the sea came up at night to tap on the window panes or whisper at the doors." When curtains moved without "a wind to stir them" seamen knew that the sea spirits were reporting that a relative had died at sea. Neil MacNeil recounted an experience his greatgrandfather had with a maghdean mara while he was ferrying products between the Island of Barra and the port of Glasgow, Scotland: "One night he was sailing along alone through the seas of the North Atlantic on his way back to Barra, for he had no passengers. he got so tired in the long dreary night that he fell asleep with the tiller in his hands. He was awakened by the sweet voice of a woman, only to find his boat headed straight for the rocks of Staffa. He quickly turned his boat, headed it in the right direction, and then looked about him for the source of the voice. He saw a mermaid, swimming along easily and gracefully in the wake of the boat. She was beautiful beyond the beauty of earthly women, with long golden hair, limpid sparkling blue eyes, and full rounded white breasts. Grandfather's grandfather thanked her for her kindness and thereupon they had a long talk together over the water. It was in Gaelic, to be sure, for that is the language of nature and the one that its unspoiled creatures understand. Grandfather's grandfather plied the creature with questions all of which were answered with open frankness. as dawn neared, she suddenly said: "you have asked me everything except about egg-water." With that she dived into the depths of the sea, and he never saw her again." Neil MacNeil had no understanding of "egg-water" supposing it had some obscure relation with cooking eggs. He concluded: "As the mermaid did not explain the riddle, it probably remains just that to this day." This is not an insoluble enigma, but a reference to a recipe used to banish the sidh: A 2Fraser,

Welsh

woman

troubled

by

little

people

Mary L., Folklore Of Nova Scotia, np, nd, p. 92.

whose

dancing sifted dust between floorboards into her evening meal consulted a witch-woman and was advised "to ask six reapers to dinner in the hearing of the fay, and only to make as much pudding as could be boiled in an egg-shell. She did as directed and when the fairies saw that a dinner for six men was put down in an egg-shell, there was great stir and commotion in the cow-house, and at length one angry voice was heard to say, "We have lived long in this world; we were born just after the earth was made, and before the acorn was planted, and yet we have never seen a whole harvest-dinner dressed in an egg-shell. There must be something wrong in this house and we will stop here no longer." They went away and never returned." It is apparent that the mermaid expected MacNeil to ask why this ruse was always effective against the twylwyth teg and the sidhean. The following was a Cape Breton sighting: "An elderly man was one day walking on the beach near his home when he saw a mermaid arise from the water, holding in her hand a very beautiful shell. He kept beckoning her to come nearer, until she came right up on the shore. He asked her for the shell she was carrying, but she refused, saying she could not go back in the water without it. With that he seized the shell and set out for his house. She followed pleading piteously for her treasure, but he would not give it to her. When they reached the house she had to stay there, for he took the precaution of burying the shell in a secret place. Some time afterward she married the old man's son. Although she tried to be happy, she always longed for her home under the sea. To her children she told all about its beauties and its wonders. One day the children were playing in the hay mow. They dug their way down to the bottom, and there they discovered something very beautiful. They went to the house and fairly dragged their mother to the barn to see their find. She recognized her shell and told them she could stay with them no longer, for she was going to her beautiful home under the sea... She covered her face with her hair so as not to see their tears, told them to tell their father and grandfather, who were away fishing that she had gone home and they would never see her again, and then

plunged into the sea and joined her companions..."3 Also under Daoine mara. DUINE SIGH, duin, person; sidh, side-hill; plural daoine sidh (pronounced donnu shay or shaw in the Scottish dialect; dannan shee in Irish vernacular); people of the mounds, little people, corresponding with the elfs and fairies of England. The remnants of the Tuatha daoine, who took refuge in the natural caverns and souterrains of Britain following their defeat by the Milesians. Sidh confers with sigh, the wee folk; sith, weather, and sid, peace. As an adjective sidh is currently used to describe things that are fairy-like or supernatural, thus eun-sidh, a fairy bird, a mysterious or enchanted creature and the neologism labhran-sidh, a radio receiver. In the last battle between men and the gods, The Dagda, patriarch and king of the Tuatha daoine, was killed and the remains of the Tuathan forces met at the mouth of the River Boyne. There, they elected Bodb Derg high-king and swore allegiance to the Fomorian gods, in exchange for the right to move to Tir-nan-Og, the Fomorian island of perpetual youth. Those that decided to remain in Ireland were given red caps of invisibility to shield them from the oppressors, and were gifted with the arts of healing, which made them virtual immortals. Prevented from taking any part in the new order, they became legally bound to their hills except for a few days following the quarter, or rentpaying days; the first of these being November 1. The sidh were suspected of travelling at night and became nearly invisible in their attempts to avoid the tax men. Although they did not resist the Milesians they were mildly hostile and created "ceo sidh", or magic mists, to lead their enemies astray. Their "ceol sidh", or sidh music, and the "seidean sidh", or fairy wind served the same purpose. One expert has supposed that the English fairies were banished from that land by "the reign of Elizabeth (the 3Fraser,

Mary L., Folklore Of Nova Scotia, np, nd, pp 92-93.

first) "or her father at the furthest." By 1827 the people of Wales spoke of their Tylwyth Teg (who are also wee folk) in the past tense: "An old lady assured (us) that she at one time, many years before, saw the fairies to the number of some hundreds...Another old woman said that her father had often seen the fairies riding the air on their little white horses..." Fifty tears after a resident noted wistfully, "we hear not of brownies or kobolds in the Welsh houses now..." The Scottish fairies seem to have been harried out of their countryside in the same interval, a time corresponding with the Highland Clearances (ca 1770-1830). Hugh Miller reported the departure of the sidh from one hamlet, "a long cavalcade ascending out of a ravine through a wooded hollow." It was observed, on a Sunday morning, by a herdboy and his sister, who had somehow escaped attendance at Church: "The horses were shaggy and diminutive things, speckled dun and grey; the riders stunted, misgrown ugly creatures, attired in antique jerkins of plaid, long grey clokes, and little red caps..." The boy questioned the last of this kind: "What are ye little manie?" and was told "I am not of the race of Adam but one of the people of peace, who shall never more be seen in Scotland. The novelist Ellen Ross said that Peterstown, one hundred miles from Glasgow, on the German (North) Sea, was the location of the Elfin Kirk, "which tradition had pointed to as the last place in Scotland where the fairies (i.e the sidh) held their yearly meetings on All Souls's Eve." This "church" was actually "two immense rocks several hundred feet in height, joined together at the back, the hollow inside of which presents the appearance of a gigantic chancel." Traditionally the Sidhallion Mor, or Great Hall of the Sidh, was located on the seaward side of the Island of Handa in Sutherlandshire, northwestern Scotland. There were numerous underground palaces in Ireland, that of King Boabd Derg (Red Witch) being under Sliab-na-mban (the white clay mountain) His chief lieutenant lived under Cruachan in Roscommon while the reincarnate Lugh ruled over Brugh-na-Boyne, located north of Tara. In comparing

the sidh with the English elfs and fairies Keightley noticed that they were, like them divided into rural and domestic types, but not distinguished as popular and poetic varieties since "The Scottish fairies have never been taken by the poets for their heroes or machinery..." It would appear they were a more organized race, "more attached than their neighbours to the monarchial form of government." The fairy kings of England were a poetic fiction but the sidh monarchs were "recognized by law in Caledonia." The folklorist said, "They would appear also to be more mischievously inclined than the Southrons but less addicted to the practise of dancing." 4 They were never said to be dwarfs or of reduced stature: "The Sidhe are thin, up to six feet in height, handsome and young-looking despite their great age. Their skin is soft, their hair long and flowing, their clothes blindingly white; their voices sweet and seductive and their bagpiping unrivalled."5 While they still moved among men, the sidhe were seen in parade between Sliab-na-mban and Cruachan: "There was no person among them who was not the son of a king and a queen. They all wore green cloaks with four crimson pendants to each; and silver cloakbrooches held them in place; and they wore kilts with red interweavings, and borders or fringes of gold thread was upon them, and pendants of white bronze thread upon their leggings. Their shoes had clasps of red bronze in them. Their helmets were ornamented with crystal and with white bronze. Each of them had a collar of twisted gold with a gem the worth of a newly calved cow set in it. They wore gold rings that assayed at thirty ounces each. All of them had white-faced shields ornamented with gold and silver. They carried flesh-seeking spears ribbed with gold and silver and bronze. They had gold-hilted swords with the 4Keightley,

Thomas, World Mythology, London (1880), p. 350.

5Arrowsmith,

(1977), p. 21.

Nancy, A Field Guide To The Little People, New York

forms of serpents of gold embossed on them and set with carbuncles. They astonished all who saw them by the lavishnesss of their wealth."6 Their underground retreats were no less wonderful. That of the goddess Morrigan, who was also called Queen Mebd, was at Rath-Cruchan in western Ireland: "There were seven compartments from the fire to the outer wall, each having a front of bronze. The whole was composed of beautifully carved red yew...Ailill and Mebd's compartment was made altogether of bronze and was situated in the middle of the house with a front of silver and gold all around it. A silver band on one side of it rose to the top of the place and reach all about it from one door to the other." The historian Seumas MacManus says that this rath was circular, constructed essentially of stones set as dry masonry, "with walls thirteen feet thick at the base. This particular western palace had an oak shingled roof and five concentric ramparts "three of which are still to be seen", but most of the sidh-residences were entirely hidden under artificial hills or within natural caverns. 7 Cape Breton historian A.A. Mackenzie was convinced that the "superstitions" of Ireland were spoiled in the passage of people to eastern Canada: "Nevertheless," he admitted, "a few fairies apparently made the voyage with the Irish. At Low Point in the Irish Grant, the "little people" were blamed for turning stooks of grain upside down. And on an island, near the south end of the Strait of Canso. lived McNamaras who firmly believed in the "little people." These McNamaras had come to their island home after sojourns in Massachusetts and on the eastern shore of Nova Scotia; the last of them to live on their island left about 1930, driven to move by the isolation and -so some people say - because 6MacManus,

Seumas, The Story Of The Irish Race, Old Grennwich, Conn. (1983) p. 11. 7MacManus,

Seumas, The Story Of The Irish Race, Greenwich, Conn. (1988), p. 57. Quotation is slightly paraphrased.

of the ghosts and fairies which they saw so often in the woods."8 Mary L. Fraser thought otherwise noting that, "The early settlers of Nova Scotia brought with them from the old lands a belief in the existence of fairies. The whole district which the town of Inverness now covers was formerly called the Shean. (properly Schiehallion or Sidhchallinn, the Sidh Hall of the Caledonians, like one found in Perthshire, Scotland) In this district there was a small hill, shaped something like a large haystack, where the old people used to see the "little people" in thousands."9 Another well known Nova Scotian sidh hill was located at Upper South River in Antigonish County. This place is mentioned in the literature by both Mary L. Fraser and Helen Creighton. Fraser says the underground cavern was at Beech Hill, "the scene of many preternatural manifestations". Among them, she mentions the encounter of Mr. and Mrs. Cameron and another unnamed pair of Scots: The four were travelling by horseback through these woods during the Yule. At dusk they were at Beech Hill proper: "All at once a most extraordinary company came in sight. A huge pair of oxen yoked, with heaps of nondescript (trade goods) piled on their backs. (They) were headed by a shrivelled old man of very small stature (the sidh were said to shrink as they shape-changed and aged), with a rope over his shoulder tied to the middle of the yoke. More extraordinary still, four ordinary-sized women were following behind wearing a peculiar headgear, very high and unusual. Their dresses made a strange rustling noise that frightened the horses. Cameron had a quiet animal, so he succeeded, although with difficulty, in getting by; but the other horse bolted into the woods. Only the strength of MacDonald, the brother-in-law, prevented 8Mackenzie, 9Fraser,

A.A., The Irish In Cape Breton, Antigonish (1979), p. 59.

Mary L., Folklore Of Nova Scotia, np, nd, p. 69.

himself and his sister from being thrown." 10 After this happening Cameron made inquiries up and down the road concerning the identity of these travellers, but they had not been seen in any other place. As for the headdresses of the women, it is well known that the source of the sidhean powers of invisibility was the "faet fiada", a charm invested in the red sugar-loaf shaped hats that they wore. Frequent reference is made to the fine cloth woven by the sidh which was sometimes described as issuing a sound like that of dried grasses or leaves rubbing together. At this same location, a famous local strong-man, named Donald, came upon "the man in gray." Seeking company, he hastened his pace so that he might join him, but this attempt failed as the man in homespun walked more rapidly. Noticing a loop in the road Donald decided to cut him off and had nearly succeeded when the stranger took to the woods. Made curious by this action, the Scot pursued and ran the sidh to ground. Approaching him through an opening in the forest he found the "man" panting and moaning under a tree. Approaching, he saw "a face so horrible he took to his heels and never stopped running till the woods were far behind. Again, two woodsmen, also named MacDonald, went into these woods to cut. Fraser says they were not overly imaginative or credulous people: "They had not been working too long when they heard a noise like that of chains rattling, and perceived a dreadful odour. Then something they likened to a coffin -bigger at one end than the otherrose before them and sailed through the air. At this time these hardy men got so frightened that they left their work and made for home."11

10Fraser,

Mary L., Folklore Of Nova Scotia, np, nd, p. 85. As recounted by Cameron's grandson. 11Fraser,

Mary L., Folklore Of Nova Scotia, np, nd, pp. 85-86. Recounted to Fraser by a niece of the two MacDonald men.

Father John Grant's troubles with the sidh are mentioned in passing by Creighton and Joe Neil McNeil, but are most completely recounted by Fraser. "Father John" was holding Saint Andrew's Day masses in a number of small parish churches near Antigonish and on a Saturday evening found himself in residence with Bishop Fraser at Antigonish village. As it was near dusk, and the Bishop knew that Grant would have to pass near Beech Hill to get to his next charge, the older cleric suggested he might stay the night considering that the road was considered "haunted". The priest felt that his courage was being questioned and refused. Some hours later he returned to the parish-house at the full gallop, his head hatless and his horse mudspattered and looking hag-ridden. Fraser said it was "presumed that Father Grant had had an interview with the Bochdan (sidh)." Curious villagers followed this road in the light of morning and found a spot where the earth was torn up and criss-crossed with the marks of a startled and frightened horse. When Creighton interviewed a Scot from this region she was told: "There was a hill near my mother's (house) and there was supposed to be fairies there. It was a round hill in the middle of a broad plain at Upper South River. It was called Fairy Hill. There were certain stories concerned with it. If you'd go inside you'd be entertained by the fairies for seven years (without a proportionate passage of real time) and then you'd be returned in good condition. The round hills is still there." 12 The rounded hills of Gaelic lands were known as "cnocs" (pronounced knocks). Those that stood in the sea were called "stacs" while those that were slightly flattened at the summit were named "laws". The latter were used as assembly points for conducting clan business and carrying out judicial functions. The English descriptive for a "law" is "sugar loaf", this being the form into which sugar was 12Creighton,

Helen, Bluenose Magic, Toronto (1978), p. 104.

pressed for the retail trade. Traditionally the sidh wore red sugar-loaf hats, mainly cylindrical, slightly tapering and terminating in a flattened top. These had their counterpart in the "cohuleen druith" of the daoine mara, the red caps, without which these sea people could not respire the waters of the open ocean. There are numerous hills in Atlantic Canada that bear the name Sugar Loaf and all are suspect as housing a population of elfs, faries or sidhean. The Sugar Loaf that stands due south of St. Margaret village on Cape Breton Island is a known sidh habitation. This landform is off the Cape Breton Trail, west of the road to Meat Cove, which stands at land's end. It is thirteen hundred and fifty feet in height and overlooks North Pond and Aspy Bay. It was here that two woodsmen found "hills among the woods". These seem to have been "souterrains" rather than the sugar loaf proper, for they were described as being "built of clay." The cutters were not certain whether these rises were artificial or not, but they suspected their was some artifice involved since smoke was seen issuing from them. They could not believe these were the homes of the sidhean so they commenced to fell trees, one of which crunched into the top of one of the clay mounds. Instantly, they heard voices from beneath the ground complaining, :My hedge is hurt...my hedge is hurt!" (Hedge is an obsolete descriptive for a home in the woods) After this, the men moved out of the immediate area apologizing to the earth for the damage they had done. Later that afternoon they were cutting in an adjacent woodlot, and one thirsty woodsman said aloud, "I wish I had a drink of buttermilk." A sidh approached bearing a wooden bowl filled with this very liquid noting, "Here's the buttermilk!" The individual who had voiced the wish was too frightened to take the drink but his partner downed it with profuse thanks. In years after, the man who accepted the hospitality of the people at the Sugar Loaf thrived and had "luck so long's he lived". but the second man became one of the "droch-chromhalaichean", or rent-payers to hell,

those dogged by bad-luck and ill-fortune. 13 Creighton was told a similar story by Mr. MacKinnon, who lived in the shadow of Sugar Loaf. When she asked him if anyone in the district had seen the sidh he responded: "They say they used to see them here maybe a hundred years ago (circa 1850). You don't see them now. My father said he seen them on Black Point (within two miles of Meat Cove). Some of them had green clothes on them, right short little people. They'll give you luck you know...That's what they said long ago, they'd give you luck."14 Marble Mountain is another active region. The community and the seven hundred foot hill (which actually consists of limestone) is located on Little Bras D'or Lake on the island of Cape Breton. Specifically it is on the western bank on the branch of the lake called West Bay. Approximately four miles south of this location is the small land mark called Morrison: "There is a beach on the lower part of Morrison's land covered with beach grass (circa 1950). The first settler here was an Irishman and he made a clearing. He had a boy who was planting potatoes in May and one of the little people came out of the beach grass on the beach and offered him a pitcher of buttermilk and offered him a drink and he didn't take it. He was supposed to have offended the fairy and he took sick in a couple of days and he died."15 Across the Lake in a northeasterly direction is Piper's Cove, named after the pipers of Clan MacNeil. Neil Campbell married into this group and moved with his wife to Hay Cove, "out in the rear". He said that the Campbells 13Creighton,

Helen, Bluenose Magic, Toronto (1978), pp. 102-103. A slightly different version is recounted above. 14Creighton,

Helen, Bluenose Magic, Toronto (1978), p. 104.

15Creighton,

Helen, Bluenose Magic, Toronto (1978) p. 103.

had no native talent for music but "got their gift from the fairy hill". According to his account, an unnamed Campbell of colonial times had been hired to play the pipes at a wedding and was returning home when he was stopped near the sidh-hill by the sight of a tiny woman milking a cow. He approached and spoke with her and they exchanged notions about music. When she heard that he was unable to play the "devil's reed", or "fiddle" she offered to give him the gift for fiddling if he would respect her by keeping secret the place where she milked her cow. Accordingly, he received an ancient bow from the side-hill and afterwards played with skill and aclarity. The bow was passed to his son and grandson, "and it would never be taken from them no matter where they played."16 Another human who profited from an association with the sidhean was a widow-woman who lived near the Sevogle River in northern New Brunswick. She had had a full complement of children, and so was fortunate to have the rent of a house belonging to a rich man who lived in the "Boston States." He had given it to her at a modest rate so that there would be a care-taker until it could be sold. She very much wanted the place as a permanent residence but the price placed it outside her means. There was a fairy hill nearby, and a dancing ring just beyond her kitchen door, although she had no knowledge of either. She was in the habit of throwing her dirty dish and laundry water directly on the ring, frequently drenching invisible dancers. Finally the sidhean revolted and one came to the door complaining, "Look-it. You go and cut a door at the other end of the house and throw your slops and dirty water there. We want no more dumping on us." Surprised at this, and seeing the justice of the demand, the woman tentatively agreed but noted she had no way of paying for renovations to the house. The sidh dismissed this saying she should go to the basement and lift the flat stone found there. "There's gold there. Lift it and take what you need. Then put the stone back but don't say where you got the money." The woman did 16MacNeil,

Joe Neil, Tales Until Dawn, Toronto (1987), p. 220.

as instructed, made the change, and used some of the gold to purchase the house.17 Ray Estey told folklorist Carole Spray that he had seen fairy-rings at Belldune, New Brunswick, and that his family used to have a summer-verandah within range of a fairy colony: "There used to be a fairy plot right out here and my grandparents would sit out on the verandah listening to them. Talk about nice music! They would sit there for hours and hours listening to the dancing and fiddling and it was the loveliest music you ever heard!"18 Pursuing the subject Spray was told of an Irishman who lived at New Mills in Restigouche County. According to local lore he lived alone, but always set his table for six individuals. When he opened the door to the cellar five of the sidhean trooped up to eat with him. It is a matter of record that the sidhean were of the same species as men, and in ancient times the two "races" often cohabited and co-operated in producing children. The name sidh has almost endless dialectic variations, for example shia, shifra, shicare, she, sheee and sheeidh, some of which are reflected in human family names; for example, Sheehan, Shay, Shaw, Ay (an aspirated form of Shaw), Fayden, Fee and MacFee. The Gaels have sometimes benefited from their relations with the sidh, and Helen Creighton met an elderly Irishman who told her, unabashedly, that he had been imprisoned in Ireland and might have remained there except that, "the fairies took him out of gaol and carried him over here..." 19 Thomas Shaw must certainly have had the blood of the sidh. An immigrant from Ireland, he came to Charlotte County, New Brunswick in 1934 and settled in a pine grove 17Spray,

Carole, Will O' The Wisp, Fredericton (1985), pp. 53-54.

18Spray,

Carole, Will O' The Wisp, Fredericton (1985), p. 54.

19Creighton,

Folklore Of Lunenburg County, Toronto (1958), p. 155.

near Back Beach. He soon became enamoured of the local wild flowers and urged them to more spectacular bloom in his cultivated gardens. Soon much of the nearby woods became a spectacular park and gardens. Thomas died at the age of forty-eight and his wife laid him to rest amongst his pine trees, fashioning a memorial from clay and cement. She died and joined him shortly after, and it was soon noticed that all plant life within two hundred feet of the graves had lost the will to live. The tall trees were soon reduced to gray rotted stumps and nothing but raw clay remained where there had once been flourishing wild flowers and fauna. 20 This tale should be compared with "Pixy Gratitude", recounted in Keightley's World Mythology: "An old woman who lived near Tavistock had in her garden a splendid bed of tulips. To these the Pixies loved to resort...But at length the old woman died; the tulips were taken up and the place converted into a parsley bed. Over this, the Pixies showed their power; the parsley withered and nothing would grow even in the other beds of the garden. On the other hand they tended diligently the grave of the old woman around which they were heard lamenting and singing dirges. They suffered not a weed to grow on it; they kept it always green, and evermore in spring-time spangled with 21 flowers." As Joe Neil MacNeil has said, "There are two doors to every hill", and relations between men and the sidhean were not always smooth. In Pictou Pioneers, Roland Sherwood has noted that the first Presbyterian minister to Pictou township, the Reverend James, was "beset on all sides with the superstitious beliefs of the settlers...Mothers of small children were in constant dread that the fairies in the surrounding woods were ever on the watch to carry off 20Charlotte

County Community Future, Fog's Inn, St. Andrews (1990),

p. 70. 21Keightley,

Thomas, World Mythology, London (1880), p. 306.

children. Even the hoot of an owl...was believed to be the call of one fairy to another as they prepared for some mischief to bedevil the settlers." 22 Writing about the Little Bras D'Or region of Cape Breton, Neil MacNeil noted that, "Good spirits were also about, but one heard so little about them that I got the distinct impression they were in the minority." Sheila's storm remembers the sidh as storm-brewers, this midMarch snowstorm being expected sometime after Sheila's Day, or Saint Patrick's Day (March 17). Also known as the line-storm, this equinoxial gale is still expected to be one of the worst of the winter. Sheila, or Shelagh, is a dialectic feminine form of sidh. She was anciently identified with the goddess Brigit and with Mhorrigan and was thought to be the equivalent of the Scottish Cailleach bheurr (which, see). It is still a closely held "fairy", or local belief, that where cailleache (old women) gather, foul weather or disaster is at hand. The seidean side, or “sidh-storms,” might bring out the sluag side, or “fairy host,” which rode the north wind, seeking the souls of those newly dead. The aes side, or “earth people,” were particularly feared on the quarterdays and during the Nollaig, or Yule as well as at the time of the line-storm. Those captured by the sidh became perpetual slaves, tending their underworld herds and gardens and riding with them as members of the dark host. Because the sidhean were a small genetic pool they had a need for new blood, which explains why they abducted living women and children. To lure people into the underground, they produced "ceol side", or sidh-music, which had the power to lull people into the "suan side", or fairy sleep. In this hypnotized state they could be carried off to the nether world. Where they were not susceptible to hypnotism, people were sometimes subjected to the "ceo side" or sidhmist, which confused and tricked them into following ghost-lights or illusions of people known to them. 22Sherwood,

Roland, Pictou Pioneers, Windsor (1973) p. 72.

Occasionally, the sidh-men propositioned human females in a direct manner. Michael MacLean, of Cape Breton, said he was present in a home where the Scottish engagement rite known as "reitach" was being followed. This espousal was held before the bans of marriage were proclaimed, and Joe Neil MacNeil explained that the "retach" was a settling of claims, " something like the clearing out of obstacles, trees and stumps, making the ground tillable." The last reitach supposedly took place at Wreck Cove, Cape Breton, in 1923. The procedure never took place on Friday (the sidh holiday), and the bargaining for the bride typically took place through an intermediate, the questions of dowry being settled with oblique talk and double entendre. The family was unhappy with this particular attempt at espousal as the man in question represented himself, rather than sending a village elder or a close friend. Further, he was a stranger to the parents as well as the girl. Feeling the need for advice the parents approached a bodach, a tinker travelling through the area, who directed them to a boabh, or witch-woman. She suspected the suitor was a man from "the mounds" and advised them that he would attempt to gain magical control over their daughter by asking for a lock of her hair. Using this artifact, the sidh could direct his ceol side, or callingmagic, through it, leading her to his hill. They were told to make a substitute for the hair, so they went home and removed part of the black tail from a cowhide that hung on the kitchen wall. When the suitor next called, he asked for some memento and was given a small curl of black hair tied up in a white ribbon. That night the family was seated together in the kitchen when they became aware of mysterious flute-music. They saw the hide waver on the wall, unhook itself and float off through the air in the direction of the sound. It penetrated the wall, and moved away from the house never to be seen again. Michael MacLean supposed that if the young girl had surrendered a lock of her own hair, she rather than the cowhide, would

have been irrevocably drawn to the hill of the sidhe . 23 Joe MacNeil tells another story that reveals the reactive nature of the sidhean. He claims that two men once lived on opposite faces of a local glen. One was a delightful person full of fun and games and good cheer, while the other was a ill-disposed curmudgeon. The first man chanced to climb a sidh-hill and while he was there a door opened into the inside of the mountain. Inside he could detect the sidhean playing a tune on their pipes. They were singing: "Monday, Tuesday...," over and over to the music, but seemed unable to complete the run. Laughing at their trouble he stuck his head in through the opening and sang the word "wednesday", to complete the triad. They were very pleased and decided to reward him, but he wanted no gold or silver, but said it might be nice if they could take away his hunched back. this they did, and he went home where he happily explained the source of his good fortune. The grumpy neighbour, who was also a hunch-back, decided to approach the sidh to remedy his handicap. When he arrived at the hill, he found the little people trying to name the other days of the week, but being an unhappy fellow he stood wordless and tuneless before them. This angered them and they "gifted" him with the hump which they had removed from the first individual.24 This tale belongs to Celtic peoples in general, and has been told in Brittany, one version differing in the fact that the first hunchback provided the words "Thursday, Friday and Saturday," to help the korreds complete their triad of "Monday, Tuesday and Wednesday..." At "Saturday...", the little people were still without a complete litany of the days of the week, and in this version, the first farmer returned to the hill with the words, "With Sunday, all is meet, and now the week's complete." Having this in their repertoire, "the korred were able to stop dancing. They presented the farmer with one of their purses filled with horse hairs, leaves and sand, which 23MacNeil,

Joe Neil, Tales Told Until Dawn, Toronto (1987), p. 87.

24MacNeil,

Joe Neil, Tales Until Dawn, Toronto (1987) pp. 113-115.

changed to gold and precious jewels when sprinkled with (Christian) holy water."25 The Irish version of this tale may be read in Keightley's World Mythology.26 Whether the sidhe remain among us is in question. Their familiars were the crows and ravens, the birds of the goddess Mhorrigan, but their animal familiar was the wolf, a creature destroyed by our European ancestors. In an aside concerning Clan Shaw (the original side-hill people), Iain Moncrieffe says that, "Shaw is derived from the Old Gaelic (i.e Irish Gaelic) "sithech," meaning wolf..."27 Again, the wolf was the familiar hunting form of both the Cailleach bheurr (Winter Hag) and Mhorrigan, one-time leaders of the Daoine sidh. In 1844, local newspapers described a winter in which wolves were "very destructive in Sussex and Musquah (New Brunswick)." By 1902, when a pair were reported seen at the Public Landing in Fredericton, they were headed for certain extinction, and the individual sidh may have passed with them. On the other hand, an account dated 1992 tells of the little people seen by the grandmother of Rosella Sampson of Grand Anse, and this sighting would be within the current century: She was on the road home one night when she became aware of a horse being fiercely ridden by "a minuscule little man...his fingers tangled fast in the horse's mane. The horse was lathered and straining to breathe, as if he had been ridden that way for a long time." Rosella's grandmother remembered that the sidh were like the Acadian "lutins" in their interest in horses. In former times she said that men braided the manes and tails of their 25Arrowsmith,

Nancy, Field Guide To The Little People, New York

(1977), pp. 68-69. 26See

his World Mythology, pp. 264-265.

27Moncrieffe,

Iain, The Highland Clans, Nerw York (1967), p. 128.

horses to prevent them from being "hag-ridden." To trap the tiny men, farmers sometimes balanced a bucket of oats on a half-opened door. If the intruder happened to spill the oats he would remain to pick them up one-by-one as the sidh made a fetish of neatnesss. Rosella was told that the "fairies" were regarded as demons of the Devil. "Since they were lost souls, not to be saved on the day of judgement, they made everyone's life miserable, since they had nothing to lose." The description of the sidh as "demons" is common in local folklore and suggests some earlier knowledge of the constitution of this spirit. The Grecian "daemons" corresponded best with the creature which the Gaels knew as the "befind" and which the English called the "cowalker", the spirit finally converted into the Christian "guardian angel." It is known that the befind were conscripted to serve men from the ranks of the Daoine sidh. As for demons, they were defined as "guardian divinities of men, holding a place between men and the gods." It was once held (although not universally) that men were born with two daemons, one evil and one good. Others believed that the daemon was at once good and evil, the two forces emerging variously according to the will of the human. Thus ancient literature speaks of the "daemon of Socrates" as being a directing force in his life. Short entry under Daoine sidh. DUISLEANNAN, freaks, ill-natured pretentious folk, dreamers (and prognosticators), from duiseal, to slumber, the Eng. doze. Also duiseal, a whip, resembling MEng. duschen, to strike, of Sc. origin, now seen preserved in the word dowse. Dowsers, men who entered a trance state and used their forked stick to seek water, treasure or lost goods. “The talent for making the divining rod is given to only a few privileged beings. One can easily determine if one has received it naturally by cutting a forked branch from a hazel-tree and holding the two tips in each hand. When his foot is placed on the top of the object that is being sought, the rod will turn independently in the searcher’s hands and will be an infallible guide. Thus when a

stream of (underground) water is to be identified, the rod will turn when the diviner passes over it, or hidden treasurer or clues to a murder.” Duis, jewel, crow, gloom, mist, chief, dust, dross, entrails of an animal. See cochuleen druithg. DÙLDACHD, a misty gloom, see domhail. The state often ascribed to the Atlantic islands in the western Otherworld. DUL, DÙIL, DOL, DULA, a noose, a loop, a snare, anything having the form of a circle, Lat. dolus, fraud guile, decit, trickery. Things taken in snares, thus dúil, a creature, root du. to strive against adversities. Obs. Eng. dule or dole, grief. ME. dul akin to AS. dol, foolish, Dan. dol, mad, Germ. toll, mad, Skr. dhvr, to cause anything to fall over, cf. Eng. dolt, dwale, dwell, i.e. held in one place. In modern parlance dall, blind, Lat. fallo, a fool. Notice the ON. dul, something hidden, having conference with Eng. hole and the goddess Hel. This word is seen in ON. dultrú, “truths of the unseen world,” i.e. mysticism. In Iceland “mystical experience” is still entitled dulraen reynsla and this study involves elemental beings and clairvoyance. See toll-duin, an individual of the Tuatha daoine. DULACHAN, sometimes given as Dullahan, a headless horseman who rode a headless horse. In later folklore a malicious spirit who used his whip to take out the eyes of any he encountered. Dull + och, a dark creature+ sighing, as storm winds. The latter word similar to aghach, warlike.Same as Dudair, the Devil. the pagan gods. DUL DUNA, DULLAHAN, DUL DUNA, dul, guileful; agheach, warlike, similar to och, an interjection, alas! a cry, the sound made by storm winds.. The English owl. The nickname of the god Lugh while he was fostered to Manann mac Ler. Duna, man. the nickname which Manann mac Ler gave his foster-son Lugh of the Long Arm. dul, a snare or noose; duine, man; a natural hunter. Not dur, “blind” or “stubborn”. See dul, above. Also seen as Dul-Dana.

DUMA, a mound or burial ground. For example, Duima na nGall, the “Mound of the Strangers (or Hostages)” at Tara. The word is similar to dun from dùcan, a mound or heap. See next two entries. DUMA SELGA, “Mound of the Hunting” Aonghas Og had many loves including Enghi and the woman named Derbreen. The latter had the care of six fosterlings including two boys. Their mother Dalb Garb the “Rough” being jealous ofDerbreen put a “nut-spell” on her children transforming them into swine. Seeing this, Aonghas put the animals in the care of Buichet of Leinster. While they were there the hospitaller’s wife developed an uncanny urge to taste their cooked flesh and thus she gathered hounds and hunters to kill them. The pigs escaped to Brugh na Boinn where they were protected by Aonghas. They asked him for help in regaining their shape but he said he could not assist them until they, themselves, had shaken the Tree of Tarbga and eaten the salmon of Inver Umaill. They went to Glascarn to attempt this preliminary magic, and might have succeeded but Mebd of Connacht gathered her forces and hunted them to death upon the Mound of the Hunting. DÙN, (doon) a heap, a fortress; AS. tún from which town. Root Gaelic dû, to be strong, hence also dùr, dull, stubborn, resisting force. After the tumuli, the structures of greatest antiquity are the great duns of western Ireland. They were erected during the first three centuries of the Christian era and have enormously thick stone walls, which must have been firm and impregnable in spite of the lack of binding mortar. Traditions insists that they were erected by the Firbolgs who managed to hold on in remote places after the Milesians took possession of the more valuable lands. In the second century of the Christian era a colony of Firbolgs, led by King Angus, fled from the western islands of Scotland to Aran. They settled first in Meath, but having troubles with the king, finally settled that island and portions of the adjacent mainland, creating the great Dun Aonghas. The Celtic dunum can often be detected

beneath the surface of present-day place-names such as Dundalk, Dunrobin, Dunkirk etc. It is very frequently seen in France, often seen combined with the name of Nuada’s twinbrother, the sun-god Lugh (the more northern Laugar or Lokki). Lug-dunum, “the fortress or dun of Lugh,” is seen buried in Leyden, Lyons and the English city of London. In Switzerland lesser hero-gods are remembered in Minno-dunum, or Moudon and Eburo-dunum, now called Yverdon. In Spain and Portugal there are eight names terminating with dunum which are mentioned by classical writers. Most interesting of all was Mori-dunon, the Gaelic name for the famed Celtic magician named Merlin. This word may be translated as the “great-fortress,” or “seafortress,” and this was also the ancient name for the collection of islands now known as Great Britain. In the Brythonic tongue ancient Britain was Clais Meirneal, or “Merlin’s Enclosure.” Merlin had the ability to travel on the wind and is thus linked with the elemental god Ve the “god of the upper air.” In many places the Celtic god, or goddess, was remembered but the dunum ending replaced through translation. Thus in England the old name was sometimes supplanted by the Latin castra, a camp, giving names such as Brancaster and Colchester, which had been Brano-dunum and Camulo-dunum. In Germany Cambodunum was rewritten as Kemp-ton while Carro-dunum became Karn-berg. A Germanic interpretation of Lugidunum was Leig-nitz. Deeper in Europe one could once find Singi-dunum now renamed Belgrade and Novi-dunum, located in what is now Romania. There was even a Carrodunum in southern Russia, and another place of the same name in Croatia. Sego-dunum, now renamed Rodez used to be represented in France, in England and Bavaria. The root word sego “marsh-lands” does not identify a deity but it is intimately tied to Briga or Bridd, the sister of Nuada and Lugh; in the Spanish Segorbe, which was formerly Segobriga. This Celtic household goddess is also seen as the origin of the German word burgh, which is often seen substituted for dunum.

DUNACH, woe, from dona. DÙN ADD, “Fortress of Kilmartin, Scotland. A from the Great Moss. Kingdom of Dalriada. since stone age times.

Awesome Power,” on the road to tall rocky knoll projecting 176 feet The former capital of the Scottish It had been inhabited successively

The valley approaches on all sides exposed any enemy to full view, Kilmartin Glen to the north gave a good pass to Loch Awe and the central and north-eastern parts of Scotland. Seventy other forts used to stand within a tenmile radius of this place. The Irish annalists say that Fergus, Lorn and Angus, the Riada brothers sailed up the river to this site and landed at the old fort of Dunadd, which was finally settled and occupied by Fergus. According to legend he brought with him the Lia Fail (Stone of Destiny), which had once belonged to the Tuatha daoine, and was used in the coronation of all Irish kings. Henceforth it was confiscated to the use of the Scottish kings of Scotia minor and remained here until 1296 when it was seized by the English. In the seventh and eighth centuries Dunadd was besieged by the Britons and the Picts, and twice recovered, remaining the seat of royalty until the reign of Kenneth MacAlpine. On the conquest of the Picts in 843, he removed the capital to Forteviot and Scone in Perthshire. For 345 years Dunadd was a separate kingdom, but detached from the “Seats of the Mighty,” it became a rural enclave, whose very name fell out of use, to be displaced by Argyll. The most interesting artifact in the region is a summit rock carrying the carvings of a Pictish boar and ogham writing. Nearby is a basin and a footprint in stone, elements probably used in the inauguration of the Scottish kings. “The new king would place his foot in the footprint and show that he would follow in the footsteps of his predecessors.” This print was originally known as the “Fairy Print,” suggesting that the Scots thought their power was derived from

Tuathan gods. Similar “carved” footprints may be seen at Clickham broch in the Shetlands. DÙN BHEAGAIN, Dunvegan, Scotland. The seat of Clan Macleod from the thirteenth century, said protected by their “fairy-flag,” which was given to a fourteenth-century chief by his fairy-lover. She left him at the Fairy-Bridge warning him that the flag could only be unfurled three times. According to some the magic of this flag has expired. DÙN BOLG, the site of one of the numerous battles in which the men of Leinster sought to remove the imposition of the Boramha by the high-king. In this case the warriors were smuggled into this fortification in wicker baskets loads on wagons pulled by oxen. Within the enemy camp the warriors of Leinster leapt out and routed the king’s men. DÙN BREATANN, Dumbarton, Scotland. Noted for a isolated volcanic plug, said placed there by the baobhe when they were bent on chasing St. Patrick from that country. He sailed off in a boat and the “witches” could not follow him across the water. so they tore a lump of rock from a nearby hill and “threw” it after him. In early times this place was a fortress and the capital of the independent kingdom of Strathclyde from the fifth to the eleventh centuries. The name comes from the Gaelic name “Fort of the Britons,” a reference to former inhabitants of England. DÙN FIR BOLG, the Fortress of the Firbolge. The only trace of these people in Scotland is at St. Kilda. Some say they were the early inhabitants of Ireland but it is alternately suggested that the Tuatha daoine brought them along from the Continent for their abilities as magicians and metalworkers. They fought against the governing folk at the Battle of Magh Tuireadh. “Now the Fir Bolg fell in battle all save a few, and these went out from Ireland fleeing the Tuatha De Danann, and they settled in Aru (Arran) and in Ile (Islay) and in Rachrus (Rathlin) and in Britain and in the other isles. Thus it was they who brought the Fomorians to the second battle of Magh Tuireadh. They were in the islands

until the times of the provincial kings. The Cruithnigh drove them back to Leinster and the folk there gave them land.” They afterwards fled from there into Connaught and stayed in that land until they were uprooted by Cuchullain the “hero” of Ulster. In some circles it is said that Balar or Balor, was a Firbolg chieftain conscripted to the cause of the Fomorians. Some say that the piractical remnants of this people, located in the Orkneys, created the legend of the Fomorians or sea-giants and that these two people were a single race. DÙN GHARASAINN, a prehistoric fortress on the Isle of Skye. The sighe were reputed to have lived here but moved on after a farmer removed rocks from their place to erect a cattle-shelter. DÙN NA N GÉID, GÉIDH, “Fortress of the Goose.” After Tara had to be abandoned because of the curse placed upon it. Domhnall mac Aedh ard righ (Donald mac Kay high-king) of Ireland (627-621 AD) decided that this should be the new seat of power. As a preliminary to the founding feast, two black spectres appeared, one male and one female, and while the assembly watched devoured all the food. This created a baleful influence which led to quarrels about the significance of this happening, and was later seen as a prelude to the battle of Magh Ráth at Moira in 637. DÙN SCIATH, SGIATH, the “Fortress of Shadows.” Often used as a synonym for the Otherworld somewhere in the western Atlantic. Sometimes said possessed by Manan mac Ler. Cúchulainn and his friends travelled there and at the centre found a pit filled with loathsome serpents. Fending them off they were attacked by toads with sharp beaks which shape-changed into dragons. Cúchullain and his men prevailed and carried off three magic crows along with a cauldron filled with silver and gold which could, on command, feed armies. The gods who governed the isle seeking to retrieve this booty conjured up a storm which sank the voyager’s craft. Undaunted they swam to shore but lost all of the valuables taken in the west.

DÙRADAN, an atom, a mote, indivisible particle from the root dùr, stubborn, i.e. hard to divide. This ultimate particle was known to the druids in ancient times. DÙRD, a syllable, sound, roaring, Eng. drone.

humming

sound,

Norse,

drynr,

DURFULLA or DURBHOLA. A daughter of the king of the merfolk. She married a human and when she died was buried on an island afterwards overrun by the sea. See Daoine mara, Cochluean druith. DURI, DIGDI, the Old Woman of the Dingle. durga, surly, sour. Said to have resided on the Island of Beare in Bantry Bay, near Dingle, West Kerry, Ireland. An earth-goddess, she fostered fifty human children. A shape-changer, she had many lovers and it was claimed that she regained her youth "seven times over." Every lover she took also lived to a great age. She was the Cailleach Beara, the Cailleach Bheurr of Gaelic mythology. DUSGATH, spiritual awakening. A “dart while slumbering.” In the dream state the Gaels believed that the human soul was most open to revival and change.

1.Ferguson, D.A. & Macdonald, A.J., The Hebridean Connection, (Halifax), 1984. See pp. 460 for the creation story. 2.MacManus, Seumas, The Story Of THe Irish Race, Old Greenwich, Conn., 1983, quoting from Iar Connacht, footnote, pp. 100-101. 3.Fraser, Sir James George, The Golden Bough, p. 127 4.Tacitus, quoted by Rutherford, Ward, Celtic 31.

Mythology, p.

E, edad, the aspen of the Oghamic alphabet. The bird totem of this letter is ela, the whistling swan, the colour erc or red. Associated with the autumnal equinox.

EACH, a horse, anciently, the month of May, “the time for horse-riding.” OIr. ech, Cy. ebol, a colt, Br. ebeul, Gaul. Epo-, the Lat. equus, AS. eoh, Skr. acva-s. Note the god Eochaid, the “Horseman of the Heavens.” echtra, adventures, echdaran, a foreigner, the Eng. strange, echtress, a horsefight, eachrais, a horse-fair, a fair generally, eachrais, confusion, a mess, also eachdraidh, a history (based on adventures abroad). The Allfather, or creator-god was sometimes entitled Eochaid Breas, the “Shining-one with a Horse’s Head,” The Celts were initially woodsmen and hunters but became noted horsemen in the years before they took

control of the European continent. “A Curious relic of the old ritual magic still survived in north-east Scotland at the beginning of the twentieth century. This is the Horseman’s Word, which gave its possessor power over horses and women and was proof that he had become a man: When the youth was of age to be a man he was told he must appear for initiation. The place was a barn. The time was eleven on a dark of night. He must take with him a candle, a loaf and a bottle of whisky. At the door of the barn he was blindfolded and led before the secret court. This consisted of a few elder ploughmen, presided over by a master of ceremonies at an altar made by inverting a bushel measure over a sack of corn (i.e. grain). The youth was then put through a long questioning and made to repeat a certain form of words. In later days, at least, he had to suffer some indignities, some of them sexual, according to the humour of the court. At the climax of initiation, he got a shake of the Devil’s hand usually a stick covered by a hairy skin. Then he was given the horseman’s word. Then at last the bread and whisky, sacramental elements of universal significance, when passed round; and the youths had become ploughmen.” As to the Word: Some say it was “Both In One” (having reference to Lugh and Nuada), or perhaps indicating harmony between a man and his beast. With The “word” the new ploughman considered himself a master of women, being able to attract them and bend them to his will, even though they might be miles away. “The ploughman’s word was the token of a sort of freemasonry among ploughmen.” 1 EACH-DUINN, AN, The Horseman, the "Rider" of Lochbuie, the weregild of Maclean of Duart. In life, he was Ewen "of the Little Head, killed in battle while trying to depose his father Iain "the Toothless." His ghost still rides to presage the death of any Maclean of this ilk, and he has put in appearances in both Scotland and Canada. Hector Mor interned Iain on the Isle of Cairnburgh, away from "ordinary women" so that there would be no heirs in his lineage. He 1

Fraser, Sir James George, The Silver Bough, Vol. 1, pp. 97-98.

made the mistake of allowing Iain the “services” of a very ugly and bent crone by whom the laird had a son named Murdock. Murdock "the Stunted" escaped to Ireland and after many years returned to Scotland to become the ancestor of the present chieftain of Lochbubie. And see next. EACH-DUINN, horse; fuin, obs. Conclusion of a matter, calp. The symbol of subservience made by a free man to his lord, later by a tenant farmer to his overlord as a final gesture at death. At this time the best horse owned by the dead man was expected to be given over. In Scotland thgis practise was legally abandoned in 1617, but like much else in the Gaelic realm it persisted without the weight of law. EACHTRA, ECHTRA, Adventure. A class of tale characteristically connected with the journey of a mortal to the Otherworld. A very popular form of Irish literature from the fifteenth to the seventeenth century. Echtrannach, foreign, adventurous, enterprising.

EACH UISGE, water horse. The latter word confers with easg, a ditch or fen, Ir. easgaidh, a quagmire, ease, water. EIr. esc, water, fen-water, Cy. wysg, OCy. uise, the Eng. whisky. Easg also indicates an eel or fen-snake, cf. the

modern tung, a snake, all matching Easga, the goddess of the “full moon.” The Scot. kelpie or tangie, a shape-changer which appeared variously as a snake, horse, human, or some compromise between these species. The weregild of certain Scottish families and the enemy of others. The chief animal “ghost” was the each uisge, a watersprite seen in the form of a young horse at the river bank. This creature often struck his tail in the water three times, each hit sounding like the crash of thunder. Afterwards he would disappear like lightning into a deep pool. The waterhorse came equipped with a magic bridle, and enchanted men by peering through the bridle loop. White wizards could undo this enchantment by looking through the bridal- bit in the opposite direction. If a Scot came into possession of a kelpie-bridle he was advised to look through the “holes” to see the invisible world. The each uisge was considered to be a horse of Mannan mac Ler, the god of the ocean. Only one bridle is known to have been held as a trophy amongst men: A daring member of Clan Macgregor, named Seumas or james, was tramping the road from Inverness to Glenlivet, when he sat to rest at the nether end of Loch Slochd. On rising he wished for “a good nag to carry me home.” To his amazement a horse appeared complete with bridle and saddle. Macgregor mounted the beast and was carried along the loch. Suddenly the “horse” bolted toward the water, and realizing he was astride a kelpie the man called for help from the Holy Trinity. At this the “horse” bucked off the rider and plunged into the loch. When Macgregor recovered his sense he found the bridle still in hand. This relic was passed to his descendants, and in the nineteenth century it became the possession of Warlock Willie Macgregor who lived at Gaulrig in Strathavon, Banffshire. Wilcox also held the Clach Ghrigar (which, see) and made a great deal of money put of both. His clients included childless women and farmers with ailing cattle. It is said that Loch nan Dubrachan in Skye was favoured by the water-horses. Two or three of the “kelpie tunes,” sung by these shape-changers, survive there. The

Cumha an Each-Uisge, or “Lament of the Water-Horse,” is based on the tale of one of these creatures who assumed human form and married an island girl. She divined his nature and fled from him with their child. The disconsolate kelpie sang a lullaby to mother and child hoping to educe them to return, and this has been p[reserved. Loch Treig, in Lochabar, is similarly noted for a number of these creatures. The “demon-steeds” are also legendary in Balquidder, where this “milk white steed” has lured some men to mount him before it plunged into the loch. A pool at North Esk, in Angus, is another haunt of this beast. The water-horse has been described as “the personification of the sudden blast of wind or of whirlwind which sweeps over the surface of the lakes and pools...of the Highlands...Some, however, identify the kelpie with the traditional lake monsters of the Highlands.” (The Silver Bough, Vol. 12, pp. 1235). At the village of Shawbost, on the isle of Lewis, there once stood a shelter known as “The Shieling For One Night.” This structure was shared at the taking-out of cattle by two Highland families. One June evening two female cousins, both in their twenties, came early to open the shieling. As they were preparing for bed a woman came looking for shelter. The traditional hospitality of Lewis had to honoured, so she was invited in. At dawn one of the girls awakened and found the other murdered in her sleep. Forcing the closed door of the cottage open she saw a horse trotting away and the assumption was made that a water-horse had stolen the spirit of the dead girl. The corpse was buried near the site, and the shieling was allowed to decay without further occupancy. Other animals of this species are the White Horse of Spey and the kelpie that lives in the Dee. It is claimed that the spirit of the river Spey insists on one drowning per year. The White Horse was never seen in fine weather but always appeared when there was thunder between the hills of Cromdale. His whinnying was then heard and his powerful form seen racing to-and-fro. The horse appeared to wet strangers seeming to offer them safe transport to some haven/ If any visitor mounted he was

subject to a break-neck gallop, which ended when he was carried into the deepest pools of the Spey. It is said that the White Horse sang aloud as he carried men to their death: “And ride well, Davie. And by this night at ten o’clock, Ye’ll be in Pot Cravie.” The Dee was even more demanding than the Spey for there it is said: “Ravenous Dee Yearly takes three!” A similar animal is the steed of Loch Pityoulish, located in the foothills of the Cairngorms. It was strongly suggested that bathers here always keep their heads above water. Inhabitants of Kincardine, observing the crannog, the remains of antique lake dwellings, insisted that these were the remains of a long submerged “castle,” the site of queer lore of every sort. The heir to the Barony of this place was playing with young friends near the water when they saw a beautiful steed grazing. They harnessed it with a silver bridle and silver reins and, in great excitement, mounted up. The horse galloped off into the loch dragging the boys down with him. The baron’s son severed his rein-fast fingers with a knife he carried and escaped death, but the others were consumed by the water-monster. J.F. Campbell thinks that this creature is a former river or lake-god “reduced to be a fuath or bogle.” He notices that the water-horse often fell in love with human females and approached them asking that they “comb his hair.” Ladies who were put on guard by the sight of sand admist the hair knew him as a “gainmheach ann” and sometimes fled from his attentions. He sometimes appeared as an elderly crone and visited highland homes where he was bunked with the young girls. In that case, he spent the night sucking the blood from their bodies. To escape from him a virtuous young woman had to flee “beyong the burn” as the water horse was proscribed from passing over water. See Easga. James Kennedy says this creature is of Icelandic origins and notes that one of the kind lived at Loch Glassy in the Cluny hills. EACHDRAIDH, history, EIr, echtar, adventures, Latin extra. See eachtra. History was considered a product of the “games” of the gods. See fidchell.

EACH URSAINN, the “newly-delivered horse,” i.e. death-duty. In tribal times it was traditional for the laird’s factor to remove the best horse or cow from the closest relative of a deceased tenant farmer as a return for “funeral expenses.” In one instance a widow was abused after she resisted Donald Mor, the representative for MacKinnon of Strath on Skye. Lauchlan MacKinnon whose mother had experienced similar treatment went after the factor, beheaded him, and washed his head at a place now called the “Well of the Head.” In Skye no man dared demand the death-duty after that happening. EAG, EUG, a nick, a notch, Moon, Ir. feag, Manx agg, Cy. ag, Eng. peg. Confers with ON. Egg, a nickname for Odin. To “nick” was to play unfairly, “to cheat.” Notice that Odin was characterized as “Odin Oathbreaker.” Eagal, fear, fright, dread, superstition, terror. Eaglais, a pagan temple, a Christian church. EALA, swan. s standing or pillared stone, MIr. ela, Cy. alarch, Lat. olor. Ealach, anything used as a hanger, a block for cutting, peg, pin. The sea-god Manann mac Ler had four children by his first wife Fionuala, but at her death he married Aife, who used her magic to change them into swans. Discovering this Bobd Dearg turned her into a demonic spirit of the upper air but his magic was unable to rescue the children from their fate. For a thousand years these children of Ler served as mascots to the Daoine sidh and while they lived at Lake Derryvaragh that tribe profited, the place becoming a resort where they came to hear the magical music of the swans. From then on their lives were more troubled and at Erris Bay they first heard the “thin, dreadful sound” of Christian church-bells. When a princess of Munster became betrothed to the Connacht chieftain named Lairgeb she persuaded him to capture the swans for her as a wedding gift. He seized and chained them with silver links and as he did so the spell was broken and they emerged from piles of feathers as four

aged people who died soon after. Anne Rice says that the swan was a cult-bird identified with solar deities (such as Lugh). She says that their existence cane be traced back through the Bronze to the Iron Age. The Irish hero Cúchulainn who was a son of Lugh, achieved mastery over the wild animals. When he decapitated the three sons of Nechtan Sceéne and was on his way back to his home he brought down twenty-four swans with his sling, but none of them were killed. At the same time he captured two wild deer and placed behind his chariot, hypnotizing all the animals so that they could travel without quarrel. It is said that he proceeded to Emain Macha “with the wild deer behind, and the flock of swans flying overhead (apparently untethered.” The relationship of the gods to swan-maidens is seen in Aislinge Oenguso, “The Dream of Angus.” Angus became enamoured of a girl he saw in his dreams, and seeking her found that she was a shape-changer who was a human or a swan in alternate years. Angus approached her in her animal form, shape-changed himself to a male bird. By flying three times around the loch, he bound her to him and was able to take her away to his palace. In another tale Cúchullain used his sling to bring down birds flying in the sky, linked to one another by a chain. The creature he injured was the love-lorn Derbforgaill, who shape-changed into a human on touching the ground. The hero seeing her in death’s clutch sucked the ball from her wound, tasted her blood, and became spiritually linked with her. Her life was saved but she was then prohibited from mating with the hero. Swan transformation is seen again in Tochmarc Etaine, “The Wooing of Etain.” When Midir god of the Underworld abducted Etain, the wife of Eochaid Airem, it is recorded that he placed his weapons in his left hand, encircled the woman with his right arm, and rose through a “skylight” into the heavens. There, the newly created pair were seen as swans encircling Tara before they flew out of sight. In a Snow White-like tale Aoife, the jealous wife of Ler

converted all of his children into swans, which magically held in this form for almost a thousand years. The motif of the chained-swan-woman is seen in Celtic lore: It was said that such animals would only accept food from the hands of virtuous wives. See next. EALADH. a peg to hang things on, learning, a skill, creeping slowly (to gain knowledge or game); elaidh, a song, an ode, music. Ir. ealatha, a knack at crafts, Cy. el, intelligence, cf with the root-word al, obtained through training. Ealdhain, art or science; luchd-ealdhain, scientists. Oir. ailad, elad, a tomb. Also a place where the dead were placed directly before burial. A later form is uladh, a treasure or hoard, from the fact that the dead often went to earth with their best possessions. From this we have Ulster, literally a “charnel-house,” a place where many lie dead. Thus we have Druim Ulaidh, Drumullie, near Boat of Garden, Scotland, with its tradition of treasure in a neighbouring loch. Clach na hUlaidh , “Stone of the Treasure,” may be found at Linnne Dubh on the upper reaches of Loch Linnhe. EALAIN, EALDHAIN, mechanics, learning, art, science, skill, ingwnuity, posey, simple trickery, a school or academy, ealadh, learning, skill, creeping along (as to surprise game, or obtain facts). EALADHAN, EALADHAIN, an open-air school. See above. The academies of druidism. Ealadhantair, air, high; an artificer. EALBHAR, a ne'er-do-well (Sutherlandshire); from the Norse alfr, an elf, a vacuous silly individual. A vacant individual. EALBHUIDH, the Ir. eala bhuidh, St. Columba's plant, St. John's wort. St. John’s Wort, St. John’s Wort, My envy whoever has thee. I will pluck thee with my right hand, I will preserve thee with my left hand. Whosoever findeth thee in the cattle fold

Shall never bee without kine. This magical plant had powers that could only be tapped if it was found by accident. The plant was hidden on the bodies of men and the bodices of women under the left armpit. It not only ensured plenty but prevented the evil effects of fay enchantment. EALG, obs. noble, expert, EIr. elg, thus Innis Ealga, the “Noble Isle,” i.e. Ireland, cf. Eng. Elgin. Note also Glen-elg. EAR. east. Eastward, Ir. soir, eastern, anoir, from the east, OIr. an-air, “from the elder days.” From “before the sun” presuming the observer is looking at the dawn. Opposite is iar, west. Associated with Christianity since Christ’s nativity took place in the east. Christians were buried facing east, pagans facing west. More anciently, men faced the sun-deity at his rising. The expression bheir a fa’n ear e, is literally “he brings it under the East,” i.e. within the scrutiny of god. The west was styled “behind or after (the sun has set).” EARARADH, night-watching on behalf of spirits of the dead, parching of grain for the quern by heating it over a flame, seeking or searching. Earas, conclusion, ending. EARCHALL,evil, misfortune, mischief, suffering.

loss

EARLAID. expectation, hope, The right, sometimes sold, enter into tenancy and have Only prevalant in the south was the term of leaving.

of

cattle

through

death,

dependence, trust, confidence. between tenant farmers, to legal claims upon arable land. of Gaeldom where Whitsuntide

EARR, end, conclusion, extremnity, limit, boundary, champion, heroism, submerged rock at land’s end, grand, noble. Note next. EARRABHUBH, wane, especially the waning of the moon. The

taking of crops and animals and the killing of domesticated beasts, were acts reserved for the waxing of the moon, for their flesh was thought to shrink as the moon decreased in size. “The flesh of the animal is then without taste, without sap, without plumpness, without fat.” Similarly, they would not cut withes for baskets or house-building saying that such lumber was “then “without pith.” The waning of the moon was,.however, a time for ploughing, reaping grain and the cutting of peat, exercises where dryness was sought in the end-product. Eggs taken in wane were used in hatching in preference to those laid at the increase; birds hatched at this phase of the moon were considered too full of spirit to be easily managed. Animals were gelded on the wane for this stopped bleeding. It was said that bulls and cows could not procreate at neap tide, and rarely sought one another in the last quarters of the moon. A bull calf was expected from a successful mating in first quarter, a cow calf in the wane. EARRACH, spring, OIr. errech, from pers, before (summer), Eng. for-, fore, Germ. fruhling, of similar origins. Among the ancient Gaels it was divided into two parts: earrach geamhraidh, and earrach samhraidh, the winter/spring and summer/spring. The root word may be related to earr, enis conclusion (of winter). Note that the word also descirbes a champion. EASAL ARD RIGH. easal, “tail,” dispraised. The “King of the Golden Pillars,” who possessed seven magic pigs. Although killed and eaten daily, they regenerated each night. Those who ate them lived untroubled by disease. This god is a side-form of Mannan mac Ler. By now this point in their imrama three Tureen brothers had a reputation that travelled before them. At “The Island of the Golden Pillars,” where they were supposed to steal seven magic swine, the king Easal, on the advice of his counsellors, decided to surrender them without debate. The Islands of the Pillars hark back to the origins of the world of men. When things were newly formed, the gods used the

skull case of the dead giant to create the dome of heaven. Some support was needed for this structure and the gods sent four burly little men to the four points of the compass to serve the function of the classical Hercules. It was alternately suggested that the heavens rested upon golden pillars at the nine “corners” of the world. Interestingly, the individual underground hills of the Tuatha daoine were frequently said to rest upon similar pillars which could be raised on the eve of the quarter days. Similarly, it was held that An Domhain, itself, arose from the sea-bed on pillars, once in seven years. Within the classical domain, the nine pillars were upon the islands of the Hesperidaes. It has been noted that the Canary Islands were said to have each possessed a bronze pillar (although there are but seven islands) in historic times. Perhaps this is because the other two were on either side of the Strait of Gibraltar? In these places legend has it that standing stones were located, each marked Ne Plus Ultra, “Nothing Lies Beyond.” See mucca., Manann mac Ler, etc. EASG. obs., a ditch, a fen, bog, Ir. easgaidh, a quagmire, easc, water, easgach, abounding in eels, EIr. esc, fen-water, OBry. Exe, Scot. Esks, the Cy. wysg, a stream, currently, an eel, OIr. escung, a water-serpent. EASGA, obs., the full moon, the Moon goddess, archaic. the Lat. idus, in “full light.” Harvesting, hunting, and the killing of domestic stock was arranged near this moon, which was thought to promote fullness in man and beast. This was considered an appropriate time for weddings, and at one time, almost everyone abroad at night carried a “lucky silver” in his pocket which had to be to be turned over three times at the first sight of the new moon. The new moon of the goddess Samh was used to cut woodbine during the month of March. The wood was twisted into moon-wreaths and preserved until the following March, the invisible spirit it emanated being helpful in curing children who suffered consumption or the “wasting fever” (tuberculosis). Those who were ill were passed three times through the moon-

circle. See earrabhubh for notes on the waning moon. EASGANN, a grig, a merry fellow, a quarter-day fool, a lamprey eel. The latter “fish” is of ill-repute in Gaeldom. EASGAR, obs., the plague, easga-bhaineach, a lunatic, driven mad by the moon. EA-SITH, ea, privative prefix + sith, the Daoine spiritual; lackimg spirit, mischief, disturbence, ioracas, dishonest, wicked, faithless.

sith, eas-

EATHAR, a boat, OIr. ethar, from itro, “a journeyer,” from the verb ethaim, I go, Lat. eo, Skr. emi. EATHA, cattle, corn, implying plenty. The name of the Pictish leader who led them from the Mediterranean to Scotland. Latinized as Ethus. He became their first king. In dispossessing the aboriginals, the Picts fought the battle at Farna and it is said that the trenches, head-quarters and castramentations are still imprinted on the soil of Cromarty. Eathla, obs. prayers. EBER MAC MIL, Eber Fionn, i.e. “the White,” the son of King Mil. He slew mac Cumhail the husband of Banbha, a queen of the Tuatha daoine. He refused Amerigin’s judgement that his elder brother Eremon should rule Ireland after the Milesian conquest. He attacked and destroyed his brother in the first war between the north and the south. In this contest the north prevailed and Eber established himself as the High King at Tara. EBER MAC ESRU, Also known as EBER SCOT. His father was the son of Goideal who was the son of Scota, a daughter of the Egyptian pharaoh Nectanebes. Some say this was the line of the Scottish branch of the Irish race. ÉBILU, a sister of Lugh who became the wife of Finntann mac Dochra. She is associated with Munster, Ireland, and gave her name to a glen east of the city of Limerick.

Confers with Bridd. ÉBILU, 2. a stepmother to Ecca and Rib the sons of a king of Munster. They fled with her intending to set up a new kingdom on a flat plain. The plain flooded producing Lough Neagh and they perished. ÉCCELL. One of the grandsons of a king of Britain who assisted the sons of Queen Mebd in the fatal attack on Conaire Mor at Da Derga’s hostel. The others were Ingcel Caech and Dartaid. ECHT, death, murder. ECHTRA, EACHTRA, expedition; ach, interjection of impatience + traigh, the sea-shore; echtral, land of the west. Applied particularly to the activities of those who journeyed into the western Atlantic seeking The Great Plain, The Land of Youth, The Land of Promise, The Land of The Living, The Island of Women, The Many-Coloured Land, An Domhain or High Breas Island. In most instances the expedition leaders were seduced into wandering by a spirit of the air, who promised moral victories, or by a sithwoman who promised extravagant immoral pleasures. Voyagers were considered god-inspired by a Gaelic deity. Eachdranach, a foreigner, the Lat. extraneous, the Eng. strange, G. each, a horse, echtra, adventures on horseback, adventures on a “sea-horse.” The echtrai which were first represented in folklore were translated into literature between the fifteenth and the seventeenth centuries and survive because their are numerous versions from that period. Echtral is a peculiarly Gaelic concept implying a voyage of the spirit as well as one in person. It seems to be based on the Old Irish preposition echtra, meaning “without.” A similar Welsh word is eithr, something “extra,” that which is beyond normal experience, thus echtra, the adverb, “adventures.” and Something of the meaning is also seen in the related Latin word extra. The Gaelic word iar or siar is related, the original

form being perhaps the preposition meaning “afterwards, afar” or “further on.” In special use it becomes “the west.” The great difficult in identifying directions in Gaelic text is realized when we note that the word for “east” is ear. The collectors of tales of travel were eachdairhean, the historians, their embodied subject matter being called echdranach, or “history.” Not all voyages to the west were great occupations, since there were many western islets within easy sailing distance of Gaeldom. To cover epic oceanic voyages the Gaels had a separate word im-rama, “about sea-tangle (seaweed),” suggesting possible encounters with the infamous Sargassos Sea. The imrama has to do with unwilling travellers, those pulled into the Atlantic by a sea-siren, or pushed there by banishment or some religious imperative. The longes , on the other hand, involved willing travellers, those who sought adventure or commercial advantage. The latter word is founded on long, a ship or vessel, the Old Norse lung, the Latin longa, a “ship of war.” Joseph Jacobs, the one time president of the English Folklore Society said that his study of classical and Irish literature made it clear that the Gaels “sallied out of Ireland to harry the lands of the East and Northeast” at a very early date. Like others, he concluded that they pushed as far north as Iceland and “accumulated considerable knowledge concerning the surrounding seas and a still more considerable stock of sailor’s yarns.” The earliest of these may have been“”The Tragedy of the Sons of Turenn.” as it is the only one to include the old god Lugh as a prime character. These curaidh, or champions, were forced to take up sea travel, and this is one of the characteristics of “imrama:” men did not choose their course, but were directed to the sea by some external force which they were unable to counter or resist. Thus mortals were blow by storm-spirits to the gates of Tir nan Og , or were seduced into that land by the caprice of immortals who promised endless life, love,food and drink. Two very old myths centre on this theme: “The Voyage of Bran,” and “The Tale of Connla,” both present the hero with a voluptuous maiden

who persuades them to follow her to “the Pleasant Plain, the Land of the Living Heart.” Some of the adventures of Bran are seen in the somewhat similar “Voyages of Maelduin,” which seem to be an eighth century compilation of everything offered up in the earlier centuries. “The Voyages of Snedgus and mac Riagla,” and those entitled “The Voyages of St. Brendan,” appear to be Christian reinterpretations of the Maelduin story. Brendan and his seafaring monks were as “driven” as if they had set sail before unexpected winds. They were not interested in the “easy” life, gold, slaves, or obtaining new territory for their ard righ, but sought “the grace of God,” and possibly found it. For a very long time the curach, or curragh, was dismissed as a boat incapable of taking on the ocean, and the imrama were dismissed as romances loosely based on adventures of coast-hugging traders and fishermen. “Leather boats” had been mentioned in the writings of Caesar, Pliny and Solinus, but they have survived as the coracles of British freshwater lakes and the salt-water craft of Dingle, Ireland. Unfortunately these models are somewhat degenerate, the former being capable of carrying only two occupants. The curraghs of Ireland are known to range up to about 22’ of length, but again they hold only four seamen. There are pictures of these primitive craft on some of the stone pillars, but usually details are scanty to begin with or have rubbed away with the passage of time. Fortunately an early Celtic craft is still seen carved in more than usual detail on the stone pillar of a cross overlooking Bantry Bay in the southwest, and the printing elsewhere dates it to the eighth century A.D. This boat is shown with five oarsmen (possibly paired) and a steersman. The record of Brendan’s voyage tells us there were ships of larger size, his having a complement of 14 men. Other records suggest that the largest ships might have had complements of up to 40 “heroes.” The major literary references to curraghs were published by G.J. Marcus in “Factors in Early Celtic Navigation,” Etudes Celtiques, Volume 6, 1952. Aside from Navigatio Sanctii Brendani Abbatis, the other great source of information is

Adamanan’s Life of Columba.See below. ECHTRA BRAIN MAIC FEBAIL, the “Sea-Voyage of Bran Son of Febail,” is preserved in fifteenth and sixteenth century manuscripts, and these are considered copies of a work first penned in the seventh century. This story may be much older as its elements are decidedly pre-Christian. The tale commenced when Bran was walking near his fortress. Hearing music he was unable to resist sleep and fell into a stupor beneath a tree. When he awoke he found a silver branch with a white blossom on it on the ground beside him. He went back to his dun and that evening was visited by a woman in foreign clothing in spite of the fact that the gates of his place were firmly bolted against such intruders. This strange sidh-woman sang a long lay to Bran describing the delights of her western homeland somewhere in the far reachs of the Great Ocean. The next day, Bran and his three foster-brothers decided to find this place, and in the company of twenty-seven warriors, they set sail on the Atlantic. Two days and nights out of Ireland they met Manann mac Ler riding behind his sea-horses travelling in an easterly direction. He paused to explain that he was headed for the Scottish kingdom of Dal Riada where he intended to beget a son by Mongan a queen of that land. For his part, Bran travelled on until he arrived at the “Island of Joy.” Here one of his crewmen jumped ship, but the rest travelled on until they arrived at the island alternately referred to as Eumhann or Tir na-mBan. The latter may be translated as the “Land of Females,” the former as a variant of neamh, or “heaven.” Here Bran and his crew were met by hoards of amorous women, and found maidens “all without care, fear of death, or subject to any sickness or infirmity.” They soon paired off with the locals “living sumptuously each with his woman.” This island of compliant virgins survived transplantation into Christian mythology and in the Breton

legend of St. Machutus (ninth century) it is given as the island of Yma a place inhabited by beautiful, but less willful, female angels. Bran had sailed to this island in the midst of a storm and might not have landed except that the beautiful princess of that place threw him a “blue clew,” the standard life line of Celtic witchcraft. She pulled the ship by magic to the shore and there the travellers remained for what seemed a single year. Soon the crew tired of unending sensual pleasure and petitioned their captain to go home to Ireland. The princess who had become Bran’s companion warned the mariners that time passed more rapidly in the human lands to the east, and Bran was not altogether willing to leave, but was finally persuaded to seek their old homesteads. As they left the woman warned all the Irishmen not to set foot on Irish soil, for she explained that a century of human time had passed and those who offended this taboo would immediately age by that century. As the coracle neared land one of the crew did leap ashore and was immediately reduced to a pile of dust. Seeing this, Bran laid by, wrote his story on Ogham wands and threw them to viewers on the shore. He then turned his ship back towards the west and from then “his face was not known.” This earliest of recorded Irish voyages is distinguished by the beauty of its poetry. ECHTRA CHONLAE CHOIM MAIC CUIND CHÉATHAIG, the “Adventures of Connla the Fair, son of Conn of the Hundred Battles.” This old Irish tale has much in common with the voyage of Bran. It appears in the Book of the Dun Cow, which is guessed to have been written about the year 1106, when its author a Christian named Maelmori , “the Servant of Mary,” was murdered. The original text is in metrical form, a sample of cante-fable, the form of all tales in the keeping of the senachaidh. It is said that Connla was the grandson of the historic Irish king named Conn, who had headship of that land between 123 and 157 A.D. Some have said that

Connacht was named after this ard-righ although that place was actually mapped somewhat before his birth. Connla appears to have been an authentic prince of the realm and is given as the eldest son of Art mac Conn in the “Annals of Clonmacnoise” where he is represented as Conly. He did not ascend the throne, and it was suggested that he was either slain or disappeared during his father’s lifetime. His brother Crionna mac Art was slain by his uncle in a political struggle and after Connla “sailed away to fairyland and never returned Art became known as Art the “Lonely,“ and it was claimed that he was “afterwards silent till life’s end.” Art was eventually succeeded by an exiled nephew, Lugaid Mac Conn. It may be assumed that the legend of Connla and his sith-maiden was first written in the second half of the second century. As it now stands, the manuscript is a “doctored” seventh century variant, touched by the hand of a Christian, or Christians, who introduced reference to God’s day of judgement and to the waning power of the druids. This addition is rather obvious and does nothing to separate the legend from its true roots in pagan pre-Patrician Ireland. Connla was the son with the “Fiery Hair,” a fact that sets him apart as having genes of the sithe. He was therefore certainly visited with the mixed blessing of the “two sights,” and the ability to see things very acutely at great distances. His birthright also protected him from death by fire or water. It is said that Connla first saw his fate as he stood with his father on the heights at Usna. This place was, itself, replete with memorials of the past, being ultimately named for the old god ‘Uis, or Huis, the English “Hugh.” also represented in Gaelic as the day-god Aod. Variously given as Uisliu (literally the “day-god Lugh”), it is also written as Uisnach, Usnach , Usnach and Usnagh. Usna was the husband of Ebhla , a daughter of the love-god Aonghas Og. He had an affair with Ebhla’s sister Maga and this produced the Clann Useneach and the famous Irish Red Branch hero Naoise who has been mentioned in the tale of Deirdriu. Connla’s bafinn was a beautiful maiden “all clad in white,” a certain characteristic of the Daoine sidh. Art,

who stood at his son’s side lacked the two-sights and saw nothing, but he heard his son ask, “Where do you come from maiden?” She responded, in words that the prince alone heard, “I come from Magh Mell, the Great Plain (of the Ocean), where there is neither death nor sin; where we keep holiday every day, where there is no strife. We who dwell there have our homes in the round green hills and men call us thus, the “Daoine sidh, (i.e. the Side-hill people of the goddess Danu).” This is noteworthy as the individual homes of the Algonquin Indians of eastern North America meet this description. It will also be noted that the Norse in their final foray in the region captured two children but lost their parents when they “disappeared into the earth.” In any event, the king and his courtiers stood dumbfounded at this seemingly one-sided conversation. When the king enquired of the empty air who it was that talked with his son, the lady made her voice clear to the whole company: “Connla speaks alone to a young maiden, untouched by age or death. I call him away to Innis Subach, the “Merry Plain,” to Magh Mell, where Boadag (i.e. Bobd Dearg) is ruler. There has been no complaint nor sorrow in that distant land since he became high-king. Come with me Connla of the Fiery Hairy which as ruddy as dawn. A sith-crown awaits thee, and there your comely face and royal form will never decay, and your youth shall continue until the end of time.” As Connla was his tanist or “heir” to the throne, the king was disturbed at this suggestion and called the druid named Coran to his side. He asked the druid to repulse the maiden, and Coran did so by chanting spells in the direction from which the voice had issued. At this, she began to fade from Connla’s sight, but before she had entirely vanished she threw an apple to the prince. The young man would not be parted from this artifact, and for the following month, would take no other food excepting bites from this fruit. As he ate, it reconstituted itself, so that it never diminished in size. As Connla ate more of this fruit he became increasingly enamoured of the strange foreign maiden.

When the month ended Connla and his father were, for some reason, on Magh Arcomin and here again the maiden emerged from a distant mist and walked toward the prince. Again only he could see her and she addressed him: “This is a fine land but it stands amidst short-lived mortals who walk in fear of death. The folk of the ever-living, beg and bid thee to come away with me to Magh Mall, for they now know you having observed your actions from afar.” This time the king and all his courtiers heard the maiden’s voice and the druid was summoned to chase her back to the Land of Shadows. While they waited his arrival the maiden addressed the king saying, “Great king, the druid’s power is little loved, and has no honour in my land. When the Great Law (presumably Christianity) comes here the druid’s spells will at last go to earth, and no more curses will fall through the lips of the black demons.” Sensing that this was so, the high king turned to his son and asked what he thought. The young man responded: “Tis hard for me. I love my own people above all else; yet this great longing to travel has fallen on me, and I wish to know the maiden.” The maiden hearing this replied, “Then the ocean itself is not as strong as the waves of longing. Come with me in my curragh, the great gleaming crystal ship that stands on the strand. Soon we will reach Boadag’s realm. I see the bright sun fail in the west, but we can reach it before night. At that place is another land and people worthy of your love, a place joyous to all who seek it. It is called Tir na-mBan, only wives and maidens dwell there. If thou wilt we will go there and live long together in happiness.” When the maiden had ceased to speak, and before the druid arrived, Connla turned with the invisible maiden and followed her to a nearby strand where they leaped into the curragh and departed for the west. The king and his people could do nothing to stop this and they watched until the crystal ship met with the setting sun, and then saw nothing more of this ship or their prince. It will be remembered that Bran also found himself

in Tir n-mBan, the “Land of Women.” This land is sometimes given in the tales as Tir na-n-Inghean, but the last word indicates “daughters” rather than “virgins,” as some authors have suggested. Here the women who greeted the heroes seemed more amorous than virginal. In both tales, Magh Mell seems to be the widest designation for a number of western lands described as lying fo na’muir, or “under the sea.” This may imply that they are sinking islands or merely take note of the fact that they were beyond the horizon in the western retreat of the sun. The Land of Women may very well be distinct from Aircthech, the “Ark,” or “Place of Clemency;” Ciuin, the “Mild” or “Civil Place;” Magh Mon, the “Land of Slowness” or “Negligence;” Imchiuin, the “Land of Butter-Melting Heat,” Subhach, the “Place of Merryment;” and all the other supposed synonyms for the “Great Plain of the Sea.” Whatever the case, the dwellers in the west supposedly told the men of Ireland that there were “thrice fifty distant islands in the ocean, all west of us, and each of them is twice or thrice as large as Eriu (Ireland).” As we have noted, folklore suggests that An Domhain may lie at the roots of Magh Mell , and the former land was not a totally happy place. Pagans, who believed in reincarnation, tended to view residence in the lower world as a temporary inconvenience and not permanent damnation, which is why they dwelt on the kinder aspects of life in the west. The Christians had a less flexible view of light and darkness. Thus, we find the adventures of Bran and Connla incorporated into those of later voyagers, a distinction being made between two different western lands: In Imram Maelduin the travellers arrive at two islands, one occupied by lamenting people who never fail in their complaints, another by a folk who are always joyous. The same two islands are mentioned in Imram Curaig Ua Corra, the “Ocean-travels of the Sons of O’Corry.” There are similar lands in the Latin Navigatio Sancti Brandani, which is based on Celtic models. The pagan version of some happy western land filled with compliant women was too bold for

Christian asceticism so it was converted Repromissonia Sanctorum, “The Land of Sanctuary,” or heaven on earth. see Connla.

into Terra Promised

ECHTRA CHORMAIC I D’TIR TAIRNIGRI, “Cormac’s Adventures in the Land of Promise.” High King Cormac mac Art received a branch of silver apples from Manann mac Ler’s servant. He asked for it without demanding the price and only afterwards learned that he had to surrender his wife and children to the Otherworld. After a year and a day the king was permitted to follow them by entering a magical fog. When all of the family was restored to Ireland the sea-king gifted Cormac with a goblet, “which has this virtue that when a falsehood it told it falls away into four pieces, but when truth is heard it reassembles itself.” The king was also given a magic tablecloth, which unfolded was found to provide an immediate banquet. He also retained the apple branch which allowed access to the Otherworld when it was shaken. See Cormac mac Art. ECHTRA NERAI, the Voyage of the Happy (Lucky) One, a servant of Ailill of Connacht. Access to the west usually involved an imrama. While the water route was the most commonly used we note cases where people flew to the Otherworld, and then there were the souterrains, which offered immediate “temporal displacement” from one world to the other. Not surprisingly, the most famous cave-entrance was Ráth Cruachan, the “Fortress of the Hip, or Hump,” which was once the property of Mebd. Cruachan was frequently given as an alternate name for Connaught province, and the old hill itself was described by Christian scribes as the “Gate of Hell.” The fact that the hill is also termed Rathcróghan ties it more firmly to the old warrior queen, for the word cró is Gaelic for a animal killing pen, blood, death, or a passageway (for example, the eye of a needle). Note also the fact that the Scottish word “cro” indicates “the weregild (i.e. banshee) of the various individuals in the Scoto-Celtic Kingdom, from the king on downwards.” The

ending gann indicated something which is “hurtful.” The site of this fortress remains as a huge ruin three miles north-west of Tulsk, County Rothcommon. It is a circular site about an acre in extent, surrounded by so many other structures, it has been described as “a town of fortresses.” Ráth Cruachan was still in use as the royal capital of the province in 645 A.D. when king Ragallach was assassinated there. The cavern of Cruach was not an easy entrance for there were guardians, some of which emerged into the world of men. One of these was Aillén, a malevolent Otherworld monster who used to come out of the cave at the unbinding season of Samhain. A pyromaniacal dreag , or dragon, he lulled the defenders of Tara to sleep with seamusic and then consumed them, often leaving their residences in fiery ruin. This went on until Fionn mac Cumhail opposed his music by pressing the blade of his magic spear to his forehead. He then drove off the beast and beheaded it. Airtiech was another supernatural resident of Cruachan. He had three daughters who once assumed the shape of werewolves and raided the countryside in every direction. The warrior Cas Corach played music to enchant them and convinced them that they should assume human form to have a better grasp of the melodies. When they shape-changed, the hero threw his spear at them, impaled all three at once, and beheaded them. With this reputation it is not surprising that men had to be bribed to enter the Hill of Cruach. Ailill of Connaught regularly offered a prize of a goldhilted sword to any man who would go to the gallows just outside the rath and encircle the foot of a dead captive on the gallows with a withe or band of willow twigs. This device then became as effective as a silver bough in gaining admission to the Otherworld. Several warriors went out on the Samhain to try this stunt but none but Nera followed through to the end of the adventure. As Nera was placing the withe, the corpse spoke asking that he be taken down and given a drink. Nera obeyed carrying the dead man half slung

over a shoulder. The pair found the first house they approached surrounded by flames, and a second encircled by a broad moat filled with water, so they moved on. At a third house the dead man was offered three cups of water. The dead man spat out the third cup at the people who had offered him hospitality and its poison killed them on the spot. Nera then carried the corpse back to the gallows as instructed. Returning to Ráth Cruachan, this gillie saw Mebd’s palace aflame and saw beheaded corpses scattered on the ground. It appeared that Fomorian invaders had used the opening of the “eye” that was the Cave of Cruachan to do what damage they could in the world of men. Nera followed this crew through the veil before it closed at dawn and on the other side became the “guest” in a sidh of the Otherworld. Here he was ordered to carry firewood and lodged with a female of the species. They became lovers and the sigh-woman informed him that what he had seen of the destruction of the rath was a possible future rather than an event, and that it could be forestalled by escaping to the east and destroying the entrance. Nera therefore took his wife and child back through Cruachan and told king Ailill what the future might hold for him and his kingdom. Ailill therefore sent Fergus mac Roth out to destroy the sidh , and the warriors did more, taking great plunder from its treasure house. These valuables included the crown of king Brion, one of the three wonders of ancient Ireland. This particular tale is obviously pre-Christian in origin, but the Echtra Nerai from which it derives is no later than the eighth century. Nera’s wife reminds one of Cliodhan (pronounced Cleena) another “goddess of beauty” who lived at first in Tir Tairnigri. She became hopelessly enamoured of Ciabhan of the Curling Locks, and they fled the Land of Promise for Glandore, County Cork. While she rested from the long sea voyage, her new lover went inland to look for food. The girl was lulled into sleep by the music of Manann mac Ler, and while she lay helpless, the sea-god sent a great wave to sweep her back to his domain. The

lover was, of course, left desolate, but her name was given to one of the three “Great Waves” of Ireland. These were the waves whose roar could be heard over all of Ireland when they responded to the moans of the magic shield of Conchobar mac Nessa, which always cried out when the bearer was in trouble. ECNE, knowledge or poetry. The triad son of the goddess Danu. EIBH, EIGH, to cry out, the death-watch, a tingling in the ear supposed to portend death, women voicing a catastrophe. EIBHIR. granite, ice, frost, the wife of the Fenian hero named Oisin. A fair-haired stranger said to have come from “a sunny country.” EIGEARRA. overblown satire, invective. Thus, "The only counterpart for your vagina is the great open sea between Orkney and Galloway." The satirist was considered godgifted and used his fast tongue with magical intent. See next entry. EIGG. EGA, the latter feminine. Thus from eag, a nick, a notch, vagina; Ir. feaga, Manx agg, Cy. ag, cleft. Eilean Eigg means, “The Isle of the Notch.” There are two Scottish islands which bear this name. Compares with the Lat. Egea insula, “the Egean Isle.” This name appears in early Irish literature as the name of certain saints of the Christian church, but always in the genetive case. Old Norse, Ygg, a “notched tree,” a secondary name for Odin. Eiginn, rape, force, violence, oppression. Eigir, small, insignificant. EIGIR. misersble, small. Insignificant. EIGIS, 'S A' BHEINN BHAIN, eigis, a bard, The “Sages of the White Mountain” in North Uist, Scotland. A druidic school which persisted in the Hebrides until the last century; eisgiseach. erudite. "the rightful heirs of the ancient knowledge and logic of pre-Christian Ireland; but the Church

grew powerful on the mainland of Europe and bit by bit the Christian faith prevailed in Scotland and everything was preserved that the Church wished preserved, and everything was destroyed that the Church wished destroyed." (Donald Son of Alexander, 1790-1884, The Hebridean Connection, p. 385). EILDER, an elder, an alder. Also known in England as the bourtree, or bowertree. In Scotland the elder-tree is ranked second to the rowantree as the most effective agent against witchcraft and the evil-eye. In Kirkcudbrightshire, a cross constructed with red wool and elder tree branches was affixed over the entrances to stables and byres to protect the animals. Drivers of horse-drawn hearses used to insist on carrying a whip whose handle was made of bourtree to act as a ward to the spirits of the dead that inevitably crowded their vehicles. The green juice of the inner bark may be applied to the lids of a baptised individual to give him the power to observe the unseen world at the time of the Quarter Days. Those who stood under elder trees at this time sometimes said that they saw trains of the Daoine sidh passing by. Scots Highland mountain-men often wear the bourtree as a boutonniere while climbing. Asked why they carry this plant in their lapels they answer vaguely, “Flies and things don’t like it!” EILE, other, another, obs. prayer, entreaty, oration, lowing of a deer, OIr. aile, Cy. aill, all, Bry. eil, all. Gaul. allo-, Lat. alius, Eng. else, cf. eileach, a mill-race, embankment, dam, allied with ail, stone. From this eilean, an island, EIr. ailean, possibly from ON. eylund, Eng. island. All islands were thought possessed by the sea-people and were regarded as “gates” to their western realms. EILEAN BAN, an-t-eilean ban, “the blessed isle.” the traditional name for Jura, “the holy isle.” from the tale that Earnadail, a Christian monk left instuctions that his body should be conveyed into the great ocean and buried at a place where mist gathered. His body was landed at Leac Earradail, and buried in the parish graveyard at

Killernanandale. Notice the secondary meaning of ban. This island is also called in OIr. Inbe, an incision, suggesting its indented coast. This word compares with Eigg. EILID, a hind. Oir. elit. Obs. The twenty-nine day month the Brythons called Elembivios (roughly, March). Cy. alain. EILIG, willow herb, a staple of witchcraft. EILTHIR, a foreign land, see above, eithireach, a pilgrim or traveller, OIr. eilithre, pilgrimage, these combine eile with tir, land, terra. Note above. EIRIG, ransom, EIr. eric, “buying or selling out. a weregild, or "dire"-fine; a blood-fine imposed by law upon those who accidentally, or intentionally, killed members of a clan. Unless this fine was paid, vengeance was sought against relatives of the murderer as well as against the offender himself. The fine for a poet was the same as that for the king. EIREALLACH, a monster, a clumsy old man from eire, a burden. Note eirig, above. ‘EIRINN, ‘EIREANN, anciently H’ERNI, the “h” is no longer employed in Gaelic. The “mother” of the Tuathan goddesses Eire, Banbha and Fotla by the god Dlbaeth. Confers with Anu or Danu, the matriarch of the Tuatha daoine. Ir. ‘Eire, gen. “Eireann. EIr. ‘Eiru, “Danu the Burden-bearer.” Cy. Ywerddon, Iwerddon, MCy. Ewyrdonicv. Ir., according to Ptolmey, Ioupvia, the Lat. Hibernia or Ivernia, Ierne (4th cent.) EIr. Ivernili, Iverjon or Everjon, usually refereed to Piverjo from Skr. pivari, fat (land), the land which is “rich-soiled, bursting with good things,”Lat. Hibernia or ‘Ibernia, also seen as Ivernia. The only Norse name that took any notice of ancient tradition was Ir-lande identifying the people of ancient Eiru. The Gaelic source of this word may ultimately be iar, west. the Skr. avara. western. This is the Eng. Earn or Findhorn. We think it also refers to the goddess Er, Ur. or Ara, seen in present day Scotland in combined name-forms

such as Mo-Urie or Mourie. This is said to be “the moon title Ra or one of its variants.” May confer with Ioua orIona. At least two Irish scholars have suggested that the word comes from the “unpronounceable” Indo-European word Piera, which they say confers with “fairy.” An early Irish form of this word may have been fáe, a “wild” thing. This word is still seen preserved in the modern Gaelic faolchu, which describes a wolf or wild dog. Note also h’Erni which is both the classical Irish name for Ireland and the maiden name of the Lady Cassir. She was the leader of an expedition from the Mediterranean to the Emerald Isle in the days just before the World Flood. Her married name seems to have been Banbha Cass-ir , or Cesair often too loosely translated as the “Lady Caesar.” EIRU, The third of three Tuathan queens met by the invading Milesian armies. In exchange for her co-operation they promised her that her name would be given the land on which they trespassed. At coronation feasts, and at yearly fire-feasts the union of the Milesian king with a virgin from among the Tuatha daoine symbolized their original agreement with this individual. EISCIR RIADA. The boundary between the north and southern halves of Ireland as set in ancient times. Eiscir, a sand hill; riada, a way travelled by chariot and horse, a roadway. Marked by a series of low mounds stretching from Galway to Dublin. Originally set with regard to the legal portions of the Milesian kings Eber and Eremon who were the first to halve Ireland. EISG, a satirist, a scold, lampooner, a satirist, Ir. eigse, a learned man, EIr. écess. Confers with eagna, wisdom, OIr. écne; same as aithne, both rooted in aith + gen, the Eng. know. One of the chief forms of magic, satirical poems were thought capable of causing physical illness and skinblemishes. The satirist was the most revered of the bards. See draoi. ÉISLINN, shroud, windings for a corpse, the magical binding-

boards upon which the shrouded corpse is placed for the rites before burial. Éis, (place of) delay, impediment, the word is also seen as éis linnseag, a shroud or penancesheet. EITEAG, white pebble, a precious stone, a fair maiden, Eng. hectic, the lapis stone, hecticus, this white stone was used as a remedy against diarrhoea and dysentery. The white pebble was seen as a resting-place for the spirit of the eitig. See next entry. EITIGH, EITIG, fierce, angry, stormy, ugly, a frightful spectre, a flaw, fault, Disease, the germs of disease, a long standing illness, decaying, consumptive, foul one, horrid, obs. To foreswear, abjure, refuse, contradict. “The lady who had this ugly name was really the goddess of loch and river...” the Scand. etick, Fr. hectique, Eng. hectic. fierce, dismal, OIr. étig, setig, an abomination, un-houselike, not house-trained, not fair, the Eng. thing. “the tutelary sprite of Etive is Eiteag. A glaistig or cailleach. A beansith or banshee. This is a Gaelic feminine proper name, not often taken up for use. The original lady who bore this name was “the goddess of loch and river,” who had a changeable stormy nature. Formidable lochs and sea-rushes reflect this in their names. Loch Etive in Scotland is an example. The sea-cataract at its entrance is termed a’Chongail but it is also called Eiteag, “the little horrid one.” In literature the word is frequently coupled with salach, “foul.” The land haunt of an eiteag is frequently designated as Glenn Salach. The “Foul Glenn (of Eiteag).” William Watson claimed to have known a man who had an acquaintance who “met her in Glen Salach - after a funeral.” ELATHU, sometimes ELATHA. A Fomorian king whose lands lay westward under the Atlantic. He was an exception to the rule that these people were ugly and deformed: “a man of fairest form with golden hair down to his shoulders.” The son of Delbaeth (Bith, god of death) he arrived in Ireland aboard a crystal ship and was met at the shore by Eri, or Erinn, the wife of Cethor. A queen of the Tuatha daoine she

nevertheless slept with this stranger and gave birth to a handsome son named Eochaid Breas. He gave her a ring and told her to give it to the boy in case he needed assistance at some future date. When the Tuatha daoine expelled Breas as their king he was thus able to get help from his Fomorian kin folk. There followed the second battle of Magh Tuireadh in which the “gods” and men overcame the giants, banishing them to places beyond the western horizon. ELEMAR. ElCMAR The legal husband of Boann; sometimes identified as Nechtan. He was sent to the Otherworld on an “important” state visit by the god Dagda. In his absence the Dagda mated with Boann producing Aonghas Og. Her husband was sufficiently dense to missed the fact that he was a cuckold, but his wife named her son Og, the “youthful,” wryly noting that: “Young is any son begotten at the break of day and born by evening, as was this one in the memory of my husband.” ELLEN. The three-headed monster of Cruachan. Also named tEllen trechend. or “Three-headed Ellen,” she used to emerge from the caverns there and devastate the land at the time of Samhuinn (Nov. 1). The word appears in English as Allen. She was eventually put to earth by Ameregin in single combat. One expert has identified this Otherworld being with Aillen nac Midna of the fairy-mound of Finnachad, who, as a matter of course, annually burned Tara until he was destroyed by Fionn. O’Rahilly derives the name from ailill which translates as “spirit,” or “elf.” In this three-headed being there seems to reside some longer memory of a three-headed deity whose destructive powers were only contained by sacrifice and annual rituals. See Amerigan. Note also trionaid. ELTAR. The single plain found in Ireland at the arrival of the early settler named Partholan. Described in the old records as a treeless barren. EMAIN ABLACH, e+maigh, his field, plain; ablach, a mangled carcase, from the a+bal+ach, the root being Beul, the god of

death. From this bel or bal, to die. Confers with the English jell and quell. Similar to the OIr. atbail, from the same root and prefix. From these the dialectic Scots. ablach. The plain of the palace of Manan mac Ler in the “Land of Promise,” within the western Ocean. EMER (ev-air). The wife of Cuchullain, a daughter of Forgall Manach, lord of Lusca, a place north of Dublin. Her father was against the match since there was “an elderly ugly daughter,” who had precedence in marriage. In the end Cuchullain leapt over the battlements and killed twentyfour of Forgall’s warriors before eloping with his love and carrying off her sister. Forgall’s sister raised an army against the northern hero, but he defeated it. Just before his death, Cuchullain had a vision of Emer being killed and thrown from the ramparts of the fortress of Dun Deaglan. This forewarning was the forerunner of his own doom, and in spite of his wife’s entreaties he travelled the final road to the Pillar Stone and death. EMERGIN, AMERGIN, the chief magic-maker of the Milesians, the race which invaded Ireland about the year 250 B.C. When the Milesians attempted to land the Tuthan wizards set a magical storm against the them and the great fleet from Spain was dispersed, and it appeared that the sons of Mil would not attain their Isle of Destiny. At this, Emergin chanted a charm that calmed the waves (See The Story of the Irish Race, p. 9-10). Upon landing, he took complete credit for the change in the weather noting: I am the wind that blows over sea, I am the Wave of the Ocean; I am the murmur of the Billows... etc (See Celtic Myths and Legend, p. 134 for complete text).” After the defeat of the Tuatha daoine, Emergin was asked to divide the land equitably between the conquered and the victors. In a mood for very rough justice, he deed the Tuathans all islands beyond the western horizon and all lands beneath the surface of the soil. In doing this, he was unaware of the extensive Irish souterrains, thus the Daoine sidh, or side-hill people occupied these places and the fay-race came into being. The descendants of Emergin described him as "Emergin the

White Knight", while the Daoine sidh recalled him as "Emeregin of the White Knees." Those who liked him claimed he was not only a magician-poet but "a prophet and man of great learning; a philosopher and a priest.” He reputedly possessed the second sight. and decreed that his famed “Exhortation” be taught “from the grandmother's mouth to the grandchild's mouth." (The Hebridean Connection, p. 427). This has been preserved, and says in part, "Among all the beasts of the earth there is one beast more bloody, more destructive, more cruel; more deceitful; more brutal; more nightmarish; more corrupt; more contemptible; more dishonourable; more stupid, than all the beasts of creation and this evil, dreadful, slavish, fraudulent creature will seek always to destroy you after I leave this world... there is but one succour against it and that is knowledge and truth. Knowledge puts it to flight..." The name of this beast was, of course, man. ÉNCHENNACH, the “bird dress.” Druidic equipment needed for flight; Mag Ruith’s skin of the hornless dun-coloured bull was brought to him. Then he was given his speckled bird dress with its flying wings and his other druidic gear. With it he rose up, in company with the fire, and passed into the air and into the heavens.” Conaire’s bird-warriors were all similarly equipped with these “hang-gliders.” When they laid aside their “bird-skins” it was noted that they looked like ordinary men. This was also the uniform of druids. ENDA. To the dismay of his sister, the abbess Faenche, this Irish warrior was no gentleman. He agreed to reform himself if he could be given her most beautiful novitiate as a wife. Unfortunately the young virgin, to closely attached to God, expired before the wedding could be consummated. Impressed by the apparent power of the Christian God in such matters, Enda travelled to Wales where he studied for Holy Orders under Saint David, and was ordained at Rome. At the last, a model of piety, he established the monastery at Aranmore in Galway Bay. ENNA AIRGTHETCH. The high king who was first to provide

his chieftains with silver shields. They were manufactured in the Srgetos (Silverwood) at Rathbeag on Nore, County Kilkenny, Ireland. Note the magical properties of airgoid, or silver. This metal was sometimes termed cimb orcerb. It was mined in Ireland from the earliest days and is given prominence in the sagas. EO, obs., a pin, thorn, grave, salmon, peg, good, worthy. EOCHAID, EOCHAIDH, (Yo-hee, Eo-hee), each + aidheam, horse + joyful, "the horseman of heaven" Sometimes given as Eochaid Oolathair, “The Allfather,”i.e. the Dagda. His alter ego was Eochaid Nathair, Lord of the Land of Shadows. Sometimes said to confer with the creator-god Dom. See each, echtrai and the following entry. Sometimes given preference over Manann mac Ler as the foster-father of the god-hero Lugh. EOCHAID ALLMUIR, a king of the Desi who fought seven battles against Cormac mac Art after the high-king attempted to expel his son from Ireland following the slaying of Cellach. Eochaid was eventually forced to resettle his folk in the kingdom of Dyfed in southern Wales. Independent Welsh records actually show that the Desi were residents of that territory in 730 A.D. when they were ruled by Teudor mac Regin. EOCHAID BRES, BREAS, "Bres the Beautiful." At the age of seven he was the size of a boy of fourteen years, a fact explicable in terms of his mixed parentage: His mother was a Tuathan named Sri and his father the Fomorian sea-giant Elathu who had his headquarters in the Hebrides. Initially Breas' male parent was unknown to him. When the Tuatha daoine invaded Hibernia and opposed the Firbolg residents at the battle of Moytura, their own king Nuada was "blemished" in battle, his right hand being stricken from his arm. An articulated artificial hand was substituted but he was still legally prevented from serving as high-king. Breas was elected king in his place, but was

soon seen to have no "gift" for kingship. The Fomorian seapirates who had fought against both the Firbolgs and the Tuathans renewed their oppression and taxation of the land, and Breas himself made heavy levies on his subjects. This would have been tolerated but Breas also showed himself "inhospitable." His lack of patronage unfortunately extended to the chief bard of the land, a man named Caibre. When he was badly served at the King's court, the bard composed a glam dicend, a biting satirical poem whose last line cursed Breas. The quatrain of power was repeated throughout the countryside and caused men to rise against Breas and chase him from the throne. In the meantime Nuada had approached the physician Diancecht, whose magic enabled him to grow an entirely new hand from the stump of his forearm With Nuada reinstated as king, Bres, burning with wrath and resentment, went stumbling back to his mother. She told him his father was a powerful Fomorian chieftain, and he went to the Hebrides asking for his assistance in retaking the throne of Ireland. Elathu gave him land and sea forces, and directed him to Tory Island, where he received further support from Balor "of the Evil Eye." Nuada ard-righ was unable to regain the countryside against this combined host, but fortunately a god-hero appeared in the form of Lugh "of the Long Arm." A foster-son of Manan mac Ler, Lugh brought with him to the Tuatha daoine cause the Boat of Manan, which travelled by reading thoughts, the Horse of Manan, which could travel on the sea as well as on land and an invincible sword named Fragarach, the “Answerer.” At the battle of Moytura this champion opposed Balor and killed him by projecting a great stone through his "venomous" eye. After that the Fomorian sea-giants were routed and fled to the northern and western islands and into the western sea. We are not told the fate of Breas, but it appears he retreated to the most remote redoubt of the seapeople, since one of the islands of Tir-nan-Og was

afterwards referred to as Hy Breas-il, or the Island of Breas. EOCHAID, The first two centuries after the birth of Christ saw the Tuathan rebellion and the recovery of the Milesian dynasty. The first in this new line of kings wasTuathal , who faced 133 separate battles before bringing any meaning to the title ard righ. His reign is remembered for the wedding of one of his daughters, Dairine , to King Eochaid of Leinster, Tiring of her, the king pretended she had died, and in due course sought the hand of Tuathal’s second daughter, a woman named Fithir. Through mismanagement, the two wives of Eochaid met, and soon their father marched into Leinster in an angry mood. The province and the king were only saved after this place agreed to pay the boru, or cow tribute, a crushing burden of tribute which was exacted for nearly 500 years. Thus Tuathal left his country a festering sore, the cause of many wars between Meathg and Leinster, with the other provinces arrayed on one side or the other at different times. EOCHAID MAC ERC. A king of the Firbolgs at the time of the Tuathan invasion. He is sometimes given as married to Tailtu, a daughter of the King of the Land of the Dead (i.e. Manann mac Ler). He named his palace Tailltinn (now Telltown) after his wife. He was among those opposed to placating the invaders saying, “If we give them the half they will take the whole.” He was involved in the great battle at Magh Tuireadh and finally was forced to retreat to a beach at Ballysadare, County Sligo, where he was slain. EOCHAID MAC MUCHTRA. A king of Munster who allied himself with Ailill and Mebd. He claimed a pedigree reaching back to Ith mac Bregon. As he possessed a single eye he was automatically disqualified from high-kingship. This Fomorian characteristic was endemic within Munster. EOCHAID OOLATHIR, the “Joyful Horse,” the Oolathair, the Dagda., the patriarch of the Daoine sidh. Taking note of the fact that the Tuatha daoine were skilled horsemen.

EOGH. long-sighted, eolas, knowledge. The ability to observe happenings at a great distance through the use of psychic runners or bafinne. Those who possessed this ability were able to perceive the distance as a hazy image superimposed on things near at hand. EOGABAIL. A foster son of Manan mac Ler, a druid who fathered the love-goddess Aoine. EOGHANN, A mortal god, one of two Milesians approached by the turncoat goddesses Banbh, Fodla and Eriu with a request that they conquer and occupy Ireland to resolve internal squabbles. EOGHANN A' CHINN, Eôghann, dial. Eôghainn, Ewan, MG. Eogan or Eoghan, EIr. Eogan, Evi-gonos, “well born,” avi, friendly, good, the Cy. Owen, Confers with the Oghmic Eva-cattos which evolved into Eochaid. Lat. Eugenius, Hence Mac-ewan. Iain of the Little Head, the weregild, or forerunner of death, for the Macleans of Duart. He was killed in battle while trying to depose his father. John Shaw says he was seen by "a few Inverness County (Cape Breton) informants" in 1978. (Tales Until Dawn, p. xxxv). EOGHANN MAC AILILL. A king of Munster who on the eve of the battle of Moy Machruinne slept with the daughter of a druid. The druid suggested this act, claiming that the child of this union would become high king if born on an auspicious day. Eoghann went to his death in battle before the child was birthed. As the natal-day approached, and it seemed that it might arrive prematurely, the mother sat astride a boulder in the middle of a ford and refused to admit it to the world. At the correct time the child was born although the mother died in the process. Because the head of the infant had been pressed against a stone it was flattened and the king-to-be was nicknamed Fiachra BroadCrown. EOGHANN MOR. The birth-name of Mug Nuadat, a king of

Munster, married to Beara, a “daughter” of a king of “Spain.” He went to war against the high-king Conn and forced him to split the land of Ireland. He ruled “Mug’s half,” the southern portion. Not content, he sought a share of all the trade goods flowing through Dublin and warred again against Conn, but this time was killed by him. Eoghann Mor’s son Ailill Olamh married Conn’s daughter Sadb and in another irony, he became the high-king in Ireland. EOIR, charm, incantatiun, spell. EOISLE, Charms thought against chanted next.

a charm, a form of the word eolas, knowledge. were always rendered in poetic form and were capable of producing physical damage in the person whom they were directed. Charms were usually and have been compared with the songs of birds. See

EOL, obs. expert, knowing. Now: knowledge, discernment, science, art, a charm. A nostrum. EÒLAS, eol, a magician, as, springing from;a spell, knowledge. also the name of a son jointly fathered by three of Partholan’s druids. A charm, actions and words having a supernatural importance. Practitioners of the evil-eye might sub-verbalize something like the following: “I trample upon the eye as tramples the duck on the lake; as tramples the swan upon the water; as tramples horses upon the open plain; as tramples the host of the elements... Power of the wind I have over it; power of the wind I have over it; power of the wrath I have over it; power of fire I have over it; power of thunder I have over it; power of lightning I have over it, power of the moon I have over it, power of the sun I have over it; power of the stars I have over it; power of the firmament I have over it; power of the heavens and the worlds I have over it.” This same spell could also be used to counter the effects of the initial spell-casting. For best results charms were recited by "gifted" or "lucky" individuals.

The minor fire-charms have been preserved in folklore. Thus we find in present-day Cape Breton, Nova Scotia the following Gaelic charm, formerly used to bind the will of others: I am putting you under spells and crosses, And under nine constraints of the walking wandering sidh-mothers. That every lamb weaker and more misguided than yourself, May take from your head and your ear And your livlihood. If you do not... trans. John Shaw 2 In the last sentence, the service desired is inserted. This charm is effective three times; after that the person who has been word-bound is freed to employ the verses against his tormenter. There have been traditional charms to win love, cause enmity between lovers, set aside fever, sorrow and pains, ensure the rising of bread and insure against witchcraft. In the Christian era, the word-magic was retained, with the substitution of "more acceptable" god spirits; thus we find the following charm, to be said on undertaking a journey: Seven prayers, seven times over told, Mary left to her son of old, Bride left to her mantles length, God left to his own great strength, Between us and the fairie kind, Us and the people of the wind, Us and the water's drowning power, Us and temptations evil hour, Us and the world's all blighting breath,

2Joe

Neil MacNeil, Tales Told Until Dawn, p. 28.

Us and the bondsman's cruel death.3

EÒLAS A BEUM SULA, charm against the injured eye. Numerous incantations were aimed at relieving the negative effects of the evil eye. Persons so afflicted were usually seen to be subject to vomiting and general malaise. The countenance of a suffer was described as greann, greisne, agus grannda, “grim. grusesome and ugly.” EÒLAS AN DEIDEIDH, charm used to relieve a toothache. EÒLAS AN T-SNIOMH, charm used to relieve a sprain in animals and men. Neil Macdonald of Albert Bridge Cape Breton recommended the following "Eolas an t-Sniomh", or "Charm for A Sprain" where a horse had been injured: Christ came out; He found the bones of a horse broken. He placed blood to blood and flesh to flesh; As he cured that, so cure this. 4 As the Gaelic was intoned Charles Dunn said that the "physician" wrapped a string "in a special manner" around the horses damaged leg. Hugh Mackinnon has said that the knot was not special, but had to be tied using the thumbs and forefingers alone.5 This charm worked as well with humans as horses and cattle. EÒLAS NAN SUL, a charm used against eye trouble. EO MUNGA, munga, bully, overpowering, the sacred tree of Munga, an ancient Irish yew tree which allegedly bore the 3Colum

Padraic, A Treasury of Irish Folklore, p. 416.

4Charles

W. Dunn, Highland Settler, p. 42. Recounted to the author in

5Caplan,

Down North, p.30.

1943.

fruit of the nut, the acorn and the apple, each in season. The leaves of the tree shaded the entire plain on which it stood. The dwelling place of a superior god since it could not be soaked by rain nor destroyed by fire. Similar to the Norse World-Tree, which embodied all of Nine Worlds. See craobh. ER. A son of Partholon. EIr. éra, from rá, to give. Similar to rath, luck note, favour. An individual blessed by the gods. ERANNAN. A son of Mil, who climbed the mast of a Milesian vessel to see if the wind keeping their fleet offshore was magically generated. In the process he declared the affirmative but fell to his death in the sea. In some texts this misfortune falls instead upon the eldest son of Mil, a boy named Donn. ERC MAC CAIRBRE. Cúchullain’s most persistent enemy. He slew Cúchulainn’s horse just before one of his companions killed the Ulsterman. He was afterwards killed by Conal of the Victories, one of Cúchulainn’s close friends. EREMON. Sometimes anglicized as Heremon. The first Milesian High King of Ireland. he was defeated and killed by his brother Eber who founded the institution of the high kingship at Tara. ERCOL. A Connacht warrior, the foster-father of Mebd of Connacht. He was defeated by Cúchullain just before he was named the champion of all Ireland. ERI. The wife of the Tuathan named Cethor. She met the Fomorian king named Elathu and consented to sexual acts. Their son was Breas who became king of the land when King Nuada lost his hand in battle. The Tuatha daoine found him parsimonious and rose up against him. He went to his father for help thus starting the war between the “gods” and the “giants,” an event that led to the complete destruction of the Fomorian interests in the east. ERIN,

ERINN,

western

lands.

Anciently

applied

to

the

Western Isles of Scotland as well as to Ireland, the latter distinguished as Innis-Fail. ERNI. The female keeper of Mebd’s treasury. The chief handmaiden at Rath Cruachain. ESCUNG, now an obsolete word, a water-serpent, compare with easg, an eel and easc, water. The latter part of the word ung, covered with, anointed with. There are numerous references in Irish lore to supernatural water-serpents located in lakes and rivers. A comprehensive catalogue of their former retreats may be found in the Duanaire Finn. The war waged on them by the early Church suggests that the folklore that remains is a remnant of a older wider tradition of water-snakes as gods. As late as 1961 a Scottish story circulated concerning a spot where nineteen of these serpents were slain by shepherds. ETAIN (ett-an). The wife of the god Ogma, and a daughter of Diancecht, god of medicine. A pharmaceutical magician. ETAIN ECHRAIDHE, the daughter of Ailill of Ulster. The god Midir saw her in a dream and asked Aonghas Og to court her on his behalf Ailill demanded that Aonghas preform three tasks before agreeing to the marriage. These done, Etain went to live with Midir in Bri Leith. Here his first wife became jealous and turned the newcomer into a dragonfly. Even in this form, Aonghas recognized her, but before he could rescue her the enraged first wife swept her away on a whirlwind. She eventually fell into the wine of the wife of Etar, who became pregnant with her. This reincarnate Etain had no knowledge of her past and as an adult married the high-king named Eochaid. Midir abducted her to the underworld setting off events which ended with the rape and pillage of the Underworld. ETAR. The champion at Ulster during the reign of Conchobhar mac Nessa. His wife swallowed a fly containing the essential soul of Etain, wife of the god Midir. His wife, impregnated, gave birth to Etain Echraidhe, who was

completely unaware of her past history. ETARLANN, also given as Bresal or Bresal Etarlam. The foster father of Fuamnach, and a great wizard, he assisted her in getting rid of Etain, the second wife of her husband Midir, by shape-changing her into a fly. He was ultimately slain for this act by Aonghas Og who was Midir’s foster son. ETHAL ANUBBHAI, ANUBHAIL. A Tuathan ruler of the Uaman in Connacht. Aonghas Og, the love god fell with his daughter Caer Iboremeith, and courted her her father’s wishes. He was threatened with death Dagda and finally allowed the marriage.

sidh of in love against by the

ETHLINN. The daughter of Balor of the Evil Eye. Balor’s druidic sons warned him that a grandson would bring about his death. Consequently, he imprisoned this girl in his tower on Tory Island. Twelve matrons were set about her to discourage male visitors but when Cian Contje came looking for the cow Glas Gaibhnenn, he came equipped with a cloak of invisibility. Looking for the magical cow he came on Ethlinn instead and they became overly fast friends. The attendants tried to keep the pregnancy of Ethlinn from her father but at the birth of triplets, Balor commanded that they be drowned in a whirlpool. On the way there the pin securing their carrying sheet broke and one child fell out at Port na Delig, the “Haven of the Pin.” The other two were drowned but the survivor was conveyed to Manann mac Ler who fostered him under the name Dul Duna. At maturity this child became Lugh, the hero of the Tuatha daoine in the war with the Fomors. In some tales the child was carried away from Tory Island by his father. Ethlinn eventually wed Lugh’s brother Nuada and conceived by him the lines that included Morna of the White Neck and Finn mac Cumhail. See Bradan Breith. ETHNE. EITHNE, eitean, a “Kernal” or Grain. She was nicknamed “The Sweet Kernal of the Nut.” The daughter of Roc, steward to Aonghas Og. She was born at the time Manann mac Ler delivered his daughter to be fostered by the

love god. Ethne, therefore, served as handmaiden to Manann’s daughter. It was discovered that she ate no food and took no drink after a chieftain of the mounds raped her. To prevent her death, Aonghas and Manann went on a voyage to the west and brought back two magical cows whose milk she could tolerate. Accompanying Manann’s daughter to the bath at the river Boyne, Ethne mislaid her cloak of invisibility and could not re-enter the world of the Daoine sidh. EUDAIL, treasure, cattle, treasure, the Lat. emo.

EIr.

ét,

herds,

riches,

booty,

EUG, EIG, AOG, die, perish, decay, Death, a ghost, a spectre; as a verb, to die, perish, expire. Give way, decay; eugach, death-like, deadly, ghastly, ghostly, spectral; also used as a negative prefix, OIr. éc, Lat. nex, death, Skr. naç, to perish. A spirit that took the form of a weasel-like animal which attempted to rob dying people of their souls. Eugail, disease, eugais, want, privation. This creature was the totem animal of Lugh in his guise as the death-god named Cromm. Eug-bhoil, a deadly wrath. EUGAIL, EUCAIL, disease. All illness was said caused by evil spirits which entered the human body through an opening and subjugated or displaced the internal soul. This idea is not far removed from the germ theory of disease. EUMHANN, EMAIN EMHAIN ABHLACH. (avvin) The “Fold of Death,” (not apples as sometimes suggested). Eumhann, a pearl, an enfolded thing, OIr. ném, pearl, onyx, niam, sheen, the root is nem as seen in nèamh. heaven, OIr. nemed, a sacred grove. the Lat. nemus, a grove, All confer with neamhnuid, nemanda, pearly. Ablach from the root bel or bal, to die. A western island somewhere west of the coast of Alba (Scotland) ruled by Manann mac Ler. The voyage of Brann started when he was given a silver branch from an apple tree in this land. Not that Mananann mac Ler was “married to Fanaid, or Fand, the “Pearl of the Ocean.” Her name is the EIr. compound fonomat, i.e. vo-nom-anto, the

root being nem, to take, which confers exactly with nàmhad, an enemy, which turn relates to all of the above. Note next entry and see Fanaid. EMAIN MACHA, The “Pen-fold” of the triad goddess Macha, the baifnn of present events. The seat of the kings of Ulster in the Red Branch tales. Next to Tara it was the best known royal residence. It is identified with Navan a phonetic spelling of ‘n Emain, a place situated two miles from Armagh. In 355 A.D. this eleven acre site was ravaged by the three Collas, cousins of the High King at Tara. From that time on it continued as a ruin. It was claimed that the warrior-goddess founded the city but some say it was built by a namesake Macha Mong Ruadh who used forced labour to erect the ramparts. EUN, bird, OIr. en, Cy. edn, root pet, to fly, Lat. penna, wing, Eng. feather, Skr. patati, to fly. Hence eunlaith, birds. Animals of special importance to the art of prognostication. “The motif of the bird lover is one which is very widespread and of great antiquity. It is found in Celtic contexts in the earliest strata of literary tradition and in the later folk tales. It is also found in Scots folklore and widely throughout Europe...In the Irish tradition the role is not confined to men, both men and women appearing in the role of bird-lovers. Furthermore, the bird or bird-flock may bring about the desired situation without the lover himself (or herself) adopting bird form. There would appear to be a close link between birds and the sexual act in the case of divine or semi-divine beings. Frequently the bird or birds make magic music so that the lovers can better achieve union. - Anne Ross. The birds most often specified in this way were ravens, crows, swans, herons, owls, eagles, cranes and geese. Some of these birds were of an unspecified species, as next entry. EUN GLAS NA CEPAICH, the “Grey-bird of Keppoch." Grey birds were frequently totem animals of the Gaelic clansmen. The forerunner of death and disaster among the Macdonnells of Keppoch was a grey bird "seen for many

generations before a death took place in that family." According to Dr. Keith Macdonald this incarnate spirit was a inauspicious "small grey bird that came and sat on the window-sill and tapped on the window." After a death it disappeared and did not appear again until another clan member was destined for departure from the world. "Tradition does not record the exact date when it first appeared but its existence had long been known in the Braes of Lochabar. Alstair Carrach, and some of the other Keppoch chiefs and Braes people had a good deal to account for and may have been why the gods sent this harbinger of death to the living." The bird appeared for Captain Ranald Macdonnell and was seen by a retainer who was chatting with the man at his bedside. Coming downstairs the servant insisted that the priest be consulted as, "that man has not long to live." Other family members thought the alarm was exaggerated and suggested that the old patriarch was only suffering from "a slight chill and cold." The observer of the bird insisted: "I have seen the Eun Glas sitting on the windowsill all the time I was with the captain, and you may be sure that death is not far off." Although there seemed no reason to do so, the priest was called, and soon after the Father's departure the old gentleman worsened and died. The deathbird was also seen by Ranald's sister Barbara, and worse still it followed around the building to her window-pane and began tapping there. A few weeks after the funeral she also died. The Grey Bird was not proscribed from crossing running water for Major Alexander Macdonnell met it on Prince Edward Island shortly before his death. Further, "when the coffin was taken out of the house it stood on it all the way to the churchyard which was more than a mile away, until the body was being lowered into the grave, and then it flew upwards into the sky till it disappeared from sight. The circumstances were written home (to Scotland) at the time by several eye-witnesses. This is corroborated

by Mr. Alexander Macdonald of Upper South River, Prince Edward Island, who writes me that "at the funeral of Alexander Macdonald (properly Macdonnell), "Am Maidair Mor", who died in Prince Edward Island in 1815, the bird stood on the coffin in the presence of the whole crowd and a letter from Bishop MacEachearn, then of Prince Edward Island, to the Rev. Alexander Mac donald of Judique, bears witness to this statement. Finlay Macdonald, son of Catriona nighean Dughaill, remembers of having heard Father Alexander relating this story to his mother. Finlay still lives in Cape Breton.” (Celtic Monthly, p. 87). EUN LUGHA, The “lord of heaven’s hen,” the wren, “If the wren calls from the east, enemies are about to call. Should the wren call from the south-east, buiffons are on the way; if from the northeast, a bedfellow or woman is on the way; if from the north, dear to you is he that approaches. From the north-west expect pious folk. If the call is from the south a man will be slain that is important in your life, providing the sound is not between you and the sun. If the sound falls on your left ear there will be union with ,m,an from afar or cohabitation with a young woman. If the call comes from behind you will be cuckhold. If it arises from the ground behind you your wife will be taken by rapine on the part of another man in spite of all you may do. If the sound issues from the east poets may be on the road to greet you, or at least there will be tidings from them. If from the south you may soon see clergy, or hear deathtidings of some noble layman. The southwest indicates the coming of robbers, evil peasants or prostitutes. Sounds from the west are often allied with the advance of kinsmen. A noble hero is announced from the nnotrthwest. Noble hospitallers and good women come on this sound. From the north there advanced bad warriors, ill clerics, infamous women and wicked youths. From the south, expect sickness and wolves among the herds. If the song is from a stone or the ground a male relative will die. If the call comes from a cross, many men will die. The number of times the sound reverberates will be the number of dead, and the quarter from which the wren speaks is where men will die.” “The

little gold filigree wren from Garryduff, Ireland, although post-Roman in date, may be associated with the Druidic practise of augury rather than have a Christian connotation.” See droen, a wren. EUN SITH, supernatural bird, fairy bird, banshee. See the above note for one of this kind. According to Nennius the Picts introduced the craft of ornithomancy into Ireland: “The honouring of sneezes and omens, choice of weather, lucky times, the heeding of the voices of birds they practised without disguise.” According to folklore Saint Cellach’s murder was presaged by a gathering of birds: “The ravens cried as did the hooded crow, and also the wren as well as other birds...Then the raven of the yew tree of Cluain Eó came. The birds of prey which tore at the flesh of the saint died immediately. In some Scottish lore the flesh of the raven is regarded as poisonous. In the eastern parish of Alva it was once thought that men could be killed simply by shaking a horse’s bridle at these birds while saying, “ravens flesh and cranes flesh come out thy way.” This simple sympathetic reference to poisonous flesh was thought to bring immediate death to an enemy. On the other hand, ravens with white feathers were regarded as favourable omens. Although ravens and crows were thought

F. fern, the alder of the Ogham alphabet. The name for the day called di-sathurna, Saturday. The bird is faelinn, the gull, the colour flann, crimson, the dates March 19 until April 14.

FACHAN, a spirit of the sea-side described in folklore as possessing a single eye, hand and leg. This is also descriptive of one form of the shape-changing Famhaire. Related to fachant, puny, false, fachaint, ridicule, scoffing, satire, from fo + cainnt, under-speaking, speaking so as not be overheard; fachail, strife. Fachach, the sea-going puffin. Corresponding in kind with the unipedes maritimi whose name appears inscribed in the extreme northeast of Greenland on the Nancy map of Claudius Clavus (1426 A.D.) In the Norse Heimslÿsing and in the Rymbegis mention is made of the Einfötingar, the “One-footer,” with “a foot so large they shade themselves with the sun with it while asleep.” In the saga of Eric the Red these is also the incident of the encounter with a North American uniped, and the pursuit of him is described in an entirely believable and realistic manner. In this same account there is reference to the American land of Einfötingland where all the residents possed a single foot. Anglo-Saxon facen, treachery, crime; facenful, treacherous + han, cock, by extension a promiscuous male animal. May confer with fecchan, to seek, fetch, gain, take by force or cunning, bring back. Notice fetch, a mythological English sea creature a guardian of men at sea. Note also the Lunenburg dialectic verb, fachent,

withered. According to Gaelic myth, the island now called Ireland was first inhabited by Fomorians, who came from the west "out of the sea." Some of these were very credible humanoids, but others had the heads of beasts or were misshapen in some part. When Partholan's race fought against them, they were described as man-like but "with one foot, one hand, and one eye." Irish historian Katherine Scherman thinks they represented a memory "of mesolithic man, who crept round the edges of the country catching what food he could with his rude stone weapons...offering paltry resistance to more progressive successors." If so, they must have shown considerable damage from their battles with the "men" who pursued them. Thousands of years after their domination of the British Isles failed, their descendants inhabited the north-western coasts where they lived through thievery. When Europeans began to explore the sea-routes around Africa to India and China they brought back reports of similar creatures. Marco Polo heard that they existed in northern China and reported coming close to a colony of them in India. They were routinely illustrated on the margins of maps,. The natives of eastern North America convinced Jacques Cartier that unipeds existed in parts of the New World and he sought them out. His countryman, Marc Lescarbot, was incredulous: "(Cartier) says that he chased a two-footed beast, and that in the land called Saguenay, found men dressed like us in woollen cloth, as well as others of a kind who eat no food because they have no rectum. This is no more likely than his one-legged men or the pygmies who supposedly live further west, or the great fresh-water sea (the Great Lakes) which he thinks lies in the interior of this land." While the Wabenaki Indians of North America do not appear to have made mention of this singular character, the Ihalmuit, or people of the Barrens have, and she is called Paija:: "Of those evil spirits, the foremost is Paija, an

immense female devil. She is a giantess who has but a single leg, springing from her generative organs, and who is clothed only in flowing black hair, Paija stalks abroad in the winter nights, and her single track is sometimes found in the new snow, an immense twisted impression of a human foot. No man can tell you much about her, except from hearsay, for to see Paija is to die with the sight of her frozen in the mind..." FACT GOIBNU, the “Ale of the Smith." At the investiture of the Tuatha daoine within the elder religion of the sea-gods, they were given three gifts: the cloak of invisibility, an unending food source, and the "ale of old age", or fact goibnu. The drinking of this ale guaranteed virtual immunity from death except by "misadventure." Notice that this "smithy" confers with the Wayland Smith of English mythology, who is the Gaelic Culann also known as Manann mac Ler. FADH, obs. Science, blackness, confusion.

druidic

practise.

Fadhach,

black,

FADH, FAEDH OR FAIDH FIADA, FAET FIADA, FACT FIALA, the deer-magician; the cloaks of invisibility, granted to the Tuatha daoine when they became liege to Manann mac Ler and the elder gods of the sea; faec, see, "the "f" is prophetic; fiadh. the deer, Ir. fiadach, the god-like one, Br. guez, savage, wild-man, linguistically related to the English wood, whose root-word is Woden or Odin. The sith-woman named Ethne lost her cloak after Finnibar "insulted her." When this happened the bafinn that granted her invisibility fled, but a Christian angel came, instead to her side. With this, her kinship with the Daoine sidh ceased, but she had gained a Christian "soul." The angels of God were capable of bestowing this magic on those they favoured, for when Saint Patrick chanted the incantation known as "The Deer Cry", he and his flock were able to pass through enemy lines without being perceived as human. Notice that this magic was a form of visual misdirection, as those that practised it often remained visible, but as unrecognizable beasts of

the forest. FAFNE MAC BRIC. The brother of Aige. The death of his sister at the hands of King Melige’s warriors prompted him to compose a satire, which caused three blotches to appear on the face of the high king. For this he was condemned to death. FAGAIL, curse, fate, fatality, destiny, the act of leaving.

custom,

habit,

failing,

FAIDBHILE, FAIDHBHILE, a beech tree, Ir. faegha, fagh-vile, the Lat. fagus, cf. bile, the old word for a tree, having the same origin as bile, a leaf. Having reference to Bile or Bil, the god of death. The leaves of the beech tree were thought capable of causing death at the midnight hour. FÀIDH. a prophet, seer, soothsayer, OIr. faith, vati-s, the Latin vates; Norse othr, a song, MEng. wood, Scand. wud, mad, Der. wuth, rage. Ultimately Woden or Odin. One of the branches of druidic tradition the others being the bards and the senachies or historians. Allied is faidhbhile, the OG. bile, a tree, a beech-tree. Note the death-god Bil. Faidheadair, a prophet; faidheadaireachd, propecy, prediction, divination. The leaves of the beech tree brushing the face after dark were thought to cause death. FAIDHHIR, fair, market, cattle sale, Adjuncts of the Quarter Days.

founded on English fair.

FÀIL, a ring, OIr. foil, additionally a well, a stye, a bathing place, to bathe, to lave. Alternately, fàinne, a ring, OIr. foil, a twisted circle of vines; root, vel, circle. Fâinne, a ring, Lat. annulus, Eng. annular. the Lat. anus, Eng. anus The Celtic symbol for eternity and unending reincarnation. Hence finger-rings, often seen studded with magical amulets. Magical rings were so innately linked with pagan magic, Christian priests would not wear rings unless they were so simply designed that it was patent that they carried no amulets. Notwithstanding, rings were commonly used by the

Christian laity and many superstitions still attach to wedding-rings. An old book of occult information says that the moment when the husband gives the ring to his bride is significant in determining who will rule: “If the husband allows the ring to remain on the end of her finger and does not push it beyond the second joint, the woman will dominate him; but if he pushes the ring to the base of her finger, he will be her lord and master.” See Lia Fail. FAILC, to bathe or lave on, Ir. folcadh, OIr. folcaim, Bry. goalc’hi, to wash. Teut. volce, to bathe, a peculiar habit which the Germans noted in the Rhinish Gauls. They entitled them the Volkâ, or “bathers,” and called their country Volcae or Wolcae. Not also the god Voli or Vali, a son of Odin, supposedly destined to survive the “twilight of the gods” and the promised avenger of his slain brother Baldur. Odin surrounded himself with a personal guard of females known as the Valkyra or Walkyra. They were those who built the first structures which the Anglo-Saxons termed waeals, the palisades we call walls.. When the Anglo Saxons came to Britain they reapplied the name Wealas or Walas to the country occupied by the peoples of western Britain. The form Wylisc became the modern word Welsh, and Wyliscemen evolved into Welchmen. The singular for Wealas is wealh, a stranger or foreigner. The word is similar to OHG. wath, an outlander and to the Celt./Germ. wal, which has similar meaning. Wal appears as a prefix in the Germ. wal-nuss, our word walnut. FAIGH, FAIDH, prophet, seer, sooth-sayer, license, use, obtain, acquire information.

begging

under

FAILEAS, FALIAS, INNIS, fa or fo + leus, fo + Lugh, “under the light,” shadowy, a shadow, reflected image, spectre, ghost, cf. ail, mark, an impression, a rock. An island in the western ocean where the Tuatha daoine received their education in druidism; the Underworld. FÀIL INIS, fail, corrupt, from vel, to bubble, Norse vella, Eng. well. A hound owned by the king of Ioruiadh said to be

invincible in battle. One of the prizes brought back to Ireland by the sons of Tuireann to compensate Lugh for the slaying of his father Cian Contje. FAILNEAS, the unconscious mind, fail + neas, that which boils or bubbles + neas, a weasel, boil, wound, cut. FÀILTE, welcome, hail! OIr root vál, to glow (with warmth from the sun). The Germanic heil as in Heil Hitler! Address aimed at the sun-god Lugh. The English wealth. See féile. FÀINNE, ring, OIr. ánne, Lat. ánus, Eng. annular. Probably connected with the old Gaelic goddess Anu or Danu. See fail. FAIR, FAR, a fetch, to fetch, bring. A shortened form of tabhair, cf. with thoir. A supernatural light seen on the ocean or over water. The word relates with the old Norse god Thor, see clann-thoir, a light seen over water. See next. FAIR CHLAIDH. The fetch of the chlaidh, burying place, mound, dyke, trench, hollow. The last person buried was considered the soul-warden of all those previously put to earth. In Cape Breton two elderly miscreants were equally at hazard from Death. The elderly man’s friends busied themselves at the traditional business of clipping his finger and toe-nails, a traditional activity to keep the ghost from scratching the living. Aroused by this, the old fellow set bolt upright and exclaimed: “Stop, stop, you do not know what use I may have for them, for all my nails, in compelling Kate Raudh (his nemesis) to keep fair’e chlaidh (watchmanship of the grounds) in place of doing it myself.” FAIRC, the Eng. park. Originally tidal lands sometimes covered by the sea. Fomorian real estate. To bathe. Fairge (pro. fairce), the ocean, Ptolemy’s Vergiovios, the “Green” or Irish Ocean, the temperate portion of the North Atlantic. In Sutherlandshire fairge indicates the “ocean in storm.” The Cym. Môr Werydd, “Great Morgan’s Ocean.” fairsing, wide. Same as fairg.

FAIRCE TEINE, EIr, forcha tened, mallet of fire, a thunderbolt,as delivered by the Cailleach bheurr or the Norse god Thor. FAIRG, FAIRC, the Ocean, particularly the Atlantic Ocean, Ir. fairge, Ptolemy’s Oceanus Vergivios, from the root fearg, wrathful, puffed up, provoked to storm. Cy. Mor Werydd, the “Ocean of the Weirds” or Fates. Eng. weird, feirce. See fairc. FAISNEACHADH, FAISTINE, a prophecy, an omen, from faisneis, a speaking, a whispering in the ear from the Ir. root vid, to know by seeing (a vision). Faisnear, a prophet or soothsayer. faisniche, a wizard. The Gaels believed that those with the "two-sights" could perceive other places and times by sending their runner into the past or the future. Omens of up-coming events, or times past, were typically seen as a vision overlying reality. FÅITH, obs., heat, warmth, a prophet or seer among the druids. The vates mentioned by the classical writers. FALA-DHÀ, FEALA, Eng. fa-de-dah, a jest, irony, fun. A sense of humour was considered god-given. FALAIR, burial of the dead, funeral entertainment, a wake. See also alnachus, burial customs. FALGAS. FALGA. Synonymous with the Isle of Man a holding of the god Manann mac Ler. “Some say that the smith Culain, that gave his name to Cúchulain, was Mananann himself, for he had many (names) and shapes. Anyway before Culain came to Ulster, he was living on the Island of Falga, the location of one of the palaces of Manann mac Ler. And one time came to the kingdom (of Ireland), and he asked advice of a Druid, and the Druid bade him go to Falga and to ask Culain, the smith he found there, to make arms for him. So Conchabhar did so, and the smith promised to make a sword and spear and shield for him.” The likeness of the sea-princess Tiabhal was placed on the shield and using it as a totem the king found his personal strength, and that of his kingdom,

increased. In thanks, Conchabhar gave Culain lands and a building on the plains of Muirthemne. “And whether he was or not Manannan, it is known that he gave Cúchulain good teaching.” This may be the Tuathan island known as Fal or Falias. See next. FALIAS. One of the four mythic islands of the “northern ocean” where the Tuatha daoine perfected their knowledge of druidism. FA, FAN, FO, under, low. See next.

FA MH AI R , Ir. f o m ho r ,

a pirate, a giant, champion, mole-catcher, a man used to burrowing underground (having reference to the banishment of this race), famh-uir, earth-mole, EIr. fomór, fomórach, Eng. Fomor, Fomorian. The mythic elder race of the British Isles. Fo+mór (from) under the sea. muir, the ocean. Mor or Morach, confers with the goddess Mhorrigan, and is the Gaelic morach or night-mare. plural. famhaire or famhairean. The “sub-mariners. the race of mythic seacreatures, shape-changers who came from the mid-Atlantic. The sea-kingdom of An Domhain was in the hands of Dom and his consort Domnu . Like the Atlanteans, his famhair, or “undersea people,” appear to have been god-like. When the spirit of the creator god, as expressed in his offspring, became mixed with that of mortal men, who they met on the shores of Europe, “they became unseemly, creatures of darkness and ill.” Similarly, Plato wrote that the Atlanteans subjected the continent to their will: “parts of Libya as far as Egypt, and Europe as far as Tyrrhenia (Germany)...” These may have been the same mythological folk. The famhairaig aparriar, or “western under-sea mercenaries” were similarly war-like, “a sept descended from one of the sons of Nodha.” The Annals of Clommarcnois represent Nuada as “Noah,” but characterize them properly as “those that lived by pyracie and the spoiles of other nations, and were in their days very troublesome to the whole wide world.” As a result, the land “gods” headed by the Dagda, gathered what forces they could find in Ireland, and fought a decisive war with the Fomors. During the last battle the sea-folk carried off the Dagda’s harp, and he followed ravaging An Domhain and looting it of the famed “Kettle of Regeneration.” As this device was the essential genius-astral of the Atlantid-dwellers, their sea kingdom was never able to rise again against its enemies. The Kettle was transferred to Hugh’s Hill, at a site between the four provinces of ancient Ireland, and this place became known as the navel of the land-world.

Although they were defeated by men and the “gods,” some of their kind supported the human warrior-wizards known as the Tuatha daoine. In particular, there was Manan mac Ler, son of the immortal Ler, who fostered the land-god Lugh, the opponent of Balor of the Evil Eye. Before the final battle, Manann loaned Ler the use of his sea-horses, invincible armour, and a sword that was "flesh-seeking." When the Tuathans were themselves defeated by the Milesians, Manann met with the survivors at the Brugh-naBoyne and granted them sanctuary in Tir-nan-Og in exchange for their promise of loyalty. In point of fact, the forerrunners of modern men were in England as long as 500,000 years ago and Homo sapiens has been in the British Isles for 50,000 years. Since glaciation buried the relics of these first men, and melt waters inundated relics from 10,000 years in the past, most of what we know of men in this part of the world pertains to the relatively "modern" culture, termed Aurignacian. These people are thought to have originated in the Near East settled in France and pursued game across the land bridge to England some 30,000 years ago. These nomads were sometime residents of southern England; Scotland and Ireland still being under the ice. It is suspected that they may have been driven out by the final advance of glaciation sinces the caves they inhabited have been found blocked by glacial till. After the Aurignacians came the Gravettians, a culture of herdsmen who came out of southern Russia by way of Spain. THey may have been associated with the Solutreans, who also came to England from France and Spain. These people lived in a time when bison, horses, wild oxen, mammoths, reindeer and the woolly rhinoceros were the chief game animals of the region. At that, few humans preferred Britain and it has been estimated that the winter population was no more than 250 people. As the cold and the ice receded, some of these hunters

settled the far west. By 10,000 B.C., the Magdalenian culture had come to the Continent. These people were a highly advanced stone-age culture, but there equal was not found in Britain. Some archaeologists have suggested that the islands were too cold to attract the newcomers, but otherrs suggest that by then the North Sea had developed out of melt-water separating the ancient islanders from the advantages of commerce with the rest of Europe. After the North Sea separation other immigrants began to arrive, presumably by boat, although the first "sea voyages" involved nothing more than crossing what would now be considered a wide river. The earliest arrivals were the Tardenoisians, users of flint tools, who brought with them the first dogs and either assimilated or were incorporated into other tribes already on the islands. The oceans were better established when the shore-loving Azilians arrived. "They hunted with dogs, fished and rarely pushed inland from the coast. Some of them survived into the bronze age." In legend, a similar people are recalled as the Fomors (Gaelic fo+mor, under+the sea). They are remembered by their numerous enemies as "gloomy sea-giants...warlike and very troublesome to the world." Some said that they were "sea-demons...creatures of darkness and ill." It was generally agreed that all of their kind were huge, deformed in some way, often with a single eye (and sometimes a single arm and leg to match), or with the heads of animals. The malignant giants of fairy-tales and nursery rhymes were invariably sea-giants, the land-giants being regarded as a separate race, who damaged through bumbling misadventure rather than with purpose. Aside from their "wild, unsociable, behaviour", the Fomors had the nasty habits of shape-changing and anthrophagy (i.e.they ate people). The Fomors were supposedly led by an immortal sea-god named Ler (Gaelic) or Llyr (Cymric), who was singular among their kind. It was guessed that the Fomorians originally lived far

out in the depths of the Atlantic Ocean in caverns where they were able to breathe the oxygen of the water. Although they could remain beneath ordinary water for long periods, it was agreed that they could drown like ordinary men when deprived of their "sea-suits". These took various forms including that of seals and large ocean-going fish. Sometimes the sea-people travelled as creatures that appeared to be men from the waist up and fish from their down. It was noticed that giants who were deprived of their ocean-gear were unable to return to the sea. Most historians argue that the Fomors were "African" sea-rovers, in which case they might have been surviving descendants of the sea-peoples worshipped by the Atlanteans. The animal heads could have been masks, and shape-changing a primitive misconception. The first men mounted on horseback were sometimes mistaken as unusual four-footed creatures who might also appear in two-footed form. The Innu in his kayak apppears to walk waist high in the water. Taking events at face value, he removes his "tail" on land, and cannot satisfactorily re-enter the water without it. Since primitive people knew nothing of the curvature of the earth ships coming to shore seemed to rise out of the water; while those departing, went to some subterraneran kingdom. The accusations of cannibalism have to be taken in context, since the Fomors were rarely allowed to characterize themselves. It was later maintained that witches feasted off roast babies (and) the same charge was levelled at the Jews in the Middle Ages and in Nazi Germany. At one time the Roman Catholics made a similar criticism of the Protestant Clergy, while they charged monks, nuns and priests with the same vice. The Irish historian, Katherine Scherman has noted: "This race surfaces time and again through The Book of Invasions, always uncouth and vicious, always seeping in from the shore and being driven back again by the more civilized and better equipped newcomers." The first protagonists were the Partholans (whose descendants are called the Macfarlanes). They landed on the ancient land,

now called Ireland, with nine thousand settlers. The Fomors seemed to have favoured the western coast of that island, a major stronghold being located on Tory Island, to the northwest, with others of their kind located on the Isle of Man and inb the Hebrides. The Fomors built towers on the plains of Sligo in Connaught County and it is presumed they were herders since, "they made sheep land". They were apparently not an agricultural people, and Partholon, the patriarch of the opposing race, noted that they had no control of fire and "ate poorly". He was the first to note that they possessed only "one foot, one hand and one eye", but nevertheless he found them worthy antagonists. Scherman supects that the Fomors "represent a faint memory of mesolithic man, who crept about the edges of the country catching what food he could with his rude stone weapons...presenting his infelicitous countenance and his paltry resistence to more progressive successors." 1 Other scholars surmised that the Fomorians represented older sea-gods worshipped throughout Ireland before the Celtic deities arrived. There is even blood of this race in the Celtic Cailleach Bheur, who has been described as a oneeyed giantess, who sometimes shape-changed into a gray mare. The "winter hag" had charge of the "geamhradh" (season of thunter), and had care and charge of the animals of the wilderness. Celts who harvested these animals were careful to propitiate this spirit, who strode from mountain to mountain carrying a staff which showered snow and could blast men with lightning. These descriptions of pre stone-age peoples do not correspond with the Fomorians that Nemed encountered when he sailed his thirty-four ships out of the Caspian Sea into the boundless Atlantic: "There appeared to them a golden tower in the sea close at hand. Thus also it was: when the sea was in ebb the tower appeared above it and when it flowed the water rose above the tower. Nemed went with his people towards it for greed of gold." Their 1Katherine

Scherman, The Flowering of Ireland, p. 255.

first sorties were ineffectual and they were forced to retreat to Ireland. There they dammed the rivers to create new lakes and cleared plains for farming. They were harassed by the Fomorians who demanded two-thirds of their milk, corn and children as "crop insurance". The Nemedians sent word to their Greecian allies that they were being oppressed. Their plea must have been persuasive for soon help came in the form of "an immense host of warriors, along with druids and druidesses, all accompanied by venomous animals, hurtful, strange creatures." Whatever the nature of this beast, it helped them take the sea-towers of the Fomorians. They lived in prosperity until "a great wave" swept in from the sea and "drowned an annihilated" both men and giants. Some Nemedians survived this catastrophe but "downcast and fearful of the plague" these neolithic farmers abandoned Ireland for England and ultimately returned to the Near East. The sea-islands presumably returned to the control of the Fomors while "the land of Ireland was desert for the space of two hundred years." The Firbolgs and roving Firgallians Came next like the waves in their flow; The Firdonnans arrived in battalions. And landed in Erris - Mayo. These newcomers, equipped with only slightly better weapons that the Fomors, held them off well enough to estalish themselves at Tara. They were unequal to the next invaders of Ireland, the warrior-wizards known as the Tuatha daoine. These bronze-age folk fought decisive wars with both the Firbolgs and the Fomors and forced both host to retire to the western “undersea kingdoms” and the “hollow-hills” of Great Britain.

FANAID, Eng. FAND. “Mockery,” Ir. Fanomhad, cf. with EIr. fanomat, a compound of va-nom-anto, from the root nem, the verb “to take,” from which nàmhad, an enemy, similar to the Germ. nâma, rapine, the Eng. nimble, Cy. & Bry. nam,

blame. From this same root, néamh, heaven, the Lat. nemus, a scared grove, OIr. nemed, a druidic place of worship, also OIr. ném, a pearl, an onyx, hence her nickname, the “Pearl of the Ocean.” The “wife” of Manan mac Ler who lived with him at Tir Tairnigri, the “Land of the Daughter of Thunder.” Alienated from him, she was attacked by three Fomorian chieftains, and promised her love to Cuchullain if he would help defend her kingdom. He did as asked and became her lover but Cúchullain’s wife Emer was outraged and so was Manann. In the end, the sea god insisted that Fand choose between him and the mortal. Noting that Cúchullain already possessed Emer, the sea-goddess allowed her husband to shake his cloak of forgetfulness between her and her human lover, and they parted. See the related Eumhann. FÀNAS, the void, space, a rent in the wall, from Lat. vanus. Confers with vei, wind, after the Old Norse god Ve, one of the trinity of elemental spirits present at the creation. A god of the upper air. FAN LEAC, altar of rude stones, a leaning stone. temple, chapel,

Fan, obs. A

FAOBH, booty, a dead man’s clothing, carcase, unlooked for good fortune - a windfall, Ir. fadhbhaim, I despoil. Skr. vadh, slay, Eng. wager. Next. FAODAIL, goods found by chance, a waif, a foundling. FAOIDH, a-gathering, going the rounds to get food and drink for sacrodental or personal reasons. “Gentle begging expeditions.” FAOL, FAOLCHU, obsolete, EIr. fael, fael-chu, Cy. gweilgi, the sea; "wild-dog", wolf, a wild thing, a sith. The travelling-form preferred by the goddess Mhorrigan. See next two entries. FAOILLEACH, FAOILLTEACH, last fortnight of winter and the first fortnight of spring; a period from mid-January to mid-

February. a Gaelic month formerly extending from mid January to the middle of February. Ir. faoillidh, holidays, carnival, days formerly devoted to the goddess known as the Cailleach bheurr, or “Winter Hag.” From faol, wolf, thus "wolf-month". Currently, February in Scotland, the month called Brighde, or "Saint Brigit's Month" in Ireland. The Cailleach's Day was February 2. Also known as the "Bear's Day", which we call "Groundhog Day" in eastern North America. Sometimes the first half of this month is called Am Faoilleach Geamhraidhe and the second, Am Faoilleach Earraich. In this case, it is presumed that fitfull weather in the last half prognosticates a fruitful season to follow. Faoilteachd, the business of extending hospitality. FARACHAN, death-watch beetle or click-beetle, the “hammerer.” from fairche, hammer. These “bugs” still live between the walls of buildings and may be heard ticking when the temperature is right. They sound exactly like an old mechanical wall clock and are considered a death omen. FARAGAS, the most technically involved magic, e.g. taghairm of rats (which see).

the

FARFONAD, a warning, Indo-European vor-svon as seen in the G. fathunn, news, a rumour, sven, a sound. Or. atboind, proclaims. FASGADH, FASGAIDH, a shelter, the cleansing of vermin through the application of Quarter-Day smoke within an enclosure, or more simply by “picking.” Fasgnadh, to purge. Based on G. sgath, a shade. FAR-AINM, "nick-name." A necessity in lands where it was believed that knowledge of the birth-name gave one’s enemies magical advantages if it was known. FAS IS GNATHA IS TORADH. “Growing indigenous and fruitbearing.” On New Year’s morning a branch or twig was brought into each household for good luck. This bit of nature had to have life in it, had to be plucked directly from a tree

on the land, and could not be a non-native species. If this custom was followed it was believed that the fruit trees would prosper.

FATHACH, giant, monster, genius. This spelling was the form in the oldest tales, now often seen as athach. Obs. fathach, prudence, knowledge. fathas, skill, poetry, prudence. fathbhan, or famhan, a mole hill. FATH-FIDH, fath, awesome + fideadh, from the root vid, wit, cf. with the English witch. Note also figheadair, a weaver. A word that has special reference to the sian, or charm employed to make persons or things invisible, or to conjure a magic mist which might hide them. Fathamas, awe, fear, a warning; fathunn (see next), news, “floating” information, a hag’s rumour. Also confers with feath, from

the Celtic root vei, the Eng. wind and weather, the two most important provinces of witchcraft, see next entry FATHUNN. FATHANN, communications, ordinary and occult, telepathy; also news, particulary rumour. The root is svenn or tabhann, sound, similar to the English ban and banshee. FÈ, wild, inconsistent in fury,OIr. fèth. Root vei, to blow. Eng. wind, perhaps after the ON Ve, the god of the upper air. Confers with the English weather and witch, both words linguistically attached to Woden or Oden. Also fe, an aspen rod used to measure corpses as a preparation for burial. Inscribed with ogham it could not be touched by any person other than the undertaker. Also, the name given one of the sons of Brigit. Her other son was Femen. Together they were termed “the oxen of Dil.” FEA. See last and following entries. The goddess wife of Nuada. A warrior-woman who confers with the Macha or the Cailleach Bheurr. From this perhaps the Middle English, faee, related to the Old French fee, witch-women of the ancient Gauls, supposedly located on L'Isle des Saints, off the French coast near Brest. See our companion volume for a dissertation on the land fairies. Notice that the ending "ry" diminishes the significance, and power, of this spirit; thus, the "fairies" are adherents of original "fee." Writing of these Celtic women Pomponius Mela said they were nine in number "having singular powers to raise by their charms the wind and the seas, to turn themselves into what animals they will, to cure wounds and diseases incurable by others, to know and predict the future; but this they do only for navigators who go to their island to consult them." Helen Creighton noticed a survival of this tribe in the expression "That was the fairy (belief) of the time." In Lunenburg County, Poteet was told "fairies painted the water", when seamen wished to express the idea of a colourful sunrise or sunset over the ocean. These are the white-women, or witch-women, described elsewhere. Anne Ross suggests the heroes, fairies, shape-shifters and pseudo-historical characters of Irish myth are personages “into which the

Church transformed the gods and goddesses of the preChristian world.” FEAD, a whistle, hiss, blast, relating vei, wind, MIr. fet, a flute or whistle, Lat. sibilus, the Eng. sibilant. The chief means of sympathetically influencing the velocity of the wind. “Whistling up the wind” was accomplished by increasing the intensity of sound generated from the human vocal cords. “Whistling down the wind” required that the whistler decrease the intensity of sound being produced. FEADAN MOR, “of Great Extent or Length,” a gully situated in the western part of Sutherlandshire. It was claimed that a hogshead of gold was concealed there by Duncan MacRae after being shipped to the Highlands to aid the Jacobite cause. Duncan was known to have been endowed with the two-sights and the ability to make objects invisible. It was hoped that the gold might prove useful to Charles Stuarts cause, but Bonnie Charlie never passed that way. It was claimed that the gold became visible in cycles of nine years, and in 1845, a century after it was hidden, the gold was seen by a country-woman as she stood spinning while watching her cattle. Wishing to set the location she stabbed her distaff into the ground and went to find her neighbours. When they returned neither the marker nor the gold could be located. FEADELMA. “The Hissing One,” The fay-woman approached by Queen Mebd when she sought information concerning the outcome of the Tain war. Although this yellow-haired, green mantled lady predicted the downfall of Connacht, Mebd went ahead with battle plans. FEALL, treachery, false, EIr. fell, Cy. gwall, a defect, Bry. goall, Cor. gal, evil, Bry. gwall, cf. G. gall, lowlander, a stranger, the root vel which is also seen in the ON. vel, deceit, Eng. wile, through combination we have the Goth. ubils and the Eng. evil. FEALLA-DHÀ,

joking,

irony,

literally

“double-dealing.

Another ability considered a gift of the gods. FEALLSANACH, the Lat. philosophus, Eng. philosopher. Note the above and feall, treachery, cheating, deceit, the Eng. wile and evil. FÈANNAG, the Hooded Crow (Mhorrigan) and hooded crows generally, the latter being a particular familiar of the Gaelic magicians, “He thought on the hoodie, and went into his hoodie.” cf. fionna, piled, the crow with piled feathers about the neck (Celtic Monthly, p. 19). In Welsh myth Llyr is said to have mated with Penardun, the daughter of Doon, the Gaelic Domnu. Her father was Beli, the Gaelic Bil or Beul, the god of death, whose holiday is still Beultuinn, or “Beltane,” the first day of May. In the Cymric tales, their son Manawyddan (the Irish Manann) is said to have allied himself with Rhiannon, who is Mhorrigan in the Erse tales. This makes sense when one considers that the Gaels said that Mannan was wedded to Fand. Her name is a version of the Gaelic word feannag. There is a further association with the word feann, to flay, relating to the fact that this bird is a scavanger. Mhorrigan , sometimes Mhorrigu, has a name which translates as, “born of the sea,” but she defected to the land after mating with the Dagda.. She afterwards became the sovereigngoddess-queen of the land-folk, the deity their king had to annually “marry” in order to hold power. The “rape” of the “Cauldron of the Deep” parallels this story. The feannag was a triune deity, often represented as the bas-find, or befind, the death-maidens, who also appear in Norse myth as the nornr or valkyra. These three ladies are known elsewhere as the Fates. Mhorrigan’s favourite birdfamiliar was the black crow or the raven, and it will be remembered that two of these birds always travelled about on Odin’s shoulders. It was as a crow, Mhorrigan assisted the tribe known as the Tuatha daoine at the battle of Mag Tuireadh, the “Plain of Thundering Tears;” appearing before their individual enemies as a foretelling of death. At other

times she flew above the fray, cawing to encourage her side to greater effort. She appeared as a woman to Cuchullain when he held the pass of Ulster against the southern Irish. When he rejected her offer of sex she brought about his death by magic, and in crow form, settled at last on his shoulders and plucked out his unseeing eyes. She was also the forerunner to Conaire Mor prior to his death at Da Derga’s Hostel. The famous whirlpool of Coryveckan, off the Hebrides of Scotland, was frequently referred to as Coiremhorrigan , “Mhorrigan’s kettle,” in the old tales. Since it is also named Coire-cailleach bheurr, the Winter Hag’s Kettle, we know that Mhorrigan is synonymous with this winter huntress of souls. Peter Ellis gives the befind triune as Macha, Badb and Nemain, but the more usual listing is Mhorrigan, sometimes translated as Great Queen; Badb, Mebd or Maeve, the Carrion Crow; and Macha, The Hag or Cailleach. Nemain is frequently identified as the wife of Nuada, as is Macha, so it is probable that they represent local forms of the same goddess. FEANNADH, friction, sexual gratification, a lazy-man's bed. Resembles EIr. fennaim, I skin, cf. English wound. One of the means of gaining personal power, the flow of spirit being always towards the more inspirited individual, whether male or female. This was once considered a means of gaining power. FÈAR ANACH, a philosopher, fear, man; feallsanach (see above), philosophy.

anacail, to defend;

FÈAR DREAG, , fear (f-ar), pl. fir, a man; Confers with the Cymric gwr, super, or above normal, and the Anglo-Saxon wer. dearg (d-areg), red, a red-man, probably referring originally to his hair and skin colour. The Anglo-Saxon deorc, from which the English dark, is similar. "red-man", "meteor-man". This phenomenon consisted of "a big ball of light with a tail," usually considered to presage the death of a relative or friend. When it appeared as a forerunner of death it materialized before an immediate relative as a “dead-light” or as a double (doppelganger) of the dying individual; finally presaging the path of the corpse from the death-place to the wake-house and on to the site of cremation or burial. The light which this sith carried was known in English lore as "the corpse-candle." "The Hebridean Sir Lachlan his sons in a terrible massacre three days. His own death had comet as befits the doom of Connection, p. 74).

(Maclean) was avenged by of the Islay folks lasting been presaged by a fiery princes..." (The Hebridean

"Among all the things they used to talk about - I heard about the "fear dreag". It seems it was like stars - as they say a shooting star - except that it passed very low. They would see the light going past and it would look as if there were sparks or a tail of light following in its trail. The

longer it was - the more light there was behind it - that would be a teacher or that would be a clergyman. It might be a priest or teaching minister and since the congregation would follow him to the funeral, that accounted for the "dreag" of one of them being longer. It would be drawn out longer in the firmament of the sky than that of a lay person. I never saw the "dreag" but I heard it being described quite often." (Tales Until Dawn, p. 210). "Old MacLean on this day was haymaking, raking near the door and she seen this ball of light coming. fell right by the door, right along-side him, and she (his wife) started to cry. He said,"Don't cry. You may come ahead of me yet." Fortunately this forewarning was perceived in the early morning, indicating that death was not imminent. In this case, the man in question remained for twenty more years and did outlive his wife. If the "dreag" had appeared close to dusk he would have been agitated as this indicated his immediate departure from earth. "The appearance of mysterious lights was looked upon as a warning of death...A light seen going very quickly towards the graveyard was regarded as a sure sign of death. A clear, round light indicated the death of a man; a light with little rays around it or sparks after it, that of a woman. If you could see the house it started from, you would know where the victim was. A falling meteor brought death to one belonging to the person who saw it." The Gaelic "fire-man," the Scottish equivalent of the Anglo-Saxon dracan, and a cousin of the Atlantic Canadian "gopher." The "dearg" in fear dreag may have referred to the red colour of his hair and skin. Probably related to various northern fire-gods, for example the Norse, Lokki; the Gaelic, Aod; the Cymric, Hu. Here is a description of this creature from the last century: "It came one night, during a storm of wind and rain, knocking at the door of her father's cabin, a voice like that of a feeble old man craving admission. On the door's being opened, there came in a little old man, about two feet

and a half high, with a red sugar-loaf hat and along scarlet coat, reaching down nearly to the ground, his hair was long and grey, and his face yellow and wrinkled. He sat over to the fire (which the family had quitted in their apprehension), sat down and dried his clothes and began smoking a pipe which he found there. The family went to bed and in the morning he was gone. About a month after he began to appear regularly at eleven o'clock. The signal which he gave was a thrusting of his hairy arm through a hole in the door, which he opened, and the family retired to bed, leaving him the room to himself. If they did not open the door, some accident was sure to happen the next day, to themselves or the cattle. On the whole, however, his visits brought good luck, and the family prospered, till the landlord put them out of their farm, and they never saw the fear dearg more."2 This fellow is reminiscent of Washington Irving's, "King of the Golden River". In the Kilmarnock woods of New Brunswick, they still tell tales about Smoky Joe, a little one-eyed man who wandered in from the forest looking for work. Men who spoke with him learned that he claimed to have fought in an English battle under the command of Oliver Cromwell. While he worked in the camp unfortunate happenings occurred almost daily: horses halter ropes were found untied from hitching posts, and these animals frequently stepped free of harnesses which had been carefully secured. It was seen that this new workman could do the labour of four ordinary individuals which would seem to have made him an asset, on the other hand it was rumoured that he talked with the crows, ravens and jays, and he was seen to generate fire by rubbing his fingertips. When he was in camp, spontaneous fires erupted in remote lean-to and "accidents" plagued the cook-house and the cookie. Finally the little man saw a lightning bolt take down a tree and predicted that would mean the loss of life. The next day a co-worker struck his leg with an axe and bled to death before he could get help. After this, the 2Keightley,

Thomas,as, World Mythology, p. 369.

attitude of the workers shifted against the fear dreag and the men went to the "main john" insisting that he be fired. The boss of the woods was loathe to part with such a good worker and refused the request but, sensing hostility, the fear dreag left by himself. He departed the camp on a snowy moonlit night but no one saw him leave and in the morning there were no footprints in the snow. Some Miramichi woodsmen afterwards saw his "light" in the forest and a lesser number said they saw him sitting on a log by a lumber-road, pointing to his empty pipe. No one dared refuse him a plug of tobacco. The fear dearg was frequently considered a death omen, and as such, appeared carrying the "copse-candle", "death-light" or "gopher light". As the fear dearg could be invisible, those who observed the phenomena, often termed the “will o' the wisp,” usually saw nothing more than a sphere of "cold light". Hugh MacKinnon of Glendyer Mills, Cape Breton, said that one had come to visit a neighbour he identified as "Old McLean": "(He was) haymaking on this day and (his wife) seen this ball of light coming, fell right beside the door, right alongside of him...He died ahead of her yes. But it was a forerunner. It dropped right near the man's toe...It's only light you know... This light would go in the direction of the graveyard or come from that direction and stop at this man's house. One ball of light and a bit of a tail on it." 3 Mary L. Fraser has said that, "The appearance of mysterious lights was looked upon as a warning of death...A light seen going towards the graveyard was regarded as a sure sign of death. A clear round light indicated the death of a man; a light with little rays or sparks after it was that of a woman. If you could see the house it started from, you would know where the victim was." 4

3Caplan,

Ronald, ed., Down North, p. 30.

4Fraser,

Mary L., Folklore Of Nova Scotia, p.50.

Joe Neil McNeil characterized the fear dearg as follows: "It seems it was like stars, as they say a shooting star, except that it passed very low. They would see the light going past and it would look as if there were sparks or a tail of light following in its trail. The longer it was, the more light there was behind it, that would be a teacher or that would be a clergyman...It would be drawn out longer in the firmament or the sky than that of a lay person. I never saw the fear dreag but I have heard it described quite often."5 Sadie Campbell added that the dearg might drop to the ground in which case its light expanded to cover a very wide area, sometimes becoming attached to physical objects: "It's an eerie light. You know it's not a natural thing. I have seen one in a house. It was about midnight I guess. It was in the wintertime. We had a horse and sleight. And this was a house where after nine o'clock you'd never see a light, they'd gone to bed. We stopped at the brook to water the mare. I looked up at the house and just joking to my sister, I said, "This old lady" - he name was Ann - "she must have a bridge club or something tonight. The house is all lit up." The house was lighted upstairs and down...And you couldn't see anybody moving in the house. Not a shadow in the windows." Sadie's husband, Malcolm Campbell added that, "A very short time after that the old lady died and it came a snowstorm. She had a son away and a daughter and they waked the body four or five nights -maybe they were a whole week, waked the body. And that was a very unusual thing for because it was two nights usually...and there were lights on every night, all this time. People congregating at the wake. The house was lighted up every night." 6 Bodb Derg has a counterpart in the "little man" known as the fear derg (red man), a continuing resident of Gaelic countries. Folklorist Crofton Crocker heard that he often 5MacNeil, 6Caplan,

Joe Neil, Tales Until Dawn, p. 210.

Ronald, editor, Down North, pp. 30-31.

came to remote farmstaeds at the onset of thunderstorms. When he knocked, residents opened the door on what appeared to be a feeble bodach, "about two and a half feet high, with a red sugar-loaf hat and a long scarlet coat, reaching down nearly to the ground, his hair long and grey, and his face yellow and wrinkled." Typically this visitor went straight to the hearthfire where he twisted the moisture from his clothing, and began smoking a pipe as his garmentys dried out. Although fearful, the family ended by going to bed and in the morning found that the little man had vanished. Unfortunately, the fear derg formed attachments for particular households, and once seen was likely to reappear, coming regularly at eleven c'clock. His arrival was usually uncanny, as he thrust a hairy arm through the latch-string hole to announce that he wanted admittance. When it was opened, he went to the fire and the householders to bed, leaving him with the keep to himself. "If they did not open the door, some accident was sure to happen next day to themselves or their cattle. On the whole, however, his visits brought good luck, and the family prospered..."7 The red man appeared on the moors as a wandering light after the fashion of the gopher light or will o' the wisp, and is mentioned as a death omen among the Gaels of Cape Breton, Nova Scotia: "It seems that it was like stars as they say - a shooting star - except that it passed very low. They would see the light going past and it would look as if there were sparks or a tail of light following in its trail. The longer it was - the more light there was behind it - that would be a teacher or that would be a clergyman. It might be a priest or a teaching minister and since the congregation would follow him to the funeral, that accounted for the "dreag" of one of them being longer. It would be drawn out longer in the firmament or the sky than that of a lay person. I never saw the "dreag" but I heard it

7Croker,

quoting Mr. M'Clise, the artist, from Thomas Keightley, Gnomes Fairies Elves, p. 370.

being described..."8 Nancy Arrowsmith suspected that the fear dreg were not true sidh, but those born of unions between the sidh and humans. They were generally stouter and darker than the sidh "and some," she said, "have large pot-bellies. They dress in local peasant costumes of the eighteenth century, preferring reds and plaids." She noted that they were mortal but long-lived and were capable of shape-changing. 9 FEARG, wrath, EIr. ferand, OIr. ferc, the root vergo, to swell, puffed up. From these feargnadh, provocation. FÈAR GOITAC, the "hungry grass", goirt, sour, salt, bitter; fear, man. The Daoine sidh were once men, reincarnated by the sea-giants as earth-gods. As such they expected their "due", a small portion of food and drink from every repast eaten out-of-doors. Where this little ritual was omitted, the under-earth people reacted by creating "hungry grass" wherever an offense took place. This grass corresponded in form to our quitch, couch, or crab grass: luxuriant, tall and deep green in colour. It was also said that this grass grew wherever human blood was shed, or where an unavenged murder took place. There is still a patch between two great stones at Omeath, Ireland, at a place where "no scraps were left for the gods." It is said that any man who falls within this grass will not arise alive unless he first eats a “grain of the soil.” Where there was hungry grass, wise travellers carried a few grains of the local "corn", since the smallest portion would relieve the starving hunger that arose among all men who passed through its "cutting" blades. FÈARNA, the alder tree, believed to be the spiritual wellspring of all men. Men were sometimes said to be spirits released from an alder; women had their genesis in an elm. 8Joe

Neil MacNeil, Tales Until Dawn, translated by John Shaw, p. 210.

9Nancy

Arrowsmith, A Field Guide to the Little People, p. 83.

FEARANN TUATHA, “Northern people’s custom,” the socalled run-rig system of land ownership. By it, pasture land and lands surrounding a village were held in common, tenancy and individual ownership being unknown. The arable land was divided under the supervision of an official called the maor. See tuath. FEART, obs. a grave. tomb, miracle, host, OIr. fert, a tumulus, the root ver, cover, enclose, seen also in fearann, land. Burial ritual is concerned with and mirrors Otherworld beliefs. In the Celtic world death was no more than a progression within reincarnate life. This idea made it natural that graves should be the focal points for ritual and the religious games that the Gaels like so well. Tara, in Meath, and Emain Macha, further north in Ireland, were prime sites for tribal and festive gatherings. These places were never the site of human habitation, although it was said that Daoine sidh lived there. Nevertheless there is evidence that people were periodically on these grounds at least from the time of the Bronze Age. The burial mound, like the well, the cave, and the sea, was regarded as a jumping-off point for the Otherworld beyond the western ocean. The great tumulus at New Grange, on the Boyne, was thought to house deities. It may be that the sidhe, or “sidehill” of the fay-people originated in burial mounds. Traces of shrines have been found on the mounds. FEARTAN, a little miracle. grave, attention or notice, Eng, ward.

tomb,

Feart,

to

get

FEARTHUINN, rain, EIr. ferthain, feraim, I pour, from the root verao, rain. The Lat. urina, Norse ur, a drizzle, AS. war, the sea, Skr. vari, water, Eng. urine. The control of weather was thought to rest, ultimately, with the bafinne. FEAR ULOH, “man-wolf,” a werewolf, a corresponds with the Eng. were, from AS. literally “you brute!” from the Norse similar to mere, and the Latin merus,

“man-brute.” Fear wer, a man + uloh, ulfr, a wolf. also a body of water,

particularly a lake; and also, moor. Perhaps from the Gaelic mor, wide or great and their word muir, the ocean. Similar to the Norse mooer, famous or powerful. See mhorga, who was frequently described as the "wolf-queen." FEATH DUBH,” black breeze.” A “dead breeze.” A deal calm in the paralance of hill-folk. FEATH GEAL. A “white” breeze.” Again a dead calm but in the tongue of shore-dwellers. See next. FEATHNAN CUN FIONN. Euphemism for a hurricane. The state of calmness. FEDELMA. A female soothsayer of the Tuatha daoine who prophesied that Mebd’s efforts to take the Brown Bull by invading Ulster would fail. She was described as a yellowhaired maiden dressed entirely in green and is thus the Samh. FE FIADA, fe, calm, from the word ve, to blow. Relates vei, wind, and to the Norse god Ve, said to have control of the winds. Fiadh, deer; the deer wind, also known as the ceodruidechta (druid’s fog). The magic mist which the Tuatha daoine employed when they invaded Ireland. A device retained by them to hide their Atlantic islands and their entrances to the Otherworld after they became the Daoine sidh. FÉILE, obs. charm, incantation, an antiquated word no longer in use. EIr. éle, héle, fhéle, the ON., heill, an auspice or omen, after their goddess Hel, controller of the Underworld and ruler of Scotland, sometimes entitled Hellrland. The English words: hell, heel, heil, hale, helm, helmet, heller, holy, holly. etc. etc. allied to OIr. cél, to con-ceal and the Eng. cell. The Gaelic ceòl, music, particularly wails of grief. From the idea of concealment the modern féileadh, a kilt. Eng. veil, literally, “he might clothe us.” The word is allied with fàilte. Cf. Germ. heulen, to howl. Eng. Celt and kilt.

FÉILL, a fair, feast; vigil, market, fair, holiday, banquet, Ir. feil, festival, holiday, OIr. feil, Eng. vigil, wake. festival market, e.g. Feill-Brighhde, Feill-Micheil. An offshoot of Quarter Days rites and activities. The Celtic words are believed borrowed from Latin vigilia, a watch. Note alnachas, burial customs. FÉILL BRIGHDE, Once known as Imbolc, February first is still remembered at St. Bride's Day in Scotland. Those who remember her attachments to pagan rites may prefer Candlemas. In either event, it is the beginning day of Gearran, the month of complaints. The obselecent English verb "imboak" relates to the Gaelic "imbolc", and these are confluent with the Italian ""imboscarsi", to retire into the woods. These words relate to "ambush", which indicated "concealed, as in bushes or trees." The Brigantes were a continental tribe, who came to Ireland and hence Scotland, by way of England. Driven from this last location by the Romans, they re-established themselves in County Covan and near Tara. They claimed that their matriarchal-goddess was Brigit, Brigid, or Bride. People bearing the names Bird, Burden, Burdon, Bryden, Brydon, Brydie, or Bryde came claim some relationship to this clan. The Gaelic word brigh indicates something which is the true essence or meaning. The Anglo-Saxons also had a related word, bridd, the young of an animal. I n the old tales, it was claimed that the goddess was born with a corona, or wil o' the wisp, encircling her head, a certain proclamation of her divinity. Her people took lighted flames from this ambience and with it established a perpetual fire near Tara and elsewhere in Ireland. These flames were guarded by a house of virgins, who specialized in metal crafts and medicine. The legend laps over into history because Dunlaing MacEnda, King of Leinster broke into one of these retreats and put the ladies to the sword. For this, the High King decreed the death of MacEdna and extracted the Tara Tribute from succeeding kings.

Bridd's kind preceded the Christian monks to the Scottish village of Abernathy, where they converted the Picts, who came to regard her shrine as the most sacred in the country. The Columbian monks centred their earliest attempt at conversion against this "notorious" pagan place, building the round tower of Abernathy, which they dedicated to "Saint" Brigit. The fires here were extinguished, but in parts of Ireland virgin nuns replaced the tenders and they were not damped for several more centuries. The Pictish kings favoured the name Bruide, as a male manifestation of this goddess, who was considered the patroness of conjugal love, poetry, hearth, home, fields and crops. In the Highlands, the revival of vegetation in spring was, until recently, celebrated on the Bride's Day, the first of January. In the Hebrides (obviously named for the Bridd), the people in each home used to dress a sheaf of oats in woman's clothing and place it in a basket with a wooden staff or club on the nearby floor. This they explained was the "Briid's bed". at dusk, the residents assembled on the door-stoop and called out three times: "Briid is come; Briid is welcome!" In the morning, they would inspect the ashes on the hearth to see if they had been disturbed during the night by Briid's club. If so they expected a good crop and a prosperous growing season, but the contrary was taken as a bad omen. The marriage of the spirit of vegetation was implied in certain May Day celebrations where a human representative was named the May Queen or Bride. Thus in villages of the north at Whitsuntide, boys carrying a Maytree, led by a one dressed in ferns, vines and flowers, paraded about. At the same time, a similar group of girls accompanied a white-gowned May Bride from door-to-door, singing songs and asking for small gifts as an offering to the spirit of fertility. In parts of Germany, the girls asked for eggs, which are a symbol of procreation. References to Saint Bride or Saint Brigit are threadbare attempts to disguise the nature of this very old goddess of agriculture.

FEILLEACHADH. The keeping of holidays. In pagan times there were severe penalties for non-attendance. Feillachd, festivity. FÉINN, g. FÉINNE, FEINNTAIDH, the Fingalians (white strangers) of southern Ireland. EIr. fian, a hero; root vein, to strive (against adversity). Lat. vénari, to hunt; Skr. vénati, to go. Perhaps from the Norse fjandi, an enemy, the Eng. fiend. Some have supposed that these Irish troopers were so feared they were compared with the Norsemen. A band of warriors raised to guard the High King of Ireland especially against intruding Norsemen. Gathered in 300 B.C. by Fiachadh ard-righ, they consisted of cern, or backcountry rustics in twenty-five battalions. they became an elite band, mostly members of Clan Bascna and Clan Morna. Fionn mac Cumhail was their most noted leader, and their adventures comprise the Fenian Cycle. During the nineteenth century this name was revived for members of the Irish Republican Brotherhood, and Fiann Fáil (shin fain) is still used to identify Irishmen who see themselves as politically motivated Robin Hood-like characters. FÉISD, FÉIS, FÉUSD, obs. Convocation, synod, sexual intercourse; now: feast, formerly a preliminary to Quarter Day fire-festivals. Some of the gatherings were principally banquets, the great feasts of the past being Féis Temrach (Tara), Féis Cruachan (Croghan, in Connacht) and Féis Emna (that at Emain Macha). The gatherings at Tailltenn, Tlachtga and Uisneach were more in the nature of aenachean, or fairs. The word is neither cognate with the Latin festus nor the English festival . FÉISDREAG, comedienne, an actor, feis + dreag, feast + red. This art was considered god-given. FÉIS GOIBNIU. feast against aging, gob + nios, morsel + from the weasel, up from below. The Tuatha daoine, as part of their contract with Manann mac Ler, received from him the "Pigs of the Sea", a source of inexhaustible nutrition, as well as proof against aging. Seasonal feasts were other held

at the burial place of supposed deities. Thus Carman came to southern Ireland with three violent sons. She brought blight on the land through witchcraft but they were filled with rapine and plunder. It is said that the Tuatha daoine sang lampoons about these boys and with their superior witchcraft forced them to retreat back across the sea. When Dian, Dubh and Dothur retreated their mother was seized as a hostage against their possible return. After she died of loneliness and grief the ever-wise Tuathans gave her own oenach, or “rites,” along with a fair which was held at her burial place. See muc. FÉIS POCA, BOCA, Puck Feast, Puck Fair, more fully referred to as "The Puck Fair and Pattern." Annually at Killorglin on the river Luane which arises from the lakes of Killarney, Ireland. "There can be no doubt that the Puck Fair was originally associated with the Festival of Lugnasad (named after the sun god Lugh), one of the four great festivals of ancient Ireland. The Lugnasad was sometimes said to coincide with the taking of the first fruits of harvest. Similar fairs continue at Mullinavat in Kilkenny where a goat is enshrined. At the Cappawhite Fair in Tipperary a whitewashed horse takes the place of this animal. This celebration is keyed to the old Gregorian calendar, and thus commences about the time of the Lugnasad (Old Style). It lasts, three days, August 10 being termed "Gathering Day;" August 11, "Puck Fair Day" (the Lugnasad proper) and August 12, "Scattering Day." Throughout West Munster all native men and women consider it mandatory to "go home for Puck." For many, the ancient pattern makes this more routine and necessary than going home for Christmas. On the evening of the first day a procession gathers at the bridge end of town and a large "boca", a male goat (enclosed in a large cage and all bedecked with ribbons and rosettes), is born into the village to a three-story platform in the town square. Here the animal is "enthroned" for the next two days, presiding over a great cattle and horse show which is superintended by the hereditary "Baron of the Puck.” The title is more than an honour, for with it goes the right to collect a toll on every animal sold. For three days the King Puck and King

Carnival reign, and for three days all shops are open twenty-four hours a day. On the second day all commercial transactions take place. On the last day, sometimes referred to as "Children's Day" gaily dressed children working at defrocking the Puck. He is paraded three times round the town and back at the bridge is released into the wild, his reign ending for another year. See A Treasury of Irish Folklore, p. 406 for guesses as to why these actions are taken. All are incorrect, the Puck and the "king" clearly represent the incarnate sun-god Lugh. In former times, one or the other (or both) would have been burned to return the spirit of the god to the soil, for the benefit of plants, animals and men. FÉISSI, obsolete, literally, the “she-feast,” a sow. The EIr. feiss, related to the Latin festia and the Engish feast. The male “boar” is cleitech. Having reference to the sea-born daughters of Ler (or Manann mac Ler), “the pigs of the sea,” who were periodically eaten but became reincarnate by the next dawn. See saigh, a bitch, sod and Mhorrigan. See above entries. See muc. FÉISTEARRAS. baseness, blackguard, villainy, féis + tearuinn, feast + escape from. Those unwilling or unable to participate in the pagan feasts and allied rites. These individuals were sometimes ostracized but could be put to death. FELIM, FEDILIMID. The father of Deirdre of the Sorrows. A bard to Conchobhar mac Nessa, he was entertaining for him when news of her birth arrived. Cathbad the druid cast her horoscope and prophesied: “This infant shall be the fairest among women and will wed a king but because of her death and ruin will fall upon all Ulster.” FENIUS FARSA. The king of Scythia whose son Niull went to Egypt and married Scota, a daughter of the Pharaoh. Their son was Goidel, the”father” of the Gaels. FEORN. things of opposing qualities, as: hot and cold; large

and small; hard and soft etc, similar to feoirne, a boardgame resembling chess (see fidchell). The “ying” and “yang” of Gaelic philosophy. FERADACH FECHTNACH. FERADACH FURBAIDE, “Fortunate Horned One,” a hero described as having two horns growing from “his fair staunch head.” In a second reference it is seen that he had a helmet made to accommodate them, “having two projections of silver and one of gold.” Perhaps he developed a third horn as he aged? Actual horned individuals are recorded from our own time and this actuality is the basis for the idea of horned gods. Whether this, or the reverse, men and women who were horned were regarded as having magical attributes and connections with deities. A high-king of Ireland whose sons, Tuathal and Fiacha followed the old tradition of dividing Ireland into a northern and southern half. FERAMORC or FIR MORC. The “People of Land Liable to Flood.” The kingdom of Gaul (France & Belgium). Having particular reference to the people living in the lowland portions of these countries. FER CHERDNE. The bard of Cú Roi who, seeking vengeance for his lord’s death, seized Blathnat and carried her over a cliff to their mutual death. See Cú Roi. FER COILLE. The “Man of the Wood.” A monstrous black man with a single eye, one hand and one foot whose mate was a similar loathsome woman. He predicted the demise of king Conaire Mor at Da Dearga’s Hostel. In Gaelic, tree-names often appear incorporated as family names suggesting the former cult importance of trees. Thus we have the hero named mac Cuill, the “son of the Hazel. There is also mac Cuilinn, the “son of the Holly,” and mac Ibhar, the “son of the Yew.” In the Finn legend we note the related “Man in the Tree,” an Otherword being who is clearly an incarnate god. See famhair. FER DOIRICH.

The Dark Druid who turned Bobd Dearg’s

daughter into a fawn. In this form Sadb met Finn mac Cumhail whose love enabled her to temporarily overcome this disability. FER FERDIAD, the Tuathan druid to Manann mac Ler. Disguised as a woman he abducted the beautiful Tungee to Manann’s realm. Leaving her magically enthralled and unconscious on a beach, while he went to search out a boat, she was drowned. Finding her less than diverting as a corpse, Manann slew the magician. FER FOGNAMADH, a servant man. Also called fer for ban thincur, a man under the power of a woman.” One possessing less wealth than his mate. Thus “King” Ailill was completely under the will of Queen Mebd because of her superior standing in this and other respects. FER GRUACH, The druid to Meagragh of the Green Spears and his wife Aille the Fair. When Meagragh was slain by Osgar, one of the Fianne, Aille had this magician drug and abduct Fionn mac Cumhail, the leader of this tribe. The Féinn pursued Fer Gruach and Aille, but were entrapped by magic, until Conan tricked him into lifting the spell. Osgar killed the druid and the lady committed suicide. FERGHAS MAC ERC. A brother to the Irish high-king Murtagh (512 - 533 A.D.) He asked his brother to loan him the magical stone Lia Fail for his coronation as king of Dal Riada. After the ceremony he failed to return it from Scotland. FERGHAS MAC LEIDE. Ferghas mac Leda is often represented as a king of Ulster, but as he was a contemporary of Conchobar ard-righ and it is necessary to assume that he was a princeling, after the manner of Cúchullain. He fought with the forces of Ulster and survived all the troubles with the south. While he lived a race known as the Fiolan, the “Earwigs” or “Maggots,” dwelt in the far west led by a king known as Lubdan (pronounced youb-dan). This is an obvious compound of Lugh with Donn .

The king’s bard, a man named Eisirt, had heard of a huge race of men living in the east in a land called Ulster, each of these giants able to annihilate a whole battalion of the little people. Thinking his own kingdom the centre of all power, Lubdan reacted by clapping the poor poet into prison while he rethought his concept of the lands overseas. The little fellow was a solid scientist and demanded to be allowed to travel to Ulster so that he could bring back artifacts which would prove his point. The king allowed this, and it was thus that Ferghas found a little man at his gates, a persona able to be borne on the hand of the dwarf of the court. Notwithstanding his size, Eisirt proved a strong source of entertainment at court, being both wise and witty. Eventually, the bard was allowed to return to the west, taking with him Æda , the court dwarf, who seemed a Fomorian giant in the eyes of Lubdan. Convinced that a race of giants existed in Ireland, Lubdan and his wide Bubo travelled there to see the sights in that strange place. Thus it was that Lubdan’s white steeds bore their chariots to the gates of the rath of Ferghas. Here, the couple were so amazed by the proportion of things that they decided to go no further than the king’s kitchen, where they might find a bit of porridge before returning home. There Lubdan found he could only reach the rim of the porridge bowls set out for breakfast, by standing on his steed’s back. In the act of eating he became overbalanced and slid into the oatmeal, and was found there by the scullions. Taken to Ferghas , the pair were well treated but he refused all appeals to let them return to the west. The nubile Bubo (Boann?), who is obviously a type of the Mebd engaged in several spirited but difficult assignations with the giants, while her husband was diverted in telling the gilles how to do their work. At last, a host of wee folk came to Ulster seeking the release of their king. When Ferghas refused, he soon found that the Daoine sidh were not without power: Soon the country was plagued by dry cows, defiled wells, and aborted pregnancies and blighted by crops

that shrivelled without cause. But the king was obdurate and tried to ignore the dei terreni or “earth-gods.” At last Ferghas agreed to return the tiny monarchs if they would ransom themselves with some valuable from the Otherworld. Thus, Lubdan suggested some objects for consideration: the cauldron which was always filled with food and drink, the harp that played without hands upon it, and water shoes, which allowed people to walk upon or under the water. Fergus was most impressed by this last object and agreed to take it in exchange for the release This was not the end of the matter, for it is never easy for men to outwit the sithe. With the “water-fins,” Ferghas never tired of exploring the undersea lakes and rivers of Ulster. However, one day, in Lake Rury, he encountered the muirdris, a spine-covered sea-monster, from which he barely saved himself by flying to the shore. From terror (or from poisonous contact) his mouth became twisted awry. As no monarch could hold power with a blemish, the members of the court put away all mirrors to keep his condition from him. One day he unjustly struck a servant and the girl cried out: “It would be better for you to avenge yourself against the fish that has so twisted your mouth than do brave deeds against women.” Ferghas demanded to see a mirror and soon saw what she meant. Ferghas now put on the magic shoes and went seeking the muirdris or “sea-bramble,” (a huge sculpin?) The Ulstermen who stood watching on the shore saw the loch boil and redden with undersea action, and eventually the king rose with the monster’s head in his hand and his sword in the other. The blemish was gone, but tired from the effort he sank back into the water and drowned. FERGHAS LETHDERG, “Redside.” A Nemedian leader who escaped the sea “victory” which forced his folk to abandon Ireland. FERGHAS MAC NEMED. The slayer of the Fomorian giant Conan, the latter having a redoubt located on Tory Island. FERGHAS MAC ROTH.

A one-time king of Ulster he loved

Nessa, the widow of his half brother, but she would only marry him if he surrendered his kingship to her son Conchobar mac Nessa for one year. Conchobar was so popular that the people supported him when mac Roth tried to reclaim his kingship. Notwithstanding, Ferghas served the new king as ambassador to Scotland, going there to extend a pardon to Deirdre and Naoise. Conchobar had all of that party murdered forcing Ferghas to lead dissidents against the young king. With his supporters he wasted Emain Macha and was forced into exile where he took refuge with Aileel and Mebd of Connacht. For sixteen years the three thousand exiled Ulstermen made certain “that the weeping and trembling never ceased in the north.” It was said that the Táin wars were first described in Ogham by Ferghas, but became lost to the Gaels when the wands of writing were taken by a druid to Italy. Ferghas was eventually killed by the jealous Aileel when he was found bathing in a lake with Mebd. FERDIAD (fer-dee-ah) MAC DAMAN, a Firbolg and the closet friend of Cuchulainn when he trained in Scotland as a warrior. In the Tain war he fought for the south and sought to avoid direct contact with the northern hero. In the end Queen Mebd goaded and bribed him into single combat which he lost after five days of fighting. Cúchulllain suffered so grievously from this encounter he was left for dead, but he recovered to renew hostilities. FERGNA. One of the three sons of Partholon. FER IUBHAR, FER HI, the “Man of the Yew,” the son of Eoghbail (the death-god Bil) fostered to Manann mac Ler. He probably confers with Fergus mac Roi or mac Roth of the Deirdre story, who was said to possess a pilotless oceangoing ship (Manann’s ship of the dead). The name is interesting in linking the EIr. ibar, a yew with i, she. This is the Irish í or sí, conferring with the Cy and Bry. hi, the Germ. sie, they. See iubhar. FERONN, FERON, the seal-man. Confers with Finntann, one of

three Irish survivors of the World Flood. In some of the tales this gentleman survived as a fish, elsewhere he is noted as having spent the time in a “flood-barrel.” FEUN, a wagon, a wain, hollow of the hand, OIr. fen, Cy. cywain, a vehicle, from vegh, to carry. Lat. veho, vehiculum, Skr. vahati, to carry. The constellations of stars were often spoken of as “wagons in the sky.” Those about the north star were considered to be the wagon of the creator-god. The bodies of wealthy chieftains were sometimes laid out, unburnt, on four-wheeled wagons made of oak, which were then covered with rocks and earth. These burial mounds were often considered appropriate places for making contact with the Otherworld. FEUR-GOIRTAC or FÈAR GOIRTAC, hungry, sore, sour, bitter, rough grass, EIr. goirt, bitter, rough. Our quitch or couch grass, of unusual dark green colour and intense lushness. It was said that one needed to carry food to cross safely over the "hungry grass." This grass grew where blood had fallen upon the earth or where men had failed to leave a remnant of food for the earth-gods or Daoine sidh. If a person slipped in this grass it was said that he could not rise without eating. See note under alternate spelling. FEUSD-TEINE, “Feast of the Fires.” Also feusda, feisd, feis from EIr. feiss, cf. Latin festa and the English festival. OIr. tene, Cy & Br. tan, from which the proper name Tanner. Celtic root tep, hot. Eng. tan, all from the Gaelic goddess Anu or Danu. FIACAILL NA’ FIOS, the “Tooth of Knowledge.” Prophets often consulted their muse by touching a tooth. See Cúchullain. FIACHA MAC FIRBA. A warrior for Connacht in the Táin wars. Nevertheless, when he saw Ulster warrior Cúchullain opposed by the Calatin magicians he cut off their heads and rescued this enemy champion. In later myth he kept the sword which gave strength and battle fury when it was held

against the forehead, and this he gave to Finn mac Cumhail. FIACHA FINAILCHES. “It was by this king that earth was first dug for the wells of Ireland.” FIACHADH, FIACHADH, FIACHNA, FIACHRA, FIANN. The Irish high-king of Ireland, who organized the Féinn as a personal bodyguard about the year 300 B.C. FIACHAIL MAC CONCHINN. A champion of the Féinn, who visited the Paps (Breasts) of Anu on Samhain eve. When he saw two sidhe opening he bolted in spite of the fact that he carried twelve lead balls as talesmen against the Daoine sidh. FIACHNA FIONN. The one-time king of Dal Riada, Scotland. Hard pressed while fighting in Lochlann (Norway) he was offered help by a huge warrior (afterwards identified as Manann mac Ler) who agreed to help him for bed privileges with his wife Fiachna. Fionn accepted the deal and she bore Mongán, who Manann fostered in the Land of Wonder. FIACHNA MAC DARI. He fished a “water-worm” from a river in Cuailgne and this was swallowed by one of his father’s cows, which thus impregnated gave birth to the Brown Bull of Cuailgne. This worm was the reincarnation of Donn, a swineherd to the Tuathan Boabd Derg. FIACHRA. A son of Ler, who with a brother and sister, was turned into a swan by a malevolent step-mother. FIAM, awe, reverence,fear, obs. ugly, horrible, horrible. Cf. EIr. feth, aspect, having the look of.

EIr.

fiam,

FIANN, the mythic Fingalians, or “White Strangers.” See Feinn which is more often used, although this word is the true nominative case. Fiannach, the month of August, heroic, gigantic, like a Fingalian, also a thin slender fellow. fianntachan, a Fingalian dwarf.

FIANCHUIBHE. anglicized as Finorchy. A sunken island in the Atlantic from which the sons of Tuireann recovered a magic spit for Lugh. It will have been noticed that the objects that the Tureens sought were former possessions of Lugh. Some of these magical objects had been lost to Fomorian enemies in the heat of battle, so the sun-god was naturally anxious for their return. In six years the three brothers had obtained five of the required six objects needed to complete their imrama. Because of his ability at farsight, Lugh knew what had been accomplished by the Tureens, and wishing to have the treasures so that he could keep the Fomorians in their places of exile, he threw a spell upon the these men, so that they forgot the remaining requirement of their quest and returned to Ireland. There Lugh took from them the apples, the spear, the pigskin, the horses and the swine, and smiled wryly as the warriors boasted of their exploits. Having had his moment Lugh reminded them that the spit from Fianchuibhe was not in evidence. The unhappy men were therefore required to turn their ships westward one more time, the undersea kingdom of the “white out-beings,” of mhorgu, those “born of the sea.” This appears to be the first mention of the “land of women” in Gaelic mythology. To get there Brian had to obtain and put on the colleen druith, or “water helmet,” which the sea-maidens used to pass from the world of men to their own island beneath the sea. As Brian was not unattractive he was only a short while persuading the thrice fifty maidens who guarded the mythic “cooking-spit of the deep” that they should pass it into his hands. FICH, nasty, an interjection in speech, obs., a country village, Eng. fie, ON. fy, Germ. pfui. There is also G. fuich, fuidh, rotteness. FIDEAN, a green islet or spit uncovered at high tide, where men were sometimes staked down prior to death by drowning. ON. fit, the webbed foot of a waterfowl, meadowlands on the banks of firths or rivers, Eng. fit and fid, a pointed peg for staking things.

FIDHAICH, wild, awful, terrible. See next. FIDCHELL, FIDCHEALL, an ancient board game said played among the gods in order to maintain order in a chaotic universe. See entries below. The Irish form is usually called Brandubh, which, see. This game remembers the fact that the chief totem of the Fomors was a black bird sometimes identified as the European hooded crow or the raven. Interestingly, the people of Dagda and Danu also used this symbol because of their deep blood ties with the sea folk. When the Cauldron of the Deep was purloined to the land, the work of the Befind tended to be routed through the sun-god Lugh and his offspring, who frequently played at the game of the gods, in order to see that a balance was maintained between the Middleworld and the Underworld. Odin’s gods had a similar magical preoccupation in the game they called Nnefatafl. The brandubh, or “black raven,” was played upon a grid of seven squares to the side, and had a fid or peg placed in a hole at dead centre to represent the raven-leader. Surrounding squares were filled with smaller pegs meant to represent defenders of the “navel of all things.” The raven seems to represent the Cauldron of the Deep, for game boards which have been recovered, often feature a head feet and hands at the four sides, indicating that the board itself is the slain giant, so well known to Indo-European cosmology. The god who expired, his blood becoming the oceans of the world, is of course the creator-god, or Allfather as embodied in his first gigantic creation, the sea-world known as An Domhain. In later days the “gods” suggested that the deity who died was some lesser giant. In Norse tales his name was given as Ymir, in the Celtic realms as Don, but this was all creative propoganda. In some of the tales it was clearly the stated that the magical object taken from the depths of the sea was not a cauldron, nor a belly-button, but a talking head, or some other object representing masculine powers of regeneration. Whatever this object was, it served as the

talisman of the west, protecting it against invasion. In the fifteenth century an Arab writer noted that a Genoese mariner named Kolombo (Christopher Columbus) had just returned from the far lands bearing this talisman westward, thus opening the western Atlantic to development (?). FIDEAN, a bog, a marsh, a fen, a green islet or spit uncovered at high tide. Meadow land on the bank of firths or rivers. FIDHLEIR. fiddler, borrowed directly from English. Fid, a peg for tying hostages to the earth; Leir or Ler, the supreme ocean-god, cf. fiodhull, a fiddle from Low Latin vitula, whence the Eng. viola. Also, fidchell, the board-game of the gods, which they played in attempts to regulate chaos on earth. Thus, the musical instrument known as the fiddle was said to be the instrument favoured by English devils, in particular, the Devil. The Anglo-Saxons had much the same outlook on the rural bag-pipes of the Scottish countryside. Both instruments were implicated in the left-hand dances of pagan times and in the rituals of witchcraft. FIGHEADAIR, a spider, a weaver, a maker of quarter-day garlands, a plaiter, a twister, a knitter, figh, to weave, EIR. fighim, Cy. gweu, Br. gwea, MBr. gweaff, Germ. wickeln, to roll, wind or curl, wieche. our English word wick. AS. wicca, wicce, witch. "Usually referred to the root word vei, ve, the wind. Cf. the ON elemental god Ve. See fath, fid, fe, fead, filidh. FIGOL MAC MAMOS. The Tuathan druid who created charms that reduced the Fomorian warriors strength so that they could be beaten in battle. “I will cause three showers of fire to fall upon them. I will take away two-thirds of their bravery and strength and give them illness instead. As for our men, every breath they breathe will increase the strength and bravery within them, and if they have to battle seven years they will never be tired.”

FILBHEAS. apparition, shade, a ghost of the dead, OIr. fili + beag, seer + little. All ghosts were thought capable of rendering foresight and hindsight and were consulted by necromancers. FILIDH, FILE, a poet, OIr. fili, a seer, Cy gwelet, to see, Br. guelet, sight, ON. vulva, valva, valkyra, seeress, prophetess, sibyl. The old Germanic goddess Veleda. These men belonged to the bardic orders of the druids. In the ancient social order the "filid" held a rank near that of the king. At the eating-table he sat nearest royalty and was entitled to the "king's haunch" of meat. In sacredness of person, he ranked above the ard-righ; kings and princes were often assassinated but the life of a poet was not often taken. An exception was the poet who confronted Cúchullain demanding he surrender his potent gae-bulgae. At first the hero refused, but finally let him "have" the weapon directly between the eyes. The dying poet cursed Cúchullain and the Ulsterman’s history was downhill from that point. On the other hand, Fachta Finn, chief poet at Ulster long before the Christian era, learned that Ulster chieftains plotted against their kings and deliberately seated the latter between poets at the crucial banquet. The assassins had to stay their plans in case the poets might be accidentally harmed. When Cuain O'Lochain, chief poet of all the land of Erin, was killed in 1024 it is said that his murderers soon revealed themselves, "for about them there clung an evil scent of the grave." It was explained that "God manifestly wrought a poet's power upon the parties who killed him, and when they were found they were put to a cruel death." See fath, fe, fead, fid, filidh, fidhler, figheadair. FINDBHAIR of the Fair Eyebrows. The daughter of Ailill and Mebd, who fell in love with Fraoch and helped him kill a muirdris or water demon. She was offered to the warrior Ferdiad when he balked at entering single combat against his Ulster friend Cuchullain. FINÉ, a tribe, kindred, clan, nation; Old Norse vinr, a friend;

AS. wine; Latin Venus; English venerate. From the Irish root ven, love. A term applied to almost any subdivision of Gaelic society from the tuath, through the clann to the individual family. FINÉ-AGHAIDH, the “Tribe of Old Men.” When the Celtic Gaels came to Ireland they left nothing to the Tuatha daoine except the hollow hills where space and time had little dominion. When Boabd Dearg, the “Red Crow,” was elected their leader, his candidacy was opposed by Ler or Lir nan Finaghy. Ler’s original kingdom was An Domahin, and renaming it Fine-aghaidh, the “tribe or kindred of the aged faces,” suggests its decline in influence after the seapeople were defeated by the Tuathans and the Milesians. Having lost his bid to control the Daoine sidh, Ler quietly retired from politics, leaving dominion of the seas in the hands of his son Manann mac Ler. For his part, Ler would give neither fealty nor tribute to the new chief of the Daoine sidh, and this attitude was also that of his son. Ler was an immortal, but he married Aobh, sometimes given as Aebh, the eldest daughter of Ailell of Aran, a foster-child of the despised Boabd Dearg. She had two pairs of twins by him, but died giving birth to the last set, On the death of this princess of the Tuathans, Boabd Dearg and his old rival were somewhat reconciled, when the former suggested that Ler take his second daughter Aoife in marriage. FINIAS, FINEAS, FINIAS, from fionn, white. One of the four mythic islands where the Tuatha daoine studied magic before they invaded Ireland. The magic spear of Lugh was purloined from this place. FINEGAS. “Fair but strong,” obs. The druid-teacher of Finn mac Cumhail. He caught and hoped to eat the Salmon of Knowledge in order to obtain the wisdom of the ages. His pupil, Fionn, after boiling the fish burnt his thumb on the animal and inadvertently stuck the injured member in his mouth, thus acquiring the knowledge intended for his master.

FINNBEARA, FIONNBHARR. the “White Bear," a king of the Daoine sidh at home in Connaught under Cnoc Meata (Knockmara). It was noted that good crops were to be had when Finnbeara was seen in the fields, but they failed when he was absent. He had seventeen sons and took part in the famous uprooting of the palace of Midir. He and his wife Oona became known in the latter days as the king and queen of all the “fairies” in Ireland. FINNBEARA, 2. Originally named Loan, the illegitimate son of a metalworker and a woman of noble birth. In his youth he used magic to rid an Irish town of its resident dragon. His monastery attracted a large following in Cork, and his reputation as a healer was very wide. It was said that Finnebar could cause hazel nuts to ripen on the branch by merely looking at them. When the Pope expressed his wish to come to Ireland to anoint Finnebar as a bishop, the saint refused explaining that Heaven would make the arrangements, and indeed it was claimed that the rite was preformed by angels. During the ceremony it is rumoured that Christ appeared in person, taking Finnebar by the right hand, which afterward emitted a ray of healing light. While crossing the English Channel he encountered Saint Brendan, heading westward toward America. At his death it was claimed that the sun remained visible in the sky without setting for two weeks. FINN-SGEUL, romance, fiction, untrue tale. FINN-TANN. FINN-TUNN,. It is said that Bith, Finntan and Ladra built an idol in the form of a standing stone. This structure spoke to them warning them that the Near Eastern land of their birth would be submerged by a deluge and strongly suggested that they construct a ship and sail away if they hoped to escape their fate. They all fled to Ireland, but the flood-waters followed and all butFinntann were drowned. A cautious man, he secretly constructed and provisioned a tul-tunna or “flood-barrel” which he anchored at the crest of the Irish mountain which still bears that name. When he saw the waters closing about him this

“gentleman” quietly stole away from his wife and... For a year, while the waters encumber The Earth, at Tul-tunna of strength, I slept, none enjoyed such sweet slumber As that which I woke from at length. In an alternate myth Finntann shape-changed himself into a salmon and so remained until the skies cleared. However he managed, duplicity had its rewards, and Finntann, the grandson of Nodha, having escaped his fate, lived afterward, as a virtual immortal, at Dun Tulcha,, in southwestern Kerry. He lived for a very long time, once commenting that he had passed one day through the woods of west Munster and brought home the red berry from a yew tree. He planted it and saw it grow to a size which allowed “a hundred champions to recline beneath its foilage.” When it died he had seven huge vats made from its wood. When the hoops of the vats decayed from old age he made other objects from the wood, until all was finally reduced to a single wooden cup. At that, he outlived the cup which fell into dust while he continued in ruddy good health. Thousands of years later Fintann was called to court by Diarmuid mac Carroll to solve a question of the limits of the Royal propoerties. When he travelled he brought with him nine companies of direct descendants, and nine additional companies of his close kin. Incidentally the name Finn-tann translates as “the slender white one,” and this may be decriptive of his condition on emerging from his long sleep at sea.

FINNE, a maiden from fionn, white, fair, pale, sincere, true, certain, small, fine, pleasant, pale, wane, somewhat cold, resplendent, bright, prudent, a known entity. But note: milk (which is white), cow, a cataract in the eye (also white), a sow. See next entry. FIODH, wood, OIr. fid, Cy. guid, gwydden (sing.), Cor. guiden, Bry. gwezenn, a tree, Gaul. vidu, Eng. wood, AS. widu, falling back on their god Woden or Odin. Thus we have fiodhcheall,

the “game of the gods.” Thus also the EIr. fidchell, which is a combination of fiodh with ciall, and is sometimes interpreted as “wood-sense.” From this same word fiodan, a wooden cheese vat. The veneration of trees and groves in Gaelic pagan Britain is well-known. The link between trees and deities in without question, the largest specimens being considered their incarnations. Celtic toreutic tradition shows heads adorning metalwork, and these frequently are seen wearing woodsy-crowns, or are seen emerging from a background of foilage. We also know that many Celtic idols were carved from wood, and it has been guessed that “an actual anthropomorphic representation of the deities was attempted.” Place-names derived from the word bile, “tree,” make it evident that trees were important to these folk. Furthermore, certain trees were sacred, individually and sometimes as an entire species, viz. the oak. Although almost all remaining Celtic art is inscribed or cut from stone, or cast in metal, we know that they made extensive use of wood. Much of Britain is now stripped of forests but three thousand years ago, when the Milesians invaded Ireland, the land was entirely forested. The trees were designated by law as chieftain, common or brambles, the first being protected for their superior usefulness. "Chieftain" trees included the oak, yew, ash, pine, holly, apple and hazel. The oak was a superior building material whose acorns fed pigs, possessing a bark which was used to tan leather. The hazel also yielded nuts and had flexible branches useful in making the frameworks of the halfspherical boats and houses of the sons of Mil. Yew was considered for manufacturing kitchen containers and fine furniture. From the ash came shafts for spears, while pine went into barrels and casks. Holly was almost iron-hard, yielding shafts for chariots. The apple yielded fruit in addition to tanning chemicals. In the "common" catergory were the alder, willow and hawthorn and the shrubs: "the blackthorn, elder and arbutus. The "brambles" were the furze, bog myrtle, broom and gooseberry. The

legendary

home

of

Queen

Maeve,

the

Rath

Cruachain may have been beneath a "hollow-hill" but "the house was composed of beautifully carved red yew" arranged in seven concentric compartments, all faced with bronze from foundation to roof-line. The outermost wall was of pine, "with a covering of oak shingles,"and beyond this stood thirteen foot walls of dry masonry, beyond which were five concentric ramparts. See next.

FIODHULL, a fiddle, EIr. fidil, said descendant from Lat. vitula whence the Eng. viola, viol and violin. By implication an instrument of the father-god. FIOMHALACH, a giant from fiamh, fear, awe, reverence, ugly, horrible. Confers with fiam, horrible. The Famhaire, Eng. Fomorians. FIONGHAL. The legal term denoting the killing of a kinsman or relative. It supposedly derives from the misfortunes of Fionghal Ronan, and elderly Irish king who married a young wife. She preferred his son, but he was non-compliant. As a result she accused him of rape and he was put to death by his father. Ultimately, Fionghal discovered the truth and died of grief. FIONGIN MAC LUCHTRA. A king of Munster who took advice

from a prophetess who he consulted each Samhain. FIONN, white, OIr. find, Cy. gwyn, thus the names Fionn and Gwyn corresponds. Bry. gwenn from which Gwenn, Gaul. vindo, from Celtic root vid, the G. fios, foresight, knowledge, Lat. video, I see. A variant is the Gaelic word fion, which relates directly with the Latin vinum, the English wine and the Old Norse win or vin, “white or clear wine.” The Gaelic heroes were often named Fionn in consideration of their war with the fer dubh or “black men.” In Welsh myth we have Gwyn ap Nudd who had annual battles with Gwythur ap Greidawl for physical possession of Creudylad the summer goddess and there is a parallel between this and Lugh’s annual search and rescue of the Mhorrigan or Samh by May-day of each year. Lugh was, of course, the sun-god and thus a god of “whiteness.” His enemy was Cromm dubh, “Black Crom.” See Tir na Fionn, Fionn mac Cumhail. Note also ban, “white (woman).” FIONNACH, ach, an expression of disgust. An aged “maiden.” hairy, rough, shaggy, old antique. FIONNAR, the “finger-cooler,” a nickname given Fionn mac Cumhail after he inadvertently touched the Salmon of Wisdom and cooled the burnt finger in his mouth. This act of sympathetic magic gave him supernatural wisdom. See entries above and below. FIONNBHENACH. The White-Horned Bull of Connaught, part of the herd of Queen Mebd. This creature was the reincarnate swineherd of Oichill Ochne, the arch-rival of the swineherd to Boabd Derg. This bull considered himself misplaced in the herd of a woman and had himself transferred to that of her “husband” Ailill, thus setting the stage for the Tain war against Ulster. This bull was eventually slain by his rival Donn. FIONNDRUINNE, obsolete designation for white bronze, EIr. findruine, fionn (b) ruine, the latter conferring with the Eng. bronze.

FIONNGHALL, “tribe of strangers.” A well known district in Ireland settled by the Danes of Dublin. They resettled Galloway, Scotland in 1014 and were well known for being fair-haired blue-eyed and having “wunnerf’ feet for size.” As opposed to the Duibhgall who hailed from Norway. FIONNLA, Fionnlagh, Finlay, MG. Finlay or gen. Finlaec, sometimes Fonnlaoich or Finlaeg, ON. Finnleikr, from fionn+laoch, fair+hero. A rendering of the earlier Finnlug, relating to the god Lugh. From these Finlayson, Mackinlay and the G. M’Fhionnlaigh. See Lugh and Fionn. FIONNLADH MAC IAIN ‘IC DHUIBH-SHITH, “Finlay, Son of Ian, Son of the Black Fairy.” A largely human individual allied with a fay-sweetheart. On Beinn Phi he heard fairy music. FIONN MAC CUMHAIL, the “Fair One.” Anglicized as Finn Mac Cool. the southern equivalent of Cúchullain. His father was Cumhail of Clann Bascna, the first leader of the royal bodyguard to the high-king Conchobar mac Nessa. This organization entitled the Feinn was put together some seven hundred years after the defeat of the Tuathans on the orders of Fiachach ard-righ. They consisted of twenty-five battalions of men, and constituted a military élite, mainly drawn from back-country cernach of Clann Bascna and Clann Morna. A man named Cumhail was their first leader but their most prominent hero was Fionn mac Cumhail , his son. The king’s manadate said that this army was raised, “To uphold justice, and put down injustice, particularly that instigated by the lords and princes of the realm, and to guard harbours from foreign invasion.” These men were soldier in time of war and police in times of peace. They prevented and halted robberies, exacted fines and tributes, and put down public enemies all over Ireland. This ability was due to the fact that they were wood’s runners rather than cavalrymen, living upon the land from between Beltain and Samhain, camped in the open, living on the produce of the chase.

During the long winter they bivouacked at the expense of the people. Notwithstanding, Fionn was a wealthy prince in his own right with a residence upon the Hill of Allen (Alma) in Kildare. The Fiann recruited at the times of the annual fairs and had extremely high physical standards for admission to their ranks. Fionn. like most Irish heroes had the blood of the Daoine sidh in his veins. His mother Murna was the grand-daughter of the “god” named Nuada who was identified with the mortal named Cian Contje. It will be remembered that he impregnated Ethlinn the daughter of Balor, giving rise to the sun-god named Lugh. She had later married Cumhail mac Trenmor, the head of clann Bascna, who became Fionn’s father. Unfortunately Murna’s father was the leader of the rival clann Morna and did not approve of the union. Cumhail was pursued and killed by members of clann Morna, and the wrathful grandfather would have eliminated his new grandson except that he was hidden with two “woods-women.” As a youth, mac Cumhail, who was then named Demna, killed Lia, lord of Luchra, and recovered the magical treasure bag which had once been the chief possession of the Fiann. This bag was made from the skin of the airdaemoness known as Aoife, who had been caught and killed in crane-form. The “treasures” in question were all from the western sea-realm, and included the knife and shirt of Manann mac Ler. These objects had the property of becoming visible at full tide and disappearing at the ebb. With this in hand, mac Cumhail sought out his uncle Crimmal who now held leadership of the Fiann. As Demna was not old enough to become a warrior-hunter, he was fostered to Finegas, a druid who dwelt near the Boyne where he had spent years attempting to catch the mythic Salmon of Knowledge whose name was Finntann. As mentioned elsewhere the apprentice-druid burnt his finger while cooking the salmon for his master, and accidently acquired the wisdom of the ages. Afterwards he

was nicknamed the fionnar, or the “finger cooler,” a name contracted as Fionn. Having defended the high king’s palace against an invading demon in a Beowulf-like episode, he was made head of the Fiann by Cormac mac Art. thus by-passing Goll of Clann Morna one of his traditional enemies. Although this private army was supposed to uphold the power of the ard righ, the oath of fealty of members was to their chief rather than to that more distant power. While mac Cumhail always supported his patron, he was less fond of his successor Cairbre Lifeachar and joined Breasil, king of Leinster in resisting the old Boru tribute. One reason for this revolt was Caibre’s open support for Clann Morna a Connaught off-shoot of the Feinn led by Aedh the Comely. He had many loves during a long career, but was most devoted to Grainne, who eloped with one of his warriors, a man named Diarmuid. Fionn overcame Donn, “King of the World.” but was killed while trying to suppress an uprising among his own men. Some say that Fionn did not die but sleeps in a cavern awaiting a second coming in some future time of need. He is thus seen to be the ancient prototype of the slumbering King Arthur. FIONN MAC OISIN, born of Fionn mac Cumhail’s son Oisin when he tarried with Niamh in the Otherworld. FIONN-SGUEL, a romance, one of the chief classes of tale. FIONNTUNNA, Finntann, fionn + tunna, wine cask. One of the settlers of Ireland who sailed with Bith from the Mediterranean in an attempt to outrun the World-Flood. Finntann was not caught off guard by the great inundation of the British Isles. A cautious man, he secretly constructed and provisioned a tul-tunna or “flood-barrel” which he anchored at the crest of the Irish mountain which still bears that name. When he saw the waters closing about him this “gentleman” quietly stole away from his “wife” the Lady Cassir and... For a year, while the waters encumber

The Earth, at Tul-tunna of strength, I slept, none enjoyed such sweet slumber As that which I woke from at length. In an alternate myth, Finntann shape-changed himself into s salmon and so remained beneath the waters until the skies cleared. However he managed, duplicity had its rewards, and Finntann, the grandson of Nodha or Nuada (frequently given as Noah) having escaped his fate, lived afterward, as a virtual immortal, at Dun Tulcha,, in southwestern Kerry. He existed in the flesh for a very long time, once commenting that he had passed one day through the woods of west Munster and brought home the red berry from a yew tree. He planted it and saw it grow to a size which allowed “a hundred champions to recline beneath its foliage.” When it died he had seven huge vats made from its wood. When the hoops of the vats decayed from old age he made other objects from the wood, until all was finally reduced to a single wooden cup. At that, he outlived the cup which fell into dust while he continued in ruddy good health. Thousands of years later Fintann was called to court by Diarmuid mac Carroll to solve a question of the limits of the Royal properties. When he travelled he brought with him nine companies of direct descendants, and nine additional companies of his close kin. Incidentally the name Finn-tann translates as “the slender white one,” and this may be decriptive of his condition on emerging from his long sleep at sea. There is a similar tale in Welsh mythology connected with the river Dee: "The Dee springs from two fountains high up in Merionethshire, called Dwy Fawr and Dwy Fach, the great and little Dwy (Huy), whose waters pass through the Lake of Bala, without ever mingling, and both come out at its northern extremity. These fountains had their names from Dwy Fawr and Dwy Fach, who escaped from the Deluge when all the rest of the human race were drowned..." (Wild Wales, pp. 28-29) FIONNTUNNA. An eighth century Irishman who led a strict order of monks. They subsisted on bread and muddy water,

and that taken only after sunset. A gifted prophet, Fionntunna was surrounded in prayer by a light so bright it once struck a fellow cleric blind. Neighbouring monks were intimidated by Fionntunna’s austerities and tried to convince him to lift his restrictions. At first he refused until he cured a deaf mute, and the first words from this man were a request fora lifting of this regime. Afterwards he accommodated these “weaker vessels,” while continuing on his own conservative way. The heads of buried Celtic warriors used to be buried near Fionntunna’s tomb in the belief that the proximity of the saint would hasten their salvation. FION UANN, foaming wine, cf. anguis, a snake, aoneagan, wallowing. Said to consist of fifteen ingredients, the recipe being long lost to men. Somewhat like champagne, a holyday drink meant to inspire poetry and sexual activity “for the good of the land.” FIODH, wood, OIr. fid, Cy. guid, Cor. guiden, Br. gwezenn, tree, Gaul. vidu, Eng. wood, AS. wudu, OHG, witu, all conferring with witch and Woden or Odin. Hence fiofhcheall,, the Ir. fidchell, literally "having wood sense." See fath, fe, fid, fead, filidh, fidhleir etc. FIODHAGACH, the bird cherry, whose wood was never used for building, fiodh + aghach, wood + warlike. It was believed that those who lived within a structure made of this wood would invariably quarrel. FIOLAGRAS, deceive.

sophistry,

a

formal

argument

intended

to

FIOLLAIRT, alliteration; a means of memorizing the Gaelic ranns of blight and blessing. The druids believed that it was bad luck to commit these expressions to permanent form on paper or wood. In addition, the bardic system prevented these "old saws" from becoming general knowledge.

FIOMHALACH, a giant, from fiom, horrible, inspiring fear, awe and reverence A Fomorian. FIONN, white, fair, pale, sincere, true, small, pleasant, fine, pale, lilac, resplendent, bright, known, prudent; also, to fly or skin, to strip away the surfae, to find secrets, chief, hewad, milk, cataract in the eye, sow, pretty female, obs. cow; fionnachdainn, experience, knowledge. Investigation. FIONN-BHRUINNE, fine brass.The divine race of mortal deities arose from the Tuatha daoine, who were skilled magicians but possessed brass and bronze weapons where the Milesian invaders carried iron. When they were finally defeated in battle at Taillte, the newcomers shrewdly deeded them all lands beneath the earth and beyond the horizon. History suggests that many of them fled to the largest island of Britannia (Great Britain), while others took residence among the "giants" on the mythic island of Tyr-na-N'Og, the Land of Youth, somewhere in the western Atlantic (possibly America). Celtic myths suggest that the rest "vanished" into the very real souterrains of Ireland and Scotland. The occasional reappearance of these cavedwellers may have led to stories of the "sidh", or side-hill people, who were censored for their riotous life-style, but feared because of their god-like magic. FIONN FAOILIDH NA SGOILE DUIBHE, a phrase: "the secret teachings of the school of black arts," occultism. See dubh, dub luidneach and the like. FIOSAICHE, a fortune-teller, sooth-sayer, augur, diviner, sorcerer; fiosachd, sorcery. augury. foretelling, diviniation, fortune-telling. FIOS FITHICH, foresight of the raven, foresight generally. The raven was said to sense the presence of carrion even before it was available as food. Fios, knowledge, root word vid, to know. Lat. video, to see. Fios was one of the three druids travelling with Partholon’s entourage. See bran.

FIR ALBAINN, the Gaelic appellation for the “men of Alba,” this being at first construed as the new Gaelic kindom in Dal Riada. Aedan mac Gabrain was thus noted as ri Albainn, the “king of Alba.” His kingdom was considered distint from Cruithentuath, the “british folk.” who occupied “Pictland” the eastern side of Scotland north of the Firth of Forth. Later this designation was that of the larger Gaelkic kingdom centered at Scone. Adamnan writes that the Scots were separated from the Picts by montis dorsi Britannici, which the Gaels used to call Druim Albainn. In the fourth century it si noted of Niall noi-ggallach that “many shall be his deeds upon Druim nAlpuind, which is exactly the same word. The headwaters of the Tay are still known as Braghaid Albainn, rendered into English as Breadalbane. One of my ancestors transferred this place name to the bankdsof the Maguaguadavic River in Charlotte County, New Brunswick. An assocuiated Scottish river is Locha Albainn. These Gaels extended their control into Sutherlandshire in the far north where we have Allt an Albannaich, the “Burn of the Albans.” The people who render this, and many similar names, obviously considered themselvres distinct from this Scottish race, and all date from a time when Alba was thought of as being south of the Spey. It was only in Caesar’s time that the larger island was termed in Latin “Britannicus,” some form of the above names being common in earlier times. FIRBOLG, fir + bolg, plural of fear, thus men, from root ver, supermen + of the goddess Bolg (the Belgae, see separate entry). Some translate bolg as bag, thus travelling men, wanderers. Some have suggested they were miners who carried the dross off in bags. The first "humans" to successfully colonize Ierna, later termed Hibernia or Ireland. The Firbolgs and roving Firgallions Came next like the waves in their flow; The Firdonnans arrived in battalions And landed in Erris - Mayo.

As noted the Firbolg or Vir-bolc. were the first of these related peoples. They came ashore about 400 years after the Nemedians; the Firdonnans were next after them and the Firgallions, or Gauls, the third tribe of invaders. The form Ver-bolc is the older designation, but the Gaels had trouble sounding that first letter and it became an “f” rather than a “v.” It is guessed that the first part of the word confers with the Sankrist vira and the English word virulent, The Welsh equivalent appears to be ver , “super.” having unusual strength. The last part of the name seems to arise from bó, a “cow,” added to leagh, “leaky or dripping.” Taken as a whole: the “super-abundant cow,” and indeed these folk should be identified as the fir, or “people” of Bolg, the cowgoddess. Most wordsmiths miss this connection, identifying them as the “people of the bag.” We do not know what type of ship the earlier races used to reach Eiru but the Firbolgs are known to have travelled in coracles, hide-covered sailing ships. The Roman writer Nennnius says that the people of the Bolg came from “Spain” which makes us suspect another rationalization of the Celtic word for the Kingdom of the Dead. It is very certain that this new race was at least acquainted with westerners for their king Eochy (pronounced yeo-hee) mac Erc is recorded as having married Taltiu or Telta, a daughter of “the Great King from the Great Plain (of the Ocean).” In the later tales this lady is sometimes connected with the great sea-lord Manann mac Ler, a son of the god Ler who is generally equated with Domh (in Wales he was identified as Manawyddan, the son of Dön ). Telta had a palace at Teltiu, and after her death a great annual festival was held there, an assembly that persisted into medieval times. Gerald S. Hawkins interprets "bolg" as "bag" and explains that these people created fertile fields through the labourintensive practise of carrying sub-soil to their land in leather bags: "They made clovery plains of the rough-headed hills with clay from elsewhere." These "people of the bags" found the work tedious and their masters, "the well-greaved Acheans", increasingly demanding. In the end, they grew

"tired, weary and despondent", and threw off their "intolerable bondage." Creating "fair vessels of the skins of animals" they quit the Mediterranean for the lands of northwestern Europe.

Hartley Alexander, a one-time professor of philsophy at the University of Nebraska, has identified these Firbolg races as "a dark population of short stature, believed to have Iberian (Spanish) affinities. He equated them with the Silures, another pre-Celtic people who occupied southern Wales. His translation of Firbolg was "people of the goddess Bolg".The Irish historian Catherine Scherman considers them to have been "an offshoot ofd the continental tribe known as the Belgae." This is tenuous since the Belgae were first recorded in Caesar's time as "residents of northern France and Belgium." The Firbolgs, on the other hand, were in position in Ireland before the arrival of the Celts in 1,000 B.C. The argument that they were people of Bolg is more likely, this goddess having given her name to the waterway known as the River Boyne in Ireland. "Boyne" is a combination word, the latest spelling variation in a long line of phoenetic interpretations of local dialects. The Gaelic "bo" indicates cow, while the obsolete "ann" corresponds with both the Cymric "tan" and the Gaelic "teine" (fire). Bolg, or Boann, was in fact a fire-goddess corresponding closely with the Teutonic god Donar, or Thor, master of the north wind, lightning and thunder. It is also noteworthy that the prosperity of the Firbolgs ultimately depended herding cattle, explaining their choice of deity. This fact also explains the erection of their capital on the eastern side of the Island, at a place later called Tara, the site of the best pastures in Ireland. The Scottish clans bearing the Gaelic prefix "mhac" (son of) or "mhic" (sons of), or "O'" (grandsons of) frequently claim descent from the Firbolgs, although this ancestory is far from certain. We have seen it said that the Firbolgs cleared the forests of Breg ,divided the country into five principalities, raised

their chief city on the site of Tara and managed to ward off the troublesome Fomors for thirty-seven years. Katherine Scherman insists that the Fir Bolg were “an offshoot of a Continental tribe, the Belgae,” but we see no evidence of this aside from a loose coincidence of names. They actually show a greater affinity with the Firdonnan who worshipped the goddess Boann or Boyne. These latter were also a cowherding folk, who settled near Tara to exploit the best grassland in Ireland. Scherman says they held their own against the Fomorian sea-giants because of "their war like aristocracy". They brought other novelties to the Island; a system of monarchy and bronze weapons. This last marked the end of the stone-age. "They did not disappear from the story like those that had gone before, but left descendants. Patrician as they were in their time the remnants of this race was enslaved by Irelands last pre-Christian conquerors." 10 With the Firbolgs there were kings in Ireland for the first time. Scherman has identified the Firbolg tribes with the Picts, who were displaced from Ireland to northern Scotland. The Scottish historian MacNeill also feels the Picts were in Ireland ahead of the Gaels and inhabited portions of Scotland at the same time. On the other hand, Seumas MacManus thinks that the Picts arrived well after the Firbolg settlement, landing in the southwest where they assisted Gaelic tribesmen in driving off a tribe of marauding Britons. Afterwards they had quarrels with Crimthann, the chief of that quarter of the land, and he arranged their resettlement in Alba (Scotland). Rolleston says they “play no great role in Irish mythical history, and a certain character of servility and inferiority appears attached to them.” Nevertheless, the Firbolgs did not disappear from history as earlier settlers had done, nor did they survive as a remnant race, but left numerous descendants still identifiable in their habit of 10

Katherine Scherman, Ibid, p. 255.

prefixing their names with the words mhic, “sons,” or mhac, “son,” or with the designation ogha, “grandchild”. The gene pool of the “mics” and “macs” of Scotland and Ireland and the maps of Wales continues to flourish as do the O’Neills, O’Banions, O’Briens and host of similarly designated men and women. They were forced to contend with supernatural seagiants and the warrior-wizards known as the Tuatha daoine. Sensing their innate inferiority (the Tuathans had bronze weapons), they were able to put off the final battle for one hundred and five days. The Firbolge had overwhelming numbers, but in the negotiations gave away this advantage, agreeing to fight man-on-man. At that the Tuathans won a pyrrhic victory and willingly settled Connaught Province upon the Firbolgs. When the Milesians defeated the Tuatha daoine, they did not distinguish between them and the Firbolgs, who were all given the option of banishment or retiring beneath "the hollow-hills." At that, the Firbolgs made a notable return to Ireland during the reign of Crimmthann. They had been resident in the islands of Alba (Scotland) but were pressured by the mainland Picts. A colony of them, led by four sons of their high-king Umor, sought asylum in Ulster. There they had quarrels with King Conor mac Nessa, the husband of the amazonian "goddess" Mebd. At night they fled westward out of the land they had been granted in Meath and crossed the River Shannon into their old homeland of Connaught, which (to some extent) was still inhabited by their kindred. Soon after Mebd parted from her husband and teamed up with King Ailill, a southern prince, to rule Connaught. The champion named Ferdiad was one of this tribe, and he and his friend Cúchullain had gone surety to the high-king of Ulster for the good behaviour of the Firbolgs. This race of men marched with Mebd against the north and Cúchullain single-handedly opposed them with his magic and battle skills, killing great numbers of the Umorians. The only survivor was Aonghas, who after the war, settled his people on the Isle of Aran; there they built the redoubt still seen and known as Dun Aonghas. See Fir domnann.

FIR BHREIGH, seen translated as “false men,” actually fir+brigh, men of pith or power. The circle of standing stones better known as Callanesg or Callanish (from callan, to cry out). Located on the Isle of Lewis there name suggests the legend that they were giants turned to stone for their failure to embrace Christianity. Another legend claims that Lugh walks among these stones at sunrise on Midsummer Day , and at this time it was once thought appropriate for men and women to come to the stones and exchange marriage vows. It was also local tradition to visit the stones at the Beltane. It has been noticed that the layout of these stones makes them useful in observing lunar cycles with the moon appearing “within the stones” once every eighteen and a half years, an event which will next occur in 2008 A.D. FIR-CHLIS, dancing people, the northern lights. France they were known as the “Dancing Goats.”

In

Celtic

FIR DOMNANN. FIRDONNANS, based on Ecelt. Dubnos, dumnos, deep, world, as in Dumno-rix, “World-king.” G. domhan, Cy. dwfu, deep, the deep, world. The Domnnu, the goodess of the “deep.” Tuatha daoine, the people of Domnu.” Daoine, sidh, the “side-hill diggers.” “To Ruairaige and Genann with there people was this name applied. And it was at Inber Domnann that they took harbour (Malahide Bay, north of Dublin). With them travelled the Fir bolg, the “bag men” for it was they that were carrying the earth in bags.” The folk migrated to the counties of Ayr, Renfrew, Lanark and Stirlingshire, Scotland. There, they were allied with the Caledonians on the north and with the Novantae on their south. In Ireland they were located In Connaught and gave their name to the peninsula Irrus Domnann, now called Erris. In the records it is noted that this name was once applied to the folk of Leinster. It was said that they were descended from Semion who was of the race of Nemed. They were therefore of pre-Gaelic stock. Some learned Irishmen have allied them with the Britons.

It is worth noting that Cuchullain’s first name was Setanta which derived from Semion. This suggests he was of British origin. Remember that Cuchullain was unwilling to fight the Damnonian named Ferdiad. In explanation he said: “Thou art my own race, my own kin.” In the “Leabhar Gabhala” we are further informed that the other descendants of Nemed included “the Clan Roderick and those known as the Britons of the Clyde.” Confers with ECelt. dubnos, deep. Tradition has it that these people were originally miners. The word confers with the Gaelic domhain, deep, a hole in the ground, a ravine, and it is claimed that these folk gained their name because they were always “digging in the earth.” It has been guessed that they came to Ireland from Devon, England and later some of them migrated to Domanonia in Brittany during medieval times. It is thought to be more than coincidental that the Scottish tract known as Damnonii was extremely rich in iron. The name may have come from the goddess Domnu, who had charge of the great ocean. She has her counterpart in the land-dwelling Danu. Since her people were the Daoine sidh, or “side-hill” dwellers, this mining connection is reinforced. FIREANN, manniken, dwarf. Ean, obs., water. A “water-man.” Allied with the next. FIREUN, fir + eun, man-bird, the eagle. The man-bird, the totem of the sungod Lugh. The eagle was certainly a sacred and magical bird and the Welsh god Lleu often took the form of an eagle. The cries and character of flight of this bird was considered omen-bearing. Considering the powerful aspects of this bird it has a small place in the vernacular traditions of the Gaels. Finntann, “The Ancient White One,” is noted as one who spent part of his reincarnate cycle in eagle-form. The Welsh god Lleu is known to correspond with Lugh so it is informative to note that when his wife killed him

Lleu “flew up in the form of an eagle and gave a horrid scream, and after that was seen no more.” Some time after Lleu flew away, the magician Gwydion tracked him down, found him in an ancient oak, and restored him to human form. The continental god named Lugus is pictured on the Lyon silver cup as an eagle and Lleu is once described as “a being perched in the topmost branches of the magic tree.” As we know the god Odin frequently took his place at the apex of the world tree called Yggdrasil, which is, literally “Odin’s horse.” Odin supplanted the god named Lokki who is the counterpart of the Gaelic Lugh. In later mythology it is claimed that King Arthur’s burial place on Snowdon was guarded by a pair of chained eagles. There is also a current legend that sixty oracular eagles gather yearly at Loch Lomond and may be consulted for their views of future events. In the Irish tradition the eagle is almost as antique as the owl. FIRIASE, fir + iase, man-fish, the salmon. Literally, the man-fish, another totem of the sun-god Lugh. See Fionn mac Cumhail. Like the owl, the salmon was considered an animal of unusual sagacity. The salmon was at once sacred and divine. Anne Ross notes that representations of this fish are of special interest and she associates it with the Brythonic god Nodons who is akin to the Gaelic Nuada.. This fish is associated with sacred wells and it is usually considered that their wisdom has its source in the Otherworld. Finn traditionally obtained his great wisdom after he sucked a thumb burned on the flesh of the salmon of Linn Feic, which he had been cooking. This animal was the totem of certain Gaelic chieftains, and the first act of an enemy was often the destruction of a neighbour’s salmon-pool. FIRID, FIRIDEACH, prediction after divination, fior + each, truth, root var, cf. English beware, ward. Before a noun the spelling is fir + each, horse. FIRGEAS,

intricate

spell-casting

for

the

purpose

of

divination. fir + geas, truth + taboo, spell, charm. FITHEACH, (fee-ach), a raven, OIr. fiach. A common familiar of the shape-changing Fomors and their adherents including latter day boabhe, magicians and witches. The expression tha fios fithich agud, (possessing) “the knowledge of ravens” was often applied to children who appeared knowledgeable with no apparent means of gaining such information. Ravens and crows were consulted as soothsayers out of time. Notice that Odin had a two-part soul that travelled as ravens and these brought him his memory and knowledge of the worlds. “Nest at Candlemas, egg at Inid, bird at Pash. If that hath not the Raven, death he hath.” FITHEACH DUBH, the black raven "the means by which a message from the measureless (see Bafinn) was to be fulfilled." Just before Iain Mor was drowned he was informed that he would die by his befind, who appeared to him first in the form of a woman and then by "a black raven on his house." (The Hebridean Connection, p. 51). A weregild or banshee. See Mhorrigan, the penultimate “raven.” FLACAILL-GLIOCAS, "tooth of wisdom." Some of the druidic magicians consulted their wisdom teeth, touching them to prognosticate the future. FLATH, a chief, prince, Eng. Valid; flaitheanas, the place where the nobles stay, “the happy hunting-ground,” currently “heaven.” Flatheanas, The Place of the Nobles, Heaven. It was believed that these folk lived here in corporeal form. FLEADH AISE, the feast of age; the annual festival of the Tuatha daoine, which took place at each of their palaces in rotation. At this rite the “little people” consumed food and drink which was proof against aging. FLEADH NA MARBH, the feast for the dead. “Samhain, the month that heralds the rule of darkness, no other festival in

the old Celtic year fires the imagination in the supernatural mysteries of life and death. Like all Celtic festivals, it was celebrated on three levels. On the material level it was the time of stock-taking on supplies for the winter ahead, bringing people and cattle in from the hills and glens to their winter quarters and re-tying the social bonds of kinship. This level of the festival was practical and necessary but even so it conformed to the religious philosophy, that all were part of the great clan spirit that was invoked at this time of year. To be alone and missing at this dangerous time was to expose your spirit to the perils of the chaotic Otherworld. In present times the importance of this part of the festival has diminished for most people living in this country, but you should try to see this from the stand- point of a tribal people for whom a bad season meant facing a long winter of famine in which many would not survive to the spring. On the second level this was a very inner time for the people. As a warrior race Death was never very far away, yet to die was not the tragedy it is in modern times. What was of great importance to these people was to die with honour and to live in the memory of the clan and be honoured at the great feast Fleadh nan Mairbh (Feast of the Dead) which took place on Samhain Eve. This was the most magical time of the year; it was the day which did not exist. During this night the great shield of Skathach was lowered, allowing the barriers between the worlds to fade and the forces of chaos to invade our realms of order. At this time the Spirits of the Dead and those yet to be born of the Clan walked freely amongst the living. Food and entertainment were provided in their honour. In this way the Clan was at one with its past, present and future. This level of the festival was never totally subdued by Christianityand survives today as Hallowe'en. It has been adopted by most as the sum and

total of Samhain. Finally, on the third level of Cosmic event, the rising of Pleiades, the winter stars, heralds the supremacy of night over day, the dark half ruled by the realms of the moon...” (S. McSkimming Dalriada Magazine, 1992).

FLEAGSGAIGH EALADHNA, wand-bearer, bachelor, an itinerant medicine man. Fleasg, wand, a rod, a garland, the last sheaf, Eng. wold. From the Celtic is derived the Fr. fleche, arrow, hence the Eng. name Fletcher, an arrowmaker. In Gaelic the word is Fleisdear. FLIDIAS, the wife of Adammair . Next to the Cailleach bheurr she had the best claim to the title “goddess of venery and wild things.” She was the owner of supernatural cattle and the mistress of stags. In other places she was the wife of Fergus, whom is more often associated with Mebd. It is said that she was carried behind a chariot drawn by deer. A female Cernu. FLÓ, hallucination, ifatuation, stupefaction, related to flod, floating (mentally). FOCHLACH, obs., the lowest cast among the poets and philosophers. Fochaid, a mocker, a minor satirist. FOCHMART, “Questioner.” One of Partholan; the others being Eolas, “Knowledge.”

the three druids of “Wisdom,” and Fios.

FODLA, FODHA, FODHLA, FOTLA, (fola), “a sunken rock,” fodh, obs. Knowledge, skillfulness; one of the three mythic Tuathan queens of Ireland who offered support to the invading Milesians providing they would rename the countryside in their honour. The name was also in use in Scotland as Åth (New) Fhótla, anglicized as Atholl. FO-DUINE, “under-man,” fo, below, at the foot of, obs. Good,

King, sovereign, easy, quiet, powerful, decent, honourable. Now: dwarf, servant, ploughman, farmer. FOGHAR, harvest, Ir. foghmhar, EIr. fogamur, originally the last month of autumn, derived from fo + gamur, “under the winter,” presaging winter, cf. Cy. cynauaf, harvest. Foghar nam ban braid-gheil, “the harvest of young widows;” any presage suggesting that men would be slain in battle. Fogharach, echoing, loud, noisy, clamorous; fogharadh, the produce of the harvest. FOIDHIRLISE, the “forests of the deep." Kelp beds, the dwelling place of the dangerous kelpies and tangies. FOMACH, FOMHAIR, FAMHAIR, “Under-sea dweller,” a seagiant, a pirate. FOLLAMAN. The youngest son of Conchabhar mac Nessa. He became the commander of the Boy Corps of Ulster. When the men of that province were “inconvenienced” by the curse of Macha they were the only ones left to oppose Queen Mebd. They held the pass for the required time but were all slaughtered by the southern armies. FOMHORACH, a fomach. See above. FONN, land from Lat. fundus which is connected with the Gaelic bonn, foundation, Eng. bun and bum. FORANA, syllogism, for + anam, a super soul, gifted on heroes by the gods. FORBAI. The son of Conchobar mac Nessa, remembered for killing Queen Mebd as she bathed in Loch Riabhach. Knowing there would be no second chances against this redoubtable enchantress, this friend of the dead Cúchullain practised for weeks with his sling and succeeded in striking away her spirit with a “brain-ball” to the head. FORCHA

TENED,

fire

mallet,

thunderbolt.

A

weapon

possessed by the Cailleach Bheurr, or “Winter Hag.” FORGAN, super man, keeness, anger, passionate. Side form of fearg, puffed up with self importance. FORS, son of Electra and Seth. He survived the World-Flood in Ireland and was later killed in the Near East. FORTAN, for, super; obs. tain, mental endowments, fortune, luck, particularly good luck. FORTREEN. The name for the southern Irish settlement of the Tuatha Cruithne, or Picts, who left here for Alba. Afterwards the name was given to a Pictish province of Scotland, and when the Picts were ascendant in Ireland to Ireland itself. The seven children of the original king Cruithne were Ce, Cirech, Fiodh, Moireabh, Folda and Fortreen, names given the provinces after Alba was divided among them. FOTARLAS, a false doctrine, fotus, flaw, refuse, rotten pus. FOT NA FIRINNE, “the sod of truth,” obtained by Fuat from an island in the Otherworld. Those who stood upon it could not escape a falsehood as it turned roots up in response to a lie. It was transplanted to Sliabh Fuait, Ireland where it presumably may be found to this day. FRAOCH, “Wrath” or “Fury.” The son of Idath and Connacht. The latter was the befind of that western province of Ireland and a sister to Boann who was the astral genius of the east. The hero of Tain Bo Fraoch, sometimes taken as the source for the English Beowulf. He loved Findbhair, the daughter of Queen Mebd and king Ailill of Connacht, but could not persuade her to elope. Worried by the attentions of this penniless swain, the parents plotted his death. On a quest to seek a magic rowan branch at the request of Queen Mebd, Fraoch was attacked by a water monster which he managed to despatch. After this the marriage was allowed but the new wife was afterwards abducted and rescued

from continental enemies. Also, the swords of Manann mac Ler which were called Fraoch, Fraoch Mor and Fraoch Beag, Fury, Grand Fury and Little Fury, FRAOCH ôL, “furious ale,” ôl, drink, drinking, OIr. oul, the Celtic po, to drink, Lat. pôto, Eng. potable, drinkable, Skr. pâ, drink, Possibly borrowed from ON. öl, ale, Eng. ale, “wrath consumed,” the “furious” fraoch, “heather ale,” said brewed by “Pictish” distilleries into the last century. This “nectar of the gods” was not brewed from hops but used aromatic herbs and plants. Among these were broom and gorse, plants which shepherds know for their intoxicating effect on sheep. Another preferred plant was the bog myrtle (myrica gale). Ale was a continental product, preferred in the Scottish Lowlands and the north-east coast and largely ignored by the Gael “who was not a drinker of ale.” McNeill says that he usually preferred water from a mountain spring taking uisgebeatha the “water of life,” also known as “whisky,” for ritual purposes. In 1578 John Leslie, Bishop of Ross, admitted that Scottish ale was probably inferior to hop-brewed English ale but noted that the “heather ale” kept for a few years was “in the opinioune of strange natiounes thouchte baith (to be) the colour and taste of Malmsey.” FRAOILEADH, a clouding of the senses from drinking alcoholic beverages. The old Gaels were not committed drinkers, reserving whisky for the fire festivals, when it was used to rouse sexual activity at the round dances. FREAGARTHACH, the “Answerer.” The sword of Manann mac Ler brought by Lugh from Tir na mBeo, the “Land of Women,” as a gift to the sea-god from the gods of the land. FREC, crooked, bent, bending, an itch, a pimple, one of the dwarfs, Eng. freak, Latin pruina, hoar-frost, winter, snow. This is the Old Norse fryjoosa; Anglo-Saxon, freosan, frozen, the English freeze. The word is related to the goddess Freya or Fryja, the daughter of Niord. See next.

FRESEN, fris, OIr. frith, a wild mountainous place, a mythic island kingdom occupied by Fomorian pirates. Probably in memory of the Old Norse goddess Freya and/or her twin “brother” Freas, a god of the sun, war and agriculture. Said to lay “to the southeast of the Great Plain (of the Sea).” Cathmann raided Munster from this outpost in the Atlantic and carried away Liban the wife of Tadg mac Cian, the heirapparent to that throne. Following in a hide-covered curragh the prince and his men spent many months at sea visiting Tir-nan-Og before completing the liberation of Liban and the people taken away with her. This lost island in the Atlantic may confer with Frisland, an island community often noted as being southwest of Iceland on maps from the great age of discovery. The geographer to Queen Elizabeth I noted that his monarch had declared title to “Greenland, Estotiland and Friseland” in November of 1577. In the following year his diary notes that “King Arthur and King Maty, both of them did conquer Gelinda, lately called Friseland.” On a map issued in 1580, these notes are added: “Circa Anno 530 (A,D.) King Arthur not only Conquered Iseland, Groenland, and all the Northern Iles compassing unto Russia, but even unto the North Pole did extend his jurisdiction; and sent Colonies thither, and also unto all the isles between Scotland and Iseland, whereby it is possible that the last named Friseland Island is of the British ancient discovery and possession; and also seeing Groeland beyond Groenland did receive their inhabitants by Arthur, it is credible that the famous Iland Estotiland was by his folks possessed.” This being the case, Fresen may confer with An Domhain which was traditionally located in this geographical location and was also said ravaged (and possibly settled) by King Arthur or his kin. FREITEACH, a vow or resolution, OIr. fristossam, a renunciation; the root tong, to swear (by the gods or spirits), to promise, the lowland freit. "Many old Scots friets are connected with fire. When a man throws a lighted peat after a married woman, or a lover throws a blazing stick over his shoulder without looking at whom he aims, or the shepherds and young folks kindle the Beltane fire on the

hill and dance around in circles, cooking their eggs and cakes afterwards on the red glowing ashes - how little they think of Baal...” Same as frith, below. FRIGRIU MAC RUIDE, the artificer to Crumthmag of Ce in the time of Fubthaire, king of Alba. He eloped with Ailech, Fubthaire’s daughter, and fled to Ireland. There he constructed a home for his lover. It was of yellow yew, “adorned with gold and with silver and with bronze and with gems, so that it shone brightly both night and day.” This gentleman was also known as Crinden and it was said that he was kin to the Fomorians of Fir Falga (in the Western Isles?) His redoubt was named Ailech Frigriu,, later Ailech Neit, “Ailech’s Sanctuary.” Located near Derry it became, in Columba’s time, the redoubt of Hy Neill. The lady, ultimately, became the wife of Eochaidh Doimlen and the sons were the Conlas of Collas. FRIOBART, false analogy, friog + artan, den + stone. A place where truth is barred. FRIOGHAN, FRIODHAN, a bristle, especially a pig’s bristle, root vrg, cf. Cy. gwrych, a hedge. Hence frioghail, sharp keen. Relating to the ON deities Frey and Freyja, the former being a sun-god whose totem was the wild boar, the bristles being symbolic of sunbeams. See muc. FRIDE, FRITH, (frid) an itch, a pimple, ring-worm, an elf., rock-elf, gnome. EIr. frigit, root MBr. verg, cf the English wiggle, witch, weather etc. Confers precisely with Woden or Odin. ON. frid, peace, hence the OS. fridland, a place where foreigners could live in freedom and where there was relative peace. The Norsemen who went to Normandy were granted fridland by the Norman dukes who were of the same ancestry. Note next entry.

FRIDH, FRIDD, FRIDEOGH, frioghan, bristled, a pig’s bristle, a hedgerow in forestland. Unltimately after the ON. Frey whose totem was the pig. Note also frith, a forest, a deer forest, wild, mountainous. This is a Highland word and is supposed to have once described the “goddess of forests and trees.” Fridh is sometimes compared with Bridd the artificer in metals who used the wood of the dead forest to fuel her industries. They may anciently have represented deities of life and death. See frith. FRIDOLIN, the “Traveller,” a sixth-century monk who penetrated as far east as the Rhine. At Poitiers in Gaul he visited a monastery recently sacked by the Vandals, and miraculously possessed of X-ray vision he helped the inmates recover the relics of Saint Hilary which were buried in the ruins. For this he was himself canonized. FRITH, FREITH, augury, incantation, spell, rage, anger, fate, a sour or ugly look, profit, gain, advantage, “a kind of

horoscope much in use (Miss Freer, 1901).” “An incantation to discover if distant individuals remain alive.” From the ON, fritt, an enquiry of the gods concerning the future. See friteach. The act requires a vow, or vows, directed towards a god, or gods. The frith was often enacted using a knowing stone or divining stone (see entries under clachd). The family name Frith, Freer or Frere is derived from frithir a prognosticator, and it was these people who were once astrologers to the kings of Scotland. As an adj. a small trifling thing, also asour angry look, Ir. frithir, peevish in aspect. From the place of such prognostications, frith, a deer-forest. The frith was enacted before sunrise, the augurer fasting in advance. At the time of prognostication, the individual went head and feet bared, eyes closed to the threshold of the house and stood with his two hands on the wooden lintel. With eyes closed the petitioner chanted to the spirits asking help in pursuit of the unknown. He then opened his eyes and looked for possible guidance in the scene before him. Real objects, or supernatural images superimposed upon reality, were interpreted according to the peculiarities of the augurer or his clan. In general a man standing was seen as auspicious; one prone as a bad sign. A woman standing before the soothsayer was a bad prognosis for the individual in question, but a woman in motion was taken as a reasonably good sign. The sight of a red-haired woman was not wanted; a woman with dark hair was considered lucky; a brown haired lady seen in that altered state, luckier still. A lark or dove was thought auspicious, a raven or crow not, excepting clans having these birds as their totem. A cat was a desired sight for those who happened to be attached to Clan Chattan. A pig, or a boar, was good luck for the Campbells. A Christianized variant of the ceremony in South Uist is recorded by Sigismund Freud Totemism and Taboo: “The frithir or seer, Mary”...and then walks deiseil or sunwards house, his eyes being closed till he reaches

as practised in his book says a “Hail around the the door-sill,

when he opens them, and looking through a circle made of his finger, and thumb, judges the general character of the omen by the first object on which his eye has rested.” FRIUCH, “Boar’s bristle.” The swineherd of Oichaill Ochne of Connacht, a man perpetually at odds with Nár, the swineherd of Bobd Dearg. They fought their way through numerous reincarnations until Friuch was reborn as Finnbhenach the White Horned Bull of Connacht And Nár as Donn, the Brown Bull of Cailgne. FUAD. “Impressive,” a Milesian hero slain on the slopes of present-day Sliab Fuad, Ireland. FUAR, cold, OIr. uar. Root ug, damp. Anciently, a month, corresponding with the Bry. Ogron, the English October, the last month of Summer. This month was divided into two halves. The last half was entitled in Bry. atenouex, “afternights,” and may have indicated the waning of the moon. FUATH, hatred, aversion, abhorrence, hateful object, scarecrow, insignificant individual, apparition, ghost, demon, kelpiue, spite, a spectre, a wandering or unbound spirit. OIr. uath, supernatural forms or figures perceived as generalized shapes rather than in detail. A shape-shifter," awe, terror, terrible. Sometimes, a giant with several limbs and/or heads. “The Fuath, or Evil Spirit is sometimes seen, and we were interested in seeking a description of him. As of old, he had the power of forming himself into an angel of light, but he is generally found out in the long run." It is well known that any being that changes its shape is of evil origin (this was the chief magic of the malevolent Fomors). When I asked my informant if such cases were frequent, he referred me to his sister, who tells that when she was a servant, the doctor's horse and trap rushed into the yard one night, the gate being happily open, which was not usual. The driver followed soon, also in a state of alarm. He had come to meet the ferry and the doctor was staying the night at

the inn; but there was not room for the trap and he drove on further. Suddenly the horse stopped, and on getting out to see what was wrong he saw "a beast climbing up from the shore to the edge of the road, like a pig. It went up the face of the brow of the hill, and went back from there like a coil of heather rope, and after that it went into the shape of a dog." (Celtic Monthly, p. 164). It was claimed that the fuath would track those who fished during the spawning season of that animal. "Alexander W. of Buaile Mor above Milton, South Uist, about sixty years ago (1840) was catching fish by night at Seaoch, when he perceived a man coming down the stream. (This man) told him to step aside so as not to frighten the fish and he obeyed. W. had caught a good quantity of fish by this time, and following up the stream he was surprised to see something like a mill-wheel rolling down towards him, in a way he did not think canny. He picked up his fish hurriedly and put them on a withe (stick), with the exception of one which he accidently decapitated by tramping on it with his boot. As he departed he stowed all the fish in a nook where he could afterwards easily recover them, and hurried away to the nearest dwelling. On his way over the moor he was frequently thrown to the ground by some unseen power...In the morning he returned for his fish but he got none except the headless one. (Celtic Monthly, p. 193). Ronald MacD., the bodach of the Rev. John Chisholm, a priest at Bornish made a similar error in setting gill nets at spawning time. Pulling the net at midnight he was confronted by "a man of gigantic stature at the other end of the next." He was chased from the scene "and believed ever after that he had encountered a fuath." FUATHAS, alarm..

spectre,

apparation,

prodigy,

fright,

sudden

FUAIM BAS, "death-noise", the three knocks presaging a death of a relative or close friend. Rendered up by the befind of the individual at death's door. Sometimes the

double of a dying person was seen by "gifted" individuals when they opened the door after hearing these sounds. At other times the death-runner took the form of a globe of light or a totem animal or was entirely invisible to those it approached. Alternately, this knock was thought rendered by an evil spirit seeking admission. If granted access it was in a position to do harm. "If a knock comes at a door after midnight, it is not right to say, "Come in." Wait until the knock is repeated and then say, "Who is there?" My father being a ferryman many persons came to his door asking to come in, but my mother always insisted on hearing a name before it was opened. He used to tell her not to be so particular, but she said, "The wandering ones would be often knocking, and when a person would go to open, there would be nobody there. They would be playing tricks this way on people." A goblin came thence to a door one night but failed to get admittance." (Celtic Monthly, p. 163) FUAMNACH. The daughter of Beothach of Iardanel, fostered by Bresal Etarlam. She became the first wife of the Tuathan known as Midir the Proud and grew jealous when he took Étain Echraidhe as his second wife. Using skills obtained from her druidic foster-father the lady turned her rival into a fly in order to part her from Midir. Although clever and resourceful she was slain by Aonghas Og while he was helping Midir find his lost wife. Eventually her head decorated the palace of Aonghas at Brugh na Boinne. FUARSN, FHUARAIN, well, spring, a green spot. See tobar. FUATH, FUOAH, a spectre, hatred, awe, terror, from EIr. uath, terrible. Possibly named for the mythological Fuait. It is said that he was a son of Bil or Bile. On coming to Ireland he stopped first at Inis Magdena, whose soil possessed the property of causing those standing upon it to utter literal truth. He took a sod from it and removed it to Ireland where “it pronounced dooms and judgements.” If an untruth was told before it the sod turned roots upward, so that none standing upon it could escape their falsehood. This fot na firinne, or “plot of truth,” was planted upon

Sliabh Fuait. In Christian times this site was wellremembered and identified as fotan tire tairngiri, the sod from the Land of Promise.” This creature is a well known supernatural of Sutherlandshire, Scotland, where reference is still made to Drocht na Vougha, the “Bridge of the Spectre.” This is now called Gissen Briggs and is a baymouth bar across the mouth of Dornoch Firth. It is claimed that these creatures used to cross in cockleshells but being subject to the weather resolved to build a causeway. It was once a real bridge, consisting of piers and piles all headed with gold. Unfortunately a passing Christian blessed the workers and their work and everything collapsed into the sea. The sand accumulated creating the quicksands found there to this day. There was also a moulion na fuadh which lived near Tubernan, Scotland. This creature was captured by a local who tied her to his horse and kept her quiet by threatening her with a iron awl and a needle. Coming to the inn at Inveran the man went in to get his friends and show off his prize. When they came out and the light from lanterns fell on this creature she dissolved “and fell to earth like a fallen star” a small lump of jelly-like material being her only remain. Notwithstanding, the fuath could mate with humans and it was said that the Munroes married on of the vough of Beann na Caluinn. As a result their descendants, for many years, had manes of hair on their necks and were born with tails. This condition ceased after four generations. J.F. Campbell decided that this species was a water-sprite in its chief haunt of Sutherlandshire. “...there are males and there are females... thy have web-feet, yellow hair, green dress, tails, manes, and no noses...they marry men and are killed by light, are hurt with steel weapons and in crossing a stream become restless...They are also hairy, have bare skin on their faces and have two large round eyes.” See brolaichean. FUC, push, shove, ram, the waulking of cloth. The Eng. push. Confers with the field-activities of the pucca. Fuicheall,

lust, lechery. FUIDIR, fool, lout.clown, quarter-day victim. FUIL, blood, the connotations.

root

vel,

Eng.

well,

with

suggestive

FUTHAR, the dog-days (Perthshire) from the Scot. fure-dags. A period of from four to six weeks, variously placed between the early part of July and the early part of September. Also known as the canicular days. They were so called in ancient times for the rising of the Dog Star, Sirius, in this period of time. These are the last lazy, hazy days of summer, its sultry close, a time when dogs were said to go mad. The conjunction of the rising of the Dog Star with the rising of the sun was regarded as the cause of the diseases and heat that plagued that time. This conjunction is variable at different latitudes and is constantly changing in each location so there is much variation in the coming of the dog days. Note that the Sun was considered an embodiment of Lugh while the dog-star was Cromm. Futhar an fhoghair, “the height of autumn;” futhar an earraich, “the height of spring;” futhar an t’samhraidh, the latter half of July, “high Summer.”

G, GORT, ivy in the Ogham alphabet. The bird geis, the mute swan; the colour gorm, blue; the dates: September 30 until October 27.

GAB, a tattling mouth, from Scot. gab, gabbach, garrulous, scolding, talkative, a gossiping female, MEng. gabben , to chatter, mock, gab. The Norse gabb, mockery. The Eng. gab. GÀBAIRT, a transport ship, cf. Scot. gabert, possibly from Fr. gabarre, a ship carrying stores.

a

lighter,

GÀBHADH, danger, peril, emergency, jeopardy, surprise, wonder, obs. gabhadach, artful, cunning, EIr. gád, danger. Lat. hé-res. See next. GABHADH-BHEI, “in danger from fire,” the druidical ordeal by fire as a proof of honesty of intent or innocence. Survival from the flames was considered to vindicate the applicant. The next word is related. GABHANN, flattery, word magic, gossip, from gabh, “to take in.” Gab, a tattle-tale, gabhadh, danger, peril, gabhar, a goat. The Eng. gab, gabby. See boc and the words immediately below. See next. GABHD, to take, a crafty trick from Sc. gaud, a trick, from Latin gaudium. The Eng. give. See above and below. GABHLAN, a wanderer devoid of care, a trickster, a “goatman.” Strangers were credited with honouring "crafty" gods and were thought apt to cheat people since they had no

obligations in the community they visited. See above entries. The goat is particularly associated with the nature-spirit known as Cernu. GABHRA CATHA, the Battle of Gowra, Ireland; the last great conflict in which the Féinn took part and were exterminated. Cairbre, the high-king, hoping to curb the power of what had become a private army following the death of Fionn mac Cumhail, provoked a quarrel. The Féinn, led by Osgar, fought against Clan Morna, who sided with the king. In the battle Cairbre and Osgar killed one another. The site of this battle is usually given as Garristown, County Dublin. GACHANNACH. Any drink strong enough to make one gasp. Harsh. GAD, a withe, thong, cord, iron bar, inherent in a bad sense; Lat. hasta, a spear, Eng. gad, a bar, also our word yard. The Gaelic spear was reusable being attached to the wrist with a thong. Gadluinn, a slender human, a feeble fellow, a salmon after spawning. The Daoine sidh or “little people” were not small but tall and slender. Thus a device used by these folk. The cliabhan or creel was made by twisting and interweaving the gad. In days past a newly married couple was supplied with two creels filled with stones which were set upon the back of “a steady horse.” The animal was encouraged to wander and when some of the gad snapped under the stones and the baskets fell to earth this was understood to be the place where the new couple should build a home and raise a family. As the proverb says “The land that comes must be accepted!” Before the withes could be used to make baskets they had to be steeped in water; thus Is mithich a bhi bogadh nan gad, “It is time to wet the withes,” implies any preparations made for a journey. GAE BULG, GAE BOLG a “belly spear,” a “bag spear,” the "magical" weapon carried by Cúchullain. Said to be "a notched spear" made from "the bones of a sea-monster." Gad, gath, a dart, a sting, a rod made of metal, bulas, hooked,

also, bolla, a bowl or vessel. similar to Eng. buoy. Rolleston says the weapon was foot-propelled. Cúchullain was given his gae bolg by one of the Daoine sidh, the warrior queen known as Aoife, who he seduced while in training on the Isle of Skye, Scotland. In his first encounter with it Cu Cúchullain killed his own son Connla, born of this "fairy-maiden." Thus the balancing of the tables; men who were given great advantages by the Bafinne or “Fates” were led to expect equal disadvantages. Cúchullain also used this weapon to kill his friend Ferdiad and Queen Mebd’s champion Loc mac Mofebis. Although the rod made one entry wound it opened into thirty individual hooks within the body, “filling every limb and crevice with wounds.” This mystery weapon was probably of two distinct parts, viz. the Scot. bools, a pot hook consisting of two articulated parts, the Eng. bow, which has a similar construction. The word also confers with bolt and bag, and may bear some relationship with the people who were called the Firbolge. It is known that the active part of the weapon was bounced beneath body armour from the ground, so it may have resembled the catapults which were used by the Norse, and are mentioned in the Kings Mirror. They had a long lever-arm, at the outer end of which was a bowl or sling. In it was laid a heavy round stone, or more rarely a container for combustible matter. It is stated that the armament was jarthkol, or “coal ground into sulphur. The so-called “casting-stones” were baked clay with pebbles embedded in it. When these clay balls were slung out, “they burst in pieces and the enemy was left with nothing to throw back.” In the literature the “great black ball” used as shot is referred to as “a sheep’s paunch,” which suggests it may have been contained in a leather bag. When the Norse used it against the Greenlanders it made the distinctive herbrestr, or “war-crash, which has

been likened to the explosion of a volcano. One was demonstrated at the court of Eric Magnusson, in Bergen, at the Yule in 1294. “It gives such a loud report that few men can bear to hear it, women who are with child and hear the crash are prematurely delivered, and men fall from their seats to the floor, or have various fits.” A local named Thrand showed Laurentius (bishop of Iceland, 1323-30) what was necessary to produce the crash: fire, brimstone, parchment and tow (apparently saltpetre). Men often take recourse to this weapon as those unfamiliar with it are likely to take to flight.” As aruebusts or firearms were not yet invented this device was called the prandar fisiler. This may relate to the ON. fusillus, a device for striking fire. The word herbrestr is likely to confer with vábretr, “a crash announcing great news or disaster, i.e. any production that causes supernatural fear.” It would seem that the gae bulg was the Celtic precursor of this weapon, which may have passed from them or the Norse to the Algonquin Indians of eastern North America. Schoolcraft mentions the fact that the aboriginals had “a weapon of war in ancient times, a great round stone which was sewed into a piece of raw hide and fastened thereby to the end of a long wooden shaft.” The Skaelings, encountered by the Norse on their first recorded visits to America had a similar device but it seems to have lacked the explosive ingredients although the sound of the hide-bags passing through the air was terrifying to the Europeans. Anne Ross has noted that this weapon could not be extracted from the body “without tearing out the guts.” She compares the device with the Celtic javelin described by Diordotus Siculus: “Some of their spears are forged with a straight head, while some are spiral with breaks throughout their entire length so that the blow not only cuts but tears the flesh, and recovery of the spear tears open the wound.” GAE RUADH. The “Red Javelin,” the spear of the ocean-god Manann mac Ler.

GAFANN, henbane, gaf, a hook, gafal, a nerve, gabhann. gossip, from gabh, “taken in,” tricked by word-play. A fetid Old World herb, a deadly poison to fowls. From this property it is called “black henbane” and is included in preparations such as the witch “flying-ointment,” and in medicines having properties similar to that of belladonna. GÀG CEUD, Prime Gap, “Beginning Cleft,” the first place of life and being, An Domhain. ON. Ginnungugap. Gàg, a cleft, a chink, Eng. gap and gape. Greek abyss from which the Eng. chaos, Lat. fauces, the throat, Cy. gag, possibly the Eng. jag. GAIAR. The son of Manann mac Ler whose affair with Bécuma caused her exile from the western Atlantic land of Tir Tairnigri. GAIDHLIG, Gàidheal. Ir. Gaoidhilig, Gaedhilig, the Erse and the Irish language. Gàidheal, a highland Scot; Gaoidheal, an Irishman, EIr. Góedel, (1100 AD). Also seen as Gaideli. The Cy. Gwyddel, Irishman. The root may be ghâdh, the Eng. good, god, thus “god-like,” Germ. gud, etc. The word has been compared with the Gaul. Geidumni, which confers with the Lat. hoedus, a goat or “goat man.” Notice that the Scots were, in historic times, referred to as “goat-men by Continentals. See boc. The Gaelic root-word appears to be ghadh from which their word gabhar and gabhlan, a wandering man, one devoid of care. Gaelic is currently considered to be the name of the language and people of the Scottish Highlands. The oldest foreign reference to Ireland, in the sixth century before Christ, gives it the name Ierna. Aristotle in his Book of the World also favoured this name. In the first half of the first century Pomponius Mela called it Iuvernia, but the Romans preferred Hibernbia or Scotia. The Scottish matter is probably the most confusing element in Irish history, since the related word Scotland was eventually applied to Ireland’s northwestern neighbour, the land at first called Alba. Scotia is a name from literate times but was claimed

to be derived from Scota, the first queen-mother of the Milesians (and thus a counterpart of Danu). The term Scoti was definitely preferred by continental writers as the name for the people of Eiru. Thus it is explained that “Hibernia is the nation of the Scots,” Scotia being a name “which links itself to no land on earth.” As late as the seventh century, we find native “Irishmen” referring to themselves as Scots when they were in exile. Further, as time passed, they even began to designate their homeland as “the land of Scots.” In the third century the Scots began a colonization of the southwestern peninsula of Dal Riada in Alba. The first colonies in this new place received military help from Tara in order to put down the neighbouring Picts.In the following century, a Munsterman, Lugaid mac Conn, fleeing from enemies, made himself the chief power in this new land. From his son came the ancestors of the lords of Argyle; the MacAllens, Campbells and the MacCallums. A hundred years further on Cabri Riata established kingdoms in both Ireland and Scotland. The Picts were not enamoured of any of this and would have driven the Scots from their land, except for the efforts of the high-king Niall of the Nine Hostages. The effect of all this was the establishment of a huge military presence in Alba by the sixth century, when it became an independent kingdom under Aedh ard-righ. For a time it was powerful enough to hold Antrim, in Ireland proper, as an appanage. That was the state of things until the end of the eight century when began to pressure them in Argyllshire and Dalriada. Looking for a more secure place they marched into Pictland and conducted campaigns against these people until 850 A.D., when Cinead (Kenneth) mac Alpein completely overthrew the Picts by very devious means, and became high-king of all Scotia, Some claim that he even subdued the Britons on his southern borders and the AngloDanish population of the southeast. At this time, with the Scotic people in a position of power, Ireland was called Scotia Major and Scotland, Scotia Minor, but the title fell away from Ireland as their power waned. In the eleventh century, when all Scotland

was dominated by Gaelic-speakers (excepting headlands, and the western and northern islands which were under the Norse), the kingship passed to Mylcollum (Malcolm) who married Margaret, a daughter of King Edmund, an AngloSaxon monarch. Unfortunately for the Scots, he was easily swayed by her, and their son Edgar was entirely English in name and outlook. When he was crowned king, a division developed between the highland tribes and the lowland English kinsman of the king. In the thirteenth century, Gaeldom flickered and went out as a force in the north, the old Irish line becoming extinct with Alisdair (Alexander III) in 1297. Afterwards there began the long wars for succession which ended with the old-English families of Bruce and Balliol firmly on the throne of Old Scotland. There is some correspondence between the old warrior-magicians of pre-Milesian times and the Scots: When the Scots invaded Alba they found present-day Scotland divided into seven territories, and they continued with these divisions. “Each district was termed a Tuath or tribe; several Tuaths formed a Mortuath (sea-tribe) or great tribe, two or more Mortuaths a Coicidh or province, at the head of which was the righ, or King. Each province contributed a portion of its territory at their junctions to form a central district, which was the capital of the whole country, and the King who was elected to be its sovereign had his seat of government here. The central district, where the four southern met was Perthshire and counted Scone as its capital. The northern Tuaths adjoined at Moraigh (near the sea). In the twelfth century the system was modified and the righ was no longer held by the heads of the Tuath and Mortuath. but at the head of the former was the toiseeach (the beginning or front one) and of the Mortuath, the mormaer (the great mayor or major, the sea-ruler, or great steward).” It is possible that these designations were picked up from the Picts, but it is more likely they were

names visited upon the Scots by their Irish enemies. If this is so, it is likely that sea-faring Scots numbered survivors from the old Fomorian sea-kingdoms in the west. It is almost a homely to say that pre-Roman Britain was inhabited by a people “who were mainly Celtic and that the Celts reached this country in three principal waves of immigration. One wave came to the east coast by way of the North Sea, another by way of the Gaul to the South of England, and the third from the Continent by way of Irealand.” This is the view of most historians, although there is no written magic to back up the idea that all the peoples of the islands arrived from the east. In the black well of times long past historians are as much adrift as mythologists, and many of these have a contrary opinion. These is the problem of Irish Gaelic, which is still considered the most antique of all the Celtic tongues. Aryan scholars say that the Indo-European tongues started in northern India and spread slowly from there westward. Professor Schleider (1874) that this Celtic tongue has the appearance of a separation from the supposed root (Sanskrit) at a later date than the Cymric and Brythonic tongues, but they are supposedly of more recent evolution. Worse still, Gaelic has the look of being more closely allied with Latin than any of the supposed Indo-European affiliates. These idiosyncracies suggest that Gaelic might have spread from Ireland to the east, where it collided with, and became associates of the west-bound language which is now preserved in English, German and the Scandinavian tongues. We are then left with the question of where the Gaelic vocabulary originated and are led back to the fact that the Celto-Iberian tongues have “more analogies with American types than with any other.” In his book, On the Phenomena of Hybridity in the Genus Homo,, Paul Broca (1869) said that “Of all Europeans, we must provisionally hold the Basques to be the oldest inhabitants of our quarter of the world.” He said that their language, the Euscara, “has some common traits with the Magyr (Hungary), Osmanli, and other dialects

of the Altai family, as for instance, with the Finnic, on the old continent, as well as the Algonquin-Lenape languages and others in America.” Gaelic has been given similar attachments both from a shared vocabulary with the Algonquin languages and with parallels in the myths of the two people. Folklorist Mary L. Fraser has examined some of these correspondences and concludes that, “The closeness of the (mythic) parallels show that the Indians and the Celts in the far distant past were in direct communications with one another, or were in touch with the same source of inspiration. According to Indian tradition, the white man came from the East, and the Indians from the West, yet there must have been a (very early) common meeting-ground somewhere, sometime. “There are few remains of the Gaulish or Continental branch of the Celtic vocabulary and grammar, what words there are being place-names or inscriptions on tombs. The tongues of the (British) islands were two: Gaelic and Brythonic. The Britons have their name from the Cruithe , who the Romans called the Picts. Gaelic itself has three dialects: the Irish tongue, the Erse (spoken in Scotland) and Manx which is considered a degenerate, more modern form, of early Irish. The Breton tongue is sub-divided into the Welsh of Wales and that of Cornwall, the latter being practically extinct. The Bas-Breton is closely akin, being the speech of tribes who migrated from southern England at the time of the Anglo-Saxon invasions. They settled that part of France anciently called Armoricia, and now Brittany, the latter in view of the fact that the ancient language of the Breatanns is still in use there. It is usually assumed that Irish and Scottish Gaelic represent an older form than Welsh, and that all three are more antique than any of the British tongues. If folklore is believed the “goat-men” arrived in Britain, forced the aboriginals into the north and west, and were similarly treated by successive waves of their continental kindred, who also arrived without invitation.

The Indo-Europeans, including the Brythonic speakers, had no difficulty handling the pronunciation of words incorporating the letter “p” but the early Celts had a peculiar inability to deal with the letter. As a result they often dropped it from the beginning of words. An example would be the old Indo-European pare, the Latin par, meaning “by.” The Celts interpreted this as are, and we see it thus in Are-moricia, the Amoricians, those who lived “by the sea; Are-dunum, Ardun,those who lived “by the fortress,”and similar place-names. When the letter was not entirely neglected it was changed to indicate a slightly different sound. Usually the replacement letter was a “c, k,” or “g.” In the sixth century, the continental or Brythonic speakers regained the use of this lost sound, and in some cases replaced the hard sounds of these letters with the softer “p.” Thus the original name for old England was Cruithne, the land of “pictured (or tattooed) men among the early Irish. Their Brythonic compatriots, the Cymri, better known as the Welsh of Wales, understood the beginning letter as a “p” and thus referred to the eastern lands as Prydain. The Romans restructured this word as Brittan. An often used example of the difference between “q”-speakers and “p”-speakers is found in the Celtic equivalents of the English word “son.” The Gaels represent this as mac, the Welsh as map. There is obviously no prejudice against the continental “p” in the Welsh version, but they found it impossible to voice the “m” in this particular word, and dropped it creating ap as their version. Eventually even the “a” was seen as redundant and was eliminated. This explains the evolution of many Welsh family names, for example ap Rhys, which was ultimately converted to Price; ap Howell, which was contracted to Powell, and ap Ownen, which became Powning. The difference between the Gaelic mhic and mhac are those of a plural as against a singular form. It is noteworthy that early Irish insisted on destroying the letter “p” even in historic times: Adopting the Latin Pasch, a name for Easter, they changed it to Casg. Similarly purpur, a word meaning purple, became corcair. "The Gaelic," remarked Arland Ussher, "is a language

of prodigious diversity of sound and expressiveness of phrase...It has about twice the number of sounds that other European languages can boast..."1 Another Celt, agreed that Gaelic has spellings which are highly poetical, but labels this diversity as "a learner's labyrinth".2 The trouble comes from the fact that the Gaels were a verbal rather than a literate people. The magical binding of words to paper, from which they might be reincarnated, was never a part of the ancient Gaelic crafts. When their words were finally set to paper, they reflected many pronounciations, and the Gaels had no writers of the status of Chaucer and Shakespeare, whose work might serve as a standard. As a result, "English renderings of ancient Irish names, naturally, vary considerably, and of course there is no "official" or "correct" spelling of any of them." 3 One example: In ancient Irish Gaelic what we refer to as the leprachaun was entitled the lubarkin. In Ulster this sidhman was the lucharman; in Cork, the claurican; in Kerry, the luricaun; and in Tipperary, the lurigaudaun. GAINSIG, GAINISG, GAINNISG. GAINISGEAG, sedge, also a minor divinity of marsh and sedge-lands; a banshee, "always moaning for deaths to come." The plant used to create the smudge for the Quarter-Day fires. Literally an “elf-arrow.” “Thus, when Donald Gorm awaited death by hanging at Creag Asduinn in North Uist, he was observed in obsessive predawn conversation with his gainnisg. No man could hear all of what passed between the condemned and his invisible partner, but the man was heard to say "Little do I envy the red-headed one and the couple." At daylight he was hanged, but before dusk, his hangman, a red-haired individual, was found drowned near rocks known as “The Couple.” See following entry.

1Padraic 2Mikael

Colum, A Treasury of Irish Folklore, preface, xiv.

Madeg, "Celtic Spellings", For A Celtic Future, p. 114.

3Padraic

Colum, A Treasury of Irish Folklore, p. 52.

GAINNE-SITH, GAINSIG, an elf-arrow or dart. “It was claimed that the sigh carried "quivers of "adder-slough" (snake casting) and bows made of the ribs of a man buried where three laird's lands meet; their arrows are made of bog reed, tipped with white flints and dipped in the dew of hemlock (which was poisonous)...With their arrows they shoot the cattle of those who offend them; the wound is invisible to common eyes, but there are gifted personages who can discern and cure it." (Gnomes Fairies Elves and Other Little People, pp. 351-352). These elf-arrows actually exist as triangular bits of flint, supposedly the heads of arrows used by the Neolithic men of Britain. Though more plentiful in Scotland, they are also found in England and Ireland, and in those places are associated with the "fairies." The wounds they make are said invisible to the ordinary physician but dangerous in the extreme. In the early Anglo-Saxon epics, they are referred to alternately as the "arrows of the elfs” or "arrows of the gods," suggesting that earlier men made few distinctions between these two species of creature from the Unseen World. GAIRM-OLC, gairm, call; Bry. garm, a shout; olc, bad, one bringing on the wrath of a vengeful spirit. It was a tenet of Gaelic wisdom that the name of an individual was intimately associated with his spirit, thus a god could be called at the mere mention of his name. Similarly, it was tabooed to mention the names of certain things that happened to be associated with questionable spirits. It was also bad form to give one's own name to a stranger, or mention the names of certain animals after dark for fear that the spirit of that person or animal might fall under the sway of some dark lord. When a Hebridean drover noticed that the local priest was pasturing sheep on a field known to be "bad for cattle" he had to approach the subject obliquely, thus: "It's telling this matter to the stones I am and not to you, father..." It was supposed that the evil spirit of this patch of land would not be indifferent to any mention of his doings. The speaker did not wish to inadvertently injure the priest or his flock of animals, thus this address, which was intended to mislead this "devil of

the land." Neither will the Gaels speak openly of the "kiln-fire" but address it euphemistically as "aingeal" or "light" of the kiln. The first metal-smelting kilns were known to be the workings of master-magicians, such as the goddess Brigit and it was not considered rational to draw supernatural attention by mentioning her business activities. There is a proverb: "Ill will come if mentioned." The same holds for the matter of speaking of "bathadh" or drowning, which is termed "the clean death", "spoiling" or "destroying" for fear of drawing a similar fate through the unwise use of language. The Devil is never given any real title, or named as a pagan god. He is always "the great fellow," "the black one, "the nameless creature," "the brindled one," or "the evil one." Freer tells of a priest who gave an evening hymn to an elder, one in which the word "diabhol" (devil) was actually spelled out. He took each copy and carefully annotated the text, inserting a euphemism where required. The man afterwards explained that the deletions were necessary because he could not go to bed with such a word in memory. Hell was, necessarily, "the hot place," "the cold place," "the bad place," or even "the good place," in the same way that the sigh are "the good folk;" all classic cases of whistling in the dark. It was never suggested that a cow or horse had died, the proper form being, "it was lost." In asking a question it was always thought prudent to preface the question with, "It is not for myself I am asking this..." If an evil presence happened to be interested in the news it was hoped that the attention of this spirit would be directed elsewhere. GAIS, a lance, a wisp of straw, wisdom, plenty, a torrent, craft, cunning, to shrivel, blast, corrupt, spear, weapon. See gaisde. In some places it was claimed that the fay rode the night winds on wisps of straw. GAISE,

a

daunting,

withering,

flaw,

blemish,

injury,

blasting, a qualm, cf. gais, shrived. See above and below. Gaist, ensnare, deceive, trick. See gaisde. GAISGEACH NA SGEITHE DEIRGE, “The Knight of the Red Shield,” a character in Walter Scot’s Gaelic folklore. In this tale a local king was hunting with his retinue and chose to rest on a grave-mound. While he was there a head encircled by fire approached him. A second head also approached, singing as it came. Out of fear, or some other emotion, the ard-righ arose and struck the singing-head in the mouth. This dislodged a tooth and gold and silver showered from the mouth. This supernatural returned to this spot for three consecutive years before finally retreating to the Otherworld. See ceann, for related matter concerning disembodied heads. GAISDE, a magical trap, a trap, gaiste, ensnare, gin, wisp of hay or straw, wile, a cunning trick; OIr. goiste, a noose, from gaoisd, horse-hair. "The horsehair charm or countercharm;" a wisp of straw used in magic and counter-magic. The hair from a black stallion’s tail was commonly used as a token in Atlantic Canada during the last century. Those who sought the remedy were advised to tie the hair in a pocket of black silk and wear this about the neck. A resident at Norton, New Brunswick (prior to 1923) has said that hair from a cow’s tail has no virtue, “I had to get a black stallion’s hair and I’ve never had a sore throat in all these seven years, except once about two months ago when I mislaid my cord. My throat got sore but I found the cord soon after and now I am well again (Highways & Byways, p. 5). GAL. obs., valour, smoke, vapour, gale, puff, blast of flame, burning straw, kindred, warfare, slaughter, Cy. galla, Bry. galloet, Cor. gallos, might. From this the national name Galatae, a Galatian as well as Gallus, a Gaul. See gall, a stranger. Note the current secondary meaning, “weeping,” Indo-European root, gel, pain, suggesting unhappy relations between Celts. But notice that galan indicates a good or brave girl. Galli was a name which the Romans applied

generally to the Celts. See next. GALAD, womanish, homosexual, an expression of pity: “Poor girl!”” GALAR BAN-SITH. galar, disease, distemper, malady, Illness of the sidh-women. Sickness in men and animals generated bt the magic of the side-hill folk. GALAR NOITID, obs.. pregnancy. Hinging on an old, an invalid idea, that such “diseases” were caused by spiritual possession. GALATAE, from gal, valourous. Eng. Galatian, a Gaelic throne name, also rendered in the lowland dialect as Galashan, Goloshan, Gallashen, Galashun, and occasionally as Galgacus. The leader of gighise, mummers, or disguisers, at the time of Samhain, or Hogmanay. This semi-legendary hero is supposed to have routed a "superior" Roman army sent into the northlands to subdue him. The root-word is gal, valour, war; Cor. gallos, might; from the same source, Gallus, a Gaul (the Celts of France and parts of England). Noteworthy is gall, a lowlander, a stranger (see separate entry), the Gauls being the first foreigners to visit the Gaels. The root may be ghas, a guest, similar to the Latin hos-tis, a guest, and thus Gallus. Galatae may have been a visiting god-hero. In any instance, he represents the sun, summer, and all things of worth. His antagonist in the medieval playlets was often "the admiral of the hairy caps." Clearly, this was an annual rerun of the god Lugh's fight against Cromm the Crooked and his Fomorian shape-changers, the latter representing darkness, winter, plague, blight and generally disagreeable things. "To the primitive mind it seems that you can make a thing happen by acting out the deed itself. If you wish to destroy your enemy, you melt a wax image of him; if you want rain, you splash water about; if you want your crops to grow tall, you perform a dance where you leap high in the

air. When the dark barren days of winter come and you want to bring back the sun and fruitful fields, you enact the birth of the new year by killing and then restoring life to an actor who represents life itself. And every "guisers play consists of three parts that symbolize the death of the old year and the birth of the new one - a fight, the death of the hero and his restoration to life." It has been guessed that the first guiser-plays were instituted at the Samhain, but the lowland Scots tend to follow the notice that "What is played at Yule is also useful at Pasch (Easter)." In Galloway the guisers are known as the Yule boys and their appearance is at Christmas Elsewhere the Hogmanay has been shifted to New Year's Eve or New Year's Day. Wherever they went people tended to be impressed by their ghost-like appearance: "The Gysarts always dress themselves in white. They appear like so many dead persons robed in their shrouds, who have risen from their narrow homes, and the simile is improved because their faces are all painted black or dark blue. Their mutches (moustaches) are sometimes adorned with ribbons of diverse colours, but these seldom enter into their dress." In addition these "first-footers" wore Klu Klux Klan-like "casques of brown paper, shaped like a mitre" on their heads, and wore masks to hide their identity. They were led by King Golashan whose costume was suitable to the role. His immediate followers were appropriately attired as "the admiral of Saint George of England," the Black Knight, the Farmer's Son, the Doctor, and a devil-beast, dressed as a baobh. This pack made its rounds of the homes singing doggerel verse in an expressionless monologue (to further disguise their identities). At the door, the traditional entrance was begged: Rise up guidewife, and shak your feathers, Dinna think that we are beggars; We're only bairns got up to play. Rise up and gie's oor Hogmanay. After an introduction of the characters, the Gaelic king and

his English cousin pair off immediately in a duel, fighting with wooden staffs until Golashans falls "dead" on the floor. The Black Knight is accused of the crime, but being a "true Sassunaich" insists:

sword so

Oh no, it was not I sir, I'm innocent of the crime, Twas indeed the lad behind me that drew his fine.

Suspicion centres for a moment on the Farmer's Son, but at last, a doctor is called in, who resurrects the hero, thereafter referred to as "Jack", the English equivalent of the god Eochaid, the Horseman of Heaven. The company concludes the play by chanting: Now we will all be brethern, and ne'er fight no more, But we will march together, as we have done before. the

We thank the mistress of this house, likewise master too, As well, the little bairns that round the table

grew. This done, the Nathair, sometimes entitled “Beelzebub” or “Judas,” plays his brief role, menacing the onlookers and singing: Here come I, old Beelzebub, And o'er my shoulder I carry a club, And in my hand a dripping pan. I fancy myself a right jolly ol' man. I have a little box that can speak without a tongue. If you have any coppers, then drop in one. An observer wrote: "The common reward of the entertainment is a halfpenny; but many persons fall upon the unfortunate guizards and beat them out of the house."

Nevertheless, this oft' repeated play was a sufficiently welcome diversion for most people to come through with payment in cash or kind. When the men of the village abandoned this high ritual it was taken over by boys, who used the money to buy materials for the Samhain bonfire. It has been suggested that Biggar, Scotland, was the last village to pay attention to these rites. The bonfire in the middle of the burgh’s main street was put out by Hitler's blitz. After the war several attempts were made to revive poor dead Golashan but by then television had supplanted it as New Year's Eve entertainment. Theatre workshops revived the essence of the play, but it had less impact in the month of April (which they have chosen for it) and less suspense in the hands of children. GALC, the fulling of cloth, from the English wauk, waulk or walk. In Atlantic Canada, the cloth used to be milled using an "ancient formula:" "Three consecrators placed the web of cloth on the milling table. Then the eldest revolved it once in a sunwise direction (counterclockwise in pagan times) saying, I make a sunwise turn in the service of the Father. Then the second eldest (repeated the action), saying, I make a sunwise turn In the service of the Son. And the youngest followed, saying, I make a sunwise turn In the service of the Spirit. Then the three together said: And each sunwise turn In the service of the Trinity, And each rotation made on it

For the sake of the Trinity. And each sunwise turn In the service of the Trinity. GALIAN, GÁLIOIN, ometimes Fir Gálioin, one of the three sub-tribes of the Firbolgs. Also one of the ancient names for the province of Leinster. Galida, strange, foreign, See Laighin.

GALL, place-name, lowlander, any stranger to the highlands of Scotland. An Englishman. EIr. gall, a foreigner, from Galluis, a Gaul, the first outlanders to visit or be visited by the Irish in pre-Roman times. Gal, valour. Similar to Cy, gal, an enemy. May relate to AS. gast, spirited, and the English word ghastly or ghostly, the Lat. hostis, a guest or hostage, a lowlander, a stranger, from Gallus, the Celticspeaking Gauls (of France) the first to visit the Gaels in pre-Roman times. See Galatae. Later an Alban, a Norse visitor, an Anglo-Norman, and finally an Englishman. Note galloglaigh, babbling stranger, which the Irish used to label the Gaels who had emigrated to Alba and returned as mercenary soldiers in the fourteenth century. Identified in English as the gallowglasses, the clans involved included: MacCable, MacSweeney, MacShechy, MacSorely, MacDonald,

MacNeill and the MacAllen. See above entries. GALLAN, a youth, standing stones, the artifacts which archaeologists have named monoliths or menhirs,. from gall, a lowlander or stranger. Alternately dallán. In former times circles of stone were referred to as the crommliagáe, or “cromlechs,” indicating they were dedicated to the dark lord Cromm or “Crumb.” O’Riordain says these structures are not easily placed in time: “The span of dating evidence - from Bronze Age burials to Early Christian inscriptions shows that the standing stones of Ireland cannot be ascribed to any one period...” GAMHAINN, a year-old calf, a stirk. Ir. gamhuin, EIr. gamuin, from gam, winter, "one winter old. Since the Gaelic year commenced with Samhain it was said: "On Samhuinn eve all calves become stirks." The male lord of the Samhain often dressed in the gamhainn skin as an expression of his regenerate virility and capacity to impregnate the Samh, the inviolate earth-moon-goddess. GAMHANRHIDE, GAMANRAD, see above, + riadh, a snare. The Connacht military elite, their equivalent of the Ulster Red Branch. These were the “stirk-folk,” whose connection with the “side-hill folk” was very close. The wondrous, evergiving, cow of the sidh was their tribal divinity. GAMHLAS, malice, from gann, scarce. See gamhainn. GAN CEANN, gan, pursuing them + cean, genius. A spirit from the sidh which filled young girl’s heads with sexual and other fantasies, preventing them from accomplishing any work. See next. GANCOMER. The amorous but invisible Tuathan who spent his days making love to shepherdesses and milkmaids. Gangaid, a deceit, craft, falsehood, light-headed female, naughty female, mean. Note above entry. GAOID,

a

blemish,

the

only

disqualification

for

kingship.

Also stain, disease, flaw,, especially in cattle, rarely, flatulence, wind, from EIr. góet, a stain, a wound. In the Gaelic kingdoms any physical blemish indicated a man out of favour with the gods and one banished from kingship. The Tuathan king Nuada of the Silver Hand was named from the loss of his right-hand in battle against the Firbolgs. Proscribed from kingship he was briefly supplanted by the parsimonious Breas, but regained the crown when his "leech" managed to grow a replacement from the stump. GAOIDHAL GLAS, the name of the mythical patriarch of the Scots race gaoil, family, kindred, violent anger; the language formerly used in the highlands of Scotland. G. gaidhlig, gaidheal, Ir. gaoidhilig, gaedhilig, EIr. goedel (1100 AD), Cy. gwyddel, formerly applied to an ancient inhabitant of Ireland. Root: ghad. similar to the German gut and the English good and god. Perhaps relating to the Latin hoedus, goat-men. According to Seumas MacManus, the first Gael was Gaoidhal Glas who came out of Scythia to live in Egypt. His grandson Niul (Nile or Neal) married a daughter of the Pharaoh, whose name was Scota. Niul and his descendants grew rich and powerful, but the clan was not well-liked by latter-day kings of that realm. As a result, they had to flee through North Africa to Spain, where their leader was Mil. It was the sons of Mil, termed Milesians, who invaded Ireland and established a kingdom at Tara. In the latter days they were forced from Lat. Scotia Major (Ireland) by southern Irish tribesmen. Their final place was the land that the Romans entitled Scotia Minor, which is now Scotland. Most anthropologists think that the Celts came to Ireland from England by way of Gaul but take note of the fact that the Gaels had trade connections with the old Celto-Iberian kingdom of Tartesssos is southern Spain, immediately north west of Gibraltar. See boc. GAOISTEAN, a crafty fellow, gaois. obs. Wisdom, prudence, discretion, science, cf. gaisde, a trap. GAOITHEAN, a fop, an empty-headed chap, from gaoth, wind. Gaoithreag, a blast, a whirlwind.

GAOL, love, fondness, a beloved, a lover, Ir. gaol, kin, family, EIr. gael, a relationship, Germ. geil, wanton. See Gaifhheal, a Gael, an inhabitant of the Scottish highlands. Supposedly based on the name of their ultimate patriarch. GAOTH, shooting pain, a stitch, vanity, flatulence, from gai, also seen as vei, same as ON. ve, the wind. Related are the Gaelic gaibheach, stormy, blustering; gailbhinn, a storm at sea, a storm of snow; gaile, excitement; gaillionn, a windstorm, the Scand. galen, the English gale and ghost. The elemental gods of Scandinavia were sometimes given as Lokki (fire); Vili (water) and Ve (wind). The latter two are represented in Teutonic myth as Hler and Kari. The Gaelic fire-god was Lugh, their sea-god Ler and the windgod Meirneal, who the English called Merlin. Hence gaoistean, an crafty fellow, a “trapper,” and gaoisthean, a fop, a wind-head. The family name Vey is from this root. It has been suggested that under the will of the creator-god they co-operated in the creation of man; the wind-god gifting humans with motion and the six senses. In later Norse mythology Odin is often substituted for Ve as Lord of the Northern Mountains. It has been claimed that the brothers, Vili and Ve, annually usurped the power of Odin, taking his throne and raping his wife Frigga. Each May, Odin was said to return from his winter journeys and leadership of the Asgarderia, or Host of Soul-Catchers. Finding his realm reduced to unhappiness, he always drove off his brothers. Thus, the wind is a male personification of the Cailleach bheurr, similarly driven into exile at the end of winter. The Samhain, or May Day festivities, were partly a celebration of the failure of the winter-spirit. In Scandinavia, until very recent times, the May Ride was celebrated on the first day of this month. In it a flower-bedecked human representative of King Odin was required to drive off a furenveloped figure representing King Uller (Winter) by pelting him with fresh blossomed flowers. In England this day is

celebrated in a similar way, the Woden-figure being termed Jack-In-The-Green, or something of that ilk. Note the following: Wind Wind Wind Wind

from from from from

the west, fish and bread; the North, cod and flaying; the East, snow on the hills; the South, fruit on trees.

The wind was formerly considered animate, and with good reason: "Every high wind, in many Places of the Highlands, is a Whirlwind. The agitated Air, pouring into the narrow and high Spaces between the Mountains, being confined in its Course...I say, the Air, in that violent Motion, is there continually repelled by the opposite Hill, and rebounded from others, till it finds a Passage, insomuch that I have seen in the Western Highlands, some scattering of Oaks, with their Bark twisted almost as if it had been done with a lever." (Letters From The North of Scotland, pp. 79-80). Wind and rain may be knocked from a rag and that the former can be bound in knots. The southern wind was mythologically associated with Loki and the north wind at first with Thor and later with Odin. The latter rode the Wild Hunt southward on this wind in his search for souls. The wind of winter was as much feared in Britain where the Cailleach Bheur and Herla the Huntsman rode against mankind. The Celts were always circumspect with the wind believing that the sidh travelled in whirlwinds, and adressing any passing gust of wind with words such as, "May God speed you, gentlemen." The idea that the wind represented a god-demon was as widespread as the belief that the sun and the moon were gods. Those not content with avoiding the notice of the wind sometimes warred against it and it Eastern Africa it was once said that "no whirlwind ever sweeps across the path without being pursued by a dozen savages with drawn creeses, who stab into the centre of the dusty column in order to drive away the evil spirit that is believed to be hiding on the blast."

Witches were sometimes considered a variety of demon and it was generally known that they created wind to damage their enemies and to transport themselves from place to place. The wind was ,laterally, considered an inferior spirit, more easily intimidated, killed or driven away than sun and rain gods. The relationship of the witch to her wind-demon, who the German settlers called the geisboch (he-goat) is revealled in a tale from Lunenburg County which was collected by Dr. Creighton: "Every night after tea a woman used to take a broomstick and put it between her legs and go to the chimney and then she'd go up the chimney. She'd say words, "no straffe he, no straffe go..." A servant in the house, observing this decided to try the magic brromstick after hours. On a subsequent night he followed the procedure and found himself above the chimney in the night air. Knowing something of the usual procedure, he utter an incantation for the geisboch and it arrived and took him on his back. Unfortunately, his education was incomplete and he didn't know how to control this "devil", which took him out over the Atlantic Ocean and dumped him. Flying through the air classifies as wonder-work rather than sympathetic magic or divination. Traditionally, most of the northern gods could shape-change into eagles, crows or ravens and take flight. The god Odin flew aboard a magical stallion and his Valkyries followed on similar steeds. The fairies always flew from place to place and so did the baobhs, the druids, witches and Christian angels. Some of my ancestors probably believed that David Rae's wife, a resident of Tullibody, Scotland was spirited into the air by fairies. Twenty years after, there were Scots who attested to seeing her "sitting on a dark cloud drifting over a peak of Dumyat." She was supposedly abducted after "straying from her ain man's side."

Equally traditional was the tale of the herdsman's son who supposedly lived at Waweig, N.B. He had a double part in his hair and was able to "see the wind and fairies". More significantly he once found himself lost in the woods after dark, and like Hansel and Gretel sought refuge with three elderly women in their small cottage. They agreed to having him as a guest provided that he stayed in the back room and minded his business. That night he went quickly to sleep but was awakened by the sound of activity in the kitchen. "Nae, he's asleep", responded one woman to the question of another, at which the boy put on a commendible act of snoring. Creeping to the closed door, he crept to the crack and watched as the naked women lathered themselves with "grease" from a bottle. Having done this they chanted "Fly away, Here go you and I, I and you, here go we!" Suddenly they vanished from sight. Mystified by this, the lad crept out into the larger room, greased himself and repeated what he had heard. Instantly he found himself sitting on the roof of the cottage side by side with the three witches. They argued what should be done with him, but finally supplied him with a red cap, which was their only wearing apparel. This gave them control over the wind demons and without benefit of broomstick they were able to fly to the nearby town of Saint Andrews. Here they squeezed through the keyhole of the Beacon Press and amused themselves by scattering the type and ink. After that they invaded a general store, dropped bugs into the flour barrells, pulled the plug on the molasses and kerosene puncheons, and snatched the red cap from their flight companion. The next morning this unfortunate was left with explaining the damage and how he happened to stand naked within a locked mercantile store. Flying seems a magical act, but few witches claimed to have been carried through the air as directly as those mentioned above. More often, they said that they "rode the air" on a forked stick, a staff or a broomstick. Examined in context confessions of flying often indicated swift, effortless movement as opposed to actual flight. Thus

Isabel Gowdie said, quite plainly, "I had a little horse, and would say, :Horse and Hattock, in the Divellis name!" And then he would fly away, where he would even as straws fly upon the high-way." Witches lacked wings, and so did honest fairies until co-opted by the tale- writers.

J.F. Campbell, researching Popular Tales of the West Highlands, lived for a time with the Lapps. He thought that their manners and customs were similar to those ascribed to elves. He located a northern dwelling, "round, about twelve feet in diameter, and sunk three feet in the ground, the roof made of sticks and covered with turf", which he thought answered the description of a fairy, elf, or sidh hill. He noted that this "hollow-hill" looked like a conical green mound. At home in Scotland he found a very similar abandoned dwelling in the sand dunes at South Uist. This made him suspect that the fay-people must have had human counterparts. He was particularly struck by the fact that the average Lapp, "even wearing a high peaked hat", fit neatly beneath his armpit. Most significantly he said that they moved from place to place using long birch vaulting poles. The tradition that witches flew probably has something like this at its base. It is noteworthy that witches usually departed their hovels through the chimney, like the wind-god Odin and Father Christmas, who can be traced to him. Exiting through a modern chimney would be a considerable feat, but house construction has changed since the days of weems, or sod huts. The souterrains of the Gaels in Ireland and Scotland were beehive shaped chambers made of rock covered with earth. Many of them incorporated long underground entryways protected by traps or obstructions. Almost all had secondary exits for an emergency, but there must have been cases where residents "magically" vanished up the hearth-chimney. Surprisingly, local "Scots" still claim that if you enter by one door and leave by another strangers will come to visit and bad luck will follow.

If it is assumed that witches and fairies took their common characteristics from a prehistoric race who lived beneath ground, then their sudden exits in the face of an enemy might have been misconstrued as "flying". Again, this may have resulted from an altered state, for the witches who flew always anointed themselves with a "Flying Ointment". One recipe required "the fat of yoong children" seethed "in a brasen vessell". Almost incidentally the recorder noted that aconite, and one or two herbs should be blended in. No known chemical can countermand the law of gravity, and fat from any source has no effect when rubbed on the skin. Aconite, commonly called monkshood, yields a white crystalline alkaloid from its leaves and roots, a chemical described as a respiratory and cardiac sedative." In high concentrations it is a lethal poison when introduced into the human circulatory system. At least, it produces an irregular heartbeat and even small doses bring on dizziness and a sense of falling or treading water. Other recipes incoroprate belladonna, which derives from the plant called deadly nightshade. "Persil" recommended by some "pharmacists" was deadly hemlock. These drugs are as bad as they sound, small amounts being capable of producing excitment and delerium. Rubbing such mixtures on the skin was an inefficient way of getting it into the blood, but much more plausible in other times, when people were manual labourers and vermin infested, and had a body surface peppered with scratches and bites. The Flying Ointment may explain why some witches said that only their astral bodies went to sabats, while their physical body remained at home in bed. This is alos consistent with fairy-lore. When a fairy-rade carried off Orfeo's queen to their land, they left her mortal body swooning under a tree. Witches did not have to leave their bodies recumbent when they "flew away" but a woman who visited with a witch several times each week noted that her friend was often present in body while "her soul would be wandering".

On one of these ocassions, while the witch was waiting for her husband to return she went to the stove to stoke the fire. Suddenly she gasped, "I've got an awful pain in my side." Half an hour later her husband arrived to say he had seen her figure on the road and had accidently driven his wagon over her. This had happened, they decided, at the exact time when she had first noticed the stitch in her side. The ingredients listed above are not as esoteric as one might think. Monkshood and deadly nightshade continue to grow on our premises at Sussex, and we did not plant them. It is fairly likely that hallucinatory combinations of drugs caused witches to remember episodes with vaulting poles or hobby-horse brooms as actual incidents of flight. Alchemy was a branch of wonder-working where the amount used often determined whether one got prophylactic or killing effect. Belladonna was not usually recommended by apothecaries, but they did prescribe it to inhibit the muscular contractions of the womb where there was possible miscarriage during pregnancy. GARACH CATH. The final battle of the Tain war, the armies of Mebd and Ailill faced off with those of Conchobhar mac Nessa on the Plain of Garach. Fergus mac Roth battling for the former host was in sight of victory at midday when Cuchulainn arrived at the battlefield. The Ulster hero reminded Fergus of his oath not to oppose him in time of war, and the southerner retired from the field. His going caused the men of Munster and Leinster to follow and by evening the Connaughtmen were defeated. GARADH, GARAIDH, GARRADH, wall, dike, mound, gratuity, the last is considered “the better spelling,” Also, a garden, Ir. garan, Indo-European gher, scratchy, stiff, tear, cf. garbh, rough. The worlds created by the gods were individually referred to as gardens. The name given a giant who lived near Ruthven, Scotland. This ill-tempered vandal had his hair pegged to the ground by local women while he slept. Awaking constrained, he soon broke loose and felled a

number of trees. Setting them ablaze he attacked his tormentors. Warriors of the tribe, returning from the hunt, discovered Garraidh’s lapse into a frenzy and tracked and killed him at the place known as Glenn Garraidh, or Glengarry. Since the women Garraidh had killed were those of the Fionn he guaranteed their eventual extinction. GARADH TOLL, den, copse, thicket, a garden, cf. Eng. yard, ON gardr. Toll, the Eng. hole, ON hol, AS howe (pronounced garah howl). The place of a dolmen-like holed-rock near Dingwall, Scotland. Here divination rites were performed and children taken to be cured of ailments. “A fire was lit; the ailing child was stripped and passed through the hole.” Additionally the mother baked bannock and left this offering on the top of the rock. If it was gone in the morning this was taken as a sign that the child might recover. GARRACH, glutton, The Battle of Garrach. See entry immediately below, The final event in the Táin war, when the forces of Queen Mebd met those of Conchobhar on the Plain of Garrach. Fergus mac Roth, of the south, was in command of the situation when Cúchullain arrived at midday. Cúchullain reminded Ferghas of an oath that both had taken never to fight against each other. As a result Ferghas and his followers left the field, and the men of Munster and Leinster followed him. By evening the Ulster army had decimated what remained of the armies of Connacht. In chasing them from the field Cúchullain cornered Mebd , sheltering in her overturned chariot. A geis prevented him from killing women so she was allowed safe conduct to her own lines. GARRAG, a young crow, garr, a gorbelly, starveling, a spoiled child, glutton, wretch, worthless creature, cf with the English, gorby and gore. Eng. gorecrow. A borrowed word. In North America the dialectic form is corby; similar to the French corbeaux. Cf. G. garrach, Throughout Europe the members of the crow family were considered sacrosanct since they were the preferred familiars of witches and some of the old pagan deities. The crows were

totem animals of all the Gaelic Fomors or sea-giants and their relations, especially the Tuathan-Milesians god known as the Dagda and his daughter/sister/spouse, Mhorrigan, the goddess of fate. Folklorist Edward D. Ives had no difficulty assembling more than a hundred versions of northeastern American folk tales suggesting the disadvantages falling upon men who offended these birds. To begin, it has to be noted that the garrag family is more extensive in Maritime Canada and Maine than in the Old World. Within the crow family one finds the ravens, and the jays, the latter group being subdivided into the Blue Jays and Canada Jays. Any one of these may be entitled a "corby" or "gorby," but the Canada Jay has a vast number of nicknames. We have seen him referred to as the moose bird, the meat-bird, the grease-bird, the greaser, the whisky-jack, the jack-whisky, the whisky john, the john whisky, Hudson's Bay bird, caribou bird, venison hawk, grey jay, woodsman's friend, moosebird, and camp-robber. Most people are fairly familiar with a crow; the raven is an enlarged version with laryngitis. The Canada Jay has been described as a little like a robin, but with grey feathers, excepting a white throat and forehead and a black cap. Its cousin, the Blue Jay is essentially a similar bird but blue in colour. All this tribe are known for their audacity, thieving characteristics, bottomless appetites and ability to "supernaturally" signal, to one another, the presence of food. It has been suggested that these are the characteristics of lumbermen, which may account for the superstition that the gorbys reincarnate the souls of dead woods-workers. Those who are better informed suspect that their bodies enclose the spirits of malevolent minor deities or that they are simply the totem-animals of witches. Whatever the belief, few woodsman will knowingly injure any of these birds. "Anything that happens to a garbie is likely to happen to you...I know a woodsman who kicked at one which was stealing his lunch. He broke its leg; a day after that, this same man got his foot caught in the trace-chain of a scoot and suffered a fractured leg."

There are also records of men who baited the Canada Jay within catching distance, often feeding him beer or whisky. When they plucked out his wing feathers, they soon found themselves denuded of all hair. In a one instance, a man in Nelson, N.B., performed this cruel act and seemed to survive without harm, but his children never developed hair on their heads. Interestingly, there are few stories of this sort in the old country although Professor Ives is almost certain that the corby-stories originated in Scotland or the English north-country travelling from there to New Brunswick and thence to the other Maritime Provinces and Maine. He says there are no exact parallels in the MotifIndex for the Old World although he did find two analogies. A resident of Canterbury, England recalled his father's story of a sparrow which was stripped of its feathers, the torturer suffering hair-loss. He also heard an Ayrshire story about Quentin Young, "the man who plucked a robin" and awoke the next morning to find hair "lying strewn about on his pillow." (Ives, "The Man Who Plucked the Gorbey", 1961. an article reprinted in Fowkes, Folklore, pp. 174188) GATH, a dart or sting, spoke of a wheel, shat, as a beam of sunlight, EIr. gae, gai, as in gae bolg, ON. geirr, spear, AS. gar, Eng. gar-lic, Skr. heshas, missile. Lugh used one of these to kill Balor. Notice that all weapons were considered extensions of their owners, spirited things capable of independent action. The existence of fine “parade” weapons in the graves of warriors suggests they expected to use them in worlds beyond death. GATH-BOLG, a fiery arrow, a common arrow shaft fitted with a bag of combustibles. GATH-DOINIONN, the stump of a rainbow seen at the horizon in stormy weather. Also known as the dog’s tooth, referring to the dogs of Cromm. These creatures are said in pursuit of the sun which they will devour at the end of time.

GATH-DUBH, the “Storm Riders,” a beard of oats, the foundation of a sheaf. The unsely host, the dark riders of the Death god. These were said seen in the undulating currents of rain gusted and scattered in the wind. GATH-FRUIGHE, a poisoned arrow. GATH-GEALAICH, a Moonbeam; gath-greine, Fingal’s banner; gath-linn, the Pole Star.

a

sunbeam,

GATH-TETH, teth, hot, warm, sultry, impetuous, a fiery dary. GATH-NIMH, a poisonous sting or dart, usually in the form of a thorn. These were placed in the bedding of guests, producing seeming death or a coma. The voodoo-like state could only be alleviated when the thorn was removed from the flesh. The tale is told of a jealous princess who poisoned her brother in this manner. His faithful hunting dogs being the only ones to understand his condition uneathed him and one removed the thorn with his teeth. He recovered “although he had been buried for three days.” GEALACH, the Moon, from geal, white, EIr. gel, clear, shining, Eng. gleam, glow, yellow. Achadh, field, an expanse. The moon is particularly attached to the god Nuada , the “New-One,” and he is the alter-ego of the sun-god Lugh. It is also symbolic of the summer-goddess In the Hebrides it is said: “There is the new moon, the king of the elements, bless it!” Allied with Samh. Or Summer. On Pictish slatestones at Luss, Stobo and Paisley, Scotland, we find the curious engravings of a pair of crescent moons arranged back to back, an ancient symbol of immortality, representing the old moon and the first quarter of the new moon. This pointed out the monthly death and rebirth of that “goddess” in the sky. It is said that the druids carried on their persons a crescent symbolic of the risen moon. Specimens of this crescent made from gold have been found in Ireland where they are referred to as the cornan. GEALACH AN ABACHAIUDH, “The yellow (September) moon

which helps the corn (grains) to ripen.” GEALACH A’BRUIC. The “badger’s moon,” the October moon, during which the badger is said to collect and dry grass for its nest. It is said that weather will change with the badger’s moon. GEALACH BHUIDHE, BUAIUN A’ CHOIRC, The yellow moon of the oats-harvest. In Sutherland. Same as the above, an October moon. GEALACH UR, the New Moon. ur, fresh, new, recent, infant, and related to Nuada, the “New One.” GEALBHAN, a fire, little fire, fire-balls. Indo-European ghel, glow, gleam, cf. geal, white. Generally considered forerunners of evil. An Edinburgh physician staying in temporary quarters at Broadford Scotland sighted a bright light on the water and took it to be a flare ignited by a fisherman in distress. The light came smoothly and steadily towards him and was seen to be a perfect globe of light, or “ball-lightning.” When the light touched the shore, it vanished, and a woman holding a child in her arms appeared in its place and immediately vanished. When the doctor took this tale to the innkeeper, the man explained that this apparition was the backrunner of a woman and child whose bodies had been washed ashore at exactly that place. He explained that the ghost was often seen by others in the district and about the time of year when the shipwreck had occurred. A similar “fetch” is associated with Loch Rannoch; again a ball of energy is seen skimming across the water. It is said that the light always originates at the same place on the loch, travels over the same route and disappears at the same place. Infrequently the ball has been seen to roll up the hill-side known as Meall dubh. Loch Ness has a light known as “The Old Man of

Inverfargaig” in addition to its sea-serpent. Known to the highlands as “The Bodach,” it is often seen in the woods and travelling the rocky shore. During winter storms this ghost may be heard shrieking amidst the wind. Breadalbain has two globes of fire, both resident upon Loch Tay. One of these appeared at Tayside as a foreunner of future events. Two Cameron boys died on a small farm at Morenish and were buried in the churchyard at Kenmore. When a surviving brother arrived home from army-leave he decided they should by exhumed and carried by water to the other end of the loch for re-burial at Killin. On the night before this move took place two bright balls of light were seen cruising across the water on the course set the next day by the boat carrying the two coffins. Again, a ferryman living on the north side of the Tay heard a shrill whistle from the opposite bank and supposing someone wanted passage he rowed to the south side. On arrival he could not find anyone but as he watched a huge ball, which he thought resembled a sack of wool, came rolling down the hillside and toppled itself into his boat. Too terrified to question what he was being asked to carry, he rowed home with great haste. As the boat touched the far side the strange cargo dissolved into a huge white bird, which soared away and came to rest at the burial-grounds of Lawers. Shortly after, the ferryman found himself employed to carry the corpse of a young woman across the water so that it could be buried at Lawers. GEALL. pledge, mortgage, love. Prize, reward, desire. See next. GEALL--CINNIDH, head-pledge. The fine paid by one guilty of manslaughter to the relatives of the deceased. At one point an earl was recompensed at the rate of 66 2/3 cows. An earl’s son brought 44 cows, a thane’s son 11 cows, and so on downward according to social rank. Fines imposed for murder were considered as eirig. GEALTA, a man under a geall, a pledge or proscription. Such a person was doomed to pass a year and a day in the

isolation of the Otherworld or in a wilderness-retreat. Those who died in battle frequently departed without appropriate rites of passage. It was said that they assumed bird-form and had to flit about in a pugatorial place until the Otherworld opened its gates to them. Living cowards, who fled from battle, were also forced to a year of madness in a secluded glen. Gealtair, a coward, a timorous person (with reason). GEALTAN, the harlequin, a quarter-day timorous, skittish, fearful, cowardly.

fool.

Gealtach,

GEAMAIR, gamer, game-keeper. A name sometimes visited on the Cailleach bheurr or “Winter Hag.” geamanta, tricky, crafty, see next two entries. GEAMH, a pledge, compensation. See next entry. To compensate the Cailleach for the loss of her wild animals taken in the hunt, gamesters collected pledges which were used to purchase criminals from the jails for “use” in the Quarter-Day fires. GEAMHRADH, GEAMRADH, Winter personified. gean, obs. Woman, the Cailleach bheurr. EIr. gemred; OIr. gaimred. From gam, chaste, cold, unproductive, the Winter Hag (or Gamekeeper). Cy., gaem, Br. goam, Skr. hima, cold, ON hrym, frosted, geamnaidh, chaste, virginal, cold. The word is allied with gaoth, the wind, the root being gai, driven. Confers with the Gaelic vei, the wind and with the Old Norse god Ve, whose name is a synonym for wind. A common Gaelic form of this god is Ghei which corresponds with the English ghost. Radh, saying, speaking, bringing about. Gamanrad, the “stirk-folk of Connaught.” Rad is a collective, feminine when in used in the last sense. The Bry. Stem may be giamo, winter; Lat. hiems. In the Celtic Calendaer this was the mid-winter month of Giamonios, twenty-nine days in length (roughly December) following Cutios and followed by Simivionnios. Within the first quarter of winter, the second quarter commencing with Equos. Note the next related note.

GEANAIR, gean. obs. woman; now, good humour, love, approbation, a smile, also, greed; air, high, lofty, most important. Formerly, the month now called January in the English realms. Geanamh, obs. A sword, geanas, chastity, in a good humour, pure, winter-like, cold and distant but goodwilled. GEANTRAIGHE, gean + treaghaid, good humour + transpiercing (creating a stitch in the side), magical music. The spell of music was considered a magic gifted on individual men by the gods. The first musician was Dagda, who possessed the Harp of the North. His talents were bequeathed to his son Lugh. When the Dagda's wife Boann was in labour, he used the three types of music: goltraighe (crying music), geantrighe (laughing music) and suantrighe (sleeping music) to give her respite. Musical spells were used by the Dagda and his sons to subdue the Fomors when they ravaged the Undersea World. GERAROID IARLA, Gerald Fitzgerald. Third Earl of Desmond (1359 -1598). This historical figure appears here due to the myth that his father cohabited with the love-goddess Aine. It is said Maurice Fitzgerald raped the unfortunate mortalgoddess and that Gerald was their son. Apparently Maurice had some desirable characteristics for at his death the legend arose that he was not dead but sleeping and would arise from the waters of Loch Guirr to assist Ireland in a time of danger. Other stories insist that he arises from the Loch every seven years, surveying his lands on a white steed. Loch Guirr is generally stated to be the final resting place of Aine. GEARR, short, hare, a favoured familiar of the baobh. Also a weir for catching fish, short, transient, laconic, deficient, grilse. The original form was geirrfhiadh, a "short deer", the last word is now omitted. "When I was a child there was a superstition that one should say the word "hares" last thing at night on the last

day of each month, and the word "rabbits" first thing the next morning to usher in the new month. I have always understood that this was because witches were supposed to turn themselves into hares, so by saying these "magic" words one got rid of all the witches at the end of the month and ensured that during the next month all witches would turn out to be mere rabbits." (Dr. Gertrude Cormack, Scots Monthy, p. 550). In the ancient tale of Cian mac Maelmuaidh we are introduced to a man who cornered a hare with his greyhound, which as he was about to kill it, shape-changed into a beautiful woman. The rabbit and the hare are both of the species Leporidae; small swift-footed mammals with gnawing teeth. The European "rabbit" was the ancestor of modern domesticated rabbits and the Belgian hare, both being small timid burrowing animals. The European "hare" is of a separate genus; it does not burrow, living instead in thickets and in openings between rocks. Except for the genus "Lepus timidus" it is a wide-foraging somewhat obnoxious animal. All animals, of this general type, are referred to as rabbits in North America. In times past the sighting of a hare on the back of a cow always alerted herdsmen to the fact that witchcraft was in action. Caesar identified this animal, the goose and the cock as the creatures having greatest significance in Celtic cult practises. It was noted that Queen Boudicca of the Brythonic Iceni released a hare before setting out on any campaign of warfare. The hunter gods of the Gaels are frequently pictured as pursuing or holding the animal. GEARRAN (ger-an), the gelding, from gearr, to cut, the short month, originally four weeks starting March 15. It ended with "Cailleach's Week", the last days given over to the "Winter Hag." Corresponds with the old Brythonic Equos, or “horse month.” The thirty days following the first quarter of winter. The duration varies with the authority; some say March 15 until, April 11, others say the entire month of

February, still others insist iit is the nine days following faoillteach, or the last half of February. Any help? Gearranach, horse-like or clownish, a quarter-day fool. Gearr-sporran. A cut-purse or pick-pocket. GEAS, GEISE (gaysh, pl. gaysha), oath, vow, metamorphic enchantment, a bond, spell, charm. taboo, prohibition. EIr. geis, a tabooed act, spell, taboo, charm, the root is ged, the Eng. god, as it appears in guidh, to pray, guidhe, a prayer, a wish, OIr. guidiu, Eng. guide. AS. biddan, the Eng. bid. Any magical injunction the violation of which lead at least to misfortune, at worst to death. Every Gael had geise related to the nature of their bafinne, or “guardians,” to demands of chivalry, or to the impositions of a powerful enemy. Thus, Cúchullain being one of the dog-clan was tabooed from eating the flesh of that animal. When he did so, although inadvertently, he paid with his life. He was first paralyzed on one side and was then murdered by a host of enemies. Those who had ravens as their befinne had to take care not to injure them, for the damage was reflected on their own person. King Conory could not kill a small grey bird because this was his totem. When he almost acted against some of them, a flock materialized into human warriors, who warned the hero of his geas and his danger. In some instances the geise are the birthright of an individual, taboos placed on him by the gods. Diarmuid of the Love Spot had two geise: the first was that he should not reject a lady in distress; the second that he should never pass by night through a wicket-gate. Grannia, the intended wife of Fionn, requested that Diarmuid remove her from her from an unwanted impending marriage. By the rules of the game Diarmuid could not refuse, but his only way out of Fionn's redoubt was through a wicket-gate travelling by night. The pair became enmeshed in a fate that had to end tragically. It is not clear why the gods imposed strange demands: Conary, in addition to honouring birds was forbidden to

follow three red horsemen. Fergus mac Roy could not turn down the invitation to any feast, and when he did the tale of his life devolved into a tragedy for him and the sons of Usnach. In short, these were sacred obligations. T.W. Rolleston has suggested that these impositions were once regarded as a means of keeping one's spirit in a "proper" relationship with the Unseen World of the sithe. In addition to individual taboos, there were general prohibitions that extended to all men and women: Miss Goodrich-Freer mentions the northern Scottish dodging about the word uaine, or “green.” "I remember being perplexed in my early wanderings about the Hebrides by hearing green things being constantly spoken of as "blue" until it suddenly dawned upon me that green must not be mentioned, lest it should call up the fairies." (Celtic Monthly, 1901, p. 141). It is never thought wise to call a dog by his name after dark, because that allowed the sithe to call him and control his spirit to the detriment of the human owner. Numerous other prohibitions hinged on the idea that one should never speak of any devil for fear he might be drawn by the mention of his name. The most wide-ranging curse (possibly still in operation) was that of the goddess Macha. Her tale, told in Tain Bo Cuailnge, pictured her reborn as a dark-haired beauty who appeared mysteriously on the doorstep of the widower named Crunniac MacAgnmain. He welcomed her into his Ulster home, and found her a consummate lover and wife, who supplied him with magical food and clothing as well as heirs. He began to suspect she was a deity when he observed her successfully racing against wild deer. While she placed him under a "geis" not to reveal her special skill, he got drunk and accepted a wager to race her against the king's horses. In spite of a pregnancy, Macha won the bet for her husband, but collapsed at the end of the track where she bore the "emain" or twins, thus giving name to Emain Macha, where the event took place. Angered at the men who had forced her to race against pains of labour, The Macha left Northern Ireland

cursing the land with civil unrest for "nine times nine generations". In addition she promised the Ulster warriors that they would be "inconvenienced" by similar pains on a monthly basis. Thus the outlander Cu Chulainn, a mercenary to King Conor, was the only man in condition to hold the Ford of Ulster when Queen Medb's forces marched north from Connaught. GEAS BOC, a Guy’s buck. A quater-day victim. It is recorded that Samhuinn eve was the time when men battled the dark forces while Samhuinn itself (November 1) was the day when mortals made peace with the spirit world. "On this day the feast of Tara was held, and it was probably on this day that the high-king of Tara celebrated his ritual marriage with the goddess of the earth, to ensure the prosperity of his reign." Remembering that the Mhorrigan was one of the banshee tribe, recalls Keats poem "La Belle Dame Sans Merci", which is based on the old tale that the Irish bean-sidh were beautiful sidh-woman who, at Samhuinn, went searching for mortal lovers. This implies a male victim. In Denmark, the person to cut the last sheath was always a woman, and the male "geis buc" fashioned from the corn became her partner at the harvest dance. She was greeted there as "the widow" and wept symbolic tears because she knew herslf to be wed to a mythical being bound to be killed for the good of the land. Honest kings went to ashes more rapidly than frauds as they had the disadvantage of actually believing that they represented a link between men and the creator-god. They submitted themselves more readily to a role in the sacrificial rite of the divine king, while sleazier compatriots talked their way around failures in commanding the elemental gods who were the real representatives of the Ahair. At that, all of the Celtic kings had short reigns since they invariably showed weaknesses of spirit in allowing floods, famine, fire or the ravages of war.

Incarnate human gods were truly between a rock and a hard place when their "magic" failed. Those seen to be ravaged by advancing age were knifed in battle by a close relative. Some peoples though it unsafe to wait for this season of decay, preferring to return the god-king to the circles of being while he was still vigorous. Thus the Swedes put a legal limit of nine years on the kingship of their god. King Aun circumvented this by noting that his sons shared his spirit and at intervals had them put to death in his place. He was prevented from doing down a tenth son when his adherents pointed to his decrepit health and insisted that he should be the one to die. The Celtic kings were not as "progressive" but some of them did offer relatives as substitutes. When the process was no longer understood, men and women continued to be put to death "for the good of the land", but royal blood was no longer required. In those latter days enemies of the clan, prisoners and murderers were burned alive along with plants and animals which were considered to be familiars of the bhoabhs and bhodachs. This was a very ancient practice as a poem in the Books of Leinster, Lecan, and Ballymote and also in the Rennes Dindsenchas records the sacrifice at Samhuinn of one-third of the new-born children born during Samhradh to the stone idol known as Crom (the crooked) at Mag Sleacht (the plain of prostrations) in County Cavan, Ireland. This must have been during a season of vast crop failure when it was felt that the soil needed a special infusion of godspirit, but even at the best of times this savage stone idol demanded "the firstling of every issue and the chief scions of every clan." King Tighernas and his people prostrated themselves before this nathair with such force that "the tops of their foreheads and the gristle of their noses and the caps of their knees and the ends of their elbows broke." On that occasion two-thirds of the population went to ground and did not arise. According to a persistent myth this day god was killed by Lugh of the Long Arm. Some insist that the idol fell to the magic of Saint Patrick.

People who were sacrificed were often ritually burdened with the evil spirits currently plaguing the neighbourhood, it being supposed that they would not mind the brief inconvenience before death. Further, there seems to have been a Celtic belief in spiritual checks and balances, attempts having been made to pass the evil-spirit which caused illness from a valuable citizen to one of less importance. This type of magic was seen in operation as late as 1589 when Hector Munro of Foulis called on a local bhoabhs to save his ailing life by transferring a spirit of illness on to his half brother George Munro. Witnessses to the procedure said that the chief witch dug a grave in which Hector lay at midnight, wrapped in blankets and covered over with grass sods, the later fastened in place with rowan branches. After certain rites "the chief literally returned from the grave to Foulis castle. His brother George duly died in 1590 while Hector, recovered from his long illness, stood trial for murder and witchcraft." He was found not guilty but the bhoabh that performed the ceremony was burned alive. This same attitude is seen in the marriage rites of Mebd's people. Ward Rutherford writes: "At Samain men from all over Ireland converge on Cruachain, the royal centre of Connaught to woo a maiden. For each suitor, one of his people was secretly slain (thus releasing a spirit to the land of Mebd while gaining surrendering a spirit for the clan of the male partner). The maiden must be the territorial goddesses whose goodwill is secured by these sacrifices and it is in this sense that we must understand Queen Mebd's thirty lovers; they were sacrificial victims." Where the woman was not killed along with her partner she was raped with the full consent of the community, and this victim was often called the "carlin", a word also used to describe the lotting device used in her selection. Carlin, or carline, is derived from the Old Norse "karling", a man-like woman, hence an aged crone or a witch. At first virginal women were required for the rites, but it

was later realized that any woman might serve, virginity restored by an infusion of goddess-spirit.

her

On the Hebridean island of Tiree, the Rev. J.G. Campbell found that: "In harvest there was a struggle to escape from being the last done with the shearing (of the grain) and when tillage in common existed, instances were known of a ridge being left unshorn (no person would claim it) because of it being behind the rest in growth. The fear entertained was that of having the "ghort a bhaile" (famine of the farm in the shape of an imaginary old woman (cailleach) to feed till the next harvest. Much emulation and amusement arose from the fear of this old woman...The last act of the harvest home was to fashion a doll, which was called the "carlin" (old wife) and this was sent by the farmer to his nearest neighbour. He in turn (when his crops came in) passed it to another still less expedious and the person it finally harboured with had the calleach to keep for the year." Similar habits were reported from Wales, where the old lady was termed the "wrach" (hag). She was fashioned as a plaited "kern" doll six to twelve inches in height. When she was complete men took turns throwing their sickles at this representative of winter and the reaper who first "brought blood" received a jug of home brewed ale. The wrack was then hurridly transferred to another farm by the the ploughman. He was very careful to go unobserved on this errand, for if he was caught he would be roughly routed by farmhands. At the next farm this visitor attempted to impale the old woman on the blade of the foreman's sickle, and then made a hasty retreat being lucky to escape injury from the flying edged-tools that were thrown after him. In more conservative neighbourhoods, the spirit of the grain was simply brought home to the farmhouse, the ploughman having to escape the wrath of the residents who greeted him with pails charges with ice-cold water, If he managed this unobserved he was given ale from "the cask next to the wall" or the master of the house had to pay him a small fine. "The hag was carefully hung on a nail in the hall or

elsewhere and kept there all year. GEASCHAD, enchantment, charm. Conjuration, vow, astrology, a superstition. Geaseachd, enchantment, sorcery. GEASADAIR, wizard, charmer, enchanting, charming,

conjurer,

sorcerer.

Geasach,

GEASA DROMA DRAIOCHTA , (gay sha dro ma dru hok tah), droman, the alder tree; draoi, a magician. An enchantment of inviolable power enacted by a master-magician. These spells were cast by envisioning the final effect on the geisbearer. The magician then chanted appropriate words which increased in volume to a final crescendo. GEASA GRA, (gay sh graw), a love enchantment, but note grab, an interference with normal events, a hindrance, the Eng. grab, to take by improper means. EIr. ghr, gut, a cord, suggesting the use of the “blue clew of witchcraft” to obtain a desired end. Eng. cord. Alternately greathlach, an inspector of cylinders or entrails of animals (a witch).” GEAS DIOMA, dioma, on me; a proscription (on me). A druidic enchantment. GEASA DRAOIDACHT, “the sorceries of the druids.” GEBANN. The father of Cliodhna, the Irish goddess of beauty. GEIS, GEAS, custom, prohibition, a proscription through magic, geisneach, enchanted, like a charm. Enchanting, conjuring. GEILT, terror, fear, a distracted person, wild, made mad through fear, shell-shocked. cowardice. geill, yield, submit, Norse vertha at gjalti. Same word as Eng. jell, to turn solid, freeze in terror. During the battle of Venntry when Fionn mac Cumhail fought Daire Don, the “King of the World,” one of his

warriors named Goll retreated to Gleann na nGealt, the “Glen of the Guilty,” the only place where lunatics and cowards could dwell. There he consumed water-cresses and drank from Tobergalt, the “Well of the Guilty,” and recovered his senses. Suibhne Geilt, similarly reactive to the Battle of Moyrath also went there. Cowardly men, suffering from “shell-shock,” were said to retreat from other men and in the forest acquired a coat of feathers. Although they were unable to fly it was noted that they could run faster than a greyhound and skip among the trees “as swiftly as monkeys or squirrels.” It is said that the spirit of Suibhne having descended to madness flew up into the air “as a bird” and only arrived at his glen of delight “after long and arduous wanderings.” See gealta. GEIM DRUATH, geim, from below; the Druath’s Lever or Spear, a druid’s weapon, the druid’s “cry,” geim, a dart, the word is based on gobhal, a forked stick. The “Druath’s Cry.” Skr. dru, to melt or run, from draoi, a druid. This weapon was thrust at the genitals. Ir. draoi, genitive case, druadh. The Eng. true, an “artist.” Geimh, fetter, chains. In the medieval period the druath was defined as a set of court entertainer, the others being professional jesters, or standup comics, jugglers and buffons, or experts at slapstick. It is said the druath was often dismissed as a buffon but he was “of a superior order.” Of particular note was druath Ua Maighlinne who belonged the court at Ailech in the eighth century. On the eve of the great battle at Almain (Allen) he entertained the northern warriors by reciting all the battles and triumphs of their forefathers. When he was taken prisoner, and about to be beheaded, he was asked to give the geim druath, or “druith’s cry” one more time before dying. So loud, beautiful, and melodious was this peculiar sound that for three days and nights echoes of it reverberated from the spot where he had stood. Another “entertainer” named Donnbo was killed in this same conflict, and it was later agreed that he was not only handsome “but the best at

singing amusing verses and telling royal stories, the best to equip horses, and to mount spears, and to plait hair; and his intellect was acute.” In short, a Rennaissance man. Weighted down with a sad prescience of disaster Donnbo did not feel like entertaining the troops on the eve before battle, but made way for Ua Maighlinne promising to provide the victory amusements on the following night. As it happened his head was severed in battle the next day. The victorious king of Leinster sent a warrior to the battlefield daring him to bring home the head of this man. In the dead of night he heard a voice from the heavens demand that Donnbo make good his pledge of entertainment and the astounded warrior heard “dead singers and trumpeters and harpers render music the like of which he had never heard before. or after. And finally he heard the head of Doonbo give the dordfiansa, the sweetest of all music in the world. When the warrior made as if to lift the head it demanded reunion with its body and the warrior did not dare to defer. GEINTLEACH. gein, obs. a sword, The Gaels called the northern viking-raiders geintleach, “gentiles,” or heathens. Later they revived the old word gaill or goill, a “Gaul”, or stranger, those of “the surly looks” to describe their unwanted visitors. Sometimes the Irish referred to the newcomers as Lochlannaigh, although this was also visited upon the neighbouring Scots. Later still, Irish writers, wishing to distinguish between the earlier and later invaders limited the latter name to the Norwegians and called the Danes the Danair. More commonly the viking Norse were seen as “white” while those of Danish descent were seen as the “black heathens.” This difference had nothing to do with complexions, but took note of the fact that the “whites” fought in commonplace linen albas similar to those worn by the Gaels while the “blacks” favoured dark metal coats-of-mail. GELBAN. A son of the king of Lochlann, or Scotland, who spied on the Red Branch Hostel for his king. The ard-righ Conchobhar mac Nessa wished to know if Deirdre’s looks had faded. Naoise was playing fidchell with Deirdre when

this peeping-tom peered through a window. the fids up at the intruder and put out nevertheless, saw enough to report that still a famed beauty. Elsewhere Trendorm “the spy who lost one of his eyes.”

He hurled one of his eye. Gelban, the woman was is spoken of as

GEOC, wry-necked. to grimace, a gouk or gowk, the cuckoo bird. "So the cuckoo came with its cheating, soft-like call, now here now there...but seldom seen by any...To see the gowk in sleep was to dream of uncanny things. To be gowkit body was to be a fool. A gowket's spittle was the frothy matter so often seen on plants. A gowk's storm was the sudden coming of storm and bad weather at the beginning of April, when in the midst of sunny weather, none was expecting a winter storm." "So the cuckoo bird was a daft, cheating uncanny time - the real beginning of the Daft Days in the year. The bairns, who have aye taken their cue from the old folks, caught up the ancient superstition and began to send one another on gowk's errands whenever April came in. The hunting of the gowk is one of the few old tricks of ancient times left to our bairnies yet." Geocach, gluttonous, ravenous, voracios; geocair, a reveller, vagabond, debauchee, a quarter-Day fool. See gocaman. GEOLA, ship’s boat, yawl, from Scandinavian models, the modern Norse jula, Swed. julle, Dan. jolle, Scot. yolle, A jolly-boat. Cf. Eng. yell, Yule. GEOLACH, a wooden bier, shoulder bands for the dead, giulan, carrying, root ges, to carry. GEUG, a sapling, a nymph, a very beautiful woman, the Sun’s rays, a sprig, a branch, to propogate. GHEOIDH, goose. Cy. gwydd. The destructive magical birds that grazed the grasses and herbs of Emain Macha to the bare ground are thought to have been geese. See cadal a’ gheoidh. Caesar said that the goose, the hare and the cock were the three most important Celtic cult-animals. As the goose was less than retiring it was considered to represent

spirits of war. Drawings of this animal have been found in the Fife caves of Scotland, and these are sometimes ascribed to the Bronze Age. A goose, of high artistic merit, appears on a slab of Eastertom from Roseisle, and another is seen on a memorial from Tillytarmont in Aberdeenshire. Again, a goose is seen flying at the head of a warrior on a stone from Aberlemno. In the “Book of Carmarthen” reference is made to a warrior who lost his eye to a goose. We know that ravens were trained in exactly this art, so possibly geese might have been similarly employed. In the Gaelic realms it was considered a bad omen to spot a goose cruising a lake after dark. If the sighting was on a first Thursday of the lunar month these creatures were assumed to be shape-changed baobhe . In Celto-Roman lore this bird of ill-omen was attached to the god Jupiter who is allied with the Gaelic thunder-deity named Tar or Thor. Rice says that he goose was associated with war-gods in the early stages of mythology “and with witch-like, metamorphosed women at a later period.” The Irish goddess Aine was implicated in altering Gearoid Iarla so that he became a goose. GIALL, obs. a hostage, a pledge, Cy. gwyll, hostage, Bry. goestl, Gaul Co-estios, Germ. gisl, AS. gisel, Eng. ghost. GIBLEAN (gep-lin), April, giblion, entrails, the leavings, grease from a goose’s stomach. A time of expected privation. Gibeach, rough, hairy, untidy but active, gibeg, a rag, a gypsy, giob, a tail, the “tail of the year.” See next. GIBEAN, a poor ragged fellow, a person soaked through with rain,hunch-backed. Probably related to the next entry. GIGEAN, gig, tickler, gigeach, hard-muscled, the master of the death-house, the wake-master, a diminutive man, anything of small mass, from ceigein, a fat man, ON kaggi, a cask, G. gighis, a masquerade, cf. gysar. a masker, a “disguiser.” See next entry. The individual who guarded the door against the Aog and relieved wake-comers of their alcohol (in the interest of decorum). He led the funeral procession,

which was always on foot, and doled out drinks to the wake-procession, usually in proportion to their need. See next. GIGHIS, a masquerader from SIr, gyis, a mask and AS. gysard, one who disguises his identity especially at the Yule. These individuals usually took charge of "doing-down" the individual selected to die in the fire-festivals, thus their need for disguise. At a later date the travelling "guisers" entertained the neighbourhood with a playlet that reflected the old time doing down of evil and rejuvenation of a sun-god at the apex of winter. This exercise degenerated into a revenge of the lower classes upon their upper-class bosses, thus the continuing need for a secure disguise. See the associated entry Galatae. GILLEABART, Gillebride, Gilbert, AS. Gislebert. the servant of the goddess Bridd.

In Gaelic,

GILLE-DHU, gillie, pl. gillean, boy, lad; dhu, black, referring to his sub-browned skin and perhaps his disposition. Confers with the Anglo-Saxon cild from which we have child. May be borrowed from the Old Norse gildr, stout, brawny, full of merit. Also note the similar Anglo-Saxon gild, from which guild, a payment in kind or money, and gilda, one who pays, a common fellow. The lowland fairies are always described as having black complexions, while the Gaelic sidh were described as white-faced. Corresponds with the English spirit known as the brown man of the moors, a protector of birds and small animals. In English "gill" is taken as an abbreviation of gillian, a girl or wench of uncertain reputation, thus a wanton person as well as malt liquor medicated with ground ivy. The soapwort plant of England had a habit of growing without bounds and was called gill-run-by-the-street, a nice expression of the contemptuous slant given this Gaelic word. The black lad is precisely the equal of the brownie or bodach, a menial spirit who served households in return for a modest keep. He was like the hobgoblins and goodfellows

of southern England, "those that would grind corn for a mess of milk, cut wood, or do any manner of drudgery work." Some were engaged in "sweeping houses, in exchange for setting of a pail of good water, victuals, and the like, following which they (the householders) should not be pinched, but find money in their shoes, and be fortunate in their enterprises." Those living apart from men walked, "about midnight, on heaths and desert places, and draw men out of their way and lead them all night a by-way, or quite barre them of their way..." According to Keightley all of this breed were cleared from England about the reign of Elizabeth I, "or that of her father at the furthest." The gillie dubh is partially remembered in our eastern provinces of Canada as the gilloc, jillick, jillock or jullic,4 phonetic spellings for a word that also used to be employed to describe a quantity of alcohol, or its container, the measure being related to the Scottish gill, which is less than a quarter pint. Also recalled in the lumbering expression "jill-poke", "Any log or tree that interfered with the movement of timber while yarding on sleds or in the drive."5 Canadian tales of this creature are common: Sutherland Hall at Bonny River were reasonably large for the year seventeen eighty-three, when they were built by a gentleman who had been a major in the Queen's Rangers. This former soldier was one of the Scots who fought as mercenaries for the British in the Revolutionary War. A one time resident of Virginia, he lost his estates there and was in "reduced circumstances" when his regiment was disbanded in New Brunswick. His "growth-potential" was sufficient for a "gillie dubh" to move with him to British North America. Nicknamed the "cold lad" for the breeze that he carried about him, the gillie was a peculiar houseservant. Every night, the regular staff heard him disassembling the kitchen, and knocking things about if they were left too neatly. The workers soon saw the advantage 4Pratt,

Dictionary Of Prince Edward Island English, p. 65,

5Smith,

George, Timber, p. 25.

of leaving a bit of work to be done, for gillie was an efficient arranger where there was disorder. Unfortunately, the local Anglican priest was convinced of the necessity of banishing this brownie, and tried a number of exorcisms, which were met with a hollow ringing laughter. The clerics own human gillie remembered that this clan was invariably offended by pretensions, so they laid out new clothing and a vast feast for the spirit. The gillie responded with a couplet: What have we here? Hemten, hemten. Here will I no more tread or stampen." He vanished in a whirl of wind that extinguished the candles and took the luck of Sutherland Hall with him. Although Colonel Hugh did manage to prosper without brownie, Sutherland Hall was lost to fire. GILLE-GLAS, the “Grey Servant.” He appears in a traditional Scottish tale as a widow’s son who aspired to, an obtained, good fortune through physical prowess and his “iron shinty.” Like Odin and the Gaelic gods he was beset by giants but killed them all with this iron hockey club. Afterwards it is noted that he “gathered up the grey skirts of his garmets.” Notice that Odin wore similar apparel? This same creature is often described as the haunt of remote mountain-tops. GILLE-GNO, the “Gruff Servant.” Gille, lad, servant, from EIr. gilla, a child, the AS. cild, Eng. child. Used to identify Norsemen converted to Christianity and held as hostages within Gaelic communities, This word was preferred over maol, slave. Also one of the kings of the Undersea World who took this form to enter the camp of the Fionn where he purportedly sought employment. When some of the warriors "tried out" the weather-beaten mare he had with him, she carried them off into the western sea. After numerous adventures, Fionn and his companions agreed to assist the Fomorian in battles with his enemies. The nag was finally revealed as the shape-changed queen of the Undersea Kingdom. GILLEOSA, servant of osag, the breeze, ultimately the god Ve. In the latter days “the servant of Jesus.” From M’A-

Lios is derived the anglicized Lees and McLeish. GIN, GAN, beget, anyone, being, substance, production, kind, obs. the mouth, gineadan, the genitals, gineal, offspring, Ir. geinem, MIr. genar, was born, OIr, gein, birth, Cy. geni, Bry. ganet, born, the supposed root geno, Lat. gigno, begat, Eng. kin, Skr. jano, race, stock, janami, beget, Thus G. gin, anyone. Frequently seen as a suffix, as in Mhorri-gan, begotten of Mhor-ri or Mur-ray, the “great queen.” See gionach. GINEAMHAIR, obs. January. The month of high begetting (since there was little else to do). Also implies “begiining.” Ginean, a foetus, any diminutive creature. Gintinn, the act of procreation. GINEAS, the seat of emotions, emotions as opposed to intellect. The subconscious mind. Geinem, begetter. In ancient times it was suspected that this spirit was resident in the heart, and was constantly at odds with the spirit of the head. GIOBAN-IORTACH, goose-grease, good for the ills or man or beast. GIOLLA GRÉINE. The daughter of a human father and a sunbeam. Told of her supernatural side she jumped into Loch Gréine and was drowned. GION-BHAIR, syn. January, gion, having an excessive love of leisure (but what is there to do in this dark cold month?) avarice, voscacity. See the next. GIONACH, greed, MIr. ginach, craving, from the obs. gin, mouth, thus a “taste” for things, OIr. gen, Lat. gena, the cheek, Eng. chin. GIOINE NAN DRIUIDH, gioine, glass, drinking glass, “the druidic glass,” an amulet worn by members of the druidic order. Also known as the “serpent’s egg” it was supposedly

obtained that it was retrieved from among these animals by tossing it into the air with a scared stick. The eggs were caught on a linen sheet before they could touch the ground. They were then passed to a man on horseback who raced these pooisonous snakes to the nearest running water. Here the snakes could not pass or pursue. The individual “eggs” were mounted in gold and worn on the breast. They were observed as the sizre of a small apple and were said to have a cartilaginous surface. The magic of these eggs was resorted to in solving lawsuits and in gaining access to the kings of the land. Some of these amulets “of glass and stone” remained in Scotland where Pliny said they were “conveyed for the cure of disease...” GIOS, creak, crack, a "putting up" song, milling song. Giosgan, creaking, gnashing. “When a milling frolic was complete and the cloth fulled it was wound upon forms to set. This process called for the "gios", a song in keeping with the usual completion hour of five or six in the morning; the metre tended to be erratic, although more playful than that of the "milling song." "The more knowing matrons would pair off the various girls present with the men destined to become their husbands. There were many forms of "pairing song" and many ingenious impromptu modifications." Usually a lead singer would start asking the question, "What young girl stands here without a husband?" Another singer would answer in the same metre, picking the name of a girl for general consideration. The leader would then ask, "What young man shall I choose for you?" The young girl might tentatively reply, "Won't you give to me my sweetheart?" The leader would then suggest a boy by name, for example: "Then it's Malcolm that I'll send your way?" If the girl had no interest in Malcolm she was likely to be blunt: "That dirty boor, who falls down under the cloud of drink?" Other suggestions would be offered, circumventing the "true love." Left without recourse the leader would at last be forced to name the correct swain, at which the girl was expected to sing his praise. If she was very pleased with him she might

intone: "Ah, that is the lad with the pure heart in his bosom," but if she was less certain she would sing, "If he came begging I'd perhaps offer alms." This was repeated for all the available young women at the gathering, and probably reflects a mode of pairing anciently used at quarter-day festivals. When the cloth was put up it was consecrated with the deasalt (which, see), or sunward turn ceremony in all but pagan communities.” (Highland Settler, pp. 41-43).

GIS, GISEAG, GISREAG, charm, spell, superstitious ceremony, witchcraft in Sutherland, originally a fiery spell backed by supernatural forces, a blast of light energy; later a charm; a magic formula; a fret, any superstition. See geas. The classic burst of light and heat energy used to reduce a foe to black ash; an elder day laser-beam. GIUGA, a goose, a fat silly individual, one “ripe for plucking,” a victim, related to gugail, the clucking of poultry. similar to gogail, cackling.

GIUTHAS, fir, EIr. gius, root gis, see geas; OIr. gae, bristling as in the weapon gae bulge. Resinous Fir tips were burned as torches at the Quarter-Days. GLAISTIG, GLAISTIC, GLAISRIG, glas + tighil, grey, greygreen, pale, wan, ash-like, sallow; Ir. glass, Germ. glas, sheen + + teaghlach, family. Female sidh, a gorgon. A female water imp with a vampire-like taste for human blood; she had the body of a goat from the waist downward. A beansith. or grugach. The male equivalent is the urusig. The Manx glashtyn, also known as the tangie or kelpie. This female sidh approaches descriptions of the classic vampire except that her lower extremities were described as those of a goat. These features identify her as the mate of the bocan, pocan, or phooka, the he goat of Gaelic mythology. The cornbucks, or goat-people had charge of the growth of field crops, and actually dwelt within the grain, being cut down at the harvest. One of their kind, the "corn-mother" (see cailleach bheurr) was overwintered and returned to the field to inspirit it in the summer. The glaistig was benign and gentle towards women, children and the elderly, and was even observed herding cattle for senior citizens. On the other hand, she often took a position near a ford and stopped younger men who tried to pass. Her goat-like attributes were hidden beneath a long flowing green gown, so most men were less suspicion than they should have been when she invited them to dance. Once this seductress held them in "glamour" they were unable to break away as she fed vampire-fashion on their life-blood. These are not unlike the white women and the green women of English myth, creatures equated with the korrid-gwen and the morrigan. The dames vertes, who seem to have been Anglo-Norman spirits led men astray, "destroying them with the violence of their emotions and the exuberance of their lovemaking." The Occult Reader has said...dogs hold in greatest terror certain spots in Skye...rumoured to be haunted by the

glaistigs, local spirits, once popularly held responsible for the deaths and mutilation of members of the canine race." Only one Scottish clan benefitted materially from an association with the glaistig, and this was the Kennedys of Lianachan, who lived on the moor at the foot of Aonach Mor in Lochabar. The family had fled to these wilds pursued by hostile neighbours. This branch of the family known as Clann Ualraig (the descendants of Walrick) fought under the Macdonells of Keppoch and finally became a military power in their own right. According to legend, the Kennedys, at first, had little wealth and no possessions. Walrick Kennedy was often tempted into the fens by will o' the wisp lights but he took the precaution of having his coal-black horse shod with iron, and always wore a powerful belt as protection against the Daoine sidh. He was riding this steed when he came up[on the river Curr. There he found an elderly woman, who unable to cross the river unaided (or so she claimed) asked Kennedy for help. Kennedy agreed but became suspicious when she attempted to mount behind him. "I'll take you over safe," he noted, "but I'd much prefer to have you in front." When she shifted places he seized her hands and using his magic belt tied them to the saddle. She immediately began to bargain for her release but he turned down a number of tempting propositions until she promised to build him, "in one night and one day" a moat-guarded castle which no element could breach. When she further promised to remove herself and all of her subjects from the fenns, Mac Cuaraig agreed: "Before dawn the roof was on the finished building, fire on the hearth and blue smoke from every chimney. Meantime Mac Curaig kept a ploughshare in the fire to defend himself from her witcheries as he well knew what ricks fairies play. Afterwards he loosened the girdle that bound the hag, but kept her outside the window, and when she bid him goodbye with the intention of carrying himself and the castle into fairyland he gave her the hot ploughshare, Mad with pain and fury she leapt away from him and taking up her position on the grey stone of Foich, she hurled at him the curse which has become a household word in Lochebar with reference to the Kennedys: "Grow as the rashes, And with

as the bracken. Turn grey in childhood, And die in your strength." This was a prediction as well as a curse for the Kennedys of LIanachan are no more. Quotes are from Celtic Monthly, 1901. GLAM, GLAIM DICEND, "devouring howl." glam, seize by the throat, ravenous, devour, bawl, cry out. "Forms of verse were many and complex, and the intending poets had to go through an elaborate training to achieve the status of ollam. When they reached that stage they would wield a weapon of fearful authority: Satire. This ranged from the simple "insulting speech without harmony" to the glam dicend (satire from the hilltops, an elaborate ritual of magic." supposedly generating a "gisreag", or jet of destroying fire. The Anglo-Normans divided their "wordsmithery" into charms and spells, the former chanted, the latter, less poetic and paper-bound. The gisreag obviously corresponded with the charm but the English product was less worldshaking. When the Tuatha daoine had been harassed by the "sea-giants", all of their craftsmen had gathered to do war. The magicians had promised to chant up a storm which would create landslides "rolling the summits against the ground" and over their enemies. They also said that they would raise "showers of fire to pour upon the Fomorian host" and create charms that would "take out of their bodies two-thirds of their strength."6 If the word-magic succeeded, its secrets are lost, and today "giseagan" is preserved in Gaelic as the equivalent of "superstition". Caer ard-righ of Connaught illustrates the effects of this magic: His wife fell in love with their foster-son Nede, who happened to be a trained poet. She suggested that Nede should disfigure the king so that he would be displaced under the law that allowed rulers no physical imperfections. Nede thought this might be difficult since it was required that the satirist must be refused a boon by his victim, and King Caer was known for his generosity to 6Katherine

Scherman, The Flowering of Ireland, pp. 55-56.

his adopted son. The disloyal wife pointed out his one weakness: a knife which he could not give up because it represented his personal geas. Nede, therefore, requested the knife, was regretfully refused, and composed a biting satire suggesting that the king was parsimonious. The next morning, the hapless victim awoke to find his face blistered with a red, a green and a white blister. He fled in shame and Nede was elected king in his place. Later Nede, feeling pangs of conscience sought his father-in-law and found him hiding, hermit-like, in a cleft in a rock. Nede approached with words of atonement but the unhappy man died of humiliation at being seen. At this, the rock of his hiding place "boiled up and burst", and a splinter flew off, entered one of Nede's eyes and exploded in his brain. GLAS, sallow, poor, ill-looking, grey from Ir. glas, green, pale, blue-green, a synonym for blue, which was never named in Gaelic because it was considered a colour dedicated to the powerful, and dangerous, gods of the Upper Air. Br. glas, green, Germ. glast, having a sheen; Eng. gleam, glitter, glimmer, glass. The gods were often observed as “blue men,” and there type is not unknown among the present-day Gaels. My late wife, the former Anne Torey of new Glasgow, Nova Scotia, remembers that the Reverend Dr. Fraser of the United Presbyterian Church at Bernard Street had the genotype. She described him as having “a blue-grey skin, light in tone and wax-like in appearance.” Note the alternate meaning, a “lock,” said from the root glapsa, corresponding with the Eng. clasp. GLAS GHAIBHNEACH, GHAIBHLEANN, GAIBLEANN, (Glas Govan), the grey cow of Goibnui, a provider of unending milk. Offended by the Scandinavians this spirit moved to Scotland. Glas. grey; gabbh + leann, prodigious + ale. Balor of the Evil Eye promised this cow to the smith, Goibnui, in return for work on his redoubt of Torr Mor (Great Thor’s Island) off the northwestern coast of Ireland. Balor failed to include the magical "byre" with which the animal needed to be tethered if it were to remain long in one place. Consequently the creature returned to Tory Island, pursued

by Cian, an apprentice to the smith. She was finally restored to the mainland, but ill-feelings were generated between the sea-giants and the men of Ireland. Port na Glaise is said to have been the final residence of the grey cow and some say she is still seen in that vicinity. Wherever she treads there is always an abundance of grass, and occasionally a poor farmer has had the animal arrive unannounced at his homestead. There she has remained enriching that person, until she is invariable stuck in anger, and reacts by disappearing like fog on a sunny mountain-top. See also Gobhan Saor. This animal confers with the Old Norse cow called Audhulma, the “Nourisher” who provided milk for the giant Ymir in the days immediately after the Creation. GLEANN NA BODHAR, “Valley of the Deaf.” Here Cúchullain recovered from his enchantment at the hands of the daughters of Clann Calatin. GLEANN SHEILEACH, Glen of the Sithe or fay-folk, within the town of Oban, Scotland. A place occupied for perhaps nine thousand years. In 1894 quarrymen constructing the present George Street discovered caves containing the remains of Azilian man (6000 B.C.) These Middle Stone Age hunters migrated to Britain just after it had become separated from the continent. Along with human skulls, a score of flints, three stone hammers, harpoons, and other implements of horn and bone were unearthed. GLIC, wise, sagacious, prudent, steady, cunning, cautious, glice, more or most wise. GLISOGANACH UD A STIGH, the “imp that shimmers.” a haunt of Aberfeldy, Scotland. Described as dressed in a black frock-coat, tall and swarthy with an hypnotic gaze. Answers to the name “devil.” Two handred years ago Robert MacLean is said to have wrestled this spirit for three hours. Aftrerwards he was so saturated with evil-influences his horses would no longer approach him and he became melancholy. He was finally exorcisized by a minister from

Weems. GLOG, GLOC, to swallow, a soft lump, glogair, a clown, a stupid person, a Quarter-Day fool, literally an “unstable one,” cf. glug, the noise made by a liquid in a vessel on being moved, Ir. glugal, the clucking of a hen. Also glugach, stammering or clucking, gloc, the noises made by a hen, Eng. cluck, clock, cf. Scot. glugger, the noise made in swallowing a liquid. GNU, parsimonious, surly, mean. In the old Scottish kingdoms a lack of kingly patronage was considered the ultimate evil. Breas was the first monarch accused of this crime. GO, a lie, a fault, a fraud, a liar. Guile, grudge, blemish, obs., the sea, a spear. Said to confer with gag, a chink, “having a bit missing,” Persian zur, false. GOBHA, gow, a smith, now more often gobhainn, from which Mac-cowan. Mac-gowan and Cowan. This craft was considered magical. The divine smith-warrior is commonly seen in the Celtic setting. The divine smith not only fashioned weapons for the gods but presided over the Otherworld Feast. This god is sometimes identified as Tar but is more often said to be the land-form of Manann mac Ler. See next. GOBHAN SAOR (go-uh), gobhainn, a smith; saor (sawr), a sawyer or carpenter; a jack-of-all-trades. The builder to Balor of the Evil Eye. When he and his son constructed the crystal-castle ofTorr Mor on Tory Island, Balor tried to cheat them of their fee by stranding them on the ramparts when he ordered the scaffolding removed. The carpenters quickly began to dismantle their wood and stone work and the sea-giant was forced to restore their underpinnings. When Balor asked why they had attempted to disassemble his castle they explained that it was slightly out of true, and suggested he send one of his sons to Ireland to collect their levelling tools. The tools that they required were

actually non-existent but served to signal the Goban Saor's wife that all was not well. She instructed Balor’s son to retrieve the tools that were needed from a deep chest, and catching him off balance, tumbled him in and locked the top. With the young Fomorian as hostage, Balor was forced to release the carpenters and pay them with the Grey Cow that gave unending milk. Unfortunately, Balor failed to provide the Irishmen with the magical-byre that held the cow in place, and she soon returned to Tory Island. Goban Soar sent Cian of Contje to retrieve the cow and he inadvertently impregnated Balor's daughter, who gave birth to the godhero Lugh of the Long Arm. This lad killed his grandfather Balor, thus fulfilling a druidic prophecy. GOBHAR, GOBHAIR, GOIBHRE, GABHAR, GABHAIR, GAIBHRE, (ga-ar), goat. The root is gab as in gabh, to take (whatever is offered). A Quarter-Day mummer, especially the leader of the group. See boc. Dialectic English, gofer or goofer, from the French gaffe, a bungler, clown, a foolish fellow, an ill-made individual. Confers with goffer, to crimp cloth creating a honeycomb pattern, the kind preferred as ruffles for the costumes of medieval clowns. Related to the German words wafer and waffle. The spelling gopher is preferred to designate small rodents which tunnel the earth in seemingly random, clown-like fashion. Related to the Gaelic gobhar, a goat, the root being gab, take, as in the Lat. caper. The Gaelic root is sometimes given as gam-ro, incorporating the same gam as that seen in geamhradh, winter. The gopher proper is an invisible entity carrying what appears to be a sphere of lambent light, the latter called the gopher-light, corpse-candle, fox-fire, or deadlight. This spirit is known as the fetch when it travels over water and is the close kin of the will o' the wisp. except that the latter is not an inevitable omen of disaster. Gophers are termed runners when they act on behalf of men not destined for death, thus the modern use of the word to describe one who performs errands for the boss. This is the Gaelic fear dearg (fiery man) and the French feu follet

(fiery-fool). The gopher may goof-off while his host lives, but is absolutely committed to communicating warnings of death; first to the person he serves, and later to the community at large. The forerunner may materialize as the double of the man or woman in question, or as a totem animal, 7 but may be perceived as a flaming ball of fire that approaches and falls to earth. The speed of approach is said related to the nearness of death, and there are instances where men or women lived many years after their warning. More often, death after a few days, or weeks, is anticipated. At the time of death, the gopher is aroused for one last duty signalling the passage of the primary soul by lighting the exact future route from the home of the dead person to the final resting place in the cemetery. Less frequently, where death occurs away from home, the light may move from the body to the residence of the dead person, signalling his living relatives that he has "passed over." Whatever the purpose of the light, men are warned against standing in its path, since those touched by it suffered electrocution whether the light was meant for them or some other person in the community. A gopher haunted the village of Cape Negro, Nova Scotia. Two brothers saw one "blazing up right in the middle of the medder (meadow). By the by we could see the "man" who was swinging the lantern. We rushed home and told mother and she ran out and saw it too. After that it came down toward the harbour and then diddled up and down and went back. In most cases the gopher light could be connected with a death, or deaths, in the village. Again, at Cape Negro. two boys managed to kill themselves while hunting birds and afterwards, for several years at the turn of the century a gopher light was seen just before storms at sea: "It would start in the place where the boys shot themselves and would go back (to) the same place. It would start small and would get big as a washtub, and there was a man in the light swinging a lantern. One time, three men went out in a dory 7Notice

that Creighton describes a ghost-dog as a gopher on page 229 of Bluenose Ghosts.

after it to see if they could find out what it was. They took a gun and started to row and they got just so nigh and the light would diddle up and down and it took down the harbour and they couldn't catch it. They shot at it and gave it up. People got scared of it cause after a while it began to move around the shore. It would go down and come up and you could see this man swinging his lantern. When you saw it you always knew there would be a storm..." 8 Sometimes gopher lights merely served to announce a passing, but they could become attached to residences where a traumatic death had occurred, thus evidencing themselves as a ghost of the dead. This seems to have been the case on Spiddle Hill, in Colchester County, Nova Scotia, which was once haunted by a ball of fire. Since it floated over the Ross farm, it came to be called Ross's Torch. "It was a round bright light and lighted the whole place but, when (the family left), it left." No one knew the name of the instigating spirit and it was of such common occurrence that most people ignored it in spite of its reputation as a dangerous omen. One exception was a farmer named Murray, who was a stranger to the region: "He saw the light and was watching it so closely that (his horse and wagon) went off course." He saw something in the light not previously observed and, at home, "collapsed and, although he lived for a while, never got out of bed again."9 At Ingomar, people also gave this name to the spiritlight: "The gopher was something that appeared at Ingomar and people wouldn't go near the place where it was seen... Nothing had ever happened there to account for it as far as anyone knew, but they dassn't pass it. It died away after a

8Creighton,

Helen, Bluenose Ghosts, p. 230.

9Creighton,

Helen, Bluenose Ghosts, p. 235.

while but not before frightening a lot of people." 10 At Clyde River, Prince Edward Island, the haunt appeared as “ dim wavering light.”Joseph Devereux says he thinks it became particularly active in 1910: “It was reported almost nightly at the western end of the bridge. It would drift slowly up the hill past the Presbyterian church, to a point near the Bannockburn Road where, after a pause, it would fade from view.” At first nothing of any consequence took place but toward the end of that year “an old couple, Paul MacPhail and his wife, died in a fire that destroyed their home at the spot where the light was said to have lingered.” This same writer said that similar lights were seen “on a low-lying stretch of land farther west.” 11 At Spirit Hill, Cape Sable Island a man tried to shoot one of this fiery spheres but the shot rebounded and exploded the barrel of his shotgun. Sometimes the lights were accompanied by full poltergeistic effects, as at Seabright, where aprons appeared strangely pleated on the clothesline, lumber was heard falling where no piles existed. Here one resident saw a fire-ball moving parallel to a line fence: "It kept the form of a ball till it reached the woodpile, and then the light disappeared, but not the sound that went with it (a piercing howl). That followed him as far as the door, but not into the house (spirits were sometimes halted by the iron nails and screws that were a part of doors and entrances)."12 Most men could not identify their mirror image, or doppelganger. The exact identity of the gopher-spirit only became obvious to men at the pre-death meeting. This was the spirit that Christian's sometimes identified as their 10Creighton,

Helen, Bluenose Ghosts, p. 229.

11DEVEREUX,

JOSEPH, “Of Haunts and Spectres,” Weekend Guardian Patriot, Sat. Dec. 17, 1994. 12Creighton,

Helen, Bluenose Ghosts, p. 237.

conscience, sometimes seen materialized as a "guardian angel". When Townsend was an adult, working as a plumber on the Ford office tower in Detroit, he had another encounter with the gopher, this time as a light. Townsend was working overtime on a Saturday and had been sent by his boss to the top floor with orders to install radiators: "All right. I went up there. I didn't install much. Eleven o'clock (p.m.) came around. I was the only one at the top of the building. All the others were down below. The boss says, "How's about all going home at eleven o'clock? All satisfied?" Yes. But I didn't know anything about it. Eleven o'clock came they switched all the lights off. I was left up there. A great large room. And a place for a freight elevator right in the middle. You go in there, there's nothing to keep you from going down fifty stories. A hole for a passenger elevator was also there. A hole through every floor. I got to thinking, By gosh, I can't move, I wouldn't dare move. So I doubled my coat into one corner and made a pillow of my lunch box. I didn't go to sleep. I didn't have time to go to sleep. When a great mighty light came up in front of me. Oh, no light, no electric light was as bright. Come over close to me. Then it started to move away. Nothing said,. I knew what it meant: for me to follow the light. I got my coat on, the lunch box and went over to the ladder. And that tremendous light stayed with me almost all the way down fifty floors..." 13 Gopher lights are now termed “ball lightning, and are no longer considered forerunners, but they have become a persistent part of scientific reportage. In Science, September 26, 1924, John Kaiser reported that his house was struck by lightning which spawned a ball of fire, “seemingly about nine inches in diameter which was thrown into the centre of my bedroom and exploded with a terrific noise.” In that same magazine, for September 10, 1937, Mary Hunneman, told of a similar encounter at Fitzwilliam, New 13Caplan,

Ronald, editor, Down North, p. 164.

Hampshire. While watching a storm she saw it emerge “out of space” falling through a cellar window into the basement of her house. “It was a round ball, bronze, glistening with gleaming rays shooting out from the top and sides; by its beauty and brilliance reminding one of a Christmas tree ornament... Probably at this same instant, all the electric fuses in the house blew out with unusual violence.” Note also that occasionally on clear moonlit nights, when a cold front is moving in, reports are made concerning goof lights. These hazy spots of light moving across the sky with an undulatory motion, are now considered to be mirage reflections from a wavy inversion layer, or light scattered in passing through ground mist. GOBHAR BACHACH, the “Lame Goat.” Another form for the Glas Ghaibhneach mentioned above. A remain of the mythic cow possessed by the Gabhan Saor. In Skye it is said that the Lame Goat still wanders the countryside finding her byre in the richest meadow lands. She is always in milk, and yield enough to supply a force of warriors. Her name is that given the last sheaf cut at the Harvest Home. GOCAMAN, GUACAMAN, Eng. cuckoo man, a caller from the briar, a sentinel or lookout man, an usher or attendant. Also in Eng. gockman or cockman from Sc. gok-man, a look-out. From the Germanic gucken, to peep. The Norse gauksman, their gaukr, cuckoo, Sc. gowk. Related to G. gog, a nod or tossing of the head and gogaid, a giddy female. A mummer at the Quarter Day. See geoc. GOIBNIU, the “Smithy,” or forge-worker, who served the drink of immortality to the Daoine sidh. He confers with the Wayland Smith of English mythology, the character known as Volund in the Norse eddas. It was said that the Bafinne often came to earth as three beautiful swanmaidens, and that men who plucked their feathers might cause them to take human form and mate with them. The Smith and two brothers did just this, and were able to confine the fates to an earthly existence for nine years.

After this, the three goddesses escaped into the air. Two of the brothers went searching for their errant "wives" but Goibniu knowing it was futile to pursue them remained at home until he was captured by the king of a neighbouring island. Eventually the craftsman escaped to the sidh-hills where he continued to ply his trade. In the war against the Fomors, this smith magically replaced every broken weapon with ones “that never miss their mark; no man touched by them will ever taste life again. And all this is more than Dolb , the smith of the Fomor, can do.” Refer to goban. GOIDHEAL GLAS. Also seen as Goidel, Gaedhal or simply Gael. The mythic son of Niall and Scota, the latter a daughter of the pharaoh of Egypt. The supposed progenitors of the Gaelic speakers (the Irish, Manx and Scots Gaels). GOIRISINN, terror, fear, disgust, detestation, nasty, horrible, alarming, awful. goir, to call out, cry, crow, OIr garo, speak. see next entry. GOISER, pl. goiseran, waits, disguisers, guisers, firstfooters, the cullain men of the Half and Quarter-Days. These are the guisers or disguisers of northern England and the Scottish lowlands. See gighis and Galatae for additional descriptions of the activities of these mummers. Goisinn, a snare, goisridh, company, goisdidh, gossip, godfather, from ME. godsibbe, now gossip. In pre-agricultural Scotland there were two officially recognized seasons: summer and winter. The latter, commencing with the fire-feast of Samhain, was the first half season. It commenced with the old Gaelic New Year (November 1). The second half-season was summer, commencing with the Beltane (May 1). These fire-feasts have been thought to coincide with the movement of wild animals to and from mountain pastures. In agricultural times, two addition half-year celebrations were added to the others, viz. the Imbolg, corresponding with the season of foaling for domesticated animals (February 1) and the Lughnasad, marking the removal of the first crops from the

fields (August 1). Actual holiday celebrations took place over several days around these dates, but the four firefestivals together formed the "Quarter-Days" or "Rentpaying Days" of the Gaelic tuathanachs, or “farmers.” Their English neighbours had different imperatives and different Quarter-Days, but in the border regions the traditions of these holidays have overlapped and melted into one another. In former times, these dates marked the appearance of the disguisers, men who represented the earth-spirits known as the Daoine sidh, or “side-hill people.” More antiquely, the goisers were thought to be antique god-spirits, their leader being a man-god "brought to earth" along with any spirits of evil that plagued the community at that time. See Galatae. GOISINN, GOISNE, a snare, gaoisid. A magical trap.

Ir.

gaisde,

OIr.

goistibe,

cf.

GOLAMH, the “true” name of Mil orMileus, patriarch of the “Milesian” forces that finally overcame Ireland. Goat-like, toothy, lean-jawed, a “gobbler,” or one who speaks a foreign language. Probably an “endearment” visited on this king by his Tuathan enemies. Eng. gollar, to bawl or shout. GOLANACH, two-headed, forked, horned, from gobhlan. Ellis gives it as “blind in one eye, “ or “one-eyed.” A general name for foreign visitors especially those from the western Atlantic. His prototype might have been mac Golb, the ruler of Magh Mell. He abducted the wife of Fiachna mac Retach and defeated him in subsequent battles. Laoghaire mac Crimthann and fifty champions finally took on this Fomorian and went to Magh Mell. They killed the giant, rescued the wife, and were richly rewarded. See below. GOLL, lipped; Gaul. noted Clinne

GOILL, distorted face, angry face, a grin, blubber EIr. gailleog, a blow on the face, any stranger; a See gall. Note also Goll agus Gairb, “Goll and Garb,” a two-headed monster who lived in ancient times at Ridge. His two heads were set on a single neck. This

monster was overcome by Cúchulainn who impaled the head on a sharpened stake. This tale harks back to the duality of the creator-god Da. Allusions are made elsewhere to Fomorian-style three-headed and four-headed creatures. See Loch Cend and Loch Cimme. GOLTRIGHE, golanach + treaghaid, two edged + soul penetrating. "Crying music." Heavily sentimental music used to reduce men to tears. When the Dagda invaded the sea-kingdom to retrieve his harp from the Fomors, he called it magically to his hands and then played the goltrighe and the suantraighe which reduced the sea-giants to tears, and then lulled them to sleep. While they slept, Dagda and his sons lay waste the land of An Domhain. GON. Bewitch, detroy by enchantment, hurt using the evil eye, starve in the cold, wound, blast, pique, gall, charm, fascinate, annoy. Gonach, keen, sharp, bewitching. Gonadair, man with the evil-eye, gonag, a witch, one who pinches or bites, a miserable woman, spell, enchantment, as small portion or bite. Ir. gonadh. wounding, EIr. gonim, I wound, ON. gunnr, battle, from which Clann Gunn, Skr. han, strike or slay. GORAIDH, Godfrey, literally the “god Frey.” MG. Gofraig, EIr. Gothfraid, ECy. Gothrit. ON Gothröthr or Gudrod. The early Gaelic is, however, more closely allied with AS. Godefrid, the Germ. Gottfried. His island was perhaps Fresen (which see). Frey was a sun god, the equivalent of the Gaelic Lugh. GORIAS, gor, profit, laughter, pleasure, light, heat, a summer isle, gorach, silly, thoughtless, mad, a young man; root word: gau, to be free. One of the three mythic islands "of the north" where the Tuatha daoine received their druidic training before coming to Ireland. Urias of the Noble Nature lived here among men who were described as “steeped in wisdom.” The Dagda and his sons ravaged this Otherworld and “out of it came the spear that Lugh carried.” GORTIGERN. The common language spoken by all men in the

elder days. GORM GLAS, “Blue-Green,” the sword of Conchobhar mac Nessa.. This word or “blue” was always substituted for “green,” which was never mentioned aloud since it was the totem-colour of the sithe and the gods of the air. Duncan Reid has noted that many of the Gaels were partially colour-blind and these two colours were those most often involved. Thus we note the expressions: gorm thalla, “the blue hall,”i.e. the sky, but note also an tir ghorm shleibhteach, the “green mountain land.” Similarly gorm phrease described a green bush while gille guirmean is a weed whose blossom is blue in the eyes of most people. “The hastly pale shades od green are uaine.” Glas was taken into Gaelic from the Old Norse tongue and is a colour verging on grey, GRAG, the croaking of crows, Eng. croak, graculus, the noise made by hens. See next.

crake,

Lat.

GRAIGE, superstition. GRÀIS, a blessing, prosperity, from gràs, grace, from the Lat. gratia. GRÀNDA, GRÀDA, ugly, ill-favoured, shameful, unseemly, nasty, grim; EIr. gránde, teetered, covered with pustules, one with a skin disease, from gràin, abhorrent, disgusting, Cym. gruen, rough, grief, the Slavonic, groga, the “horrent one.” Gràineag, hedgehog. The Eng. grand and gross. Any powerful, but ugly, leader. Thus, Granda Manann the sea-god and Grand Manan, an island in the Bay of Fundy, eastern Canada. Confers with Grannd, Grant, an English family settled near Inverness and with Eng. grand. from the AN. grand. In English mythology the grant is a horse-like fay which breathes out fire and warns humans of danger from this element. During the initial era of the fur-trade, in the sixteenth century, an expedition was undertaken by Etienne

Bellenger who went first to Cape Breton and travelled from there two hundred leagues down the coast until he came to villages in which there were “houses made of bark.” Here he bartered at ten or twelve villages bringing away ore said to contain silver as well as several varieties of fur. Bellinger paid forty crowns from trade trinkets which realized four hundred crowns so he returned to France a happy man. His voyage had geographical significance since he noticed Grand Manan Island, charting it as Menane, which was supposed derived from the Penobscot Menahan. This island was first described by Hakluyt, who used the name to describe what is now the Bay of Fundy. Grand Manan Island was referred to by the local Indians as ktanagook, “the most important island,” which may explain why it was represented as being the le Grand Menan on the maps of Champlain and later voyagers. In any instance European explorers rarely tagged places with aboriginal names, preferring those from their own cultures. The shortening of this name led to the Bay of Fundy being termed Grand Bay. On at least one early map the Fundy is designated, in full, as Le Grand Baie de Norumbega, “the Great Bay of the Northern Forests.” De Monts preferred La Baye Francoise after the style of the Roman Mare Nostrum (Our Sea), but none of these names persisted. Basque and Portuguese fisherman of the sixteenth century called the waters between Nova Scotia and New Brunswick Fondo, a shortened form of profundo, meaning “deep,” but Ganong thought that Fundy was derived from an English misspelling of fendu, “split,” a word that has reference to the fact that the Bay is ultimately divided into the Minas Basin and Chignecto Bay at its headwaters. Notice that an island named Groga-y , the “Isle of Groga,” the “horrible one,” is represented on one of the earliest maps of the northeastern coast, that of Oliveriani, penned in 1510. There is a creature b bearing this name in Old Norse mythology, and she is Groa, the “Green-maker,” who attempted to move a flint splinter (representing the cold season) from the forehead of Thor. Unfortunately she

lost the train of her incantations and the is annoying stone remained embedded. Guerber says she confers with moongoddesses elsewhere, which allies her with the summergoddess Mhorrigan. This sorceress is probably represented in the Gaelic word grugach, wrinkled which resembles grùig, one having an “attitude,” churlish, grudging, gruc, sulky, the Eng. grudge. Note also gróbag, a poor shrivelled woman, thus the Cailleach bheurr, who is the over-wintering form of Mhorrigan. A giantess of Fomorian descent. Alsia, the croaking of crows, which were her totem-animals, greis, gravel, gris, horror, the Eng. grisly, grugach, the “hairyone,” a sith or brownie, the word may also suggest “gnarled trees,” in particular the thornbush. The English word grey is part of this family. In Gaelic mythology this goddess is obliquely referred to as the grisionn, i..e. the gris-fhionn, the “brindled furry-one or the “grey-white-one.” She is thus, the creature identified elsewhere as the Bafinn, or “death-woman,” literally the “white-death,” the banshee or Fate of all men and the gods. The aforementioned island is usually taken to be Groais Island off the northeastern coast of Newfoundland but there is no certainty in this. In later map making Newfoundland itself is seen represented as Grand Isle while the adjacent Cabot Strait is marked as Grand Bay. Newfoundland, Prince Edward Island and Grand Manan are all, at times, identified as “beginning places” in aboriginal mythology. In each place, tales tell of Glooscap, the godhero of the Algonquins, entering the Underworld through caverns and emerging at some other place far away. This is a metaphor for overcoming death. GRÁNIA, GRÁINNE, gráinne, a small quantity, grain, corn. Gaelic gran, kiln-dried grain, coen, grannaidh, hgaving long hair, Some hold that the Celtic word is borrowed from the Latin cornus. The daughter of Cormac mac Art ard-righ of all Ireland. Fionn mac Cumhail became betrothed in his middle age

to the daughter of Cormac ard-righ, and the Feinn accompanied him to his wedding feast at Tara. Like Deirdri, this princess was uncomfortable with the thought of wedding an “elderly man” no matter how heroic his reputation. Consequently, she approached Oisin and asked if he would elope with her. When he refused, she turned to Diarmuid, who had promised the Òighe that he would never refuse a damsel in distress. Reluctantly, the “spotted-one” fled with this lovely into the wilderness of Ulster. Burning with rage, Fionn pursued. At first Diarmuid treated Gránnie as a sister, but ultimately gave in to the sexual urges created by close company and a common purpose. At first that shared concern was nothing more than eluding Fionn’s hounds, and finding the next badger hole where they could hide. In flight, he was faced with an image of Aonghas who advised him to “flee from this place and every other place known to you. Never go into a cave that has a single passageway, and never take to an island where there are no others somewhere at hand. Where you cook, eat not; where you eat, sleep not; where you sleep eat not on the morrow.” At the first light the pair took this advice and thus avoided the woman-tracker named Derdu, the chief counsellor and spy of Fionn. Even so this tireless woman tracked the lovers at last to the Dun Da Both, which stood within an ancient cromlech. There the Clann Morna led by Fionn. The stone-ring was hard to take having many entrances, and being completely covered over with rubble in those days. Diarmuid only agreed to emerge for battle when he saw the shining figure of Aonghas remove Grannia to the safety of some place beyond time. He then used his staff to vault beyond the circle ring of earth known as the mote which stood about the cromlech, and there made his stand. It is recorded that Diarmuid moved through the ranks of the Feinn “as a wolf through a flock of uncertain sheep.” Afterwards, when Feinn searched through the huge mounds of dead, he found nothing of his long time adversary.

The head of the Feinn now counted these losses: Cormac’s daughter, the warrior named Diarmuid, the dead in battle; the trust of companions in the worth of his deeds, and his own self-confidence, but still he was unforgiving and “wanton in his pride.” As for Diarmuid, he retired into the Brugh na Boyne where he was nursed by Aonghas and Grainne, “although the life spirit almost fled from his mouth.” In spite of this Grainne petitioned the High King that some peace might be made between these recalcitrant men. Although Fionn protested, the Feinn would no longer support his personal quarrel with the son of Donn, and thus the banishment was lifted. Thus, Diarmuid lived to build the Rath Grannia, and there he lay abed when his banshee wailed. Not long after he was invited to join the Feinn in a boar hunt, and Grainne warned him that she had uncomfortable fortellings. The boar that was hunted was the son of Roc, and Diarmuid found it impossible to do the animal any harm with the weapons that he carried. In fact, the boar charged head on against him, ripping and goring the hero,leaving him, at last, as dead. When the Feinn came up to him, it was obvious that their leader was in a good mood for he said: “Here lies , the irresistible, it is a pity that all the woman of Ireland are not gathered to see how he looks at present.” For his part Diarmuid could only beg for his life, noting that Fionn had the power to restore it by bringing a victim of hurt water in his two hands. Although a well of water was not nine paces distant, Fionn’s hatred would not allow him to help his former friend and comrade, and he even made as if to bring water allowing it to drain away between his fingers as he approached Diarmuid. Grainne knew the meaning of the parade of men that came back from the forest, but they bore no corpse, “for that had been taken away by Aonghas Óg.” This event eroded the trust of the chieftains of the Feinn for their leader, and it was said that the keep at Alma became a cheerless place. Nevertheless, after a year, Fionn

petitioned the widow, and she eventually married her late husband’s nemesis. After the marriage, the pair were met by battalions of men shouting derision and “Grainne bent her head in shame.” Nevertheless, it was never said that the sovereignty of earth-goddesses was fair and just and the two remained wedded until death, but it was also said that “the spirit was out of the Feinn.” This force was opposed by Cairbre mac Cormac, and in the end they were killed almost to a man. As for Diarmuid, he went into the Otherworld by way of the Brugh na Boann, but his body remained inviolate on a golden bier near Tara. When ever Aonghas Óg sought companionship, he breathed into the mouth of the corpse, and the spirit rushed east over the waters and roused it, so that this dead man could converse with his foster-father. GREADAL FHINN, Eng. Fionn’s Griddle. A one-time cromlech situated beyond Kilchoan, Scotland. Vestiges exist as socket holes in the ground, and earthenware is found on the site has been dated at 2000 -1600 B.C. See Fionn mac Cumhail. GREALACHEAN, “entrail inspector,” a diviner, EIr. ghr, gut hence the English gore. A druidic specialty. Aged kings who were low in spirit were often separated from their intestines while still living. The condition of these entrails were thought to harbour well, or ill, for the future of the kingdom. GRELLACH DOLLAID, GULLACH DOLLAIRB, the Barony of Rathconrath, Ireland. The secret assembly place for the Dagda and his sons when they plotted the overthrow of the Fomorian king named Breas. It is said that the conspirators included Goibniu, the smith and Daiancecht, the leech. and they “stopped at this quiet place for a full year, making their plans in secret.” It was from the councils taken here that the place was spoken of afterwards as “the Whisper of the Men of Dea (the Tuatha daoine).” When council was broken, the warriors agreed to meet at this place every third year on the anniversary of the date until the

Fomorians were all ousted from Ireland. GRIAN. grian, obs. land at the bottom of water, now: land, The Sun, warm, shining. Bil, the death-god, was nicknamed “the Shining One,” and his holy-day translated as “Mouth of Fire..” He was obviously as much a part of the sun-cult, and the panoply of day-gods, as Lugh. In point of fact the sungod Lugh is nicknamed Lugh Chromain, “Lugh of the Crooked Hand.” In the guise of Cromm the Crooked, Bil is often spoken of as “The Day God,” and it is clear that many of the Beltane altars were once seen as sun-altars. On Mount Callan, near Ellis, Ireland, the Beltane was celebrated on midsummer’s day down to the year 1895. Near Macroom there is a standing stone very clearly designated as “the stone of the Sun.” The antiquarian Sethrun Ceitinn (!c. 1570-1650) said that almost all the cromlechs could be associated with the goddess Grainne, whose name may be taken as Grian, and translated as the “Sun.” Elsewhere it is said that Éire (Ireland) was first married to mac Greine (the son of the sun) and one of her daughters was Giolla Greine, “whose mother was a sunbeam.” The relationship of daylight and darkness, life and death, summer and winter, may not be easy to see, but remember that many of the Irish were located so that they could see the sun-god sink each evening into his domain within the western sea, and he invariably rose by morning from the eastern sea. Note also a woman of this name; a queen of the sidhe, whose palace was within Pallas Gréine in County Limerick. The magician who felt that he could influence the fall of rain conversely knew that he could cause the sun to hasten to the sky. The best trained ancients were also able to extinguish the sun, being aware of eclipses and capable of predicting them. Quite frequently diseases used to be placed on a mangod slated for sacrifice, since it was assumed he only had to carry them for a brief spell before returning to earth, and that he would leave all illness there on reincarnation. The sun was also thought of as a god in the sky, sacrificed each

day to the western earth and reborn, on the morning, out of the eastern womb of Mother Earth. This was a hidden tenant of Maritime witchcraft as shown in the acts of Mrs. Baker, of Oyster Pond, N.S. Parents in that village had a daughter born with a unsightly birthmark on her head, which conventional medicine could not remove. When the child was shown to Mrs. Baker, she said, "The dear little thing; I'm going to do something about that." Drawing first on Christian rites she went into her bedroom and opened a Bible on the table. She then said, "Come over by the window with the setting sun." The mother held the child on her lap while this practitioner "put her finger on the baby's head and made a funny noise with her lips and she did this three times." Afterwards she commented, "That's all I can do today. I hope it will go away. If it doesn't bring her back again." Here, it was assumed that the defect would be carried away with the setting sun, and it was afterwards noted that "It did disappear very gradually." Our witches seemed to have concentrated their effort on producing or curtailing rain rather than stopping the sun in the sky or blotting it out. Nevertheless, there is a persistent belief that the Christian God liked to show his power at Easter by causing it to dance in the sky at its rising. People who held this belief said that they observed the morning sun through black silk cloth or a blackened glass negative. See next entries. GRIANAN AILEACH. A sunny marker. A tumulus, the final burial place of Nuada of the Silver Hand after Balor killed him during the second battle of Magh Tuireadh. GRIANAINECH, one of a sunny countenance, an alternate name for Ogma. GRIAN LUGHA, Literally, Lugh The Sun, He was also known as ” the impotent sun, or the “small sun,” when seen between

Samhuinn and Imbolg. Grian, sun, root gher, warm. Lugha, less from lu, little, the English light. A pale sun. This was the sun shadowed by the Cailleach bheurr, or “WinterHag” Her sun persisted from November 1 to February 2. Although her reign nominally ended with Bride’s Day or the Imbolg (lately termed Candlemas or Groundhog Day) she has never been known to lay down her power-rod without a struggle. It is she who raises the storms of spring, and in the week known as An Cailleach she makes a final effort to retain control. Latha na Cailleach, the Old Hag’s Day (March 25; New Year’s Day prior to calendar reformation in 1600), is the traditional date for her final overthrow, her power being completely gone by the rise of the Samh on the first day of May. Note correspondence of lugha with the defeated (and thus ineffectual) god Lugh (see note under this heading). The ancient Gaels addresssed the sun as follows: O, thusa fein a’ siubhlas shuas, Cruinn mar lan-sgiath chruaidh nan triath! Cia as a tha do dhearra gun ghruaim, Do sholus tha buan, a ghrain! He, of course faced the rising sun in the east. Hence the Gaelic expression for rightness of pursuit, Bheir e fa ‘na ear e, “He brings it to the east.” This has the sense of “He gives the matter proper attention.” At dusk, the following was thought appropriate: An d’fhag thu gorm astar nan spear, A mhic gun bheud, as or-bhuidh ciabh! Tha dorsan na h-oidhche dhuit reidh. Tha paillinn do chlos ‘s an iar. Thig na stuaidh mu’n cuairt go mall Ag coimhead fir a’s gloine gruaidh. GRIAN-SHAM-STAD, solstice.

Summer

Sun

pause.

The

summer-

GRIANUISG, summer-water, a silly person, fay-person, the

Daoine sidh. GRIBH, obs. Griffin, warrior, a finger. Gribhean, a griffin. Grib-longach, a griffin. GRIGIREAN, GRIGLEACHAN, GRIOGLACHAN, GRIGIREAN, the constellation known as Charles's Wain (Wagon), Odin's Wain. Hugh’s Wagon; home to the Gaelic Oolathair, their creatorgod. Stars known as the Pleiades, anciently the “Allfather’s” court. The Dagda’s constellation. Griogag, a pebble, a bead (in the sky), from the root gris, gravel. GRIOGCHAN, griog, crystal, obs. constellation, the stars of the heavens. GRIOS, entreat, pray, from the earlier grios, heat, encourage, incite, “rake up a fire.” Gris, fire, Skr. ghramsa, sun, heat, sunshine. Note the implicit reference to the pagan fires and the old pagan god Lugh. GRIS, horror, pimples, redness, fire, dt’s, termor, terror, shiver, prickly heat. Sweat produced by fear, a horrified expression; from Scand. grise, to shudder, the English grisly. Grisonn, gray, death-like in complexion, conferring with MEng. gris, having a gray fur. GRODAG, GROBAG DUBH. grod, rotten;, putrid, proud, overly intelligent, cross-tempered, dubh, black, a shrivelled old woman. Another name for the baobh or Gaelic witch. GRÚACACH, GRÚAGACH, hairy, long-haired, a maiden, a woman with a daughter, a brownie, a banshee, sometimes a philosopher, a conjurer or instructor. Rarely the chieftain of a clan, from gruag, a woman, wife, a wig, having lots of hair, maned. Campbell defines this as “‘air of the head.” Ellis says it confers with “an ogre or monster, enchanter or wizard.” An unkempt wizard or enchanter. Eng. crumple. Linguistically related the Dark Lord, the old god named Cromm. The beansith or glaistig of the castle, cattle fold, sheep pen, or dairy in Skye.

“If the herder fell asleep and neglected his task, she tended the cattle herself, and at night would keep the calves away from their dams and preserve the substance of the milk. But she expected a “quid pro quis” for her services, and would beat with a small wand those who neglected to propitiate her with a daily offering of milk.” Highlanders have said that the “long-haired one” was formerly a “professor” or “master of arts,” “the one that taught feats of arms.” In mythology this creature is mentioned as “the learned Gruagach, a druid in his glory.” Demoted, he became one like the Greogaca who haunted the small island of Inch near Easdale, Scotland. “(He) is the phantom of that same Druid, fallen from his high estate, skulking from his pursuers, and really living on the milk left for them by those whose priest he had once been.” It was said that this particular bodach was a retainer to the Macdougalls of Ardincaple; “He takes care of their cattle in that island day and night...” A gruagach is said assigned to Skipness Castle, “and is still remembered as a supernatural female who did odd jobs about the house for the maids and lived in the ruin.” There is another in Kerrisdale, Gaiurloch, Ross-shire. All of these may be the same as the Groac’h of Brittany, reputed to be a druidess who had a seat of learning on an island. These creatures are associated with the Otherworld. In 1867 Kenneth MacLeod reported thgat one of these was seen “standing on the Laig brae in Eigg and she was designated by the harvesters who saw her as:”a woman of the other world.” Campbell equates them with the seagiants. In a few of the tales their descendants described them as “a wise,learned race, given to mahgic arets, yellow or ruadh, auburn haired, possessing horse and knowing how to tame them... Able to put the waters between themselves and their pursuerers, good looking, musical, possessing treasure and bright weapons. Using king’s sons and other races as slaves, and threatening to eat them...given to combing their hair wi.th gold and silver combs...” Therefore, the famhair. See also Morgau

GRUGACH AN UBHAIL. The “apple monster.” These creatures were sometimes represented as throwing a golden apple in the dirction of anyone who approached. Those who caught the apple and returned it with full force killed the beast, otherwise the unfortunate traveller died. GRUNNDAIL, grunnd, ground, well-grounded, sensible, careful, frugal, a sage, grunn, a handful, a crowd, Br gronn, a heap. Similar to the English grain, thus a collector of grain. Also a river monster; perhaps from Sc. grunnd, bottom, channel in water, ON. grunnr, bottom of the sea or river, Eng. ground. Note Beowulf’s troubles with the Grendel and the Grendel-mother. GU, evermore, eternally. GUAG, guath, common, traditional, a Quarter-Day fool, simpleton, clown, a giddy, whimsical fellow, having a spayed-foot, lamed (to prevent escape), Ir. guagin, folly, a silly one, from ME. gowke, a fool, cf. Eng, gawky. Also G. guga, a silly “goose.” Gugail, the clucking of poultry. Same as guacaman, gocaman, geoc, guraiceach. GUAIRDEAN, a whirlwind, vertigo; similar to cuairt, to travel in circles. The sithe in travel. Men often bowed, or lifted their hats to these “good neighbours” as they passed. See next. GUAIRDEAN CEARRACH, the “Left-handed Guardian.” an acronym for the Cailleach bheurr, the “Winter Hag.” “Guardian” has reference to her duties as protector of the animals of the wild and her stewardship over the Cauldron of the Deep. GUCAG DHOSGACH, "the ferry boat of sorcery." Gucag, bubble, bell, globule, bud; do + sgath, negative prefix + a shade, a shadow. The "crystal-craft" used in transport between Britain and the "dead lands of" the west. Confers with "Wave-sweeper" the death-ship piloted by Manann mac Ler

once each year at the constructed of “copper.”

Yule.

Infrequently

described

as

GUIDH, “pray thou,” a prayer, wish, Irish, guidhim, I pary, guidhe, a prayer, an imprecation; gada, gath, voice, from gad, to speak; root-word ged, god, similar to ghedh. to ask (a favour). Also cf. with AS. bidden and the English bid, gad, gab. Wishes directed towards God, the gods or toward nature-spirits. GUILEAGAN, from gaileag, the chirping of birds, the uttering of a charm; refers specifically to the old custom of boiling eggs out-of-doors on Latha Guileagan, freely translated as "Easter Sunday." See guag, above. Easter is, of course, a pagan feast-day confiscated by the Christians. It formerly belonged to the old Norse goddess Eastre, or Ostara, who is the equal of the Gaelic goddess Bridd, the patron of married love, hearth and home. This goddess was too popular to dismiss as a baobh, so she was elevated to Saint-hood as Saint Brigit. The Saxon goddess who survives in our word "Easter" was also considered a fertility goddess, the symbol of a reborn earth after the long "death" of winter. It was customary to celebrate this day by exchanging brightly coloured boiled eggs, for the egg was considered symbolic of the beginnings of life and new things. The early Christians continued this tradition saying that the egg symbolized the resurrected Christ. In various parts of Germany stone altars still stand which are called Ostara stones. They used to be crowned with flowers in the spring and were the sited of ritual and informal sex, great bonfires and left-handed circle dances. These were popular "games" practised well into the last century in spite of the denunciations of Christian priests and philosophers. In Scotland it is still the custom, in the rural outback, to roll these eggs down steep hills, the damage they incur being considered an omen for the egg-runners. GUN DOL AOG, “taken away by Aog,” putrefaction which was attributed to the presence of the spirit known as an-t Aog, the death-god.

GURAICEACH, a plucked bird, a blockhead, hair-brained, queer, a big awkward fellow, an unfledged bird, simpleton, fool. A cuckoo. See geoc, gocaman, etc. GUTH, a bard, to taunt or defame, to ill-name, erudition, having a voice (and using it). Guthach, noisy. GYVE, a magical blemish placed on the forehead of an enemy. See glam dicend.

H, a letter not originally found in the ogham or in Gaelic; now grouped with other letters to suggest lenition.

HAOINE, DI-, (je hoeunn-e), Friday, from aoine, fast, after the goddess Aoine; OIr. oine, Br. iun, Latin, jejunium, the major fast-day of each week. "Friday is a good day for planting or sowing...engaging one's self in matrimony or any other bargain. It is not right to buy on a Friday, nor to be buried, nor cut one's nails or hair, nor to kill sheep. On Good Friday no metal must be put in the ground, such as a spade or plough; but seaweed may be spread on the surface, or the wooden rake used. It is not right to sharpen a knife on Friday. A knife so treated is cursed and will probably be used before long to skin one's own cattle, which will have fallen to the Powers of Evil, or fallen dead before the Evil Eye. A person born on Friday is said to be delicate and dilatory." (Celtic Monthly, p. 162). HI, HY, obsolete word, see I. See also Breas-il also entitled Hy-Breasil. See I na-beatha. The prime island of Hy was Iona, the modern name being transposed from Ioua, the error having come from Adamanan’s remark that Columba’s name in Hebrew was Iona, “a Dove.” An earlier form were Ivo which became Eo or Eu. The root is thought to be beo, “living.” Relates to the Eir. Eo, a yew-tree. Thus an “island of yew-trees.” William Watson relates these words to the Gaullish god Ivavos, the genius of healing waters of Evaux in France, but notice also the more localized Aod or Hu. In any event, the yew was the longest lived tree in the forest, “Patriarch of the woods, sacred to feasts.” Irish literature makes mention of Fer hI mac Eogbail, a foster son to Manaan

mac Ler, and a druid of the Tuatha daoine. He came out of the western Otherworld to fetch an Irish concubine for Manann and failed in the project. In another tale he is credited with using music as a charm to promote a quarrel among the leading men of Munster. Interestingly, his father’s name translates as Eo-gabal, the “Yew-fork.” Clearly he was a divinity of the forest. HIORT, OIr. Hirt, Irt, to pass through or over. A death place. This is the Gaelic name for St. Kilda. In the Norse sagas it is given as Hirtir, “certain isles beside the Hebrides.” Later it is seen spelled Hert, Hyrte or Hirth, “the strongest of all isles.” “likely that the ancient Celts fancied sunset isle to be the gate of their earthly paradise, the Land-under-the waves, over the brink of the western sea. This name occurs as Duibh-hirteach, “the black deadly one,” the name for a lonely rock north of Colonsay, another danger in the sea. A resident of Colonsay confided that this rock was “a great bogey used to keep the children in their place.”It was once a common threat to say to children, “Quiet, or I’ll send you to Hirt on the Cow’s back.” A teasing person was often driven off with the words, “I wish you alone on Hirt!” HUI CORRA. A traveller in the Atlantic. One of his brothers saw a vision of the Otherworld and was converted to Christianity: “I perceived thereafter that I was borne away by birds to look upon Heaven. I saw the Lord himself upon His throne and a bird-flock of angels making music to Him. Then I saw a bright bird. sweeter than all the rest. And (Saint) Michael was there and it was he who stood in birdform before the Almighty. See eun. HUISDEAN or ‘Uisdean, Uis, Hui, Eng. Hugh, less frequently Hew, in Argyllshire G. Eôghan, MG. Huisduinn, “Hugh’s man,” from Scand.-Germ. models. Confers with ON Eysteinn, the root is thought to be ON. hug, thought. Note that Hugin was one of the raven-messengers of the god Odin. Also confers with the G. Aod, one of the old day-gods often seen as the equivalent of Lugh. “In terms of modern usage Hugh is decidedly Scottish. It was in 12th position in 1858, 15th in

1935, and 28th (in popularity as a boy’s name) in 1958. The name has hardly been used in other English-speaking countries except Ireland for the last hundred years.” In Scotland the feminine Hughina is still seen and many Scottish surnames derive from this god: Hewat, Hewet, Hewit, Hewatson, Hewison, Howat, Howatson, Hugan, Huggin, Hughson, etc. See Aod for additional material.

I, idad, the yew in the ogham. Associated is illait, the eaglet; irfind, the colour white and the winter solstice as well as the magical number three. I, she, Ir. í, sí, OIr. í, hi, Cy. hi, Germ. síe, they, Skr. syá. Very similar to the G. sa an emphatic particle having the force of “I myself.” Also note G. so, this, here, in this place, her place, sin, that. See iubharr, the yew tree. Note that this goddess matches the Bafinn, the “three in one” deity. See iubharr. A form seen for the island of Iona.

I, art, science. IADH, to take a circuitous route, to magically bind, to bind, obs. to enclose. IAL, moment, time, season, a gleam of sunshine, Light. passing phenomena. See the next.

Any

IALL, a “flock of birds.” A herd, a drove, Formerly “May god forgive you!” Now obsolete. One of the “keys” to divination, which was a druidic specialty. See next entry. Birds appear throughout Celtic tradition as gods and goddesses, as symbols of divinity and as messengers of the gods. The swan, the crane, the rave, and the hooded-crow had unbroken popularity as cult figures. The eagle and the owl and the goose had a period of popularity followed by a lessening of importance. It can be guessed that birds operated first as sky-messengers of solar-deities such as Lugh. The quarter from out of which birds flew and the tenor of their cries were therefore seen as god-directed and worth examining as a portent for the future.

IALTAG, a bat, iall + tagradh, flock of birds + ghost. ghostbirds, birds from the Otherworld. Flocks of birds were watched as omens of wide-sweeping events among men. These creatures were regarded as shape-changed deities, or spirits of the air, capable of landing and assuming human form at will. IAR, The West, the end of things, obs. bird, dark, black, dusky, IARBANEL, western gang. One of the three sons of Nemed, who escaped after the unfortunate experience of the Nemedians in Ireland. Some claim he retreated to the continent and fathered the Tuatha daoine. His brother Starn was acclaimed the patriarch of the Firbolg and his son Bethach, the direct ancestor of this tribe. IAR-CHULLACH, iar, obs. dark, dusky, black; the boar. IAR, SIAR, west, a special use of the preposition meaning behind (the horizon). Iargail, the west, evening, twilight, remote; iargalta, churlish, inhospitable, turbulent, surly; iarculta, backward. Iargan, the groans of a dying man, one “going west.” Iargainn, pain. The Otherworld of the Fomors, the gods and the Daoine sidh was considered to lie west of the horizon in the Atlantic. Pagans were buried facing west, IARNA, a hank of yarn, from the Eng. yarn. Blue-green yarn was used to ensnare animals and men and to accomplish prognostication and other forms of magic. Red and black yarns also had their functions in druidism. IARUNN. metal, iron, iron tool of any kind, blade of a scythe, Ir. iarann, OIr. iarn, Cy. haiaran, Corn. hoern, OBr. houaran, Gaul, iarnodori, OHG. isarn, English iron, all thought to be borrowed from the Celts, who were the first to smelt iron. The word iron is Celtic, its original form having been iarn in the Gaelic dialect. Notice that iron bars were the “goldstandard” of Gaelic civilization, and the redoubtable Queen

Mebd counted her worth in iarn-lestair, the number of “iron vessels” she possessed. The Celts developed the use of iron in the first millenium B.C. at a time when it was barely known to classical craftsmen.B y the sixth century B.C. they had developed formidable weaponry and were militarily superior to any of their neighbours. their axes and ploughshares were so good they were able to cut roadways through the previously impenetrable forests of Europe and open new farmland. The Gaelic word for a road is still slighe from the verb sligim, to hew wood. Without their iron swords the Celts could not have harassed the classical kingdoms. The iron swords of the Celts enabled them to sweep Europe, conquering Rome in 390 B.C. Not long after they defeated Thrace, Macedonia and the other Greek city-states including Athens. Iron bars of set weights were used as Celtic currency. In the story of the Táin, it may be remembered that when Aillil and Mebd were counting their individual assets they each listed a number of iarn-lestair, or iron-vessels. The Anglo-Saxons remembered the importance of this metal in their goddess Irenasaxa, literally the “Iron-sword.” It was, however, the Celtic Milesians who first developed the art of putting an edge to iron weapons, and this enabled them to overcome the Tuatha daoine, the warrior magicians of Ireland, who had great skills as druids but nothing more than bronze swords and spears as practical weapons. Thus these "gods" lost the land to mortal men. Banished to the "hollow hills" of Britain and to islands beyond the western ocean, they became the Daoine sidh, or "little people" and for ever after were adverse to iron in any form. The Rev. Robert Kirk has noted that “all uncouth, unknown Wights are terrified by nothing earthly so much as cold Iron..” As the sithe were allied with the druids and the human baobhe, these people are also repulsed by the "magic" of iron. Thus any of this kind can be bound in place by driving an iron spike into his, or her, footprint, and they can

be kept from houses by nothing more than a fish-hook driven into the wood of the doorway. Notice also that the mythic smith Goibhniu, who we have also identified as Goban, was known to have had his smithy at Sliab nan Iairinn, the “Iron Mountain,” east of Lough Allen in County Litrim. He is perhaps the only Tuathan described as forging iron. J.F. Campbell has noted that the iron sword created great wonder when it first appeared as a weapon of war. He says that other things made of iron also had magical attributes transferred to them: “in all popular tales...some mysterious virtue is attributed to iron; and in many of them a gun is a waepon which breaks spells.” Thus it was thought valuable to fire shot over the back of a “bewitched” animal. To look into the other world, or release an individual from enchantment, it was thought necessary to aim three times over the iron barrel of a rifle or shotgun. While these weapons were the most powerful in frightening the fay a reaping hook , horseshoe or nail was though to do equal servfice. Note that the sidhe shot stone arrows being unable to handle iron. IBATH. obs. ibh, to drink, A second son of Beothach. One of the Nemedians who fled to Boetia in Greece after the Fomorians defeated his people in Ireland. Like Iarbenal he is often given as an ancestor of the Tuatha daoine. I Breasil or O Breasil, High Brazil, see Breasil. IBCAN. A third son of Beothach the Nemedian. See Ibath. I NA-BEATHA, the “Elevated (place) of Life.” OIr. beathu, see bith for the root. Hence beathach, an animal, a living thing. One of the mythic Atlantic islands. IDATH, IBATH. The Connacht warrior who married Bafinn, the “sister” of Boann. His son Fraoch was reputed to be the handsomest warrior in ancient Ireland.

IFRINN, IFRIONN, hell, EIr ifurnn, from Latin infernum, Eng. infernal. A region unknown to pagan mythology. While the place was unknown, the Norse goddess Hel who supposedly supervised this land was not. A cold region of punishment or, at least, dullness and inactivity. Ifrinneach, hellish, extremely wicked, a demon. ILBREG, sometimes ILBHREACH. Son of the sea-god Manann mac Ler. He was the ruler of the sidh known as Eas Aedha Ruaidh, now known as the Mound of Mullachshee, located near Ballyshannon, County Donegal, Ireland. He was one of five candidates for high-kingship of the Tuatha daoine after the retirement of the Dagda. During the subsequent quarrel between the “gods of the earth,” Ilbreg supported the losing cause of Midir the Proud, who also called upon a contingent of mortal warriors led by the Fenian Caoilte. This man was sometimes said to have slain Ler the grandfather of Ilbreg. ILDÅNACH. the “All-craftsman", a title bestowed on Lugh after he proved himself at the court of Nuada. It has the sense of “Doctor of Arts and Sciences.” ILEACH, il, having plenty, variegated, Ir. ile, showing diversity, iol-, a prefix suggesting “many.”root pel, the Eng. full. Having special reference to Hel. the “parti-coloured” goddess. See I, “She,” who corresponds. The goddess Mhorrighan. ILEAGAS NAN DAOINE SITH, contentment with the earthly state, ile + agas, many + contentments of the "little people." Unlike the Christians the pagan seers did not threaten either eternal joy or eternal pain following death. "They were teaching that it is not meant for children of men to know anything of what passes after death. They taught that men should be friendly and kindly to each other, without distinction, while they dwelt in the world ... They condemned the creed that held that eternal vengeance or eternal mercy was the lot of all men at the other edge of death. They advised mental calmness and promised the peace that flows there from. This was not to the liking of

the Church which demanded obedience from all and yielding to Her belief and practise and overlordship and rule." (The Hebridean Connection, p. 386). ILLBREG, sometimes Ilbhreach. A son of Manann mac Ler, ruler of the sidhe at Eas Aedha Ruiadh, Ballyshannon, Donegal. He was one of five candidates for leadership of the Tuatha daoine when the Dagda announced that war-injuries demanded that he step down. During the war between the Upper World and the side-hill of Midir, he fought unsuccessfully alongside the Fenians and the Dark Lord. IMBAS, im, butter, Eir. imb; bas, Death. Jells which provided druids with their prophetic art. The “buuter” wassaid derived from the nuts of certain trees. IMBOLC, IMBOLG, im, + bolc, intensive prefix "about", "concerned with" + welted. Confers with the English abolish. The “Quarter-Day,” or “Rent-paying Day,” devoted to the goddess Bridd. A fire-festival was held on the eve of February 1, some said to take note of the dropping of the first lambs. As was usual for such situations, a time for blood-letting as well tale-telling, ritual sex and entertainment. The Christian’s termed this day “St. Brigit’s Day,” and considered that it marked the end of Christmas Tide. IMRAMA, IMMRAMA, “ wonder-voyages.” Travels into the western Atlantic. EIr. emigre, journey, expedition, imrich, to remove, to flit (from place-to-place). Eirich, to rise, rach, I go. In the great list of two hundred Irish romances, itself dating from the eighth century, six Imrama or “Overseas Voyages” are listed, and of these “The Voyage of Maelduin” is given as the first of its class. Of the others that are mentioned only “The Voyage of the O’Corras,” has come down to us. Two Imrama not mentioned in this story list are also known today, and “The Voyage of Snedgus and Riagla,” and “The Voyage of St. Brendan” are therefore

considered more recent works.“The Voyage of Maelduin” was probably assembled from various tales of travel by Aed the Fair, the chief story-teller at the Irish court in the eighth century. Joseph Jacobs thinks that he created his work by borrowing his theme of the love of an immortal maiden for a human hero from “The Voyage of Bran.” Two of the episodes appear cribbed from Maelduin (“The Isle of Wailing,” and “The Queen of the Magic Clew”), and something very near to these tales may also be found in “The Voyage of Bran.” Aed also borrowed from the mythic tales of the Tuatha daoine to fashion the story of “The Queen of the Brazen Gate,” but he also took Christian legends and worked them into the fabric of this voyage. He was familiar with the actual travels of his saintly countrymen as they traveller to evangelize the Northern seas. It is pretty certain that he borrowed yarns spun from the tongues of seafarers back from the distant Faeroes or Iceland. He handled these elements with a singular preception for their romantic qualities and effect, little guessing that they would be recast in a work of popular fiction, the famed Latin Navigatio S. Brendani , which breathed fresh life into the old legends. IMRAMM CURAIG MAILE DÚIN the “Coracular Ocean-Voyage of Maelduin,” was preserved in its oldest form in a manuscript which comes from the close of the twelfth century, and is thus later than they tales about Bran and Connla. The twelfth century manuscript is now lost, but it has been guessed that this tale dates from the second half of the eighth century. The Irish “Voyage of Maelduin” has been printed, with an English translation, by Dr. Whitney Stokes, in the ninth and tenth volumes of the Revue Celtique, and the retelling that follows is based on his version of events: Maelduin was a very successful explorer, returning after three years and seven months "driven in his barque to and fro over the boundless, fathomless ocean." The son of Ailill Edgebattle, he was fostered to the

King and Queen of Arran at the murder of his father. In later, years seeking the murderers, Maelduin built a ship "of wicker work, of eight thwarts (rower's seats) covered with ox-hides of hard bark-soaked red leather.” On the day appointed by his druid, the seventeen men and their captain raised "a many-coloured sail" and put to sea. In one day of sail and rowing they found land in two small and barren islands, where they stood off and heard men boasting of various piratical deeds including the killing of Maelduin's father. They suspected that the gods had favoured them by leading them so early to their quarry, but as they prepared to land a great wind came up which tossed them on the waves for three days and three nights. At their next landfall, Maelduin was driven off by a horde of voracious “ants” and sailed on for an additional three days and nights. On the next island they found a beast shaped somewhat like a horse but with long sharp talons. Thinking it seemed overly pleased to see them, the voyagers made another narrow escape to the sea. On a third island, they found men racing horses, but convinced they were an assembly of demons, did not remain long. A full week after their departure, they chanced upon a much larger island on which stood a huge residence, with two doorways opening on land and a third on the sea. Hoping to find food and drink, Maelduin put in, but found the place empty. Fortunately, they found liquor and provisions in four of the bedrooms but finding no other signs of life departed. Later, their provisions again ran short, but they came to an island with high cliffs on all sides. A wood came down at one place, and here the ship passed beneath apple trees but they found no fruit to satisfy themselves. The next place had a stone fence around it but here they were repulsed by the antics of a monster "whose skin revolved like a mill-wheel its flesh and bones remaining still." This monster threw stones at them from the beach and one passed through Maelduin's shield and lodged in the keel of the boat. At the next stop they were fortunate to find many trees bearing fruit, with golden apples on every bough. In

the orchards there were many small animals red in colour and shaped like pigs. It was observed that these creatures retreated into caverns at night but joined the birds in pilfering the apples by day. Two of the crew landed but were surprised to find that the ground was hot beneath their feet, so they hastily gathered food working quickly to preserve the soles of their feet from burning. Before long their apples were eaten and a great and thirst returned. Further, their nostrils were bothered by a sulphurous smell which seemed to arise from the waters. They were glad to find a new harbour in a island of white rock surmounted by a fortress. Around the fort were numerous snow-white houses. They entered the largest and found no occupants except a small cat which never gave up its play to consider the men. The wall of the house was designed in three sections. The top rank carried "gold and silver brooches fastened in place by pins; the next gold and silver necklaces as large as vat hoops and the third gold and silver-hilted swords. These were white quilts on sleeping pallets and garments of shining cloth. Again they found roasted meat and flagons of ale but no company. They ate and took away what was left of the food but Maeldun warned his crew that it was probably not a good idea to touch any of the treasure hung on the walls. Against his advice, a crewman attempted to carry of a necklace but as he walked toward the door the cat attacked him, its fiery eyes burning him to a cinder. After that Maelduin soothed the animal with careful words, put the necklace back in its place, cleaned the ashes from the floor, and set sail. The ship chanced next on an island on which there were double palisades of brass. On one side of this fence they saw sheep of white and on the other black animals. In the midst of the flock was a gigantic man who was keeping the colours separate. When he three black sheep into the white enclosure they turned white while white sheep thrown in the other direction turned black. Considering this ominous, they ignored their stomachs and travelled on.

On the next isle, which possessed a lofty mountain, they found, killed, rotated and ate a pig. Following the base of the mountain was a broad river. When a crew member put the wooden part of his spear into this body it was immediately consumed in flames so they went no further in that direction. Seeing a giant sitting among hornless oxen on the far bank they decide this was another unsafe place and moved on. Next they came close to the swirl of waters which they attributed to the workings of the miller of the gods. They came then to a land of people black in body and clothing who wore "fillets" about their neck and never seem to rest from wailing. Lots were cast to see who should approach them and one fell to Maelduin's foster-brother, who mingling with the crowd found himself caught up in their strange emotion. Maelduin attempted to rescue him, but the two men who followed were similarly afflicted. Four others followed being careful to refrain from breathing the air within the crowd, and these were able to rescue all but the foster-brother. In the end the sailors were forced to leave without him. On the next western isle they were met by a maiden "who entertained them and brought them food." She gave them a rather heady ale the strength of which left them unconscious so that they awoke three days later at sea, out of sight of the place and its hospitable lady. The next landfall was a small island featuring a fortress with brass doors and a crystal bridge at the approach. This proved as slick as glass and the crew eventually wearied of trying to get near the door. While they lay prone, a sidh-woman moved effortlessly over the bridge, took water from a nearby fountain and returned to the fortification. The mob followed but could not force the door. Their hammerings on the bronze fastenings finally produced a soothing music that lulled them to sleep. These actions and reactions were repeated for three days until the sidh-maiden came forth and greeted Maelduin, naming him and all of his crew and saying, "It is long since your coming hath been expected."

She then led them into her place and sent some to haul their ship upon the shore. She brought them a cheese-like food and liquor, but it was said, "she knew when they had enough and then ceased to serve them." The men thought that this woman would make a fit wife for Maelduin so they approached her on his behalf and she promised her answer "on the morrow." When dawn came they saw neither island, nor the sidh-woman, but found themselves adrift upon the empty sea. On the next island they met with a man clothed only in body hair (like the Fomors). This individual said, "I am a man of Ireland who went on pilgrimage in a small boat. This split under me so I went back to my native sod built again and ventured forth. The Lord had given me sod under my foot in this place which groweth by a foot each year. The birds of the trees of this place are surely the souls of my children and the kindred who await time's end. Angels feed me daily with half a cake, a slice of fish and liquor from a well. Whey or water is mine on Wednesdays; sweet milk on Sundays; bright ale and wine on feast days. At noon each of the souls of the dead receiveth the same, enough for each." The old man entertained them, provisioned them and predicted: "All of thee will reach thy desired country excepting one." At a new location, the mariners heard the sounds of smithies, anvils and sledges and saw cockleshell boats approaching over the sea. They retreated and were bombarded as they rowed by masses of glowing iron, which the chief smith threw after them. The sea hissed and boiled but the warriors fled swiftly to mid-ocean. Next Maelduin's people saw the undersea world in a place where the waters seemed so thin , misty and unsubstantial. Fearing that the surface might not support their craft they looked downward and saw roofed strongholds, and flocks and herds guarded by an armed man. Perceiving a beast attacking the man fled, and the creature fell upon an ox, devouring it in the twinkling of an eye.

At the next island they came to a great stream arching out over the beach and the water, and here the wanderers passed the ship through the spray without getting wet. At the falls they pierced the waters with their spears and brought out salmon in such vast numbers they could not gather them because of their great numbers. When they were thus resupplied they cruised on their way. Next they were faced with a great silver column rising in mid-ocean where there was no land. It had four sides, each measuring two oar-strokes in width, so that the compass of a column was eight strokes. The base could not be seen through the depth of water. A silver mesh was seen hanging down from the summit of these towers and as they passed under it Maelduin warned his folk not to cut it with their spears, "for what we see is surely the work of mighty men." However a man named Diuran cut away a sample saying that he would place it on the high altar at Armagh if he were lucky enough to return to Ireland. At that a voice issued from the top of the columns and if the men of Ireland could not understand the language they understood the mood of the speaker and hoisted their sails before the wind. Thereafter, they approached another large island, on which they found a vast plain, grassy and smooth and nearby a strong fortress enclosing "a goodly furnished home." There rode out from this place a woman arrayed in a blue hood, purple embroidered mantle with gold embroidered gloves. There were sandals on her feet and the horse furnishings were finely adorned. She returned to the fortress without approaching them, but afterwards a maidservant came to them inviting them within the walls. They were, again, royally entertained and as they were about to depart on the following morning the lady of the house suggested: “ Stay here for this is a place where old age has no place; rather you will keep what age you have at present and long life will follow attended by every joy and delight." Obviously, the travellers had attained Hy Brazil. "Why," questioned the sidh-queen, "go wandering longer from island to island under the western sun?" "How came you

here" asked Maelduin? She replied: "There dwelt a good man on this isle and I was his wife and these seventeen maidens his daughters and our children. When he died their was no heir, so I am queen, and go daily to judge the disputes of those others who live here." Following her advice they lived with the sighe for three winter months but it seemed to them more like three years and they soon talked of nothing but Ireland. When Maelduin refused to set sail for home the men murmured that Maelduin had more love for the queen of this place than his homeland and friends. Convinced by them, Maelduin once set sail, but the queen threw a clew and line after them and drew them back to dockside. Thereafter the group remained hostage for nine more months. On the next escape attempt, the queen threw the clew again and it lodged in the arm of a sailor. Seeing this Maelduin cut the arm off with his sword and thus they escaped from Tir-nan-Og. At the next stop, they plucked red berries from trees which looked like willows or hazel. It fell Maelduin's lot to sample this fruit, but the juice plunged him into a coma and they thought he was dead. After twelve hours be became conscious although hung-over. So his crew gathered the fruit of the land, moderating its alcoholic effect by mingling it with water. Thus supplied they rowed eastward. At another large island overgrown with yew and oak trees, they found meadows, sheep, a Christian church and a fortress. Within the church was an ancient cleric, who declared himself, "the fifteenth man in a community of blessed monks. We went forth on our pilgrimage upon the boundless ocean and came to this island. All are dead except me." Here they lived for another season. In the spring a huge eagle-like bird came to their island carrying green leaves and grape-like berries in its talons. It sat wearily pecking at the fruit as Maelduin and his men approached, but the bird did not heed them. Later that day, the first bird was joined by three others and then they flew off into the quarter from which they had come. The nearby lake was reddened by the berries the birds carried and Diurin became convinced that a plunge into the waters

would renew his youth. The others were less certain, but Diurin did bathe, and fact or fancy, he suffered no weakness nor infirmity, nor failing of eyesight, nor loss of tooth or hair throughout a very long life. Bidding farewell to their host they sailed now to an island around which was a fiery moving magical circle. Within it was an open doorway and as it came opposite them they could briefly see the indwellers, humans who were beautifully formed and dressed. "Pleasant it was to harken to their drinking songs and hard to depart, so delightful was their voices."They now turned the prow southward and found a man plastered close to a broad rock clothed only in his own white hair. "I was from Rorach in Ireland," admitted the man, a cook at a monastery. Is old the food and treasures of my brethren for treasures and jewels and became proud and haughty. They rejected me so I set to sea in a hide boat but I was driven to mid-ocean by contrary winds and in this place came upon one like myself but sitting upon a wave. When he asked where I was bound he said that my only destination would be a land of the damned for he could see I was surrounded by a crowd of sea-demons. Then he demanded I throw my treasures overboard or that my craft would remain motionless on the sea." So I did so and then landed upon this crag where I have lived for seven years and now do penance. Here I receive food each day and neither wind, nor wet, nor cold affects me." Then the hermit said, "You will all reach home except one man. And Maelduin you will have your murderer, but slay him not, for the God has spared you many times from perils at sea.” So they continued to the next place, an island filled with sidh playing and laughing without pause. The one who explored here did not return to the ship just as the two holy men had predicted. After this they landed on another island deserted of all but cattle, kine, oxen and sheep. Here they saw falcons exactly like those found in Ireland, so they noted their direction when they flew into the southeast and they rowed after them. Their next landfall was that which had been first in their voyage. At the door of the fortress on

that island they heard a man muttering that Maelduin was on their trail. A second said it was more likely he had drowned, while a third suggested, "Mayhaps he will wake you from your sleep tonight." "What shall we do when he comes?" asked a fourth. "Welcome him gladly, " suggested the chief among them, "for I have waited too long for his vengeance and he has suffered much in getting it!" At that Maelduin struck the knocker on the door and entered to tell his former enemies of the great things seen on the oceansea. Afterwards Maelduin retired to his own district and Diurin took the silver net he had stolen and laid it on the altar at Armagh. These adventures were soon carried far and wide; the high-bard of Ireland remembered them, and they were afterwards written down “so that men might appreciate the marvels and the generosity of the Christian God.” IMMRAM CORMAC MAC ART. Of all the ancient kings of Ireland, it is Cormac mac Art who is remembered as the greatest patron of the senachies and the historians of Ireland. Lugaid turned out to be a rude, ill-tempered high king, little mourned at his death. Cormac came and claimed his father’s throne, but at the investiture, a rival named Fergus Black-Tooth managed to accidently singe the young king’s beard giving him a blemish that disbarred him. The Black-Tooth became king for the year it took for Cormac’s face to heal, but he returned with an army and overthrew the usurper at Crionna on the Boyne. The Book of Ballymote says: “There now came to kingship Cormac, and the world became replete with good things: food from the land, gifts from the sea. There were neither woundings nor robberies in his time.” Another ancient account adds: “He was a king of great good judgement and Eirinn was prosperous in his day. Just judgements were made by him, and no man dare wound another, during the short jubilee of his seven years.” He did not always take wise council, and when his high steward persuaded him that the Munstermen paid too little in taxes

he warred against them and was forced into a humiliating settlement when they defeated him in Limerick. On a personal level he was a good man. When he saw that his wife Ethne was taking advantage of his concubine Ciarnat, he said nothing in rebuke of his wife but introduced the first water wheel into Ireland so that the unfortunate girl could grind the amount of grain that the queen set for her. A deeply religious man Cormac rebuilt Tara and reinstated the house of virgins that had charge of the fires of Beul. Dunlaing mac Edna once broke into this sacred retreat and killed those in the grove, and for that Leinster was levied an additional tribute for the support of the Samhain and Beltane. It is claimed that the connections that Cormac’s father had with the Otherworld were maintained and that his court, numbering more than 1000 paid staff members, welcomed visitors from all the lands: “The Galls, Romans, Franks, Frisians, Albanians, Saxons, Cruithnians (Picts), for all these men came seeking him, and he repaid their interest with gold and silver, with steeds, and with presents of chariots. But they came not for these prizes but because none was more celebrated, more dignified, or more wise...” At his court Cormac entertained the ambassadors of Manann mac Ler and was himself invited to travel to the west. It is said that he was approached by an young man who appeared on the green of Tara, and given a silver branch heavy with nine red apples. When he asked the use of this artifact Cormac was told that when the branch was shaken it had the capacity to easy the pain of wounded men, women in childbirth and those enfeebled by illness of any kind. Cormac therefore asked if the branch was for sale, and was told that it could be available if the king was willing to pay the price. Without thinking what he said the king admitted that he would pay any price for such a useful tool. The youth then claimed the king’;s wife, his daughter and his son as payment, and Cormac was forced to comply. When the family members learned that they would be separated from the father they were sorrowful, but Cormac shook the sigh

branch amidst them causing them to forget all sorrow and care when the departed with the young man into the west. After a year of loneliness Cormac decided to attempt to trace his lost family. It is said that the king travelled “through a dark magical mist” on a “wondrous plain.” Emerging he found men busily erecting a house, whose roof was being thatched with bird feathers, but as the workmen rode off to fetch additional feathers, one half of the roof, or the other, alternately flew away, so that it seemed the building project might go on forever. In another place Cormac watched a youth attempting to build a fire, but before he could fetch a second tree, the first was reduced to embers, so that he also seemed engaged in unending labour. Cormac journeyed on into this strange country and came, at last, two three wells, each covered by an immense stone head. Nearby he spotted a sheiling and entering found “a tall couple clad in many-hued garments.” They greeted the king and asked him to stay for the night. For food the country-man went hunting and returned with a wild boar, which he spitted and placed over a log in the floor hearth. When it came time to start the fire the stranger suggested that Cormac tell a true story, but the king suggested that the host tell one of his own, since the first story was by laws of hospitality the duty of one giving shelter . Thus the stranger said that the boar was one of seven similar swine and that these alone could provide enough flesh to feed the world. “For if a pig is killed and if the bones are returned to the stye it will be seen to be alive by morning.” This seemed a fabrication, but the fire burst into roaring life and the first quarter of the pig was cooked. The woman of the house was next asked for her story and she said she possessed seven white cows able to give enough milk to satisfy all the people of the world. This was also a true story, and so the third quarter was cooked. Cormac was now required to tell a story which would cook his quarter of the animal, and he said that he was on imrama, a search for his wife, son and daughter who had

been born away from him a year past by a fay-youth. At this the man of the house smiled as the fire burst into activity a third time.” Indeed, this is the truth, and now it appears we need company for this feast” At those words a portal opened and the family of Cormac entered. “It was I who was that youth,” said the older man, “and I who led you into this, my kingdom. Eat now and drink!” And while they ate Manann mac Ler commented on the parables to be seen in the western lands: “Those who thatched the roof with feathers, these were men who in earlier time sought riches and fame to build their house. The young men dragging hopelessly upon trees, they are those who labour for others,; much trouble is their due, but they are never able to warm themselves at their own fires. The three heads at the well consist of one which passes water and gets water; one which gets water but delivers none, and a third which receives water from the other two but gives up nothing, and this last is the worst of men.” When they had feasted Manann spread the table with a fresh cloth and said, “This covering may be asked for food and it will deliver to all deserving folk. From his belt he took a goblet and set it on the palm of his hand saying, “This cup has virtue in that a false story will shatter it, and a true story make it whole again, and these shall be thy recompense for the bother you have had in coming to my domain. And when they had eaten and slept, and visited, they rose in the morning and found themselves transported back to Tara, and beside them were the promised objects as well as the silver branch, which was afterwards found to serve as a eye on the Otherworld, and a key to passage to that western place. The Fomorian treasures which Cormac possessed were lost to men after his death. Cormac’s daughter Gráinne became engaged to Fionn mac Cumhail with unfortunate consequences for all of Ireland. One of his sons, Cellach was slain by a Dési warrior named Aonghas for raping his daughter. In the

process the butt of the man’s spear blighted the king by putting out one of his eyes. Cormac did not respond in kind, but exiled that clan to Meath, which was regarded as their patrimony. These men were not satisfied with old land and allied themselves with the king of Munster who eventually settled them in Waterford, a place still associated with the Dési. Cormac retired to Cleite Acaill, on the Boyne, where he spent his time writing a book concerning the requirements of kinship, another dealing with criminal law, and a third treating ancient historic and genealogic information. Unfortunately the last book exists only as fragments quoted by later writers. Although Cormac died in the year 267, more than 150 years before the coming of Christianity to Ireland, and had great respect for the old ways, there is an ancient tract identifying him as the third Irish monarch converted to the beliefs of Christ before the coming of missionaries. Tradition says that the great king of the Irish requested that he should not be buried facing the gods of the west, as was the fashion with his ancestors interred at Brugh na Boann, but that he be placed in the earth of Ros na Riogh, looking east for the “holy light that would soon make Erinn radiant.” Disregarding this nonsense, the druids of the court bore his body across the river to the Brugh but on the way a great wave swept down the river and carried his corpse to Ros na Riogh, and here his last wish was respected. IMMRAM FIONN MAC CUMHAIL, “The Voyage of Finn Mac Cool.” The “Chase of Gilla Dacar,” sometimes referred to as the “Gruff Servant,” is one of the Fenian tales in which the handsome Diarmuid played a starring role. When the summer service of the Fionn was over, the army made its fall encampment at Knockany in Munster, three battalions being encamped here to live off the land by hunting. In the particular year that is of interest, Fionn appointed Conan as master of the camp, while Diarmuid was named the leader of the chase. Once, while the principals of the hunt awaited the results of a chase by their hounds they were approached by a churl, “a huge, ugly, misshapen

fellow dragging along by brute force a great raw-boned, sway- backed mare.” It was noticed that his chest was “as broad as a door,” and that he was “wide-mouth, gaptoothed, with a head as shaggy as that of a wolf.” All in all, a presentable Fomorian giant! He carried an iron-mounted club, and when it banged against the horse’s side, she echoed like a hollow kettle. The horse’s ribs showed through a thoroughly flea-bitten hide. The horse looked so slight that every blow from the club seemed destined to cause it to fall sideways. This fellow announced that he wished to become a servant to Fionn, and said he was called the Gilla Daccar, or “Hard Gilly,” because he was a stranger to obedience and service. The members of the Fionn laughed at this, but Fionn considered the stranger with a degree of seriousness, and finally, he was voted into the company. Conan was instructed to the lead the new servant’s animal to the common land, but there it raised a commotion with the other steeds kicking and biting and snarling until there was total confusion on the grazing field. To ease this matter, Conan attempted to mount the nag to ride her out of the field. As he did so she fell to the ground with him in place and refused to rise. Laughing at this, the gillie suggested that a few others mount her, “She’s not used to so little weight my lad!” Getting into the spirit of the moment, thirteen men mounted themselves behind Conan Baldhead, and suddenly, to everyone's surprise, the mare sprung to her feet her bowed back becoming suddenly horizontal. All the Fionn laughed uproariously at this scene but the gillie took offense and said,”The humans of Ireland need not mock my horse. It that’s the way its to be I’ll leave Ireland, and tell other Fomorians not to hire out to such uncivil men.” Before there could be any response to this, the gillie walked off bawling after his horse to follow. At first the pace was measured, but then it picked up, and the fourteen unfortunates found themselves unable to detach themselves from the back of this magical animal. As she ran, the hollows in her sides filled out, and she became a full-

blooded white animal of majestic appearance. In the distance Fionn called his men to pursuit, but only Liagin the Swift made any advance on the galloping animal and her master. The chase terminated after the whole party burst into the ravines of Kerry, with the western ocean standing directly before them. Here it was thought that the gallop must end, but the mare galloped directly upon the sea. At this Liagin made a desperate grasp at the animal’s tail, and became the fifteenth man lost to the Fionn, for he could not release his grasp. Soon the seas-horse disappeared over the horizon, lost in the fabled regions of the west. Fionn and his warriors now consulted about their next move, and finally decided to outfit a sea-going craft to go in search of their abducted comrades. Some say that the men built a huge ocean-ready raft. “When that was done they made sails out of their mantles, put on board venison, took water, and sailed out upon the great sea.” The time they were at sea varies from a single day to “many days of voyaging,” the latter seeming a more likely period for any land not known to these folk. Their imrama took them, at last, to a cliff-faced landfall, which was beyond the climbing abilities of most men. Fionn and most of his men had to pause on the narrow beaches “to make ladders and hack out footholds.” Diarmuid being the most agile member of the crew, climbed the precipitous cliff using natural hand holds, and at the summit discovered a rough country with woods standing before a high mountain. Within the woods he discovered a well-worn path that led to a well. Seeing nobody about, he took a drinking-horn, dipped it into the well, and drank his fill. Almost immediately a warrior pushed his way out through the woods and challenged Diarmuid for drinking from his horn. Seeing no retreat from the man’s sword, Diarmuid pulled his own and began to fight. Although the

Champion of the Well was an experienced fighter he lacked Diarmuid’s stamina, and finally flung his sword into the well diving in after it. For two subsequent days, the hero hunted the nearby woods and returned at dusk for another draught of water, and an additional battle. In each case, Diarmuid tried to extend a hand in friendship, but the knight was always hostile, and on the third occasion, the Champion got his hands about Diarmuid’s waist and pulled him down into the deep. As the pair sank through the water, the human’s senses faded, but he regained them as he was dragged upward through a watersoaked passageway ringed with stone, that ended in the courtyard of a fortress. Armed men stood all about him. “Keep this one captive,” demanded the Champion of the Well,”hopefully he may be the only Irish champion of the Fionn that the King of Sorca has been able to bring into action against me.” As for Fionn, he and his men were all this time climbing the cliff, and at the top they came on signs of Diarmuid’s movements. They came at last to the well, where Diarmuid had been captured and here Fionn gave the cry of the Fionn hoping that Diarmuid might be able to answer. But he was in no position to respond if he did hear the rallying cry, and there came instead a sigh-chieftain who identified himself as Abartach, the “Bold One,” the king of Sorca , the “Bright Place.” “I am threatened by the King of Tir Fo Thuinn, the “Land Beneath the Flood,” he explained, “the one who would take from me the treasures that make me supreme in this realm, the Great Spear, the Stone and the Cauldron of the Deep.” Hearing this Fionn said, “Methinks you are the Gruff Gillie, why should I take sides against the King of the Undersea World against one who has stolen my comrades?” To this the king replied, “Search deep in your memory for my name, I have a promise from your folks from an elder day.” Fionn did recall that his father had been one of those entertained in a distant part of the western world,

and recalled that the host had been Albartach. Thus, like Cuchullain , Fionn became the reluctant ally of a sighpeople. This settled, the king of Sorca led men of the Fionn to a great cavern in the earth, and they entered passages and after a day’s travel by torchlight came to a fortress. There they were met with hospitality, but none of the retainers of Sorcasay anything concerning the fate of Diarmuid. In this interval, the hero with the love-spot lay unguarded but disarmed in courtyard of the king of the Land Under the Flood. While he slept, Diarmuid was approached in a dream by Morag (the Mhorrigan), who introduced herself as the sister of the king of Donn, the ruler of the Land Under Waves. “She was the one of the three colours - the whiteness of snow, the redness of blood, and the blackness of the raven that drinks the blood that has flowed on the snow. She was graceful in her stature and graceful in all her movements,” but apparently unaware of Diarmuid’s beauty-spot for she claimed to be in love with Fionn. “Take me to Fionn for I can aid your cause!” Diarmuid tended to believe her, but said he had know knowledge of where his leader was located. The lady being a boabd of considerable powers said that he was presently with the king of Sorca, and she led him by a secret passage from her brother’s realm to the place where the armies of his opposition were assembling. While the men of Sorca prepared for war, Diarmuid placed Morag within a ring of shields under a magical rowan tree where she would be safe from her “brother.”In the battle neither army yielded until Diarmuid’s sword pierced the shield of Donn. With that done Abartach was declared the victor, and Fionn was led off to be introduced to Morag: “When the harps played Morag chanted a poem meant for Fionn alone, and remembering that he had once been a bard, Fionn returned the compliment. Then the sigh-wom an turned to Fionn and said, enigmatically, “I shall be with you in Ireland!” Considering this promise, Fionn made

no further demand on the king for his services, but Conan wanted the use of the “mare of the ocean:” “Put fourteen women of this realm on her back, and let your own mare, who is queen of this place, bear up in the rear where Liagan was forced to hold, then return us all to our homeland.” The other fourteen who had been abducted cheered for this plan. the king of Sorca merely smiled and turned to Fionn saying, “Look now upon your men. When he did as he was told, the Fionn were no longer in a strange land but on the wide beach below the hills of Kerry. The people of the west gone. There was no sign of the fourteen handmaidens, but Fionn found at his side Morag. “He lifted the woman on his shield so that she could see her new home. And with shouts and songs they all marched inland to Fionn’s house which was on the hill at Alma. The sigh-woman in this tale is sometimes named Tasgaidh, loosely translated as “Tasha,” but having the real-meaning of “a treasury,” or “depository for good things.” In any instance this story clearly represents another form of the rape of An Domhain, the treasure which was carried away being represented in this instance as the female spirit of the deep. Morag may also confer with another woman possessed by Fionn, namely Sadb, a daughter of Boabd Dearg. Her name translates as the “straying-” or “lounging-one.” She was supposedly shape-changed into a fawn by the “Dark Druid” for some unspecified offense. One day while Fionn was hunting near his home fortress he came across her in this form and kept her from being killed by hounds. That night she appeared to her rescuer in human form, and became his mistress. They lived happily for a while, but the Dark Druid hearing she had been released from her spell, pursued her and made certain that she had no further relations with Fionn. Fionn searched Ireland attempting to recover her, but at Ben Bulben came upon a naked boy reputedly raised by a doe. Fionn recognized him as his own son by Sabd and called him Oisin or “Little

Fawn.” One can guess that the “Dark Druid” was Donn who tracked the lady for her duplicity in the battles of the Fionn with the king of the Land Under the Flood. IMMRAM OISIN, Oisin, the “Cornerstone,” became, in his day, the most famous bard in Ireland, as well as a redoubtable warrior. On a summer morning this champion of the Fionn mac Cumhail was standing with his father on the shores of Loch Lena, when they saw riding along the strand a maiden riding a snow white steed, like those seen in the kingdom of Manann. It was said that she wore a dark brown mantle that had the look of silk, and that the material was set with stars of metallic red gold. She wore a golden crown on her head and a crest of gold nodded on her horse’s head, while his hoofs were shod with silver. When she had come near Fionn asked her name, and she responded saying, “I am Nèamh (Heaven, the Scared Grove), she of the Golden Hair, and what brings me here is the love of the man Oisin.” Turning to Oisin she asked if he was ready to depart with her to her father’s land in the west, and he replied, “That I will, and to the ends of the world if thou wish it!” And it was said that he cared no more for earthly things so vital was the fairy spell which she projected. Then the two men stood transfixed as she spoke of Tir Tairnigri, the “Land of Promise.” Afterwards Fionn tried to recall all that was said on that breathless morning, and recalled that what had passed went something like this:

Delightful

in

promise

is

this

land

beyond

all

dreams, Fairer than any thine eyes have ever seen. There all year about fruit falls from the tree, And all the year long the bloom is on the flower. There with wild honey drip the forest trees; The stores of wine and mead shall never fail. Nor pain nor sickness known the dweller there,

Death and decay come near him never more. The feast cloys not, of chase none tire, Nor music ceases though forever through the halls; The gold and jewels of the Land of Youth Outshine every treasure of this world of men. Thou shall have horses of the sigh-breed. Thou shall have hounds that run down the wind; A hundred chiefs shall follow thee in war, A hundred maidens sing thee to thy sleep. The And And And

crown of sovranty thy brow shall bear, by thy side a magic blade shall hang, thou shalt be lord of all the Land of Youth Lord of Neamh who wears the golden crown.

Before any further words could pass,Neamh turned her sigh-horse in the direction of the setting sun, shook the bells of the bridle, took up her man with her strong left arm, and fled down the wind. Although Oisin was never again seen by his father his association with men was not at an end. It is written that when the white horse of the sea reached the western ocean, it ran lightly upon that great plain away from Ireland. As they approached the distant sun,, it shone more fiercely, and the riders passed into a yellow haze in which Oisin lost all sense of time and place. At that, dream like images floated by on either side: towers and palace gateways ebbed and flowed, and once a hornless deer-like animal chased by a white hound with one red ear was seen. Again, the travellers saw a young maid ride by on the water upon another white sea-horse, her left hand bearing a golden apple. After her their came a young horseman on a third white horse, his purple cloak floating soundlessly behind him on the wind. Oisin asked Neamh who these persons were and where they journeyed, but the golden-haired one warned him that such questions were dangerous, and that it was better for

passers-by to ignore the phantoms they perceived on the way to the Land of Youth. In the Land itself Oisin was the hero in many adventures as his princess had promised: He once rescued a beautiful maiden from the keep of an evil Fomor and begat several male children by the princess of that far land including the far-famed Plur na mBan, the “Flower of Women.” After what seemed to him to be three weeks of intensive sensual delights, Oisin expressed his wish to be returned to Ireland so that he could visit his father and his old comrades. Neamh agreed on the promise that he would eventually return to the west, but she cautioned him that things might not be exactly as he had left them. With that she made him the loan of a white horse, suggesting that he remain mounted while in the land of men. In that country he found nothing of the Feinn or the world he had known and at last came to the suspicion that several hundred years of time had elapsed in the east in what had seemed to him less than a month. There, seeking to help some workers remove a stone from a field, he fell upon the earth, and immediately aged. In Christian versions of the tale it was said that Oisin met and was entertained by Saint Patrick but he was never converted to the new religion, and presumably returned to Tir Tairnigri when he died. IMMRAM SNEDGUSS AGUS MEIC RIAGLA, “The Voyage of Snedgus and mac Riagla.” which has been preserved in the Yellow Book of Lecan dating from the fourteenth century but is considered to date at least to the second half of the ninth century. In it, the men of Ross successful killed Fiacha mac Domnaill righ “for his intolerable tyrannies.” All were found guilty before the law and sixty couples were sentenced to banishment as ringleaders of the uprising. Two Christian monks, Snedgus and mac Riagla , sat as judges but they were sympathetic to the cause of the men whose fate was left “to the Great Ocean.”

Afterwards they set out on a voluntary pilgrimage following in the wake of the earlier curraghs. It is said that they drifted north-west “in the outer ocean” and after three days their thirst became almost intolerable. Christ took pity on them and brought them into “a river within the sea,” where the water had the taste and sustaining qualities of tepid milk. Afterwards they visited many other islands, at last reaching a landfall where they met people who spoke Irish Gaelic. Their first encounter was with a group of women who sang to them and told them that many generations of Irish considered this land home. They were eventually taken to the court of the king of that place, and he received them well asking their origin and mission. It was obvious that the king had knowledge of the earlier civil war in Ireland for he asked, “How goes it in Ireland, and how many of Domnaill’s sons still live?” They answered that three remained, “but Fiacha mac Domnaill fell by the men of Ross, and for that deed sixty couples were banished to the seas.” The king smiled and responded, “That is a true story: I am he who killed the King of Tara’s son (i.e. Fiacha) and we are partly those who were sent to sea. This action was well for us, for we will stay here until Judgement Day, and be none the worse for it, for this is a land without sin, without evil, and without sinful desires. This island we live on has been good to us, for it is the birthright of Elijah and Enoch.” Thinking this place suited their needs the two clerics remained presumably enjoying immortality in this western retreat. INA SPREACHAIBH NIMHE, “venomous sparks.” a gisreag or fiery spell.

The effect of

IN CATTAIB, among the Cats. The ancient people of Sutherlandshire and modern Caithness. Shortened to Cataibh, “Cat-devil.” This word is analogous to the Irish Cat-raige, a “Cat-villain.” There are also references in Irish literature to Inse Catt, an “Island of Cats,” which is

not geographically identified. Prior to the Norse invasions the northeastern tip of Scotland was termed Cat-cape. The modern Caith-ness shows the Norse influence in using ness, a “neck” of land. In addition to Sutherlandshire and Caithness there was also the district between the Ord of Caithness and Dunrobin, once known as Machair Chat, the “Lowlands of the Cats.” The high ground was Braigh Chat, the “Upland of Cats,” and was described as lying on the two sides of the River Shin. The Parish of Kildonan used to be Dithreabh Chat, the “Wilderness of the Cats.” It is sometimes said that the Cats entered Sutherland from Caithness occupying all but Strathnaver and Assynt. They are supposed to have been of Teutonic origin and to have landed first in Moray where they served as mercenaries to the folk in those parts. Notice that the Earls of Sutherland accepted the title Morair Chat and portrayed a cat in fighting posture above their arms. Notice also that the Kyle of Sutherland was Caol Catach. The Norsemen regarded the mainland Cats as a tribe of Picts and they referred to the narrow sea north of their territory as Pettaland-fjorthr , the Pictland Firth, now called Pentland Firth. See catt. IN ORCAIB, among the Orcs, or “Boars.” Having reference to the Orkney Islands north of mailnad Scotland. Similarly shortened to Orcaib and presently represented as Arcaibh. The Latin Orcas was a name applied to the islands before 300 B.C so a Celtic boar-people must have been a presence by that time. There is also Denork in Fife which derives from Dun-orc, the “Fortress of the Boars.” INDECH MAC DOMNANN. INDECH MAC DE DOMMNAND. A Fomorian warrior, the son of the god Don, killed by Ogma at the second Battle of Magh Tuireadh. As he lay wounded he called for his personal poet Leat Glas, but the man could not help him for Mhorrigan acted against the Fomorians, This goddess of battle had promised to favour the Tuatha daoine and it is said that she took Indech’s blood from him and gave it to the enemy armies “from the full of her two hands.” “She gave it all to those at the ford of Unius, which was afterwards renamed the Ford of Destruction. “Indech son of

the goddess Domnu” has been described as “a man possessed or arts and accomplishments.” These were undoubtedly of a magical nature. His residence was the Western Islres of Scotland, His mother was the tutelary divinity of these islands and is distinct from, but parallel to, the landgoddess Danu. INGCÉL CÅECH The one-eyed son of the king of Britain. Exiled by his father he joined Conaire Mor’s dissident foster brothers and the Maines, who were the sons of Aillil and Mebd. Together they raided and plundered both Britain and Ireland. Their final raid was the totally illegal destruction of Da Derga’s Hostel, where Conaire Mor ard-righ was slain. INNE, genius, bowel, entrail, sewer, kennel, cf English innards. Also those who dissected animals and men seeking knowledge or omens from the condition of their innards. Innrach, to curse. INNIS, an island, sheltered valley, pasture land, a headland; Ir. inis, pl. inisi, Cy. ynys, Cor. enys, Bry. enes, Lat. insula, the Celt en-sti, “in-standing,” “standing in the sea.” INNIS CATT, “The Isle of Cats. The ancient name given the Shetlands. See cattaib. INNIS CENN-FHINNE, the “Island of Caer of the Fair-hair.” located somewhere in the western Atlantic. The undersea “island” where the “Fair-Haired Women” sat doing embroidery and borders when they were approached by Brian the eldest son of Clann Tuireann. “He put on his water dress and after a long time walking in the sea looking for the island he came upon them. And among the other things they possessed was a cooking spit which was part of his quest/ And when Brian saw it he took it up in his hand and he was going to bring it with him to the door of the place. But the women began laughing when they saw him doing that, and here is what they said: “It is a brave deed you are attempting; for even if your brothers were with you, the least of these three times fifty women could wrestle that

spit from you. But for all that, take the spit of all spits with you, since you had the daring to try in spite of what we can do.” INNIS EIGG, egg or ygg, conferring with eige, a web, the root of figh, to weave, a word corresponding exactly with the English witch. Notice also that Ygg is the Old Norse as well as the Anglo-Saxon form for egg, and this was an eddaic name for the god Odin, the chief of the wics and viks (witches and wizards). "The "long theine" (tall fire) is regularly seen off the Isle of Eigg (the inner Hebridean island which must never be mentioned by name at sea; it should be called (instead) Nem-Ban-More (The Island of Great Women)." It is never wise to mention the name of any god aloud as this brings his attention to the "petitioner." Odin, in particular, was known to have a short temper with men who called him without good reason. INNIS FION, the Wine Island, Ir. fíon, Bry, gwin, the Lat. vinum, from which vineyard, wine, winery etc., a mythic Atlantic landfall encountered by most of the early Gaelic explorers: In the Imrama Maelduin it is mentioned that his mariners came upon “an island where there were many trees, very like willow or hazel, with a wonderful fruit on them, much like apples or a wine-fruit, all having a large thick shell; its juice was so intoxicating that Maelduin, who sampled it, slept for a day and a night, and when he awoke, advised his companions to gather all of this fruit they could, for the world possessed no better drink.” The soporific effect was so strong the juice had to be mixed with water to adulterate its power over the mind. Wine has a prominent place in other tales of adventure, thus the mic Ua Corrae brothers (12th century) arrived at an island where they were surprised to find a stream of wine wandering through an oak forest. They drank only a little of these dark waters but did consume “apples” found growing on the banks of the stream, and afterwards

reported “feeling no war wounds, sickness, nor weariness from travel.” Saint Brendan also came upon Lat. Insula Uvarum, another “Wine Island,” where the hero intoxicated himself by eating fruit and drinking from a dark-stained stream. Fridtjof Nansen thought that classical tales of similar places influenced the Irish, but the reverse is just as probable. In any instance, he was also convinced that the Gaelic island had to be related to the Old Norse Vinland hit Gótha , which is now largely identified with costal North America: “As Norway, and still more Iceland, were closely connected in ancient days with Ireland, and as the Norse literature in many ways shows traces of Irish influence, one is disposed to think that idea of Wineland may have first reached Iceland from that quarter.” Nansen notes that one of the oldest source for a comment on Vinland “the Good,” is Hauk’s Landnámabók which relates the voyage of Are Mársson to Hvitramannaland (White man’s land). Interestingly, he picked up the tale from Ravn “Hlymreks-farer,” by way of Thorfinn, the Earl of Orkney (1064), who in turn told some unidentified Icelanders, who told Thorkel Gellison, who was, coincidentally, Are’s uncle. This note says that Ravn was a wanderer “who had long been at Limerick in Ireland.” As for Hvitramannaland “which some call “Irland hit Mikla,” (i.e. Ireland the Great) it was said to lie “westward in the Atlantic close by “Vindland” the Good. It is reckoned to be six “doegr’s” sail from Iceland.” In the Sturlubók, a similar Atlantic island is alluded to as “Irland et Goda.” (Ireland the Good). This has confused generations of readers as “Irland et Mikla” appears directly before it. This seeming repetition has been ascribed to “a copyists error,” but Nansen thinks it more probable that two places are indicated, the latter corresponding with “White man’s land,” the former with “Vinland the Good:” so “Irland et Gotha” may be a corresponding name for Wineland. (If so) we should again be led to Ireland as the home of the name.” Nansen has noted that “a combination of “hit gótha” with a proper name is otherwise unknown (in Old Norse literature), and points to Landit Gótha (Land of the Good or the Gods) as

the original form.” The Gaelic equivalent would be Tir nan Uath, the “Land of Dread,” which seems to fall back on the old Celtic god named Heuz or Ugh. The Old Norse form is more comfortably remote, and does not directly beg any unwanted attention from this westerner. A similar line is followed in England and Scotland where the fay-folk are openly called the “good people,” the “good neighbours,” or “the people of peace.” INNIS FLEODRADH, a floating island. Fleodradh, floating, is peculiar to the Hebrides, fleodruinn, a float or buoy from the Norse fljöta, the Eng. to float. Mythic western islands which were unapproachable unless visited by fire or “cold steel.” “On the coast of the English Channel sailors have stories of floating islands, which many of them have seen with their own eyes.” The most famous of these in the western Atlantic was Hy Breasil. See Tir-fo-Tonn, the “Land under the Waves.”. According to the Eyrbyggja Saga the “White man’s Land” was a forbidden place, like the island retreats of the morganu, the occasionally virginal druidic priestesses. We are reminded also of Mannann mac Ler’s Tir-nan-Og which was hidden from all but the most persistent men. Manann’s land was personally guarded by him and his sea-steeds and was cloaked in fog, or was magically submerged, or floated away when men attempted to approach. Remember that Glith the “glittering island” of the Anglo-Saxons was also seen only after men penetrated “a great darkness and mist.” The islands possessed by the Daoine sidh were very unstable places and some are referred to as the Innis fleodradhe or “floating islands,” because of their un-rooted condition. These islands are represented in the Swedish island of Sjóhaj or Flåjgland, which is also given as Smörland, and is located near Gotland. The first word suggests a mirage at sea, while the second comes from fluga, the English “to fly,” in other words, that which drifts about, a floating land

or island. Today the second word has the reduced sense of “looming from fog,” but it was probably once taken literally. Smörland also has a counterpart in Gaelic in Tir nan Smior, and the Norse form harks back to smör, grease , in particular butter, hence a fertile land. Many Scandinavian place names tack this on as a laudatory prefix, and it is seen in many Shetland names, for example Smeerin , the “fertile pasture;” Smernadal, the “valley with the fat pasture;” and Smeer-meadow. These all accentuate the valuable qualities of the place or the property. Thus in one of the sagas it is said of ancient Iceland that “it dripped butter from every blade of grass.” Legends of islands or even countries that disappeared or moved are widely diffused and numerous. In classical lore there is Delos, which was magically fixed among the Cycades. The Baleric islands and the Gorgades were of the same class as were the Hespirides. There was also Perditia. The are obviously different from the Spanish kingdom of Tartessos and oceanic Atlantis, which sank below the waves never to reappear. Ireland itself had an unstable reputation in ancient times and it was said to have floated on the Atlantic during the World Flood. At various times a floating island has been observed rafting about among the Faroes, and no one has yet been able to land on it. There are many such islands about the coast of Britain, and the English Channel is famous for these places that “always fly away before ships,” on which men are apparently not allowed to land. In Spanish folklore the best known floating island is San Morondon. Sailors have said that this islands are towed by the Devil, and that they host “the souls of dead men who are damned and must stay there until Judgement Day. One some of them terrible roars are heard, and the meeting with such an island is considered a sinister warning.” The concept of the vanishing island is sometimes embodied in the Old Norse villulland, which derives from Vili , the elemental god whose name means “water.” The related villa has the sense of a mirage,

illusion or glamour. The fabulous island of Frisland is called Villi-Skotland in one manuscript. Nansen thinks this makes it Irland it Mikla since “Scotland” was anciently the northern fraction of Ireland. Are Mársson was one of the visitors to this illusive place, which is apropos considering that his half-brother Kar was the result of his mother’s four-night stand with an elf-man. There are many such islands on the coast of Norway, and it was often said that they only arose from the depths or drifted into human sea-lanes at night or in thick fog. By the light of day they always vanished. It was said that they could made stable and visible by bringing fire upon them (this element was antagonistic to water) or by bringing man-made steel or iron upon them. The huldrafolk disliked losing their undersea property and often drowned the individual responsible for such an act. To avoid direct responsibility men often tied some metal object to an animal and then threw it from a boat so that it was forced to seek out the mirage. This supposedly explains why so many islands along the European coast bear the names of animals. Remember that Ireland itself was once named “Sow Island?” The animal chosen to do the deed was quite often a pig, the sow being preferred over the boar. This animal was of course symbolic of the sun-god, and its landing on a fay-island was the equivalent of sending fire ashore. There is also the point that the pig was the most compact animal carried on long sea voyages. Where no animal was available to act as a courier, a fiery arrow was sometimes shot ashore, it being difficult for the fay-folk to deduce who the archer had been. There are many Irish and Scottish Innis Mucce and the same holds for Scandinavia, where these “good-isles,” are seen bearing the designation svinöi, “swine.” Thus it is confidently said that Svinöi (in Nordland, Norway) came up, as well as Svinöi in the Faeroes, and doubtless it was the same with Svinöi or Landegode in Sunnmör. It was also through a sow that Tautra in Trondhjemsfjord was raised...and even Oland in Limfjord (Jutland) became visible through a sow with steel bound on

it.” Other islands were thought to have been brought to the surface, or out of the mist, through the co-operation of a horse, a cow or an ox. Gotland itself was said to have been a fairyland raised by some such mechanism. It is said that some fairy lands remain submerged because they are beyond the swimming abilities of domestic animals. The idea that animals may home in on the unseen world or fertile land is also found in English and Scottish mythology: The Macleods came upon their ancestral homeland by following a black bull. Then there was the Anglo-Saxon gentlemen named Glasteing “who went in search of his dream-sow and followed her from Wellis by a difficult and boggy path,” which is still known as “The Sow’s Way.” Eventually he found her suckling her young under an apple tree on a small island. Glasteing knew that this was a fay-place and brought his family there to settle. This island was later termed Glasteing’s town or Glastynbury, and is sometimes said to be the site of the mysterious land of Avallonia. The Somerset sow is equally well known, and it is remembered for having eight legs like Odin’s horse. The fact of its fouling upon elf-lands led to their recovery by men. The sacred nature of the AngloSaxon sow is shown in the fact that it was termed asasoge, literally, “Asa’s sow,” or “Odin’s sow.” These female creatures obviously confer with the Walkyra or Nornr, who are the Celtic Bafinne. The lakes of Britain are even yet filled with sunken fairylands, whose bustle is heard, even where they are not seen. Giraldus Cambrensis (twelfth century) said that an ocean island was always seen on especially clear days off the west coast of Ireland, but vanished when people attempted to reach it. At last a boat load of men came within bowshot, put fire upon it and fixed the island in space and time. The most famous Gaelic island of this kind was Hy Breasil which, we are told, “appears above the sea once in every seventh year, resting there on the edge

of the azure sea...it would stay up if one could but cast fire on its strand.” Unapproachable islands are a part of North American Indian mythology and some of the Great Lakes tribes mention encountering mist enshrouded places where they could hear the birds signing but could not make a landfall no matter how hard they paddled. Again in Iroquois myth it was said that the creator-god operated from “a great island which floats in space.” Like all the “goodlands,” this was a place of “eternal peace, where abundance is such there are nor burdens to bear, where there is great fertility so that every want is precluded.” This was a land where there was “no desire, no sorrow, no pain to disturb the unending peace.” The suggestion is always made that this mythology must depend on European models but there is absolutely no evidence against exactly the opposite line of influence. In the Bay of Fundy Isle Haut appears to be one of the floating islands brought to some semblance of rest. At that, many local mariners contend that it drifts with the tide, shows magnetic anomalies, and even disappears in stormy weather. Sebillot (1886) noted the presence of another such place: “At Boston, in America, there is found a myth of an enchanted green land (Green Isle invariable confers with Hy Breasil) out in the sea to the east; it flies when anyone approaches, and no white man can reach this island, which is called “the island that flies.” An Indian, the last of his tribe, saw it a few times before his death, and set out to row to it, as he said to join the happy spirits. He disappeared in a storm the like of which has never been known, and after this the enchanted island was never seen again.” Clearly some of these islands are true villuland or “mirages” in the current sense of that word. Donald S. Johnson thinks that the mythical island of Buss, “discovered” by the Franklin Expedition, is in this category, a part of Greenland or Iceland refracted into the empty waters south east of these places. He notes that “the thermal inversions (due to differing air and water

temperatures) which make low-lying islands and even islands beyond the horizon appear as high mountains are not limited to Arctic regions.” The Bay of Fundy, for example, gets most of its water by way of the Labrador Current and there are sometimes substantial differences between water and air temperature. Johnson says he has seen “phantom islands” while sailing in Maine waters. The islands which are supposed to have been “rescued” by men pose a different question, and we have already suggested a partial answer earlier on: There has been general oceanic flooding, there has been subsidence of the ocean floor and there has been uplift and deposition. The loss of Buss Island can hardly be blamed on recent flooding as its charted place in the ocean is now almost a mile below sea level. Further, there has been no known seismic activity in that region to account for such massive subsidence. On the other hand, Sable Island, south-east of Nova Scotia, is very nearly a floating-island because of weathering and erosion. As noted earlier, land can be gained as well as lost, and the various “pig-islands” may not be fabulous but represent depositional ridges in the estuaries of rivers. INNIS EUN, EUNLAITH “Bird Island,” the “Island of Birds.” Celtic root pet, to fly. Latin. penna, wing, Eng. feather, Skr. patati, to fly. EIr. enlaith. May confer with the personal name Iain, Ian, Ion or Eoin, the last being the earliest form of the name; the equivalent of the Eng. John. One of mythic islands of the western Atlantic mentioned in virtually every tale of travel in that direction. INNIS FADA, FHADA. See earlier entry. INNIS IAIN, IAN, ION, EÔIN, “John’s Island,” probably a contraction of Eôghann, “sprung from Eô or Æsus (the god Aod or Hu). His name is also seen in Eochaid, “Eô the Traveller.” Conferring with ion, fit, not also ion- a prefix, fit, almost perfect, god-like, thus iongantach, wonderful and ionmhas, treasure. The name confers with Ewan,

Joanna, Joan and Jane. Cy. Jone, Fr. Jean, Jacques, It. Giovanni, Sp. Juan, Port. João, Germ. Johann, Johannes, Hans, Dan. Jan, Russ. Ivan. Diminished in Eng. as Johnny, Jack, Jock, the latter used in a humorous or contemptuous context. Used to indicate commonality thus a possible connection with eunlaith, birds. Note the now uncommon Eng. expressions: jack-of-all-trades, jack trot, a ne’er do well, johnny raw, an inexperienced recruit, jack tar, jacko’-lanthorn, jack-o’-wisp, jack sauce, an impudent fellow, jack’s island, no man’s land, also a mean fellow, jack stripper, a card cheat; all indicating individuals, or things, of low social worth or monetary value. Note the further connection with the Roman god Jove whose L.L. gen. is Djovis, which can be shown to compare with the northwestern European god Deus, another form of the continental Æsus. Obviously, a discredited deity although his name is still seen regularly in Tues-day. Elsewhere this god is shown to confer with the ON. Thor and with Tyrr, who may be his dialectic double. Note that the Jove, or Jupiter, resembled Thor in having charge of lightning and thunder. From the European standpoint the Atlantic is often seen as the source of thunder. Additionally, it was observed that the sun-gods all sank into the western waters at dusk, thus it was assumed that these deities must have had retreats somewhere near, or perhaps below, the horizon. We have seen “Jove’s Island” in a mid-Atlantic position on at least one medieval map, but it seems to have been pushed into a crook of the mainland of Maritime Canada by 1525 when Wolfenbuttel charted this coast. There it is given as Y. des: Juhan . Two years later the island has drifted southward and is shown by Maggiola as sanctified and feminized as Ia de. S. Joan. The Santa Cruz map shows it south of Nova Scotia and represents it as Isl de S. Ivan. In 1555 La Testu has it as Ille sainct Jehan. For a very long time it was located alternately north and south of Cape Breton, which was then pictured as part of the mainland rather than as an island. Finally the designation settled on Prince Edward Island, until it was renamed after the French-English wars. This place fits well with Gaelic myth

since the aboriginals regarded it as a “beginning place” and said that a fountain of youth was located near Charlottetown. See Tir nan Og, the “Land of Youth.” INNIS MANNANN, the Isle of Manann or Isle of Man, in the Irish Sea; note also Grand Manan in the Bay of Fundy, between New Brunswick and Nova Scotia, Canada. Manann once carried the treasures of his sea-kingdom in a bag made of crane-skin, and three of these birds guarded his land retreats crying out to mariners: “Do not enter? keep away? Pass by!” See Granda. INNIS MUC, Island of the Pig, Scotland. Earlier in this century the Rev. Alexander Fraser told of two local boys who found a tin on the beach and were trying to break it open when approached by two small boys wearing green vests. They appeared to have landed from a tiny boat in which the lads saw a sith woman and a dog “the size of a rat.” She invited them aboard for a sail, but they refused although they did accept samples of her “fairy-bread,” which were walnut-sized. After making small-talk, the little folk left by sea but promised to return at a later date. The two boys were found by their sister sitting rock-still gazing out to sea and were difficult to arouse from the “trances” into which they seem to have fallen. See innis mucce, muc. INNIS OISGE, the Island of Sheep.; oisg, a sheep, a yearling ewe. From EIr. oi, sheep + seasg, unproductive, sexually immature, barren; relates to the Latin ovi-s. Almost all of the Celtic ocean-going explorers touched down at a mythic Atlantic island bearing this name. In the case of Maelduin it is recorded that he came to a place which had a bronze wall dividing one side of the island from the other. The sheep to the left of the wall were all seen to be black in colour, while those to the right were white. “Between them was a big man who tended the flocks, and sometimes he put a white sheep among the black, where it became black at once, or a black sheep among the white, where it immediately turned white.” Experimentally inclined,

Maelduin peeled the bark from a known magical tree and used the white wand to touch a black sheep. Immediately the wand turned black. and seeing that some arcane magical spirits were loose on the island the mariners all fled back to the ocean. INNIS TILE. The Mir form of the Latinate Thule. Sometimes identified with one of the Shetlands or with Iceland. Dicuil, who was almost certainly speaking of the latter island, said there once 300 Irish hermits there but added that it was noew “empty of anchorites.” The soil of this place had magical properties; if a man strood too long upon it his feet became anchored in place. Three druidic kings supposedly ruled Tile. Monach mor, who lived there, was the son of Balbuadh and appears in literature as a founder of Clan MacLeod INNIS UAINE, uaine, green, cf. feur, In classical circles the Atlantic Ocean was termed the “Circumambient Ocean.” Later it became attached to the sea-giant named Atlas and the Atlas Mountains which were thought to be his African base. The Arab travellers termed it al-Bahr al-Atlasai . the “Sea of the Atlas Mountains,” which is found contracted in the English “Atlantic.” Metaphorically, it was Mare Tenebrosum in the Latin language and Bahr al-Zulamat, in Arabic, both indicating “The Sea of Darkness.” Anyone observing the piled thunder-clouds on the horizon at the mouth of the Mediterranean would think these designation appropriate, but for European Christians tenebrosum suggested evil and possibly invoked the infamous Prince of Darkness. The Circumambient Ambient Ocean or AllEncompassing Ocean seemed less threatening than its analogue, “The Dark Sea,” or al Bahr al-Muzlim but the expression “Green Sea” was far less propitious than some writers have suggested. The Anglo-Saxon grene , confers with growan, to “grow” and with the English words “grass” ” and “graze.” It therefore suggests productivity and good things. Not so the Gaelic counterpart, uaine. The Celtic root here is thought to be veg, to be wet, conferring with the Gaelic feur, “grass,” the Latin vegeo , to “quicken,” and

the English words “vigour” and “vegetation.” This close to the Latin uvidus, moist the Norse vekja, awake” and the English “wake” and “waken.” It can show to have attachments to the English “vigil,” and “watch.”

is also to be” also be “wait,”

None of this seems particularly dangerous, but wait a bit: underlying all, is a deity whose name is best left unspoken: She is Ur, Urie, Er or Ara who is obviously a Fomorian sea-goddess. Her name continues in modern Gaelic in ùr, fresh, new, “pure,” or green, in eur, refuse or waste, and in àra a kidney. Her name is only tabooed in the personal form and is seen in the combined form Mo-urie which has given rise to such family names as Murray and Mauray. The province of Moray, in northeastern Scotland, which was formerly a seat of the Scottish kings, is named for her and the male for is Mordunon which is “Merlin” in English. Anciently she was a moon-goddess with a male consort named a, the “Bald red-one,” the sun god Lugh. Bull sacrifices, in his name, were made on Saint Mourie’s Isle in Loch Maree, Scotland. It takes little genius to see that Mo-urie is a form of Mhorrigan, the sometime virgin goddess of the triad known as the Bafinn. It is a continuing peculiarity of the Gaels that they will not openly use the word uaine but substitute for it words having the sense of ”grey” or “blue-grey” or “blue.” The Green Ocean is not directly mentioned in their chronicles but on medieval charts we see it identifying the ocean south of the temperate zone or substituted for the Caledonian Ocean in more northern waters. It is usually represented, in these cases, in Romance languages which derive from Latin. Here the root is perhaps ver, the “spring or spring time,” from which the French vert, green or “verdant.” The word also implies unseasoned, unripe, callow, raw, sour, sharp, hale and hearty, indecorous, fresh and free. On Italian maps of the period it is given as ye verd and something very like this appears with other nationalities. In Celtic societies green was the fay colour. In the Arthurian tales we are introduced to Queen Guinevere, who is the May Queen or Mebd, the mature form of the Mhorrigan. When she went “a-

maying,” she invariably advised her knights of the Round Table to appear on the morning of the Beltane “well horsed and dressed in green.” For the pagans this colour symbolized recurrent youth and resurrection or rebirth of the earth, the gods, men and their kine. Nancy Arrowsmith has noted that a Dorset malewitch state authoritatively in 1566, that “there be three kinds of fairies, the black, the white, and the green, of which the black be the worst.” Earlier on it is noted that the druidic Mysteries the neophyte was elevated to full status after he entered a trance state in which he supposedly gained full consciousness of the world and all its sub states. When he emerged in the world of men, this attainment of full spirituality was symbolized when his white linen albus was replaced with one of green. This symbolized the spring of his rebirth into Mysteries in which he is said to have experienced death and emerged from it as a druidic initiate on the lowest rung of understanding. In Masonry, which preserves some of these rites, initiation used to be performed using green “as the symbol of immutable nature, of truth and of victory (over death).” The connection between this colour and the “unlucky” Daoine sidh, who some say bartered away their befinne for demons when they signed on with the Fomorian sea-gods, appears in various modern superstitions and taboos which are associated with the colour: In Pubnico, Nova Scotia, it is recorded that a local witch interfered with a dye-pot making it impossible for a local woman to dry her wool green. In each case when she dipped it the wool came out red. She was told to place a white hot horse she in the next pot-full to “singe the witch,” and after she tried this “a great noise was heard rising to a great height,” and afterwards her wool dyed properly without exception. No distinction was made ever made between the human boabhe , or “witch,” and the sithe. The chief tool of the witch was the “green clew,” which is often referred to obliquely as

the “blue clew of witchcraft,” These were balls of thread, and F. Marian McNeill speaks of having handled the buineagean, “which once belonged to a Highland “wizard” and were said to have been “worked” by him with dire effect between the two World Wars. Though green in colour, these are the “blew clews” of Lowland tradition. Again, the fact that the colour was considered inimitable to human interests in seen in this old saw: “Green Christmas, full graveyard.” There is also the matter of homosexuality: In the American they are often referred to as “fairies,” and their “secret uniform,” in days past was coloured green. In the Middle Ages green was considered the colour of unrestrained sexuality. Thus, “to wear a green mantle,” as Guinivere suggested, meant that one was bent on losing (or re-losing) one’s virginity. This was particularly true at the Beltane, or the May Day, or “Jack-O-Green” time in general. The lady of the old ballad “Greensleeves,” was obviously of easy virtue, and for the sleeve was considered a love-pledge in medieval times and virginal white was preferred over green. The first banshee, or bean sith was Mhorrigan, who became a tutelary spirit of the dead for her clan after she died. As such, she was often referred to as the “Washer Woman,” from her habit of washing the blood from the shrouds of the men of her clan who were destined to die in battle. She serves the Clan Mackay or Morgan by sometimes appearing in this, or some totem form, to announce a predestined death. Other less potent spirits hover about the great families of the Firbolgs. The banshee is sometimes said to stand in a middle position between the sithe and mortal men, since she is often said to have been “a mortal placed under an enchantment that gives her a fairy nature.” In the Highlands she is sometimes called the glaistig, or “grey-green-monster,” and here she is observed as a panlike creature, beautifully human from the waist up, a female goat from there down. To hide this deformity she wears a long green shift and is thus known as the maighdeann uaine, or “Green Maiden.” In life the Green Lady, or banshee, was usually a woman of high scruples and

honourable position if less than perfect morality. After death she haunted the house, or castle, that she supervised in life, and in death wandered the corridors and by-ways, often putting things in order. When any great fortune or misadventure was about to befall a household she let forth cries of joy or lamentation. This was the torman mulaid, a cry which could be of unearthly sweetness and melancholy. Hugh Miller speaks of the Green Lady of Banffshire, “tall and slim and wholly attired in green, with her face wrapped up in the hood of her mantle, who haunted the grounds of the castle where she had once been mistress.” Another of this kind is tied to Ardblair, “a property given to the Blairs by William of Lyon.” Stonehaven also has a Green Lady, in fact “Green Ladies are so common that people (in Scotland) have become quite accustomed to them, remarking only, “There she goes again.” The Green Island of Mhorrigan is common in Irish and Gaelic waters and has been spotted in every latitude from Cape Wrath to the southernmost tip of Cornwall. In Irish tradition, Emain Albach is sometimes identified with Arran and with Manann mac Ler and the Mhorrigan. In this case it is a rescued isle, the forecourt to the Otherworld, a gateway to the earthly paradises over the brink of the horizon in the western ocean. McNeil has noted that “the island paradise is confined to Celtic, and more particularly to Gaelic mythology; whereas the subterranean Otherworld is common to practically all European lands and races...One theory is that the island is the early conception (for the Gaels) and that after the introduction of Christianity the gods retreated to the hollow hills.” The other recovered green island is the huge mass of land now known as Greenland. In the Historia Norwegiæ (thirteenth century) is noted that the inhabitants were somewhat uncanny: “When they are struck with weapons their wounds are white and do not bleed, but when they fall dead the blood pours unceasingly.” The Dane, Claudius Clavis (fifteenth century), referred to the Greenlanders as “pygmies,” and said that they were only a little more than two feet in height. This same oddity was reported to Pope Nicholas V in 1450, it

being additionally noted that the residents were underground beings “who hide themselves in the caves of the country like ants. This mythical representation of the Greenlanders, reminding us of tales of the Gaelic Tuatha daoine, or “Northern people, is also forewarded by Olaus Magnus (sixteenth century).” These incidents are reminiscent of Maelduin’s troubles with mythic beings who carried off three of his companions. Again in the Imraam Brenaind mention is made of Brendon’s run-in with a luchrupán who filled a beach of one island they visited and took a particular interest in the crospan, the deformed individual in their crew. Nansen has interpreted luchrupán as “monkeys” but that is not the most direct translation, more accurately it is luch+rá+bann, the “bullying crowd of mice,” also called the “leprachauns,” or the “folk of Lugh.” The designation “Greenland” has troubled historians who note that land mass is not particularly verdant, but climatologists have noted that the place was more temperate when the Norse settled there. On the other hand there is a minority opinion that the name derives from Old Germanic models and ”comes from the inhabitants being bluish-green in colour.” This is interesting because of reports suggesting that some of the Daoine sidh were of exactly this complexion. Nansen has said that “the Skraelings (natives) of Greenland are called troll or trollknour in the Icelandic narratives.” These are the trows of northern Scotland, corresponding in most details with the sithe. Professor Torp, a consultant to Nansen noticed that the trolls, like the black elfs, were spoken of as svart , or “black” in complexion and character. But the word svart really implies something which is “blue-black,” and this is “an uncanny colour, a common Germanic trait; cf. Rolf Bluebeard (an infamous murderer and magician).” Here again the blue means green. The fate of the “green people” of Greenland is not known but possibly they moved westward in the face of Norse occupation of their lands. In the mid- sixteenth century, Green Island (sometimes entitled Grass Island) started to appear on charts and maps. Several historians suggest that the

designation is interchangeable with Hy Breasil, in which case it may confer ultimately with present-day Cape Breton Island or mainland Nova Scotia. On the Gestaldi map of 1548 it is represented as ye verdi and is positioned due south of or bellandi and the Labrador coast, somewhat west of a scattering of islands which seem to represent a fragmented Newfoundland. In 1564 we see it as y da grasa and this time it is southwest of Newfoundland on the Grand Banks. Eleven years later, Zalterrius has it as verde and has tucked it into the Gulf of Saint Lawrence between Newfoundland and Cape Breton Island. By the following century this mythological island was a non-entity. INNIS NA’ OIGHE, “Island of Virgins,” Ir. óigh, EIr. óg, uag, from the root aug, capable of increase, pure and fresh, unused. Oigheam, obedience, homage. Mariners who journeyed into the western Atlantic frequently found islands entirely peopled by virgin females. Notice that the novitiates of the goddess Mhorrigan lived alone on sea islands and it was claimed that their prophetic powers were directly linked to their physical state. Maleduin failed in his ambition to seduce one of these sea-maidens, but they were not beyond blandishments since their virginity was renewable on an annual basis at the time of the Beltane. When Maelduin and his men finally arrived at Eilean ma’ Ban, the “Island of Women,” he was more enthusiastically received at a feast where “each man had a maiden sitting over against him.” In this instance the queen of the island explained that the seventeen virgins were her daughters by her husband, who had formerly been king of the island. The voyagers remained on this Atlantic island “through the four months of winter, but at the end of that time it seemed to them they had been in one place for four years, and they wearied of it and wanted to journey on.” The former virgins were not so anxious to have their lovers depart and the queen used magical tricks to prevent their escape when they first attempted to leave the country. On a second try the queen threw a magical rope at the ship as it left its mooring. A crewman could not help but catch it and

they might have been reeled in a second time but Maelduin reacted quickly and cut off the man’s hand so that they could make their escape from this land of eternal youth and boredom. The story of islands populated by virginal ladies carried over into the medieval romances. In the mid fifth century Europe was troubled by the Mongols led by Atilla and his Huns. A writer of the period said they appeared “more hideous than demons,” and were “licentious to some degree.” The Huns were ejected from Italy by 450 A.D., and soon after some of them set about the conquest of Gaul. They were again defeated by a combined army of Goths, Visgoths and Franks operating under the expertise of a Roman named Aetius. The Huns were forced to retreat through Belgium, and crossed at last into Thuringia, Germany by way of Cologne, on the river Rhine. The Britons chasing a band of these same people from the islands chanced on the Huns at this place in 451. The collision of the Celts and the Mongols resulted in a massacre of innocent citizens that is almost certainly the basis for the legend of Saint Ursula and her eleven thousand virgins. Ursula is supposed to have been the daughter of Maurus a Gaullish king of France. The fame of this lady as a beauty, a wit and a devoted Christian had spread to the realm of the Brythonic court in England. The English king wanted Ursula to marry his son, who happened to be a thorough pagan. The young woman would have rejected the betrothal except that she and her father feared reprisals from the British Celts. At last Ursula agreed to a union in which the dowry was to be “ten fair and noble companions of like age to myself, accompanied each by a thousand virgin handmaidens, They will travel to Gaul in eleven ships, and if my terms are met I will wed three years hence.” Ursula was certain that these terms could not be met, but assured her father it mattered little since ”none on earth can change the will of the Divine goodness which has marked my lot.” Her father was uncertain what she meant by this, but was glad of the

delay, hoping that the groom-to-be might convert to Christianity or lose interest in Ursula during the three year cooling-off period. As it happened the dowry was paid almost immediately and Ursula decided to spend her time of respite on a holy pilgrimage and to this end learned the crafts of seamanship. Travelling first into the Atlantic, the fleet was scattered by storms so that Ursula and her companions were forced to spend time “on strange islands amidst barbarous people.” We are not told how the women protected their virtue, but it was intact when storms travelling out of the southwest blew them to the port of Tiel at the mouth of the Rhine. From here, they sailed up the river to Cologne and here an angel advised Ursula to travel to Rome for a meeting with the Pope. The fleet proceeded upriver into the Alps, and the maidens disembarked travelling on foot to the Eternal City. After making a tour of the tombs of the apostles, the girls went back to Cologne, their entourage now including Pope Cyriacus. The Emperor at Rome had been ambivalent about the visit of Ursula to his state fearing that her advocacy of Christianity might dislodge the pagan religion. He therefore hired the retreating Huns to slaughter the pesky virgins. When the virgins re-entered Cologne they were met by these mercenaries who came upon them “like wolves raging among sheep.” The eleven thousand were all slain without yielding to rapine but the huns spared Ursula hoping she might espouse their chief. When she proved unreceptive to his sexual advances, Atilla shot an arrow into her heart. After the heathens were exhausted from their bloody work angels appeared and routed them. The bodies of the martyred virgins were buried near the gates of Cologne and a small basilica erected in their memory. Ursula herself became a full-fledged saint and was received directly into heaven. The story was generally taken as a fable until excavations at Colonia Agrippina turned up human bones in the year 1183. Since these were recovered near the gates of Cologne they satisfied a lust for holy relics, and a brisk

trade in bone fragments lasted well into the fourteenth century. The veneration of St. Ursula continued and then plunged in the sixteenth century. Ursuline convents were established but the legend was rejected by Protestants, and the Catholic Church dropped her feast day in 1969. The tales of St. Ursula’s unintended voyages into the western Atlantic travelled with Christopher Columbus when he first wandered among the islands of the West Indies. On his second voyage he named fifty islands, among them San Juan Batista (now Puerto Rico) and the more easterly islands which he called Sta. Ursula y los xi mil Virgines, which we now know as the Virgin Islands. Columbus had a strong link with the legend since his home town of Genoa was also the abode of Jacobus de Voragine, the author of The Golden Legend, one of the earliest books to immortalize the travels of this Celtic heroine. References to winter weather in the pagan tales of the Island or Islands of the Virgins make it clear that it must actually have been sited somewhat north of Puerto Rico! Later map makers placed it close in against the shoreline of what we now known as Newfoundland. In the Reinel map of 1521 these islands appear a little northwest of Cape Race, scattered along the south and west shore of the larger island. Here they are entitled as Omze myll virgês. On the Maggiola map of 1527 we see them referred to as Onze Mil Virgines and on the Rotz map (1535) as. Virges, presumably an abbreviated form for the “Isles of the sainted Virgins.” Santa Cruz (1541) has them as Xj Vrvirgines, but they have the more pagan assignment of I: de plaisance within the Morgan Atlas (1542). They are represented as islands within an atoll by Gulierrez in 1550, and named onze myl virgenes. La Testu has varied the spelling as les Vierges in 1555 and they are still charted by Plancius as late as 1593. It is our view that they now represented in the offshore islands of St, Pierre and Miquelon, names which appeared in the following century.

IOBA, pl. IOBANNAN, tricks, incantations, similar to ubag, a charm. Ir. uptha or upadh, a sorcerer, OIr. upta, to fascinate or hold in thrall, Manx obec, sorcery, from ob+ba+t, from ba, to speak, hurt, touch. G. ud+bad, to “out-speak.” IOBAIRT, an offering, a sacrifice. an act of sorcery. Cf. ioba. IOC (eechk), medicine, pay, remedy, iocshlaint, cure, salve, remedy, EIr. icaim, to heal for pay. Note that the Gaels held that a spell was ineffectual unless paid for in kind or with silver. IODHAL, image of a god, from Latin idolum, the Eng. idol. The Celtic gods have been represented in bronze, stone and wood, and it is now known that pre-Roman wooden statuettes were commonplace. Lucan mentioned a forestsanctuary near Massalia, violated and destroyed by Julius Caesar: “There are dark springs running there, and grimfaced gods uncouthly hewn by the axe from untrimmed treetrunks, rotted to a startling whiteness.” Similarly Gildas, writing of sixth century Britain deplored the “grotesque, stiff and savage” wooden sculptures he found in similar quiet groves. IODRAMACHD, the transmutation of matter, enchantment, to switch one idea for another, the black school of magic. See sgoil dubh. IOLLAN. The son of Fergus mac Roth, He carried Conchobhar mac Nessa’s pardon to Deirdre and the sons of Usna. While Iollan was guarding them in the Red Branch hostel at Emain Macha, Conchobhar went against his promise and sent out assassins. He was thus killed by “friendly fire.” IOLP, possession of the sixth sense, iolp. many. Having many senses. The ability to perceive the past, the future or distant events was thought of as a "sixth" sense. Iolpphosadh, having many wives, polygamy, and needing all one’s senses.

IONN DRAIN CUAIN, sea-longing; ionn, a negative prefix against, denoting an unalterable condition or situation. Thus Scottish islanders divorced to the mainland pined “for one glimpse of the Western Ocean.” It was considered that the clans of the coasts and islands had sea-blood which they did ill to ignore. “The sea invites acquaintence, out out of it comes friendship, and thid friendship is much stronger than fear of the spirits of death. The sea for its part can be generous, but rough.” Many Barra fisherman entitle the Ocean cuile Mhoire, Virgin Mary’s Treasury. But the sea is known to have custody of those dead within her, and the Gael always buried those washed ashore as close to the high-water mark as they dared. In fact it was prayed that the Ocean should “recover her own.” The failure to observe this nicety is supposed to have led to a memorable flood of the Hebrides, when Cailleach bheurr rushed ashore to claim her own. The people of North Uist claim to have seen the death barge come into their waters, approaching the Temple of the Trinity, where the sea-dead are interred. They claim to have seen crews from the Otherworld unearth newlymade graves and carry off the bodies of men who have died at sea. It is said that the gifted can read the sounds of the ocean. “The Western Ocean alone speaks the Gaelic tongue. To an Islesman the German Ocean seems cold and dumb; it has no mermaids and no second sight; and if it has seals they are not the children of the king of Lochlann... deep ever calleth unto deep.” IORUAIDHE. A kingdom whose ruler kept the whelp-hound named Fáil Inis, who was invincible in battle. In reparation for killing Lugh’s father the Tuireen brothers were given the hard task of bringing this animal alive to Ireland. The King of the Island of Pillars (Manann mac Ler) went an extra mile behalf of the Tureens, accompanying them to the Island of the Dog, where he promised to persuade this brothermonarch, the king of Ioruiadh to surrender the black dog that guarded his keep. He noted that his daughter was married to this king and would probably prove agreeable. This was not to be, the owner struck down his “insolent” father-in-law, and fought the Turenns. Again they

triumphed, made peace with this monarch of that far land and took the dog. This creature has to be Coinn Iothair, the “weasel-dog of the high corn yard,” a creature otherwise known as Aog, the “guest,” a seeker after the souls of the dead. He was the gate-guard of Cromm the Crooked, the alter-ego of the sun-god Lugh. There is also little doubt that he corresponds with the Norse dog-god named Garm, the constant companion of the death-goddess Hel. “Beside Hel-gate, stood the fierce, blood-stained dog, cowering at times in a dark hole known as the Gnipa cave. This monster’s rage could only be appeased by offering a Helcake, which never failed those (of the dead) who had given bread (in life) to the needy.” As Nifhelheim traditionally located near Baffin Island, in the Canadian arctic, it may be presumed that Coinn Iothair was borrowed from this realm. IOLLAN MAC FERGHAS, the Fair. He accompanied his father Ferghas mac Roth and his brother Buinne the Ruthless to Alba tendering Conchobhar mac Nessa’s promise of clemency to Deirdre and the sons of Usna. Bach in Ireland these two brothers guarded the former exiles at the Red Branch hostel at Emain Macha. Conchobhar had no intention of forgiving Naoise for his elopment with the girl who might have been his bride and ordered them killed. At first Buinne and Iollan defended them, but the former was bribed to cease fighting. Iollan continued the battle rushing out to meet, and wound, Fiachra mac Conchobhar. Fiachra carried his fathers shield which moaned when the bearer was in mortal danger and Conall Cearnach, hearing it, rushed up and mortally wounded Iollan. The latter survived long enough to tell Conall of the high-king’s treachery and enraged the latter slew Fiachra. It is noteworthy that Iollan and Fiachra were magically bound by the fact that they shared the same birth-date. IOMADAN, a concurrence of disasters.lamentation, mourning. Ill luck was said to come in triads. This idea probably related to the fact that the deities were tri-partite. IOMADH CUR. “many turns.” A means of determining the sex of a curser or spell-caster. Experts claimed that it was

always possible to determine whether the evil eye originated with a man or a woman by seeking the significant imoadh cur, the many turns in the evil-doer’s dark wily heart. As we note elsewhere antidotes to the evil eye could only be passed from male to female, and female to male, in following generations. To initiate a cure some healers took water from a stream “where the dead and the living both pass.” When the medicine man returned to his patient a gold ring, a bit of silver and copper was sometimes placed within a wooden ladle and water drawn. A pagan or Christian incantation was then recited in a measured voice, the name of the sufferer and the effect expected being mentioned somewhere near the conclusion of words. After this the ladle was turned over and if the copper in it adhered to the wood the party responsible for the evil eye was known to be a man. If the precious metals adhered the evil one was observed as a woman. Female baobhe insisted that if men’s hearts were laid bare they would be seen to have more convolutions, and evil twists and turns than those of women. ION, obs. Image, The Sun, A Circle. Note several following. IONA, ionad, place, room, abode, sanctuary, an island in the West Isles of Scotland. Shave guessed that it was named after the Hebrew Iona, a “Dove,” since St. Columba who installed a Christian monastery there was nicknamed Colum, a “Dove.” His birth-name Crimmhann, a “Wolf” being thought inappropriateas a name for his mission. The island was always a religious shrine, but the earliest form for it was Ioua, and this was the name used in pre-Christain times when the island wasalso identified identified as Innis nan Druinidh, the “Island of the Druids.” The exact meaning of iona is lost but it may refer to the feminine genitive plural of the Irish Gaelicionadh, which is given as ionai, “her wonder; her surprise.” conferring with ionad, a “place.” The word may be broken down into roots which suggest something on the line of “not commonplace.”

At the northern end of Iona there are ruins of a dun just north of the Ridge of Courcil. “The Well of Eternal Youth is on the north slope and it is said that if a woman bathes her face and hands in it before sunrise she will become young again...This is an interesting remnant of the days before Columba when the people worshipped the sun (Aod or Lugh) and an unknown God. It is often supposed that this god lived in water (since he went into the western ocean each night), so that fountains and wells were considered sacred, and thought to contain magical powers...” A quarter of a mile north-east there is a similar well which was formerly approached by sailors seeking to buy winds to move their ships. ION-GOR, ion, almost perfect, god-like, a prefix denoting fitness, iongnadh, a wonder, that which is in-gnath, “not wont,” unusual, out of the ordinary. Gorm, blue-green (the fay colour) from the root gor, warm (colour), goir, a crow, the cry of a crow, Eng. garrulous, also gar, warm, and gàir, to laugh, Skr. has, to laugh. The god of “laughter in the sky,” conferring with Tar or Tor, the ON. Thor. He is related with the G. Iubhair, the “tall stately woman,” whose spirit rested at the summit of the yew-tree. Ion matches Eo as seen in Eogan, and this is the Celtic Æsu-gen, “born of Æsus, the Gaelic god Huisdean, or Old Hugh. Ion-Gor therefore disassembles into Thor-Hugh, the Gaelic Tor-Aod. See Iubhair. ION-MHAS, treasure. Perhaps connected with indbas, wealth. Treasure was protected by the cowalker of an individual who has agreed (implicitly or explicitly) to his own death. This created the lambent light which used to be seen about the tomb of dead heroes, who were buried with their valuables. The cowalker usually became discouraged by the dreary work of chasing off treasure-seekers and often sought liberation by giving living men clues to its location through visions or dreams. At that, his contract demanded that he do everything possible to protect the horde. He had no power over treasure-seekers unless they spoke, or made loud sounds. All such acts enabled him to

materialize a body which could do physical damage. IOL. many IOLDANA. a philosopher, iol + dan, many + fates. The latter word has connections with the pagan goddess Danu. IOL-DANNSA, a ball, promiscuous, country-dance. IOLNUALL, Juulvater, the Father of the Yule (Yell). iol, many; nuall, a howling cry; Irish nuaill; Anglo-Norman, noel; the Skr. nu, a cry. Old High German, niumo, a cry of praise and rejoicing aimed at the Allfather. The original father of the Yule was Thor. Also, a steward of Quarter-Day activities. IORRAM, the "at oar song", a boat-song. While easing the tedium of rowing this song was also thought to supernaturally speed the craft. Thus Manann mac Ler was often pictured as singing his ship forward even without the use of oars. IOSA, Jesus reincarnated.

Christ.

Ios,

up

from

below,

resurrected,

IR, squirrel, obs. anger, satire, a druidic lampoon. IR, obs. “Gift,” one of the children of Mil, lost at sea in the Milesian invasion of Ireland. His people were deeded the northeastern corner of Ireland which came to be called Ulster. They were the Scots, who later migrated to Dalriada and created Scotland. When the Norse first invaded Ireland they encountered these Ir-landers, and thus the name became attached to the entire island. Even after the Scots were pushed out of Lat. Scotia Major they were referred to as the Irelanders and their langauge is still termed "Irse" or "Erse," the Scottish variant of Gaelic. IR-CHIULLACH, a monster, ir, angry + cullach, a boar, a male cat, stallion, polecat.

IRE, state of maturity, The Earth personified. IREANN, IRNAN, patriarchal woman, mother of a race of people; ire, obs. The Ground, The Earth, field, soil, also ravage, plunder, pull out by the roots. This word combines ire with ann, a circle or revolution, within, therein. Confers with the goddess Anu. See next. IRIRE, obs. a curse, a malediction, rage, anger. IRIÉL FÅITH, an alternate name for the god Nuada. iris, lover of faith, heat, warmth.

Possibly

IRIS, obs. Friend, lover, assignation of lovers, law, faith, rterligion, epoch, era, brass. IRNAN, one of three sorceresses who dwelt within Dún Conaran. It was she who spun a magic web that entangled some of the Feinn. When Goll mac Morna arrived on site he killed two of the sisters and threatened the third, who agreed to release her hostages. As they were being released this beansith managed to chant a geis which demanded that a warrior meet her in single combat before the agreement could be consummated. Goll fought and killed the witch and was rewarded by being given Fionn’s daughter in marriage. This lady and her sisters confer with the Anglo-Saxon goddess Irenasaxa and with the Gaelic Bafinn. See Tri Peathraichean coimbeac. IRT, Death IRUSAN. A giant cat that dwelt in the underworld near Knowth on Boyne. See cat. ITEODH, poison hemlock, opium, ite + odhar, feather + dark. One of the plants favoured in the creation of black magical potions. Others were the nightshade and foxglove. ITH, Eat,

the “Hungry-one,” or possibly the “Fat One,” the

son of Bregan and uncle of Mil, the latter the namesake of the “Milesian” race. Ith was the first of the modern "Irish" to visit Ireland, "that lofty isle far away," which he perceived in a dream-trance from the towers of his redoubt in “Spain.” The three kings of the Tuatha daoine had him put to death for publicizing their kingdom, a fact that led to the Tuathan-Milesian war. IUBHAN, the king of Faylinn. Visiting Ulster “the land of giants,” he was made hostage, but was released when he used his magic to inconvenience his host. Eboudai. this word is considered pre-Celtic and of uncertain meaning, but is thought to correspond with the later Irish, Ibdaig, “men of Ibda.” note that the early Ebudognaos was the personal name Iubdan, “borne by the king of an overseas Country of dwarfs, whose adventures in Ireland are told in the tale of “the Death of Fergus” in Silva Gadelica.”” (William Watson, p. 38). Ptolmey suggsted that these islands were five in number: “The furtherest west is called Ebouda (or Aibiouda). The next to it is also Ebouda. After Rhicina then Malaios, then Epidion.” Pliny said they were “two days sail from the promontory of Caledonis and seven days and nights from the Orchades.” Since we are not sure what promontory was referred to, this not a large help in locating the isles. Malaois is theough to be Mull. This being true, Epidion is probably Islay but the others atre very problematic. IUBHAR, IUBARHRAICH, yew, "the service tree." See I + bharr, “she who is on the topmost branch, the Summergoddess.” Bârr, top, OIr. barr, ON. barr, pine needles, AS. byrst, Eng. burst. Lat. fastiguim, top, Skr. bhrshti, coming to a point. Hence G. barrachd, over-blown. I confers with iolair, the high eagle, who is Lugh the sometime mate of Mhorrigan the summer-goddess. Note also ion, “almost perfect,” godlike. A cult of the yew was said to have been situated at Iona. Macbain does not believe that the word can be tied to the English “yew” in any linguistic way. Similar, however to the Gaelic iubrach, the mythic boat of Fergus mac Ro in the Deirdre story. It was made of yew wood. This same

word used to describe a stately woman. St. Columba is said to have put the run to the druids who worshipped the trees of Iona. Note that the anti-cancer drug known as Taxol derives from the twigs and needles of the European yew (Taxus baccata). It was first isolated from the Pacific yew when the National Cancer Institute at Bethesda, Maryland, when thousands of plants were evaluated as anti-cancer agents in the years 1950-1980. The extract was found to be cytotoxic against a broad range of tumours including some of the leukemias, carcinosarcoma, sarcoma and lung cancers. See Ion-gor. IUCHAR, (chuch-ar), July, a key, opening, to spawn, whence the Lat. pecu, cattle and the Eng. fee. EIr. euchuir, opening. This is the lightly disguised name of the Old Norse god Lokki, (whose name may also be translated as Key) the god of underground fire,patron of the south wind and heatlighting. Iuchar na seachdain, a name for di-luain, “Monday,” the “key of the week,” and a very lucky day for the activities of men. Also note Iuchar, the second “son” of Tuireann (Thor). See Brian. Note also iuchar, the “Dog Days,” a period of from four to six weeks, variously placed between early July and early September. Classically called the canicular days, and anciently reckoned by the appearance of the Dog Star (Sirius) and the sun in the same quarter of the sky. Popularly, the period of "dead" sultry weather at the end of summer. The phenomena does not occur at the same time in all latitudes, and changes in a given region, over time, due to the progression of the stars. In Britain it was marked at July 6 in the year 1660, but by 1752 had to be put forward to July 30. Since then, the Dog Days have been counted as an event taking place in the fall. It was held that iuchar was the time when dogs were likely to go mad as their spiritual namesake was too close to the sun-god. This was also observed to be a period of plague and general unrest. When the Dog Days occur after the Samhain (Nov. 1) they were frequently referred to as "Luke's (i.e. Lokki's) Summer;" this being the equivalent of our own "Indian Summer." In Norse mythology note that wolf-dogs are in constant pursuit of the sun and the moon, and their

attempts to swallow it were thought to produce eclipses. Nevertheless, notice the Gaelic saying: “Saturday’s flitting by North, but Monday is by South; Had I but lamb to move, “tis on Monday I would go.” IUCHARBA. The third son of Tuireann (Thor) and hence Lokki. See above note. IUL. IUIL, an arrow, obs. July, the month. Now: a land mark at sea, a guide or course. Iulaigh, obs. a leader of men. IULG, any physical quantity characterized as having motion and direction. Druidical analyses of scalar and vector quantities. IUTHARN, hell; a side-form of ifhern, described in Christian mythology but having no place in pagan theology.

L, luis, the mountain ash in the Ogham. Confers with lachu, the duck; liath, grey; the dates January 21 to February 17.

LA, Day personified, the day-god Aod or Lugh. The space of time from morning until evening, daylight, on a certain day, “Once upon a day...” “Once upon a time...” Lab, a day’s labour. LABRAID LOINSEACH. Labra the Mariner. See also Móen , sometimes given as Maon or Maen. “Dumb. He was later termed Labraid Loinseach, literally “The Mariner Who Speaks” after he regained his ability to talk. Móen was the grandson of Ugani Mor, himself the foster-son of Macha. Ugani Mor was an extremely successful Gaelic warrior-king and managed to subjugate the greater part of Britain and a portion of the continent as far south as Muir Torrian, the Mediterranean Sea. Ugani was the common ancestor of the royalty of all the provinces excepting Munster. Labraid’s father was killed in by his uncle Cobthachach and the throne usurped. Cobthachach forced the young boy to eat a portion of his father’s heart, and this fearful act struck him dumb. Because the lad was “blighted” he was regarded as no threat to the throne, but his father’s friends arranged for his transportation to Britain in case the uncle should change his mind. Labraid was reared in secret under the joint fosterage of Craftine, a celebrated harpist and Feirceirtine, a poet-philosopher. In Britain he received a blow to his head when playing caman (hurly) and suddenly regained his speech. When Cobthahach heard rumours that his nephew now had the credentials to

reclaim the crown of Ireland he sent men to assassinate him but the young man moved on to Gaul (or perhaps the land of Gioll, a western Atlantic “island”). There he spent time in the kingdom known as Fir Morc, the land belonging to the “Fisher-folk.” The ruler here was Sgurriath, the “giant of the sharp hill.” whose daughter was Muiriath. the “Sea-giantess.” Muiriath’s mother was the guardian of her daughter’s virginity, and it was said that she slept “with one eye always open.” The girl fell in love with Móen and persuaded Craftine to teach her boyfriend the sleep-tunes. Móen tried this magic on the household and the mother fell asleep so that the pair could make love. On waking the mother was immediately aware of a change in her daughter’s status, but she and her husband accepted Móen’s new position as son-in-law with good grace. Further, the king of the “Gauls” promised Moen an army so that he could make an attempt to overthrow his evil uncle. From this invasion by the Gauls, the name of the province became Leinster, because these men were armed with broad blue-headed iron spears which were called laighne (pronounced lyna). As they were later allotted lands, and settled there, the province became Laighin and the Norse called it Lein-star, “the Place of the Spearmen.” The spearmen attacked while Craftine played his slumber tunes, and thus the Gauls were able to take Dun Righ, the “Keep of the King.” It is said that Cobhthach retreated with thirty warriors into a hall,, where they were shut in and burned to death. Labra the Mariner now came to the throne, but after his succession it was noted that he invariably wore a golden helmet for all civic functions, and it was rumoured that he only had his hair cut once a year, and that immediately afterwards the barber was put to death. Once the hair cutting chore happened to fall upon the only son of a poor widow. The women pleaded that her son be spared, and the not uncaring king willed that it would be so if the individual

swore himself to strict secrecy. The young man, aware of his king’s dreadful secret fell into an lingering illness that was scarcely better than death. He consulted a druid who advised him to travel to the nearest cross road and tell all he knew to the nearest tree, making the tree promise it would tell no one. He did this, and his mind eased, returned to his trade. It was a willow tree that thus gained knowledge of the kings strange secret, and when this tree was cut and made into a harp for Craftine. At its first playing the harp sang out: “Labraid has the ears of a horse!” Over and over it repeated this espionage before the dumb-founded court. Knowing this to be the curse of his Fomorian heritage, Labraid removed his helmet and revealed his “dreadful” debility. Because this “blight” had not measurably affected the justice and harmony of his kingship Labraid was not required to step down, and thus a mark for racial tolerance and an understanding of those with physical defects was made. This tale is reminiscent of that of King Mark of Cornwall, the husband of the ill-fated Iseult , who had the ears of a horse, and thus was nicknamed M’arch, the “Son of the Horse.” LABRAID LUATHLAM AT CLEDEB, Labra” with the Swift Hand on the Sword.” The one-time ruler of Magh Mell and husband to Li Ban. Li Ban was sent to Cúchulainn with a promise that the sea-people would mate him with the goddess Fand if he agreed to fight against three troublesome Fomorian warriors. Cúchullain agreed and the promise was kept but her husband Manann mac Ler later separated the lovers. LABDHDAIDH, LOUDIE, the latter being the better phonetic representation. Scot. Lothian, Scotland. The Lowlands in general, but more particularly Fife and the farming areas around Glasgow and Edinburgh (sometimes called Easter Ross). In days past, Highland men and women went there for seasonal employment on the farms at harvest time. Often they walked all the distance there and back, sometimes travelling part way by steamer. Each reaper carried a sickle.

It is said that passengers on MacBrayne’s steamers could travel at a cut rate, so sickles were commonly seen on those ferries. LABHRUINN, ultimately from the Latin laurus, a laurel. Lawrence O’Toole (1128) the last saint canonized in Ireland. The son of a chieftain he was taken hostage at the age of ten by his life-long nemesis, Diarmuid ard-righ. When Lawrence became bishop of Dublin he banished this old reprobate to England, and restored “order and piety” to Dublin. Diarmuid convinced the English king to support his cause and enlisted the Earl of Pembroke in an invasion of Ireland. The Irish rallied under King Rory O’Connor but were defeated by King Henry II, thus introducing the English “presence” in Ireland. Lawrence attempted to work for peace and the freedom of the Irish but died in France. LACHLANN, Lachlan, dial. Lachlainn, Lachunn, MG. Lochlinn, Ir. Lochlainn. ON in origin, possibly commencing as “a Lochlander,” a Norwegian, a Scotlander. Mac-Lochlainne, Maclaughlin. LADRA. The pilot to Lady Cassair’s expedition which fled the Mediterranean based World Flood. When the division of lands and women was made on landing in Ireland, Ladra got only sixteen of the ladies, while his compatriots received seventeen each. Distraught, he nevertheless accepted his lot, and went off to form a kingdom. In the end he died “of an excess of women.” LAEG, “Ragged,” the “king of charioteers.” He became a driver to Cúchullain who instructed him to go to the Otherworld to report on the nature of Fand’s kingdom. Convinced there were things worth seeing in the western world,Cuchullain afterwards journeyed there. During the final battle against their enemies Laeg threw himself in front of a spear meant for Cúchullain. LAG, a curvature, a hollow, small bowls, Scot. laggie. Used in Samhain divination: Three of these small lugged or

handled bowls were placed in line; one filled with fresh water, one empty; one with soot-blackened or foul water. The blindfolded participant in the rites was expected to marry a virgin if he chanced to dip his left hand into the clear water; he or she would become attached to a widow or a “busy” woman; if in the foul. Dipping in an empty dish prognosticated bachelorhood or widowhood. Sometimes the choice was made using a wooden wand. This ceremony could only be repeated three times, the bowls being shuffled about between trials. LAIGHEAN, laigh, lazy, lay-about. The quarter-province now called Leinster. Locally it is said that the name comes from Laigne Lethan-glas , the weak-chinned grey one, a Nemedian settler. A second explanation has it that it was named after the laighean, “law-maker,” a broad-tipped sword carried by the Gaullish mercenaries who came to Ireland in aid of King Labraid Loinseach. The province was anciently called Galian, the place of foreigners. The modern form Lein-ster has a Norse termination. Although the word has connotations in lag, hollow, pliant or weak, it is better seen in lagh, lawful, and laghach, pretty. LAIGLINNI. A son of Partholan. LAIR GLAS. The male counterpart of the Cailleach is the sidh creature known as the fachan, who seems to be physically related to the ancient Fomors, or undersea giants of Irish lore. Katherine Scherman says that the Fomors were first seen by the Partholons (the ancestors of Clan Macfarland), who identified them as having, "one foot, one hand and one eye." Like, Morrigan-Badb-Macha, the Winter Hag was a shape-changer, which may explain why Skadi (her Norse equivalent) appeared before the Norse gods as a very beautiful woman, dressed in a short white hunting dress with white fur-leggings. She is represented in northern mythology as a skilful bow-hunter, and goddess of the chase, which is exactly the position of the Cailleach. Both were invoked by hunters and winter travellers when they were endangered and each was considered the warder of

wild animals. Like Macha, the Hag often appeared as a giant mare, being known in this form as the Lair Glas, or Grey Mare. It was rumoured that this winter game-keeper had complete charge of weather-magic from Samhainn through Beltainn, and carried a staff that spread snow upon the ground wherever she travelled. The staff generated both thunder and lightning and was coveted by men, but those who attempted to steal it were reduced to a pile of ash. This characteristic ties her to the Irish god Eochaid, "The Horseman of Heaven", who is himself a male manifestation of the Belgic goddess Bolg, or Bolt. She gave rise to the Firbolgs, or People of the Bolg. This winter-hag, who is surely related to the Germanic god Donar and his Scandinavian counterpart Thor, was periodically reincarnated in Conor Mor (of whom we have spoken) and Erc, King of Dal Riada (Northern Antrim, Ireland). His people moved to Alba in the fifth century and created the Kingdom of Scots, his descendants being largely the clans of the highlands. The relationship of the Cailleach to Thor is explicitly suggested in myths that substitute a hammer for the magic-staff. In many places, including the Maritime Provinces, it used to be said that winter was at an end when the Cailleach Bheur "threw her hammer beneath the mistletoe."

LAIR DEARG, the “Dark Mare,” the “Red Mare,” a horsewoman, a shape-changer. Note also Etain Echraide, the “Horse-riding One,” and the mate of Midir a god of the Underworld. These Gaelic goddesses are connected with the Gaullish Epona and the Welsh Rhiannon. LA-TRAISG, LA-TROSGAIDH (in Lewis), any fast-day. the rising of the sun.”

“At

LABHRAN-SIDH, "a noisy little man," a fay-individual, the wireless radio; labhair, to speak; labhran, a speaker.

LAMHRAG, a slut, an awkward person, dowdy, a silly female, lamhragan, awkward to handle, from lamh, “underhanded,” LÀNAIN, a married couple, from the root log or leg, to lie together. The word has been divided as lán-shamain, “summer bed-fellows,” those that conjugate at the Samhain (Oct. 31- Nov.1) thus becoming a couple. See draoi, druidh, druidheachd. LAOIDH, a lay, a sacred song, exciting, animating; confers with druis, druidos, the druids, Latin druidae. OIr. loid, a poem or song, the perpetuators of such. LÀR NATHAIR, lar, the centre, the ground, the earth, the Earth-Father. A cairn also known as the Nether Largie, at the north edge of the Great Moss in Argyllshire, Scotland. The location of several cairns, the South Cairn being the largest in Britain. This structure is 134 feet in diameter. It contains a chamber 19 feet long, roofed over with great stone slabs and reached by a tunnel at one side. The floor is clean gravel. This chamber and two smaller cists were discovered by local people who carried away stones to build walls. This structure is dated at 3000-2000 B.C. and once contained burial items and burnt corpses. Not far from here is Templewood cromleag, dating from the Bronze Age, 1600 B.C. This circle of standing stones has a central monolith ringed by eight standing-stones. Many of the stones are marked with concentric circles, known as “cup-and-ring “ marks, whose utility and meaning are not exactly known. LATHA BOICIONN, Eng. Buck-skin Day. Boggle Day. March 17 Old Style. Celebrated in the Orkneys and Shetlands where the folk worked small gardens and sowed the ground with grain. This patch was carefully watched for its fate was thought reflect on the success or failure of crops in general. Ripe grain shorn from this rigg was preserved and ground into winter meal and on Buggle Day was made into bugglecakes, symbolizing the fruitful sun. see boc. LATHA CAILLEACH-TEINNIDH, obs.,

day of the combustible

woman, to day an impetuous or fiery-tempered woman. This was a moveable feast originally called Fastern's (fasting) Tuesday, but now Shrove Tuesday. In Scotland this was the day of the Fastyn, Feisty or Fitless Cock. This holiday, following Ash Wednesday by one week, usually came in March. In the eighteenth century, cock-fights were held in the parish schools and the day was sometimes called Fastyn Cock, the Feisty Cock, or Fitless Cock Day. An antique dish, bearing the same name, used to be put together using onions, suet, oatmeal, and seasoning, bound with egg and moulded in the form of a fowl, and was eaten during this day. In its earliest form, the Feisty Cock, which was called the Dry Goose in the south, was composed of a handful of meal, close pressed, dipped in water and roasted in the ashes at the edge of the sacrificial fire. We suspect that the use of the day as the commencement for Lent was an attempt to suppress pagan rites, notably that having to do with carrying off winter or sacrificing death. In Scotland, the daft days were said to belong to the Winter Hag and it was her spirit which was burned, either figuratively or in a human representative, at the Night of the Bane. Elsewhere in Europe, this "carnival" occupied the Lenten season, the fourth Sunday in Lent having once been called the Dead Sunday. The British activities, which centred on Fastern, probably came with the Anglo-Saxons from southern Germany. In one province, two men impersonating summer and winter used to travel from house-to-house on this day. Summer was clad in white and carried a sickle, while his companion had a fur cap on his head, arms and legs swathed in straw, and carried a flail. At every house, these visitors sang alternate verses of an old ballad. Elsewhere this was called Ruprecht's Day, which terminated with the burning of a straw man dressed after the fashion of Father Winter or Father Christmas. In this ceremony, called "the burying of Death", villagers snatched blazing fragments of the straw-man which they fastened to the highest tree in their garden believing this would make the crops grow more effectively. At Coben, this effigy was put on trial for all thefts committed during the year.

Invariably found guilty and sentenced to be burned, he was danced about by the maidens of the village. The last bride married during the year was forced to leap over the embers of the bone-fire. In Tyrol, a figure called the Old Woman was at the centre of ceremonies, which concluded with the "burning of the Old Hag", a designation suggestive of the Cailleach Bheur.

LATHA CAIRTEAL, Quarter-Day. The latter word cairteal is said to derive from the Late Latin quartellus, resembling the ON kvartill as well as the Latin quartus, a fourth. LATHA CEATHAR, The Day of the Corn or “Harvest Home.” The gathering and bringing home of the harvest usually took place in October in Scotland. The name is given to a process and a feast held at the end of the harvest, as well as to certain rites practised by those who cut the grain-crops. The celebration was never restricted to Scotland and Ireland, but was common practice in all the agricultural districts of Europe, the rites being regarded as religious and magical rather than propitiatory. Characteristics of these rural happenings include the preparation of a dollimage, decorated with grains and flowers, or one made entirely from the last sheaf cut in the district. This image was variously called the Harvest Queen, the Harvest Doll, the Cernu (which is very pointed in meaning), the Kern Baby, the Kern Maiden, the Witch, the Hag, the Winter Witch, or the Cailleach, or Cailleach Bheur. Regardless of the name used, this image was known to contain the corn-spirit. Often one of the harvesters was decked out as a living scare-crow bedecked with ribbons, a walking personification of the god-spirit. Dancing, feasting, and drinking was another feature of the feast which, in cattleraising parts of Scotland, used to be called the Hockey. In crop growing parts of the nation the day of the corn might simply be labelled Kern or Mell. The harvest home was preliminary to the oldest and most formidable fire-festival of the Celtic year, the Samhainn eve.

The term corn is used universally to indicate the dominant grain grown in a region and in most of Scotland that is now oats. In England "corn" meant wheat, while North Americans use the word to describe maize, and apply "grain" to all other cereal crops. In speaking of the New Year or Hogamanay, we have mentioned the customs relating to the creation of the Auld Hag, Cailleach Doll or Wrack, the name given the last sheaf if it were, unhappily, cut after Samhainn Eve. In parts of Scotland, the last sheaf was termed the "Maidhdean buain (the shorn virgin) if it could be taken before midnight, October 31st. While people made every effort to avoid having to board the winter hag, they vied for the honour of taking the Maiden, since the single person who obtained it was certain to be married before the next harvest. To secure it, the reapers were often subtle, leaving a sheath uncut and covering it with earth to fool the others. This was a dangerous procedure since the last cutting had to be complete before the opening hours of November 1st. Once removed from the field, the Maiden of the Kern was made into a be-ribboned doll and fixed to the farmhouse wall. In the north, she was preserved until Yule morning and then divided among the cattle to make them thrive. Elsewhere, the sheaf was reserved to be cut down by the youngest female reaper, and then made into a rude female doll clad in a paper dress. This figure was kept over the winter in the chimney corner until a new Maiden took her place in the next year. The harvest supper at the end of the cutting was itself called the Maiden in Balquidder. Details of the rite were extremely varied. In Dumbartonshire, the girl who cut the Maiden was thought to be lucky and certain to be wed within the year. Here, the Maiden was hung in the kitchen, where she might be kept for several years with a date tag affixed. In some households numerous Maidens from various years were left hanging from kitchen hooks. In these regions, the supper which followed the cutting was called the Kern. At Garlock, the last corn was graphically referred to as the Head or the

Maidenhead, pointing out fertility rites which unquestionably preceded the customs. In Aberdeenshire, the Maiden was presented to the Mistress of the house, who cared for it until the first foal was born in the new year. It was then fed to this animal with its first solid food, and neglect of this duty was considered to presage a calamity for the farm. A more advanced age attaches to the corn-spirit entitled the Bride or the Oat-bride, who is obviously a form of the old corn-goddess called Bridd, or Brigit. Near Roslin and Stonehaven in Scotland, the last handful of oats was the Bride, and she was placed over the bress, or chimney place, with a ribbon tied beneath her numerous "ears", and another tied at the waist. Although most districts cut either a Winter Hag or a Maiden, sometimes both were cut at the harvest. In this case, the rule seems to have been that the Maiden was fashioned from the last sheath left standing, and had to be kept by the farmer on whose land it was cut; while the OLd Crone, or Old Wife, was cut from the first sheath of the harvest and passed from hand to hand, ending for the winter with the farmer who was most delinquent at harvesting his crops. This individual was generally held to be doomed to poverty and any mishap within the community was his fault. THe Maiden was usually received with extravagant joy as representing the promise of the return of the Samh at the beginning of a fruitful season; the hag, on the other hand, was hastily passed on as an agent of pestilence and bad weather. Without question, these rites were those of a primitive religion since no special priests supervised them and they took place in the out-of-doors. These rituals recognized but did not propitiate god-spirits, treating them in a decidedly off-hand manner. There are suggestions that the earliest traditions relating to the corn-spirits made him a scapegoat of the

usual sort. The person unfortunate enough to cut a Cailleach was sometimes called by this name and treated very roughly by his or her fellow reapers. Some were actually bound within the last sheaf and dragged about, beaten, drenched with water, thrown upon the dung heap (hence the expression: horse play) or thrown into a brook. In less humane times he was burned, and in a better season he was merely the subject of ridicule, a person thought destined for misfortune. The corn-spirit was, of course, considered to have been cut down with the reaping so that he might be reincarnated, and in the past the reapers literally cut down his representative. In a pinch the victim might be an actual member of the community but it was considered bettermannered to embody the corn-spirit in some passing stranger who was not familiar with the custom. Where human victims were scarce, a substitute might be found in a fox, dog, wolf, cock, hare, or some farm animal. This explains such expressions as "cutting the gander's neck" or "cutting the tail of the fox" as they once applied to Harvest Home. LATHA CHOINNLE, The Day of Candles, Candlemas Day (February 2), marking the end of the Old Norse month of Yule, and the rule of the Cailleach Bheurr or Winter Hag. This day was often referred to as Latha Mairi to distinguish it from the pagan Latha Bridd or Bride’s Day (February 1). Nevertheless, the rites are disconcertingly similar. On the eve, candles were lighted in parish churches, and these tapers were blessed and taken home as relics to be relighted against the dangers of lightning and witchcraft. They clearly symbolize Lugh, the reborn sun, who was seen as ascendant at this time. On Candlemas Day the selection of a king and queen and the presentation of gifts to the druids fell into the hands of children and the local school-masters. In the oldest form of the rites male children brought their gamecocks to school and the animals were pitted against one

another to the death. The boy who owned the winning cock was named the Coileach buadha, or Victor Cock and was allowed to select a queen or Hen. All defeated animals went to the larder of the schoolmaster, who in the latter days took the guise of the high druid. After a time this rudimentary selection process was abandoned for outright patronage. On this day every male student appeared at the roll call with an offering in hand. As his name was called he came forward and placed this sum on the school-master’s desk. If the sum was less than expected the oblation was recognized with a nod, but if it was a real addition to his usual pittance, the teacher responded with “Vivat!; “Floreat bis!”; “Floreat ter!” or “Gloriat!” according to the amount offered. In the end, the largest donor was declared Candlemas King. It was the right of this “lucky” individual to be carried on the shoulders of his peers, but it was always noted “the kilt gave tempting opportunities for pinching.” This “preference by munificence,” could be hazardous, and in 1598, the town council at Edinburgh forbade the practise, limiting the quarterly payment to no more than “four penneis at ane tyme.” In a forerunner of Palm Sunday, the boys were afterwards given a half-holiday to collect rushes which were strewn upon the earth floors of the school as a prelude to a clean-up. In the less common “mixed schools” of the time, a king and a queen were appointed. They were sometimes enthroned upon a dias and paperboard crowns placed on their heads; “whereafter various (public or private) presentations were made.” The health of the pair was toasted in non-alcoholic beverage, and the scholars were dismissed on half-day, at which they marched through the streets, carrying their royalty on crossed hands. In a few places a golden orb was carried on a pole before the procession, making it clear that the royalty were no less than the sun-god and his bride. In some parishes the “king” was given a football by the Rector

and masters of the school. With this prize in hand, the afternoon was frequently given over to the ball games descendant from shinty. The Men’s Ba’ is the older form of the Callant’s (lads) Ba’ which is still played in a few places on Candlemas. The king ruled for six weeks during which he had the right to demand an afternoon’s release from school each week, and “also enjoyed privileges in the remission of punishments.” In the universities, a holiday fell at this time, allowing poorer students to tramp back to their native glens to replenish their oatmeal. Although oatmeal no longer has great status Mealie Monday, the first Monday of the Candlemas term, is still observed as a holiday within the faculty of Arts. For adults, the day known as Candle Day ended with a communal supper and ball. For children it concluded with the Candle Blaze, the lighting of tapers after dark in the schoolhouse. In some places the practise was closer pagan models, the fire of whin and brushwood being set in the yard. “Round the burning bush the children danced and made merry first in honour of Bride, the spirit of Spring, then in honour of the saint who bore her name, and latterly just for the fun of it.” See Bridd, Samh, Lugh. LATHA RUADH, the Red Day, the third day of the eight days of Beltane (May 3); the eve being termed Reed or Red E’en. Known as the Avoiding Day in the highlands of Scotland, an unlucky time for starting a journey or beginning an enterprise. It is probable that the name, and connotations, originally had to do with the selection of a Beltane karl. In Christian times it was renamed Rood Day or Reed Day, or even Roodmas, supposedly after the finding of a “rod” from the true cross by the Empress Helena, the mother of King Constantine. After the reformation any correspondence between the Roodmas and Beltane was expunged. In folk custom, it was thought necessary for a member of each household to arise before sun-up on this

morning, coming back to the home with a pailful of water and an armful of grass. The water was poured into a “brownie bole” at the right of the hearthstone, and the grass placed in a corresponding bowl on the left. Here they remained undisturbed until the first Sunday after Beltane to insure that the household would have ample water and food in the coming year. See Bil, Beltene, Bealltuinn. LATHA SITHECH. day of the wolf, or the sidh. O f t h e "complaining days", February fourteenth. fifteenth and sixteenth were considered the worst, and in Scotland were termed the "Shark-Toothed Days". The second of these was the "Day of the Sidh", which once ended the ancient "Month of the Wolf" and which the Romans called Lupercal. T h e Roman festival of Lupercalia was never celebrated under that name in Britain, but February fifteenth was remembered, until recently as a special day. Luperus, the Lycean Pan, takes his name from the latin "lupus", or wolf, because his presence was thought to repel them. Adherents of the god Faunus, worshipped both Lupercus and his wife Luperca, a deified form of the Roman she-wolf, who supposedly suckled the founders of Rome. At the festival, representatives of the god, clad only in goat skin made a circuit of the Palatine Hill, striking with goat-skin thongs all the women he encountered, a rite supposed to promise them fertility and easy childbirth. As this was a fertility cult,in which men and women were partnered by lot, the Christian church attempted, with some success, to direct the less objectionable features of this celebration to Saint Valentine after he was martyred in two seventy A.D. Henry de Valbourg, visiting England in seventeen hundred commented: "On the eve of 14th February, St. Valentine's Day, a time when all living nature inclines to couple, the young folk in England and Scotland too, by a very ancient custom, celebrate a little Festival that tends to the same end. An equal number of Maids and Bachelors get together, each writes then true, or some feigned name upon separate billets, which they roll up, and draw by way of lots, the Maids taking the Men's billets, and

the Men the Maid's so that each of the young Men lights upon a girl, and each of the Girls upon a young man... each having two Valentines; but the man strikes faster to the Valentine to whom he has fallen"These traditions came to America, although the conservative Puritans of New England objected, saying: "No lad shall attend a mark on the fourteenth of February." After a three year sea-voyage, Captain James Kemble kissed his wife in a public place (February 14, 1764) and was sentenced to two hours in the stocks for setting a bad example. LATHEAN ARAIDH, the special days; araidh, traditional, old, superannuated, old-fashioned, antique, ancient. Related to ard, high, lofty. The quarter-days of Liughnasad, Samhain, Imbolc and Beltane. While most Europeans celebrated Midsummer Eve or Midsummer Day with a great fire, the Celtic people took little notice of the sun when it was highest in the sky, saving their energies until the night of October 31. They recognized two seasons: summer and winter, demarcated by May Eve and Samhainn Eve. These dates are unrelated to astronomical events. There are a few places in central Europe where the year is bisected as was is in ancient northern Scotland. In this cattle-herding places, May Day was celebrated along with Samhainn. Beltane, or May Eve was much like Samhainn its essentials. Both holidays saw mummers making the rounds, extorting cash, or kind, for a day-long feast to take place during the daylight hours There was "first-footing" and a dampening of hearth fires so that they might be rekindled from "new-fire". Of the two feasts, that held on Samhainn Eve was the more important since the Celts dated their year from it rather than from Beltane. On the Isle of Man, where Celtic lore had a long battle against Saxon tales and myths, the first day of November was regarded as New Year's Day through the last century and the first quarter of the current

one. The Manx mummers, dressed in animal skins, used to make the "rounds" on that evening (calculated from the Old Style calendar) shouting, "Tonight is New Year's Eve, Hogunnaa!" The style of divination practised at this time also suggests that they sought new beginnings. Finally, the Celts wherever they were found throughout Europe agreed that the following day marked the end of summer and the beginning of winter. "When autumn to pale winter resigns the year", it was thought natural that the "nach maireann", those no longer alive, might wish to assemble at the bonfires of men to seek a little comfort and the good cheer provided by former neighbours. In the parish of Callender the fires blazed down through time until the late eighteenth century, leaving us with some notion of the rites which accompanied them. When the fire was almost extinguished, the ashes used to be raked into a circle and stones were placed near the circumference by the families who had established the flame. Next morning, the stones were carefully examined to see if any had been heat crazed or displaced over-night. If this was the case it was presumed that an individual represented by the stone must be considered fay and incapable of survival for more than twelve months. In certain villages children begged peat from each householder with the exhortation, "G'e us peat t' burn the witches!" When they had collected enough, they added straw, furze and whatever other burnable matter they could find and played the game of jumping the smoke and flames. When the mass was reduced to ashes they scattered them as widely as possible becoming completely unrecognizable in the process. In most places it was considered ill mannered to leave the fire until the last ash was extinguished of its own accord. As the last ember flickered out the master of the fire would shout out, "May the cropped black sow take the hindmost" or more recently "The De'il take the hindmost". It can be suspected that some of these survivals point out former ways of selecting victims for the bone-fire, which

once protected the community from the baneful influence of the sidh and the baobh.

LEABA DHIARMUDA, Diarmuid’s Book. The megalithic tombs number over 1000 examples in Ireland alone, and at that many have been destroyed and others lay unlocated. Most archaeologists relate these burial chambers, on the basis of structure, to others found on the continent, and consider them the product of a cult “which arose in the Mediterranean and came to this country by way of the Iberian peninsula and Brittany.” In the different districts of Ireland they are referred to as “the giant’s grave, Leaba Dhiarmuda-Gráinne,” or the “cloghogle.” As with the standing stones, there is a suggestion that the Celtic folk did not identify themselves as builders of these structures. There was always stories that Fomors had erected these and other antiquities, but the circles of stones were more often identified as unfortunate giants who had shapechanged by the Tuathan magicians. In some of the graves there are bits of pottery which have been identified as “beaker-type,” suggesting that the Tuatha daoine might have been present when these passage graves were built. On the other hand there are gallery gaves both in Ireland and Scotland which have been found to contain pottery “of a heavy type” with crude decorations and these are thought to be of the Neolithic period. LEABHAR, a book, OIr. lebar, from Lat. liber. The oldest surviving books in Gaelic are the Leabhar na hUidre , the Book of the Dun Cow and Leabhar Laignech, the Book of Leinster, and a third book known only as the “Rawlinson Manuscript B502. The first of these was transcribed in 1106 A.D. at Clonmacnoise and the second at Terryglass in Tipperary. The third work also originated at Clonmacnoise. Aside from these there are about five hundred and fifty tales in manuscript form and perhaps one hundred and fifty tales yet to be discovered. Surprisingly the bulk of this Gaelic material has not even been reformatted in modern Gaelic let alone translated into English. Apparently earlier

volumes survived at the time of John Knox for he railed against the “pented bard,” or “painted board,” evidently some portion of an old druidic block-book.

LEABHAR GABHÅLA. The Book of Invasions. The prime source of information about prehistoric Ireland. The book survives in various ancient versions, one being the Leabhar Laignech from the twelfth century. The historian Michael O’ Cleirigh, the compiler of the first Irish dictionary (1643) assembled a version from several sources now lost, and this is the text usually referred to. No oral accounts survive of the earliest incursions into Britain but the Leabhar Gabhala, or Book of Invasions, purportedly takes up the story at the point where flood waters overrode the continental shelf forming the British Isles from former European peninsular lands. This book was an academic production with the mission of legitamizing the dynastic peoples of Ireland while linking Irish with world history. Nevertheless, it is believed to contain "some genuinely traditional items". According to this account the first arrivals in the far west were an unnamed people lead by "Bith's venturesome daughter", the Lady Cassir, sometimes given as Caesar. She was accompanied by fifty woen and three men: her father Bith, Ladhra and a third nicknamed Tul-tunna, the Floodbarrel, whose true name seems to have been Finntann. Ladhra had sixteen wives so it is understandable that he died of "an excess of women", the first to succumb in this manner within the boundaries of Ireland. He was interred at the top of a mountain on the eastern coast. The remainder of that race were caught in the water-wall of the "World Flood" with the exception of the forsighted Finntann, the grandson of Bith. He anchored a water-tight barrel to the summit of the mountain still known as Tul-tunna and slept away the forty days and nights that intervenes before the flood waters receded. He afterwards took up residence at Dun Tulcha in southwestern Kerry.

It is a tenant of magical practise that those who escape their fate are afterwards ignored by the pagan gods, who don't like being reminded of their oversights. Finntann thus became an immortal by ommision. He reappeared some thousands of years later during the reign of Diarmuid MacCarroll to give testimonyconcerning the boundaries of the Royal Demesne. He came to Tara heralded by nine companies of descendants, and was followed by another nine families. LEAMHAN-SITH, LEANAN-SITH, leamhan, The Elm, belonging to trees, one of the folk, “fairy sweetheart,” a female sith, the protectress of individual elm trees. MIr. lem, the English elm. A bainsith. See Cathair aoine, Aoine, Mhorrigan. From this the family name Leaman. “The power of bringing the spirit of a dead person into one’s presence, or witchcraft.” LEAR, the sea (poetical), after Ler, god of the sea. Li, flow; lighe. flood. Lear longa, an oceangoing craft resembling the Norse longship. Leirist, a foolish senseless person, a slut. Leirg, a plain, as “the Great Plain of the Sea,” the Ocean. The Gaelic House of Don had two branches, the oldest derived from Lear, the god of the sea, who is sometimes represented as immortal and the equivalent of the Allfather. His people are remembered as the Learys, O’Learys and Macclures and his name is retained in the Gaelic lear, a poetic name for the sea. The root here may be li, to flow, as in lighe, flood. He was said to have pursued and impregnated Aoibh, the “Pleasant-Faced,” a metaphor for the sun. By Aoibh he had three sons and a daughter, all changed into swans and banished by her sister who became Ler’s second wife. By this woman, who was named Aoife (literally, “One Deemed to Die”), Ler begat Mannan mac Ler a mortal seadeity. Notwithstanding his mortality, Mannan

was the most prominent god of the past, ruling the seaworld on the arm of Fand, the Pearl of the Ocean. His home was in the western Atlantic, a place known as Tir Tairnigri, the Land of the Daughter of Thunder. The continental Celtic god of thunder was Tar, who is the equivalent of Thor, thus we see that Norse and Celtic myth are not mutually exclusive. Manann’s keep in the west was Emain Albach, The Rocky Bound Residence, and from here he drove the waves in a chariot behind the sea “horse” named Anobarr (his shapechanged wife Fand) or took sea-serpent or fish form to travel to the shores of men. While most of his followers in the undersea kingdom were bestial, Manan had the looks of a handsome land-hero, which explains how he was able to sire many illegitimate children among the “gods” of Britain. Mannan mac Ler’s chief land-holdings in the eastern realm were found upon the Isle of Man, although he also possessed Castle Manan in northeastern Ireland. In Welsh myth Llyr is said to have mated with Penardun, the daughter of Doon, the Gaelic Domnu. Her father was Beli, the Gaelic Bil, the god of death, whose holiday is still Beultuinn, or “Beltane,” the first day of May. In the Cymric tales their son Manawyddan is said to have allied himself with Rhiannon, who is Mhorrigan in the Irish tales. This makes sense when one considers that Fand is a version of the Gaelic word feannag, a pileated or hooded crow. There is a further association with the word feann, to flay. Mhorrigan, sometimes Mhorrigu, has a name which translates as, “born of the sea,” but she ultimately mated with the Dagda and defected to the land where she became, a triune deity known as the Bas-finnd, or Befind, the deathmaidens, who also appear in Norse myth as the nornr or valkyra. Elsewhere these three ladies are referred to as the Fates. LEICE, an oval charm crystal, leigh, a physician, leigheas, a cure, leac, side-hill; hence the Clan Lathagan and MacLagan. As illustrated. A healing stone.

LEIGH (llay), medicine, a physician, OIr. legib, cf. leech. From their habit of using leeches to bleed patients, thereby eliminating "evil spirits" from the blood. LEN. The goldsmith to Bobd Dearg. His name persists in Loch Lena, the G. Lough Leane, Kilkenny. LEIR (hleer), clear-sighted. Leirg, a plain, leir, altogether, torment, pain, Lat. lacero, leirist, a slut, a foolish senseless person, a Quarter-Day fool. Named after Ler and his son Manann, the Fomorian sea-gods, whose people were noted for this ability. The third of three supernatural senses, the others being fore-sightedness and hindsightedness. It was thought that some men could project their primary soul into their invisible secondary soul or bafinn. This instantaneous traveller could journey into the future, the past, or the present, as required. In the present, a "gifted" individual could peer through the eyes of his hidden double and "overlook" events of personal interest. Sometimes referred to as "telescopic sight," and often combined with other sensory abilities. “Long-sight” was one of the principal abilities of the god Aod, or Kay. See Lear. LEUG, a precious stonehaving healing virtues, a beautiful woman, meteor, beloved person; Ir. liag, a stone, MIr. leg, OIr. lia, see next entry, gen. liace, Germ. lei, rock. The god Lugh in resting-form. A cromlech. Stones which differed markedly from their kind were considered possessed and were thus given magical properties and used as talismen. LIA, Stone. The Lord of Luachtar, treasurer to Clan Morna, father of Conan Maol. He became treasurer to the Féinn when Goll mac Morna became its leader after deposing Cumhail, the father of Fionn. The treasure bag of this group was made from the skin of the goddess Aoife, who had been killed while shape-changed into a crane. In it were jewels and magical weapons. Lia was slain by Fionn mac Cumhail, thus his further troubles with Clan Morna.

LIA FAIL, lia, great stone; vali, cover, encircling. The coronation stone of the people of Ireland. A stone which "roared with joy under the feet of a rightful king." It also sobbed when a legitimate king was in danger. Common folk were judged by changes in their appearance when they stood upon this "centre stone": the innocent blanched white, but those guilty of a crime turned beet red. A woman approaching the stone knew she was destined not to give birth if the Lia Fail oozed blood. If it exuded milk the supplicant was known to be pregnant. Supposedly brought out of the "dark isles of the north" by the warrior-wizards known as the Tuatha daoine, it may have been removed to Scotland or even to England. It was said that the stone was first noticed during the reign of Conn of the Hundred Battles. It was claimed that this highking feared a return of the sidhe and consequently visited the Rath of the Kings near Tara each morning at sunrise. On one particular day he chanced to stand upon a stone that was “in the rath” and it screamed under his feet. He asked the three druids who were with him what this meant, but the chief druid announced that he would not be able to answer this question for fifty-three days. At the end of that time he told the king that his arcane research revelled that the stone was the “Stone of Destiny”an antique that came out of Falias with the Daoine sidh. “In Teamhair (Tara) it was first set up and as long as it remains there will be a king in this place, and a gathering place for games. If there is no high-king at a time for such a gathering then there will be hardness in that year. You should have listened well for the number of screams it made, for these are the foretelling of the number of kings of your race that will come after.” While they were in this place a mist and darkness encircled them and they were confronted by an unseen rider from the Otherworld. Lost in that far country they emerged in his company on a vast plain where they saw a king’s rath, with a golden tree at its portal. Inside the house was seen

to have a bronze roof. Within they found the rider to be the king of that place, “and there was never seen a man like him in Teamhair for comeliness or for beauty, or for the wonder of his face.” This king identified himself as Lugh of the Long Arm, and foretold that Conn would live through a hundred battles and named the kings of his lineage. The party afterwards toasted Art mac Conn, who was not yet born, and when Conn was returned to his own plane he found himself still in possession of the outland drinking vessel. LIAGÁN, “born of stone,” the standing stone, the simplest type of monument known to archaeology.The word is also represented as gallán or dallán. Elsewhere in Europe the standing-stone is known as a monolith or menhir. Some of these are grave markers, others boundary stones and some “stones invested with a sacred character.” These latter are the fear bréagach, the “powerful men.” See cromleac, i.e. “Crom’s standing-stone.”

LIAGÁN TRIONAD, any grouping of three monoliths, often found supporting a cap-stone; the so-called tripod or table dolmens. Examples may be seen at Legananny, County Down and at Haroldstown, County, Carlow, Ireland. In North America these liagánean are referred to as pedestal rocks. At least two examples of these peculiar structures have been unearthed in Nova Scotia according to a short article published in magazine called “The Forest Times.” They were said to consist of covering stones each “weighing about 25 tons and mounted on three legs.” The “Times” wanted Provincial Foresters to report finding any other specimens of this type. If the “legs” are mere boulders then the North American structures may be counted as accidental glacial debris, but if they are true pillars, as the name suggests, they are likely man-made. We have seen it suggested that the stones were put in place “before the English and the French began to contest N.S.,” and noted that they could have been primitive stamping mills to separate gold from rock debris. That is a somewhat remote

possibility although the two groupings already found are located on granite foundation stones in regions which were historically gold-fields. LIATH. liath, gray. The son of Laigne Lertham-glas, a Nemedian. He cut down the tangled copse at Tara so that corn was able to grow. The site was once named Druimm Leith but was renamed Temuir (Tara) in later times. Some say that Leinster is named for him. LIATH-CHEARC, liath, gray; cearc, hen, from Indo-European root qerqo, to sound off, a “noise maker.” The “heath-hen’ a bird of ill-omen. It is still said Am facta to an liath-chearc an raoir? of one who seems pale and worried. LIATH MACHA, the Grey of Macha; one of the two steed of Cuchullain, the other being Dub Sanglainn. The hero of Ulster tamed these sithe-creatures while a lad by riding them bareback for a full day "round the limits of Ireland." The Bafinn seems to have been allied with the south against Ulster, but the fates demanded a balance of their favours. Thus, these valuable war animals were "given to Cúchullain by Mhorrigan", while her two sisters opposed him as Mebd and Macha. LI BAN, the “coloured woman,” a wife to Labraid Luathlam, ruler of Magh Mell. Her sister was Fand. She served as messenger to Cúchullain inviting him to visit her in her western home of Tir Tairnigri. In some versions of the tale she and Fand, the goddess of the deep sea, approached Ireland as a pair of birds chained to one another. This condition was Otherworldly and Cúchullain was tabooed from injuring such birds. Nevertheless, he had promised he would capture a pair for her so that she could follow the fashion of bearing a live bird on each shoulder. With a javelin he injured the wing of Li Ban and this caused the birds to plunge into the water. He was unable to retrieve them but later they reappeared before the hero and put aside their bird forms. This name was also given to the mermaid resident in Lough Neagh. According to the Annals of the Four

Masters she was captured and removed from the waters in 558 A.D. LIGHE, a flood, the overflow of liquids (as blood).Eir. lia, Cy. lli, a flood, a stream; root li, to flow. Linn, a pool. an age, offspring, numerous (referring to the paths taken by water). In times past the Gaels saw significance in the rivulets feeding a pool. A child dipped in water where there were nine feeders was thought destined to grow up strong and beautifu;, as beautiful as the nine rays of the sun or the “ninth wave of healing.” Seven partings indicated the child would be a wanderer and an adventurer capable of seeing through the seven elements of weather on any of the seven seas. Three tricklets? This was the mystic symbol of godhood, the triunes, the three kingdoms. Earth, Sky and Sea. These numbers were, however, related to the seasons and events in the heavens and most children were seen as destined to the common-place. LIGHICHE, a leech, a physician. One who creates lighean, floods (of blood). LIOS NAM BAN RUADH, "Bower of the Red-headed woman; a place of iniquity, transgression and/or evil. Red was the colour of blood and it was thought that the emotions were centred in the heart. The dominance of emotion over the spirit of reason, thought to reside in the head, was seen as the cause of diverse human problems. By extension any person with red-hair was thought governed by emotions and a danger to society. Most of the sun-gods were red-haired and were thought extremely quixotic. See Mhorrigan. LIONN, LEANN, OIr. lind; ale, melancholy. The effects of alcohol were considered god-given. See luisdair, Oolathair. LIR. The ocean god. See Ler and Manann mac Ler. LITRICH, to spell, from Latin litera. The ability to embed sounds on paper or wood for later retrieval was regarded as highly magical, especially in an illiterate world.

LIUSDAIR. a chemist. "Lius is the ways and means by which the people of old knew the properties in matter and compounds of matter. "Dalbh", that is anything that can be seen and handled, "suudag", any mixture compound or alloy." Lius + dara, herb + mire. Unlike the "liusdair", or herbalist, the chemist was required to have a broad knowledge of all things in our universe, "the soft and the hard, the human world and the sidh land, as nothing comes from nothing." The chemists were especially acquainted with the means of producing alcoholic drinks for ceremonial and other occasions. They also compounded herbal remedies and "discovered how to make dyes." "Indeed, our people of old were competent to produce everything necessary for survival - if they had not been, they would have been in sore straits." (The Hebridean Connection, p. 69). LIUNISAD. LUNASAD, Lammas, the month of August, liun, obs. slothful, lazy, rest-inducing. LOBAIRCIN (loo-barkin), LOBARCAN, a human covered with mire, dwarf, diminutive person, lob, to wither, to waste; airc, distress; in, a diminishment; the mythic Leprachaun. The Ulster name is locarman, loch, a lake, a pit; lochran, a torch or light. The English variant on this is logheryman. In Cork this is the claurican (which, see); the Kerry luricaun; the Tipperary laurigadaun. All remind one of the Gaelic god Lugh (pronounced loo-kah), thought related to the English spirit Lob-Lie-By-Fire who is their Lubbercin. He may be traced from there to the Germanic Luchreman and Lojemand, “Lokki playman,” the eddaic name for the god of underground fire. Although associated with the Daoine sidh, or “little people,” the Leprachaun has more obvious connections in Old Norse mythology. Lobhach, rotten, putrid. LOCH BòRLUM, Scotland, a “fortress on a strip of arable land,” mensal land, especially royal holdings in the Highlands. Fishermen have spotted a water-horse in this vicinity and one group vanished leaving no trace excepting their fishing rods, the fish they had caught and horse-prints

on the river bank. LOCH CAILLEACH BHEURR, Scotland, now called Loch Awe. In ancient times this was a populated glen, but the Cailleach bheurr , or Winter Hag, stubbed her foot on a rock and when it moved the valley flooded with water. In another version, the Cailleach confers with Beara, a character from Ossianic folklore, who was said to have been bequeathed all this former farmland by her father. It was a condition of the bequest that the woman had to ascend the summit of a neighbouring mountain named Ben Cruachan, each evening at sundown, to set the magic stone that controlled the rate of water-flow from a stream feeding the valley. One afternoon Beara fell asleep and missed her appointment and did not awaken for three days. By that time Loch Awe was completely in place. The famed red berries of eternal life were once located on an island within this lake. LOCH CEND, the “Loch of Heads,” Ireland. Here a battle was waged and after Cairbre gained the victory he had a thousand heads thrown in the water. Afterwards the water turned blood red and never reverted to its natural state. LOCH CIMME, supposedly named for the four-headed son of Umor. This character may hark back to an earlier god-hero, and he was reputedly overcome by Conal Cernach. Conal’s father slew the three-headed beast known as Ellen. LOCH NA CLEIRE, Loch of the Poets. A company of poets camped upon a farmer in Lochbroom, Ross-shire and after living at expense for some time demanded their pay in mucagan (wild rose hips). This would have been an easy request to fill except that the season was Christmas-tide. Fortunately the farmer knew that this was a frequent request from bards and had covered a rose bush back in autumn with a heavy coat/ Thus, he was able to meet their demand and they were forced to leave. Stumbling outr into a snow storm they became lost and fell into the loch, where they were drowned.

LOCH DEARG, the Red Lake, Ireland; home to a famous monster slain by Conan. LOCH DAIAE. “The loch of the black goddess.” This is the goddess Uisge De. In Latin she is mentioned as Nigra Dea. Note that where the name is used it is understood that “the river is the goddess.” Identified with Loch Lochaidh, from which flows the Riiver Lochaidh, near Fort William, Scotland. There is, of course, a remarkable number of “Black Goddess” streams. Variats include Dubag, the “little black one.” LOCH DUAICH, Gloomy Lake, Scotland. The seal-folk are residents, and they share the loch with a sea-serpent seen by Dr. Farquahar Matheson and his wife in 1893: “ It was of the saurian type I should think. It was brown in colour, shining and with a sort of ruffle at the neck...” LOCH GRÁINNE, Ireland. home surfaced once in seven years.

to

a

water-monster

that

LOCH GURR, Lump Lake, Ireland. Home of an underwaterbeast left stranded by drought one summer in seven. LOCHLANN, the “Land of Lakes.” Properly loch, the “darkened” lands, lakes enclosed by land on all but the ocean-side; “never visited by the sun.” Cognate lonn, strong and with the Cy. llychlyn. Lochlannach, lochlander, a seafaring man. “Anciently included Germany and all northern lands known to the Kelts; but this name was restricted tro Norway and Denmark subsequent to the invasions of Scotland and Ireland by the Scandinavians.” The country of the Old Norse sometimes considered a synonym for the Otherworld and occasionally used to identify ancient Alba, now called Scotland. In distinction to Sorcha thir, oirthir and erin. While Macha is a part of Irish myth, her counterpart, the Cailleach Bheur, has some Norse blood. Thomas M. Murchison says she was "a supernatural hag of Gaelic

popular belief, supposed to have come from Lochlann (Norway) carrying a creel full of earth and rocks to make Alba (Scotland). Some of the contents of her creel, accidentally falling out, formed the Western Isles. She had only one eye, set in the middle of her forehead, and she herded her deer, sheep, and goats between Ben Cruachan in Lorn and Ben Nevis in Lochaber, and also out in the Western Sea." We suspect this character may have attachment with Skadi, the daughter of the giant named Thiassi, who was inadvertently killed when the gods rescued Idun from Jottunheim. She came to Asgard looking for the traditional fine for her loss. As part of the compensation package she was married to Niord, a god of the sea, but they were incompatible. She returned to the north, but left her realm briefly to mate with Odin-Uller, to whom she bore a son named Saeming (note the confluence with Samh). He was the first king of Norway, and the founder of a dynasty whose people were the first to go viking against Scotland, England and Ireland.

LOCH NAN DUBHRACHAN, “Loch of the Black, Stretched-out One,” a sea-serpent? A lake in Skye located between Knock and Isle Oronsay, in the region known as the Sleat of Skye. A “beast” residing here was accused of waylaying strangers and in 1870 the Loch was sealed off and dragged with nets but the creature evaded capture. During dragging operations one net became snagged on the bottom and exhibited signs of being tangled with a living creature. This so terrified teams of workers on either side of the lake they fled, convinced they had proved the existence of a watermonster. This dragging recalls a similar attempt to rid waters in Tomintoul, Banff of a similar beast believed responsible for the loss of innumerable men and women during the hours of darkness. LOCH NESS, Scotland. Home to the world’s most famous sea-serpent. This beast was first mentioned by Adamnan,

Abbot of Iona in his Life of Saint Columba, (ca. 700 A.D.) The loch, which fills a submerged valley 24 miles long is traditionally the site of a land-based magic well. A mother taking water at this place was distracted by her crying infant and left the cover ajar. That night the well overflowed and drowned the valley. LOCH REE, Moon Lake, Ireland. Home to a water-monster and the site of an underwater city. LOCH SIAN, Lake of the Scream, Loch Shin. A golden waterhorse is said to live in these waters. In the early days of Christianity this beast agreed to help a local priest build his church, by fetching stones from a nearby side-hill where the wee-folk lived. The “fairies” were displeased at this plunder of their ancient dun and afterwards the kelpie was out of favour with them. LODAN MAC LER. A son of the sea-god by the goddess Sinend. LOG-ENECH, logh, pardon, to ask amends, Eir. locaim, bearing on the god Lugh. Enech, pertaining to the face. The “price of face.” To the ancient Gaels the head was the seat of an important soul, that governing feelings of honour and shame. The face was observed to pale or redden under insults and a settlement in kind, or cash, might be demanded for insults. LOINNEAS (llohyn-as), art, skill, lionn, in good condition. Any ability beyond the normal was considered as evidence of an unusual degree of god-spirit. LOIREAG, water-nymph, also a beautiful hairy cow, a pancake, a plump girl, cf. lurach, lovely and lur, delightful, Ler, the god of the ocean, cf. lur + eag, lovely + cleft, notched, wanton. A river mermaid, similar to the ocean-going ceasg. See Daoine mara, Mhorrigan. LOIRIDH, supernatural power, physical and mental vigour. The effects of the settlement of god-spirit on mortals. Thus men said, "There may be a power source, perhaps

within your bone-marrow?" LOISNEACH, cunning, “foxy,” Ir. loise, a fox, OHG. luhs, AS, lox, Eng. lynx. LON, a demon, a blackbird, .lon-chraois, gluttony (of a demon). Lonach, greedy, The root is leuq, light, and has reference to the Gaelic sun-god Lugh and to the Norse Lokki. Note also lon, prattle, forwardness, the Ir. lonaigh, a jest. One of this species came to Fionn and Caoilte: He was obviously a famhair since he was described as “a young man, very big and very ugly, having but one eye and one hand, and wearing a cloak of black skins over his shoulder. In his hand was a blunt ploughshare and it was red (like Thor’s hammer). And he told them he was one of the three smiths of the King of Lochlann (the Otherworld). And whether he hoped to lead these men, or run from them, he started away, and they followed across all Ireland to Slieve-na-Righ and to Luimneach and to Ath Luain and on past Cruachan to Ess Ruadh and Beinn Edair and so to the sea. And there (presumably within the ocean) they found a smithy, and went into it, and found four giants at work, and each of them had seven heads. Fionn and Caoilte had them fashion swords, and made good use of them afterwards. And here two was fashioned Mac an Luin and Fionn’s shield which he called Sgiath Gailbhinn, the Storm Shield, and when it called out for his danger it could be heard all over Ireland.” LON-CHRAOIS, gluttony, MIr, lon-crais, sometimes given as lon, water + craos, the wide opened mouth, a water-demon. Note also crosean,m a buffoon or quarter-day fool, the Lat. crapula, the source of the Eng. Crap and Crapper. Additionally lon may be interpreted as prattle or foolishness and relates to luach, ashes. Note lon-aighear, boisterous mirth. LONG, an ocean-going ship, Cym. llong, ON. lung; cf. Lat. lagena, a long-stemmed flagon. Sometimes supposed borrowed from Lat. longa, the name given their war-ship,

Eng. fly. The festival known as the “Building of the Ship” was once traditional in parts of Ireland and still continuing in Lerwick, Scotland. “It was believed to be some form of fertility ceremonial and was eventually suppressed on account of its unduly frank character.” Festival ships were unusual creations, fitted with wheels or skids so that they could pass over land or water following the model of the death-ship owned by Manann mac Ler. At the end of frolics of the Quarter-Days, this embodiment of royal godhood was either sunk in a swamp or burned. These happenings also took place in Scandinavia where the close connection between the “dragon-ships” and fertility rights is shown in their ancient rock-carvings. Here the crowds show surrounding the long-boats are seen prostrating themselves, dancing and performing acrobatics. The maritime history of the Celts is almost unknown but we know that the Desi, residents in the south of Ireland, made extensive seaborne sallies against Cornwall and Wales in the year 232 A.D. In this same decade the Picts of Scotland were so successful at their trade they were able to challenge Roman war ships that wandered into the British main. They visited Iceland from very early times and were still going there when the climate turned down in the fourth century A.D. During the following century, when the ice-packs began to recede, the Britons, the Picts and the Gaels began a routine trade with northern Europe and even made occasional contact with Mediterranean ports. There is a tendency to think of skin-covered coracles when speaking of the early residents of Britain. These two-man lake-vessels should not be confused with the heftier curraghs favoured by the Gaelic-speakers of Scotland and Ireland. Created of ox-hides, they have been shown to be as seaworthy as any planked craft, and were big, sturdy, broad-beamed vessels capable of carrying a crew of twenty in addition to a massive cargo.

Following the Roman example the Picts and the Britons came to favour carvel-constructed wooden ships, an example of which was recently recovered from the Thames River. A planked craft, she was 60 feet long, had a 16 foot beam, and a mast 10 inches in diameter at the seat. Her lines were that of an easy sea-going craft, not much inferior to the schooners of Atlantic Canada which sailed to the Grand Banks in this century. Both types of vessel were square-masted, powered by oars in calm weather or where it was necessary to get through a narrow passage. By the sixth and seventh centuries Celtic and Pictish mariners became even more common in the trade with Norway and France, and it is during this time that the voyages of St, Brendan were written down. That story seems a collation of numerous individual voyages coloured by folk-memory, nevertheless it is clear that there are some underlying Atlantic trips remembered in it. By this time the Picts were getting into the Baltic, and were firmly established as residents on the islands north of Scotland. In the last quarter of the sixth century the Picts of the Orkneys became Christianized following their Irish and Scottish cousins. All these peoples had semi-permanent fishing stations and monasteries in Iceland, and all the while the climate situation was improving. The fishing in western waters was phenomenal but the Celts were never lacking in natural resources at home, and they were not subject to populations pressures great enough to cause them to think of wide-spread resettlement. In all this time the Scandinavian peoples were content to trade across their inland seas and had no true ocean-going ships. By the seventh century the still warming climate encouraged agriculture, created a baby-boom and allowed people the time to lust after luxuries. The sight of British trade ships helped to increase the appetite for things, so the northern men built craft based on Celtic models, and made their first “expeditions” to Scotland, Ireland and the

Outer Isles, eventually they followed Manann mac Ler’s route all the way to southern Ireland and the Dun Sciath. Meanwhile internal bickering weakened the Celtic realms and their fleets all but vanished from the high seas. While the Celtic lands had become nominally Christian, the Norse were unconverted and, in fact, contemptuous of the Christian religion. Unfortunately the Christians had a tendency to lavish their resources on gold and silver decorations, and thus created unhealthy havens for individuals seeking the quiet life. LONGES, an involuntary trip on the Atlantic Ocean, usually following banishment or exile. Voluntary trips were termed imrama. See above note. LORG, a staff, wand, club, the wand of the goddess Bridd. Also tracks or footsteps. Her footprints were sought in the hearth embers on Samhain morning as a favourable omen. LOT, “Wound.” The Fomorian wife of Goll. She had bloated lips in her breast and four eyes in her back. She fought against Partholan and it was said that her strength was greater than that of all the warriors she led. LUACH, wages, worth or value, OIr. lóg, root lou, gain. Macbain traces this word to the Roman Laverna, the goddess of thieves, but Lugh and Lokki are more likely. The latter had a notorious interest in accumulating wealth. The Eng. lucky, ON. lykk, as in Lykk-Anders, “the lucky brother who sailed to fairyland at Sandflesa, off Trænen in Hegeland.” “The epithet of Lucky is only known in Norway in connection with fairyland.” In Norway it is the nisse god-dreng that was thought to bring luck to men he favoured. In Sweden this creature was known as Lykke-nisse, or “Lucky Niss.” The one who had luck was Lycko-Pär. This mythological creature corresponds with the Gaelic bodach or bruineadh, the latter being the Eng, “brownie.” All of these terms are sometimes applied to friendly little children. Adjacent to this is abhaich or “happiness,” a somewhat different concept, again a gift from the deities.

Eric Maple says that the external power of the universe is summed up in the word “luck.” “Luck is the unknown goddess, perhaps the first deity ever to have been conceieved by primitive man, and possibly, when the last pantheon of the gods has crumbled to dust, she will remain the single survivor of the ages of faith.” Possibly so, but “she” is nothing more than the hermaphroditic aspect of Loki. Loki is recordered as a shape-changer who often appeared in female form, in fact, he/she was once impregnatedby Oidin’s stallion while in the body of a mare. LUACHAIR, rushes, EIr. luchair, “light-maker,” as they were used as torches, from louk, light, the Lat. lux. Ultimately traceable to Lugh, the sun-god. LUACH-TUATHA, LUCHRAIGE, luch, a mouse. But see Lugh. These folk were called the Lugi by the Romans, and are believed to have occupied Sutherland proper or at least the south-eastern part of that shire. Notice the G. luach, having worth or value. Possibly related to the Gaull. Lougos, a raven, a black complexioned folk who were once their neighbours. Interestingly, the people of Lochcarron in Rossshire were formerly called Fithich dubha Loch Carrann, the “Black Ravens of Loch Carron,” a supposed reference to their swarthy complexions. See next. LUAIN, LUAN, DI-,(je looin), Monday, moon-day. Lat. lux, luna. The Gaelic may be borrowed from Latin. Note the Ir. phrase go la an Luain, “until Doomsday” which suggests that the word once personified the moon-goddess Samh. Obs. champion, hero, a lamb. Notice that the Samh was associated with death at the Samhain. Possibly derived from the Latin luna. The day-name is similar to the Old Irish luan, the moon” and the French word lundi, or Monday. "Monday is a good day for changing one's residence, provided it be from north to south." (Celtic Monthly, p. 162). The moon goddess was sometimes personified as an lair bahn, the “white mare of the heavens”. In druidic tradition the sun was often represented as a bull and moon as a cow.

LUAIREAGAN, a grovelling person, one fond of the fire from Lugh, the sun god. LUANT UILE CHUDTHROM, stage-effects. The Gaels realized that some of the effects of magic were illusion; but it was generally held that men who could manage illusions were "gifted" with extra god-spirit. Otherwise, it was reasoned, they could not be convincing. This was a necessary adjunct to the repertoire of priests and kings, whose real magic was probably limited by their interest and energy levels. LUASD, the force of reason, a spirit located in the head which kept the emotions of the heart under constraint. Confers with lugh, a small thing and the god Lugh. LUATH, ashes, swift, nimble, transient. Allied to Germ. lodern, flamed and thus to the god Lokki and Lugh. Until the last century it was suspected that the “germs” of plants and animals resided in their ashes from which they might be reincarnated after an effort of will or through black magic. LUATH DUBH, AN, "the black fast," one of the legal "distresses” of ancient Ireland and Scotland. Under a former law of Gaeldom men who felt they were wronged had the right to encampment on the door-stoop of the wrongdoer until they managed some form of redress or encountered death by ritual starvation. The luath dubh was considered potent magic and was only abolished after one last unrequited petitioner did himself in the year 1538. "If he who was fasted against, felt that he had not been unjust, that he was wrongly accused, he would adopt a fast against his accuser. Naturally, he who could longest hold out in suffering...won out.” In the ancient tale of the sons of O'Corra there is an account of how Conal Dearg O'Connor and his wife fasted against the devil, that he might bless them with children and succeeded. In the Book of Lismore three young clerics pledged themselves to say a certain number of prayers. One

of them died, leaving a heavier task on the other two; then a second died, and the survivor began fasting against God for His injustice in taking away the other two, and leaving their burdens to him. Also, one of the Irish legends tells of how Adam, in the Jordon, after he had been expelled from Paradise, and Eve, in the Tigris, fasted against God to compel forgiveness." Notice that this extreme measure was only attempted where the social rank of the offender was greater than the person claiming damages. In short, this was an ancient "hunger-strike" intended to compel the attention of, if not justice from, a powerful individual. LUB, bend, curvature, loop, noose, meandering, a maze, a snare, deceit, guile, a young man or woamn, plait, fold, cunning craft, bow, thong; MIr. lubaim, EIr. lupaim, , rooted in the Gaelic god Lub or Lugh. Eng. loop, MEng. loupe, a noose, related to lag, weak, the Eng. lag, laggard, slack and languid. Also interpreted as “a hollow place, the Ir. log. a pit, lug, to bend, luige, to take an oath, Germ. lucke, a gap or blank. LUBAIR. LUBHAIR, One who bends to every purpose which is suggested, a crafty individual. Cunning, a “Bender.” One with a cringing personality. Also a leper. Possibly having reference to the discredited pagan creator-god named Lugh. LUB-CHLEASACHD, sleight-of-hand, legedemain. LUBH, a Christian archangel. LUBHA, LUBHAN, obs, fame, praise, a lamb, a body, a corpse. LUDB, , a spirit, a ghost, ludasach, powerful.ludar, a hind, a lobworm.

obs.

Strong,

LUCH, a mouse, the “grey one,” the “Old Grey Spectre.” Confers with Luchtigern, the “Lord of Mice.” (the cat-god). This bocan is the guardian of remote mountainous regions and corresponds exactly with Lugh. Confers with the English

hearth-spirit known as the hob or hobgoblin. LUCHAIR NA LUBHAIR, Loughter of the Lepers. Lag, weak. This disease was well known in antiquity and is mentioned in several tales as clam, samthrusc or trosc. When Ron Cerr wished to enter an enemy camp unchallenged he disguised himself as a leper. Lùgan, a deformed person, referring to adherents of the old god Lugh. LUCHARAN, LUCH ARMUNN, luchar, light, lucharan, a pigmy, dwarf, leprachaun. Luch-shith, fairy-mouse, the shrew. LUCHD, people, OIr. lucht, Cy. llwyth, a tribe, the Eng. folk, Germ. volk, possibly based on the name of the god Lugh, see next. This is the use preferrerd to fir, when the company consists of both men and women. LUCHD-CREAIRDE, a craftsman, luchd, people; ceard, craftsman, artisan; plural fear-ceairde. This guild included the ceard-mor, or chief smith who instructed the ceardairgid (silversmith); ceard-umha (silversmith) and the ceard-or (goldsmith). Note also the ealain-ceirdre (the mechanic) and the iarunn-ceairdre (iron-worker or blacksmith). These men were considered inferior, in rank and craftsmanship, to the musicians, the bards and the nobility, but were counted as more important than ordinary freemen. Notice that Lugh was declared “the master of all crafts.” LUCHDI, luchd, literally folk, people collectively. People of the god Lugh. The pagan folk-plays associated with mummering of the medieval period. The only ludus surviving into this century is the Galoshan which was performed by guisers at the Hogmanay. These plays had as their theme the interplay of summer and winter spirits but incorporated pseudoChristian personalities. The Nathair or calluin-man of rural areas was finally replaced by the urban Abbot of Narent (no rent), the Lord of Indolence, the Abbot of Bon Accord, the

Abbott of Unrest, or the Abbott of Unreason. The position was no sinecure, but required the appointee to organize “dancis, playis, and farcis,” for both the summer and the winter festival. The principal Christian feasts of Candlemas, Corpus Christi, St. John’s and St. Nicholas were supposed to have supplanted pagan holidays but the in each festival there was a mock king representing the sun god Lugh, and a contending figure representing “powers of darkness and ill.” At some point, the representative of Lugh was killed and then made reincarnate guaranteeing the return of a new growing season. In 1555, the “Abbott” and the disguisers were made illegal by an act of the Scottish parliament, but the hostility of the Church hardly diminished until very severe measures were taken against participants in the 1580s. The word luchd is used as a plural substitute for fear in compounds, e.g. luchd-ceairde, craftsmen; luchdmara, mariners; and luchd-siubhail, tourists. See Cromm, Lugh and luis an crais riut.

LUCHOR PAN, LUCHRUPAN, the leprachaun, a little man. Same

as lobarcain and luch, a mouse, Cy. llygoden, Br. logodenn, cf. lukot, "the grey one." The Gaelic root loch, blotchy, dark, from which perhaps the Norse dochalfar, the "dark elfs." Keightley notes that the "correct designation is "svartalfar" for the Scandinavian species. Note also the earlier G. luko, dark, whence the EIr. lóch, perhaps related to the IndoEuropean leug, to shine, the Latin lux, etc. Cy llwg, livid, blotched. From the obsolete lóch we have the names of numerous British rivers such as Lòchaidh and Loch dae teined. May confer with the Gaelic god Lugh who is the old Norse elemental Lokki. See lobaircin (above) and Lugh (below). Pan, one of this species, is derived from pannal, a band. In the Imraam Brenaind mention is made of Saint Brendan’s run-in with luchrupáne who filled a beach of one island they visited and took a particular interest in a crospan, a physically deformed individual in their crew. Nansen has interpreted luchrupán as “monkeys” but that is not the most direct translation, more accurately it is luch+rá+bann, the “bullying crowd of mice (i.e. “little men).” LUCHTAR MAC LUCHAD, god of carpentry to the Tuatha daoine. His brothers were Goibhniu, god of the smiths and Creidne, their best goldsmith and mechanic. LUDAG, the little finger, hinge, joint, Ir. lughadog, OIr. luta, the root lud, from the god Lugh. AS. lytel, Eng. little, Eng. loss. All resembling the Gaelic. ludan or ludnan, a hinge and ludair, a slovenly person, lugh, a joint and lugha, less. Note also lugach, a person with bowed legs, a deformed individual and luigean, a pliant or weak-willed person. LUGAID MAC AILILL. At the bequest of his father Ailill mac Mata, this hero impaled Ferghas mac Roth while he was swimming in a lake with Ailill’s wife, the notorious Queen Mebd. LUGAID MAC CU ROI. the son of the Munster king who fought against Art who was killed by Cuchullain, Before he was dispatched he fatally wounded Cuchullian’s chariot-driver

Laeg.

LUGH, (Look-ah, Loo), the sun-god, patron of poetry and song, one of the sons of the Dagda and his wife Danu. The survivor of triplets all bearing this name. Note the corruption of his name since Christian times, viz. lugach, having crooked legs. bow-legged; and lugh, to swear or blaspheme (presumably using the names of pagan gods). Originally the word was Ir. luige, a binding oath; luighe, a vent or chimney, similar to the Gothic luigin, wed. Perhaps similar to the spirit known as the lubracain, or "leprachaun" (Old Lugh), and to the English lobby, and the German god Lubbermann, whose shrine was at Mansfield. He in turn confers with Lucremann, who is Lokki, the Norse god of underground fire. It may be remembered that Lokki was originally an elemental sun-god, banished to the hearth and then to Nifhelheim by Odin's Aesir. Fourteen British towns are named for Lugh including Lughdunum, better known as London. In Gaul he was Lugos corresponding with the Lat. lux, light. His diminished form is found in the English hob and hobgoblin.

He was nicknamed Lugh Lamfada, “Lugh of the LongArm,” because of his ever-present sharp-edged weapons. He was also, Lonnbemnach, the man "of the mighty blows" because of his prowess on the battlefield. Lugh was the supposed father of Cúchullain by the human maiden named Dechtra and his place of refuge was a side-hill known as Rodruban. When Cúchullain faltered in his battle against Connaught, Lugh appeared to relieve him. When Lugh died he was replaced on the throne by his father Dagda, who reigned for eighty years, but hopefully did not survive to see the degradation of the “gods.” His three grandsons ruled, in turn, after him, and it was in the term of the last of these that the Milesians came. Lugh survived best in Gaelic lands where he was identified as the son of a Tauathan and a Fomorian, fosterfathered to Manann mac Ler, a Fomorian god of the sea. trained as an athlete by this sea-giant and his wife Taillte. Summoned by the king of the Tuathans to aid them against the Fomorians he was loaned the "horse of the sea" (the shape-changed goddess Fand) and a invincible sword. Lugh emerged as the hero of the war between the warrior-gods and the giants. In that fray, he killed his own grandfather, Balor of the Evil Eye, and became a king of the Tuatha daoine. He died and was succeeded by the Dagda, who was on the throne when the Milesian Celts invaded Ireland. He was reborn in later times and became the protector of those who became known as the Daoine sidh, or "little people." During his life-time Lugh set up the Tailltean Games at the place now known as Telltown, in northern Ireland. Those were the Olympic Games for Celtic nations, as well as a point of assembly for government and judicial functions and a noteworthy marriage market. The first day of August was originally named the Lugnasad, and this is still frequently the date for mid-summer Celtic "Games". The Christian priests were able to disguise the true nature of this summer Quarter-Day of the Daoine sidh by

renaming it Lammas Day, the day of the "Bread Mass." This time was traditionally celebrated as the enjoyment of the first fruits of harvest. The ritual events of the surrounding week were somewhat like Samhain and Beltane and the midwinter fire-feast called Imolc. Lugh served, for a time, as high king at Tara, but at his death it sometimes was said that he "went to earth" with others of the defeated Daoine sidh. Although it was claimed that he was killed in battle against the Milesian invaders of Hibernia, he was afterwards equated with Aonghas Og, who had charge of the Brugh na Boyne, from which emerged the yearly crop of virgins, ritually given to the king at Tara to signify his continuing overlordship of the land. Lugh corresponds with the Welsh deity Llwch, sometimes identified as Llew, one of the knights of King Arthur's round-table. He is referred to as Llew Llaw Gyffes, “The Lion of the Sure Hand.” Gyffes originally meant “long” making it certain that this is Lugh Lamh Fada. In later Irish mythology, Lugh and his "castle" was summoned by Conn ard-righ through druidic magic. Lugh obligingly foretold the names of the future Kings of Ireland and gave a synopsis of each reign. Afterwards, he and his brugh were swallowed up by a mystic fog. His name confers with Ugh and Aod, which, see. See also Lia Fail. Dudair, Uile loc Uiseach. LUGHA, less, least, more or most diagreeable, used as a positive degree in a few places. OIr. lugu, based on the root lu, little, after the discredited god Lugh, the Eng. light (in weight). LUGH-CROMAIN. LUGH-CHROMAIN, “Lugh of the Crooked Hand.” Ellis says that Lugh was remembered as “Lughchromain,” which identifies him with his alter-ego Cromm, or “Crum” the “Crooked.” He is alternately described by Ellis as “little stooping Lugh.” He notes that this word is anglicized as leprachaun, “all that survives of the once potent patron of arts and crafts whose name is remembered in many place names - Lyons, Léon, Loudon and Laon, in

France; Leiden in Holland; Liegnitz in Silisia and Luguvalum (Carlisle) in Roman England as well as the capital itself, which like Lyons was once the “fortress of Lugh,” Lugdunum, hence the Latin Londinium and London.” In the guise of Cromm the Crooked, Beul (or Lugh) is often spoken of as “The Day God,” and it is clear that many of the Beltane altars were once seen as sun-altars. On Mount Callan, near Ellis, Ireland, the Beltane was celebrated on midsummer’s day down to the year 1895. Near Macroom there is a standing stone very clearly designated as “the stone of the sun.” The antiquarian Sethrun Ceitinn (c. 157--1650) said that almost all the cromlechs could be associated with the goddess Grainne, whose name may be taken as grain, and translated as the “sun.” Elsewhere it is said that Éire (Ireland) was first married to mac Greine (the son of the sun) and one of her daughters was Giolla Greine, “whose mother was a sunbeam.” The relationship of daylight and darkness, life and death, summer and winter, may not be easy to see, but remember that many of the Irish watched the sun-god sink each evening into his domain with in the western sea, and he invariably rose by morning from the eastern sea. To subjugate Lugh, the Church circulated the rumour that his fiery sword had been passed for “safe-keeping” to Saint Michael. All over Europe in improbably remote corners, the phallic symbols of power, the “belly-buttons of the world,” were incorporated into innumerable Christian parishes: In Spain at Cangas de Onis a small church was built directly over standing-stones on a pagan mound in the eleventh century, the complex becoming a burial crypt. Another instance is found at Arrichinaga at the Hermitage of Saint Michael, where a huge standing-stone is seen immediately left of the main altar. Some of the churches built to honour this saint are on uncomfortably

high ground. At St Michel-en-Grêve, in Brittany, the church is a half hour walk from civilization, standing next to a lichen-encrusted menhir. Mont St. Michel, a huge monolith in the Atlantic is almost matched by the precipitous St,. Michael’s Mount, at Land’s End in the west of England. The Priory of St. Michael is built on a pagan circle of stones. These are only a few of the places that Lugh surrendered to the new God. In order to explain the siting of churches in places that were ultimately strange and inconvenient, medieval parsons suggested that the stones had been placed by angels, or some other approved power. In earlier Christian mythology, Saint Michael was second to God in power, a warrior-prince who carried a flaming sunsword. Lugh’s clash with the Fomors is nicely paralleled in Biblical lore. In the book of Revelations, Michael is pictured as the head of a host of angels warring with the forces of darkness: “And the great dragon was cast down, the deceiver of the whole world, he that is called the great serpent, Devil and Satan.” Notice that Saint George, patron of England, is also pictured as the dragon-killer. LUGHAID MAC DAIRE. When it was foretold that one of his sons named Lughaid would be high king of Ireland, he gave the name to all five of his offspring. While the sons were hunting an old crone begged a kiss from each in turn but only the youngest was sympathetic. At the kiss the Winter Hag was converted into Summer, the sovereign bride, and he was proclaimed the chosen one. A similar story is told of Niall of the Nine Hostages. LUGH LAMFADA, Lugh of the Long-arm. The parentage of King Nuada, now sometimes sometimes entitled Nuada of the Silver Hand, is not mentioned but it is probable that he was the "befind" or home-shadow of Lugh of the Long Arm. These sometimes disembodied spirits were provided to all creatures of human kind as help-mates, assisting at the birth of great personalities and latter serving as protectors of these individuals. If Lugh is conceived as a sun god Nuada, his doppelganger, or double, is a god of the moon.

Lugh's creative spear is not described, but it was probably of the usual Tuathan construction: "flesh seeking spears with ribs of gold and silver and red bronze in their sides (symbolizing the sun); and with collars (or rings) of silver upon their necks." This spear was considered more than equipment being regarded as an extension of Lugh's arm which could be used to direct a "gisreag" or blast of physical energy as the god directed. Nuada's silver hand attachs him psychically to the moon, and his loss and recovery of a hand reminds us of the phases of the moon. It is noteworthy that Nuada's recovery of his hand and kingship was arranged through the good offices of Kian, who is cited as the human parent of Lugh.

LUGHNAS, LUGHNASAD, festival of Lugh, nas, obs. anniversary, assembly, band, a tie of relationship, Death, ad, ob. thou, thine; ada, obs. victory; see above and Lunnad. “The feast of 1 August especially sacred to the god Lugh and known as the Lugnasad was reputedly founded by the god in honour of the goddess Tailtu, his foster-mother. She was traditionally the wife of Eochaid Garb, and in her honour her husband caused the wood of Cuan to be cut down... In the month they cut down the wood, and the plain is now known as Oenach Tailten.” The (triad) Machas were likewise associated with this feast.” LUGI, LOUGOI, a primitive tribe located in south-eastern Sutherlandshire, Scotland. Said connected with luach, Oir. log, worth, value, thus with the above. Luachd, people. Watson considers the name to be associated with the Gaullish lougos, a raven but we think they were, moe obviously, the folk of the god Lugh, whose totem was the raven. “The Lougoi may have been a dark pre-Celtic people, like the Silures. The people of Lochcarron, in Ross-shire, are still called Fithich dhubha Loch Carrann, “the Black Ravens of Lochcarron.” LUIBH, herb, OIr. luib, lubgort, an herb-garden, Cy. lluarth, garden, Bry. liorz, ON. lyf, an herb, Goth. lubja-leisei,

witchcraft or “herb-lore.” OHG. luppi, poison, magic, AS lyb, same meaning, based on the Gaelic god Lugh, the ON. Lokki. LÚIN. “Anger,” the enchanted spear of Celtchair which was a treasure of the Tuatha daoine but was discarded in the second battle at Magh Tuireadh. It became the property of this Red Branch hero, who found that it thirsted for blood and once unsheathed had to taste this liquid or be thrust into a vessel containing venom. If this was not done it would turn upon its holder, and could kill a man without actually scratching him. LUNNAD, lu, little, after Lugh, the sun-god + n’ adag, harvest, the “first harvest.” Lammas, the first day of August, also the month of August, Ir. Lunasa, the Quarter- or Scottish Rent-paying Day for the peasant class and the "little people" of the "hollow hills." It was also their traditional "moving-day." After their defeat by the Milesians they were proscribed from appearing above ground at any but the Quarter-Days (the others being Nov. 1, Feb. 2 and May 1). The original form was Lugnasad, "the festival of the god Lugh." Stokes agrees that this name connects with the Ger. locken, allure, the Norse looka, locked, and Lokki, who was bound or "locked" in Nifhelheim (Hell's home). The EIr. nassad, translates as "festival" and has the same source as the Latin nexus. See Lughnasad, Lunasdail. LUNASDAL, LUNASD, Lu, small, referring to the sun-god; nasadh, fair, assembly; possibly conferring with asdail, binding, dail, a dell; “Lugh’s fair in the dale.” In An Etymological Dictionary Of The Gaelic Language Alexander Macbain notes that the word lunasd is the equivalent of the English holiday named Lammas, which still takes place on the first day of August. He says the Gaelic word is derived from the early Irish lugnasad, "the festival of Lug... the sun god of the Gael, whose name Stokes connects with the German "locken", allure, the Norse "lokka", to do and also Loki (?)..."

H.A. Guerber says that, "In the beginning Loki was merely the personification of the hearth fire and of the spirit of life." He was also an abstraction of "wildfire", field or forest fires, and of lightning, his name being related to the Old Norse verb "lokker", to twist or bend. Long ago he was given charge of the desultory southern winds of summer. In the most distant times he may have been considered the god of the sun, but with the arrival of the mortal gods in the northlands, this honour was given to Odin's son, Baldur. Loki was entitled "Lokki loojemand", or Loki playfellow. in the Anglo-Saxon tongue. His red hair, beautiful appearance, and convivial character were attractive to Odin and his Aesir, who welcomed him to their fellowship in spite of the fact that he belonged to the old order of deities. In the confusion of making early records some authorities said that Loki was the brother of Odin, but others were sure that he was merely a blood-brother, one who had undergone a ceremony of affiliation common in the northlands. In the new situation, the lightning god took up with Thor, the god of thunder, who became a nearly inseparable companion. Guerber thinks that Thor was the god of industry and hard work while Loki represented indolence and the playboy attitude: "Thor was ever busy and ever in earnest, but Loki makes fun of everything, until at last his love of mischief leads him entirely astray, and he loses all love for goodness and becomes utterly selfish and malevolent."1 While Loki provided men with the blood of their being it contained the fire of passion and mischief which had the capacity to ignite and detroy them, as it did Loki. In the latter days, Loki puirloined Thor's hammer to Ymir's people, stole Freya's necklace, chemically removed Sif's hair and betrayed Idun into the power of Thiassi, one of race of giants. He mated first with the goddess called Glut, but later bedded the giantess named Angurboda who bore him Hel, goddess of death, the fearsome Mid-Earth snake

Ioormungandr and the Fenris wolf. These three god-giants gave the Aesir great trouble until Odin banished Hel to Nifhelheim, threw the water snake into the deepest waters of the ocean and chained the wolf in the netherworld. All this was overlooked by the patient gods, but his unceasing hatred for Baldur caused him to plot his death. Baldur had been made invincible by the fact that all of earth's plants and animals were pledged not to harm him from birth. Knowing of this "geis", the gods used to amuse themselves by throwing spears and knives made of various materials at Baldur watching as they turned away at the last minutye. Loki discovered that the mistletoe had been overlooked in the promising and fashioned a dart of this wood. He then guided the hand of ther blind god Hodur, the brother of Odin, in throwing this missile. The mistletoe proved fatal to Baldur, who was lost to the land of Hel since he was not a victim of death in battle. The gods later arranged for the sun gods half yearly repatriation to earth during the summer season, but before that they pursued and bound Loki within the deepest caverns of Nifhelheim. Being an immortal god he remains there awaiting liberation at the end of time, when it has been promised that his fires will detroy the physical creations of Odin's mortal gods. It is hear noted that the day now called Saturday was formerly called Laugardag, or Loki's day, his promised day of return, that "lokk" corresponds with the English word "lock", and that Loki was laterally thought of as the the god of locked. bound, or underground fire. "As Loki was the embodiment of evil in the minds if the Northern races, they entertained nothing but fear of him, built no temples to his honour, offered no sacrifices to him, and designated the most noxious weeds by his name. The quivewring, overheated atmosphere od summer was supposed to betoken his presence, for the people were often wont to remark that Loki was sowing his wild oats, and when the sun appeared to be drawing water they said Loki was drinking." 2

This former god of the sun was not restricted to Scandinavia. In Germany he was Luchre, Laugar, Lothar or Lubber, "to whom the bones of animals used to be offered in Mansefield." Thomas Keightley thought the lubber-fiend might have some connexion with the French fay-creature known as the Lubin or Lutin, a mischievous little man who braided the manes of men's horses while they slept. The Anglo-Saxons brought memory of Loki to Britain in their lug, lob, loby, lubbard, lubber, or lubberkin, a similar invisible creature with tendancies toward sloth on one hand and practical jokes on the other. The English lob of the spirits was recalled in the writing of Shakespeare and Milton and the phrase "being in, or getting in Lob's pound" is still understood in some places as being "between a rock and a hard place." The travels of Loki have been extensive. Keightley notes, almost sadly that the Leprachaun, "peculiar to Ireland, seems indebted to England for his name. In Irish...he is called Lobaircin, and it would not be easy to write the English Lubberkin more accurately with Irish letters and sounds. Leprachaun is evidently a corruption of that word." 3 Keightley further notes that the Ulster name for the southern Irish lubarkin is, in Gaelic, lugharman, sometimes represented as logheryman. He says "we should be tempted to derive it from the Anglo-Saxon "lacan, loecan, to play." (Remember that) Loki Loojemand, Loki Playman, is a name of the Eddaic deity Loki." In the Norse myth of the creation of life, the firegiant named Svrtr (The Dark One) approached the abysss and sheds sparks from his firey sword upon the ice thus creating the first humanoid. Svrtr is a guise for Loki, for like him, he is promised the leading role in bringing an end to the worlds of men and the gods. Lugh is a similar swordsman at the dawn of time, his entitlements being Lugh Sab Ildanach, Lugh The Supreme Craftsman, and Lugh Lamfada, Lugh of the Long Arm. The latter does not imply that the god was overbalanced, but refers to the fact that

he carried the spear called Fragarach, the Answerer. This weapon was invincible in battle and had the ability to cut through protective leathern armour. Lugh has his Cymric counterpart in Llew Law Gyffes, Lew of the Long Hand. His "arm" of power had an important role in Celtic cosmology. LUNASTAIN, LUNASDAINN, Lugh’s garland, n’ astain, a wreath of greenery or flowers, the first day of August, renamed the Lammas-day during the Christian era. Ir. lughnas (see above entry), EIr. Lughnasad, "the festival of Lugh" after Lugh, the sun-god. LUSADAIR, a herbalist, one with a knowledge of the chemistry of plants. Contrast with "luisdair," a chemist. The root is lugh, a little, or insignificant, thing, after the creator-god Lugh. LUS AN CRAIS RIUT, "the hunger herb." "the piercing pain, the sharp pain as they term it in Ireland." Lus from lùb, to bend, able to be bent, Enng. loop and ME. loupe, a noose. English is regarded as the borrower. OIr. luib, an herb-garden, ON. lyf, herb, Germ. lubja-leiser, herb-craft or witchcraft, “herblore,” OHGerm. luppi, poison, AS. lyb, same meaning. A condition thought produced by the “Old Grey Spectre"(see luch), a spirit of the mountains, one who does not like trespassers on his bailiwick. "I never go to the hills without eating plenty before going, and I carry a bit in my bag to cope with the hunger herb. Many a strong man has been seized by the hunger herb, but the Old Grey Spectre (see Dudair), that is another question." (The Hebridean Connection, p. 432). This phenomena may correspond with that of the “hungry grass.” LUS ANN TALADH, the enticing, hushing or caressing herb, from the Norse tal, allurement, bait, trap; the AS tal, calumny. Similar to the Latin dolus, hurt, guile. “The purple orchis that grows in soft spots among the heather. “Adam and Eve,” is a popular name. It has two roots, the larger considered to be the male element and the smaller the female. “The plant is to be pulled before sunrise with

the face of the flower facing south. Whichever root is to be used is to be immediately placed in spring water, care being taken that this is done at night. If it sinks, the person whose love is sought will become husband or wife. If the charm is made for no one in particular then its powder put just below the pillow will cause dreams of the person to be married.” It was also held that feeding the appropriate part to one of the opposite sex had aphrodisiac effect. It was warned, however, that loved gained in this manner faded immediately after marriage. LUS CHOLUMCILLE, Also Achlasan Challum, St. Columba's plant, St. John's Wort. "Unsearched for and unsought; For luck of sheep I pluck thee." Very efficacious against spells of the Daoine side and baobhean. The flower of this plant is daisy-like but yellow in colour and thus a significant sunsymbol, representing the spirit of the god Lugh. Note also the similar dithein buide Bealltainn which typically bloomed at the Beltane. LUSPARDAN, a pygmy, sprite, a castrated animal, bisexual, a homosexual, impotent. More exactly, a leprachaun, from lugha + spiorad, little spirit, or spirit of Lugh: in modern theology a devil of the Devil, a demon. All from the sun-god Lugh. Apparently, a post-Christian descriptive for this elder-day god and his kin. LUSTAIR, physicist. Particularly an individual interested in ealain-ceairdre, or mechanics. Much of the druidic trickery was enabled by an understanding of the effects of levers, pulleys, wheels and axles and forces as they acted upon inclined planes. Physics itself was suspect as late as the year 1598 when a discredited priest in Limousin, France was executed as "a caster of spells and practitioner of magic" after it was revealed that a notorious sorcerer had taught him "the secret of using levers and of staunching and stopping the flow of blood." LUTHAIL, physics, natural physics, luth, physical strength; OIr. velocity, motion. See above notation.

1.Guerber, H.A. The Norsemen (London) 1985, pp. 116-117. 2.Guerber, H.A., The Norsemen (London) 1985, p. 218. 3.Guerber, H.A., The Norsemen (London) 1985, p. 372.

M, muin, vine in the ogham. Totems are mintan, the titmouse and the colour mbracht, tartaned or parti-coloured. Dates September 2 -29.

MAB, to stutter, lisp, stammer, a tassel, a fringe, abuse, vilify, reproach in anger, affront; mabag or babag, a short piece of yarn, a filthy female. mabach, entangled, confused, ravelled, fringed. Mab righan, Queen Mab, the Mhorrigan. Mabladh, hacking, maiming; she was a noted warriorgoddess. This legendary queen of the Tuatha daoine went to earth in western Ireland, beneath Cruachin, and was supposedly the sidh-spirit of sovereignty. In ancient times, the kings of Tara kept a house of virgins who tended the sacred fires of Briid (the bride). One of these was expected to yield her virginity to the Ard Righ, or High King, at each festival of Samhainn (May 1). This pagan rite was expected to rejuvenate the king, and the general fertility of the soil, men and cattle. No king could rule the Gaelic countryside without lying first at the side of "Mebd". It is suspected that the goddess that the king symbolically married was arachaic, pre-dating the Milesians and perhaps the Tuatha daoine. Katherine Scherman says that the Gaelic goddesses were mother-fertility figures, but also "agents of death". She describes all of them as "amorphous...of multiple personality...veiled in shadows", which is another way of saying that their stories are inextricably tangled. Badb, Mebd, or Maeve is closely linked with both Emain, Nemain, Emain Macha, or Macha, and Mhorrigan, Morrigan, or Morgan.

To put the situation concisely, these are a trinity, often represented under the single name Morrigan, a virgin goddess of youth. Her mature counterpart is Medb and her elder-form, the Macha. Morrigan corresponds with the summer-goddess, who the Scots called Samh, a lady who personifies the season they call samhradh, or summer. This goddess-spirit ended her reign on the last day of November, thus the festival called Samhainn (the fires on the hill of Samh). Her alter-ego is the Cailleach Bheur, or Winter Hag, another name for the Emain Macha, or Swift-moving One. She was also known as the Geamir, the Gamer or Huntress, and hence her season, the geamhradh, or winter. It is notable that "cailleach" currently describes a "frosted" or aged human woman, as well as an inhuman house-spirit, the mate of the bodach, who the English refer to as the brownie. MAC, obs. clear, pure, clean, as a verb, to bear, carry. Mac, son; mic, the plural, sons; macaibh, the dative plural form, also, the young of any animal species, poetically for a male animal. Also seen as mhac. Macadh, obs. bearing, carrying. See the next entry which relates. MACAIBH MOR, aibheil, huge; mor, great. A favourite giant in Gaelic folk tales. MACALAIDH, fostering a son. MAC A' LUIN, the sword of Fionn mac Cumail which fought of its own accord. 1 MAC-AN-TOISICH, Macintosh, son of the priest. In the wester Ross, whisky, from the fact that priests were involved in the manufacture. MAC, MHAC AOD, son of the day, son of hearth-fire, son of Aod (see separate entry), the Mackay. Also termed the Clan Morgan after the pagan goddess Mhorrigan.

1Tales

Until Dawn, pp.. 35-36.

MAC CÉCHT, mac May, a son of Ogma. After the death of Nuada of the Silver Hand at the second battle of Magh Tuireadh, he and his two brothers took the body for burial to Grianan Aileach, on the Inishowen Peninsula. Here, arguing over the disposition of their father’s estates in Ireland, they sought the advice of a stranger named Ith. They came to suspect that this Milesian visitor was spotting the land for his own folk so they killed him. It was in revenge for thus killing that the Milesians sailed against Ireland, ultimately defeating the Tuatha daoine. During the invasion this lad was killed by Eremon, the son of King Mileus. He was a husband to Fodhla, one of the three goddesses who treated with the invaders to name the land after them (the others were Banabh and Eire). MAC CUILL. A son of Ogma and husband of Banbha, slain by the Milesian named Eber. See Mac Cecht. MAC DHUIBHSHITH, son of the black sigh, the Mac Phee. This clan lived on South Uist in the Hebrides and were said to have been anciently "in touch with the fairy-folk." They are related to the MacDuffies, whose name is a phonetic variant. The chief of the clan was resident at Colonsay, and island which afterwards passed to the Macdonalds and the Campbells, and finally to the MacNeills in the seventeenth century. It has also been suggested that their patriarchal ancestor was Dubhsidhe, who was Lector of Iona in 1164. If so they may have been related to the sacred clan later known as Mackinnon and were apparently Christians from a very early date. "On the other hand there are those who say the Macfies descend from a seal-woman." (The Hebridean Connection, p. 80) MAC GRÉINE. The son of Ogma, husband of the goddess Eire, whose name was given to Ireland in earlier times. He was slain by the Milesian druid named Amerigin. MAC MHAOLIN, “Son of the tonsured one,” the Macmillan. Pre-Reformation names were limited to those of ancient and royal blood, thus this name implies descent from a very

old monastic family. Unlike the Roman Catholics the Culdees were allowed to marry and reproduce. The Celtic tonsure was not the bald circle later approved by the Roman Catholic Church but the shaving of the whole front of the head from ear to ear, leaving everything from their back to grown untrammelled. MAC MOINCANTA. When Manann left Ireland in disgust after the election of Boabd Dearg as head of the Daoine sidh, Mac Moincanta took his place as ruler of the sighe at Meadha. In folklore this short-lived “king of the fairies” was supplanted by Fionbharr. MACNAS, sport, wantonness, festivity; the root mac, from the rear, son. Implies sexual "sports." Confers with the OIr. mhac, son. Ritual mating for the continued fertility of man, beast, and the land, was the root element of Quarter Day festivals.

MACHA, (mah-kha), machair, a plain, the Royston crow. Also, a third part of the triad goddess Bafinne. She is often defined as “Macha daughter of Aod the Red, wife to Neme, although she is also represented as married to Crundchu.” She alone governed the direction of future events. She was the crone who cut the threads of the spirits of men and the gods. She befriended Ulster and had her first residence at Emain Macha, but cursed the men of this province and afterwards became the patroness of Connaught. Here she was incarnate as Badb, Mebd or Maeve and fought an unsuccessful battle against King Conor and his hero Cúchullain. She also corresponds with Mhorrigan (the goddess of the past) and is represented in folklore as the Cailleach Bheurr or “Winter Hag,” the seeker after souls of the dead. Aside from her presence as myth,the reincarnate Macha represents the beginnings of record The eleventh century historian Tierna was astute in noticing that “All historical records of the Irish, prior to the reign of Cimbaoth (ca. 300 B.C.) are dubious.” Much which followed was equally so, but it certainly marked the beginning of some firm ground for history. This was the time of the founding of the northern kingdom called Ulaid, or Ulster and at its centre was Emain Macha, now represented by a few grassy ramparts near Ard Macha, now named Armagh. Emain is supposedly derived from eo, a bodkin and muin , the neck, hence “a brooch worn near the neck.” The old Irish brooches were large circular things of silver or bronze crossed by a long thorn-like pin, and they do resemble the circular ramparts of the old Celtic fortresses. Perhaps Macha wore one of these? It is said that she was the daughter of Aod ruairdh, the Ulster king, whose two brothers Dithorba and Cimbaoth succeeded him. “they agreed, in turn, to enjoy the sovereignty of Ireland.” Translated this meant they proposed to cohabit with Macha, who was technically

queen, but could not rule alone by the laws of the time. She declined their first advances and fought and killed Dithorba At last she forced Cimbaoth to accept her in a formal marriage. The five sons of Dithorba by an earlier marriage were put out by this and fled into Connacht where they plotted against Macha. Travelling on their trail the warrior-queen found them in a wooded region, where, wearied from a hunt, they were drinking and eating before an open fire. A master of disguise, or perhaps a shape-changer, the lady put on “her grimmest aspect.” Some have represented her disguise as that of an ancient crone, while others say she took on the looks of a war-goddess “red all over, with the terrible flashing eyes as powerful as death itself.” Whatever the case the brothers were individually taken by her powerlessness or her sinister beauty, and not recognizing her tried to lead her off into the woods for private parties. She overpowered them all by arms or magic, and returned with them as bound prisoners to Ulster. With the spear of her brooch she supposedly marked the circle of the first fortress of Emain Macha and set these captive princes at the work of masonry and earth-filling. She founded the legendary Emain Macha, the capitol of Ulster for six hundred years after her death. Macha's foster-son, Ugani-Mor (the Great) who succeeded her, led armies into Britain and some say his ambition took him to the Continent, where he conquered some of the Mediterranean lands. All of the present leading families of Ireland trace descent to Ugani Mor, the patriarch of royalty in three provinces of Ireland. This woman was the living model for the “goddess” named Macha, Emain Macha or Nemain . As we have already noted she was later reincarnate as the deer-like woman who went to live with the woodsman named Crundchu. When he wagered her in a race against the Ultonian horses this caused her to abandon Ulster for Connaught and place her curse for “nine times nine generations” upon the fighting

men of the north. The counterpart for the mature warriorqueen Baobd, was unquestionably Mebd, also known as Maeve, or May, the daughter of the high-king Eochaid Feidlech. She may also be remembered as Conchobar mac Nessa, king of Ulster. secured Connaught as her principality December union. After that she made a Ailill of Leinster. Macha-dubh, the otter.

the first wife of Leaving him she through a Maythird marriage to

MACHLAG, matrix, womb, belly, mating. Machlagach, uterine, bellyingmachuil, a spot or blemish MAC-MALLACHD, “son of curse,” The Devil. MAC-MIC, grandson. MACNAS, wantoness, sport, lasciviousness, machnasach, licentious, gay, festive, buxom.

festivity;

MAC-RATHA, a prosperous or innately lucky fellow, godgifted. MAC-TALLA, son of rock; an Echo. The name given North America’s first all Gaelic periodical (Antigonish, Nova Scotia). MAELDUIN, mael + duin, miller, a maul, grinder + man. The voyages of Maelduin are found in the ms. entitled The Book of the Dun Cow (1100 A.D.) He was one of Celts supposed to have explored the Atlantic. In the process he landed upon the Island of Mill and nearby found "a grim looking mill" (a whirlpool). Here he interviewed the sea-giant in charge and was told, "Here comes to be ground all that men begrudge one another." The voyagers saw that this was a very busy place so they "sained" (crossed themselves) and sailed away. In their voyages the company saw the undersea realms of the Fomors: "They found themselves in a sea, thin like mist, that seemed as if it might not support their craft.

In the depths they saw a fortress, and a fair land beneath them. A monstrous beast lodged in a tree there with droves of cattle and an armed warrior beneath it. As they watched the beast foraged at will among the cattle, devouring them one by one.” Fearing they should fall through the mist-like sea-sky, Maelduin ordered that they should sail on. See imrama.

MAAG MOULACH, mag, powerful, great, lustful, a paw or claw, arable field, Productive; molach, hairy, rough, shaggy. The weregild of Tillochgorum, Scotland. Maag has correspondence with the Eng. Mab or Maeve, which is founded on the Gaelic Mebd who was one of the three bafinne. The Cailleach bheurr or “Winter Hag.” "One with the left hand, all over hairy." A creature invisible except as a forerunner of death and destruction. A boabh, similar to the male bodach described above. Alexander Macpherson noted frequent references to this banshee in Presbyterian Synod Records. Apparently attempts were made to verify or deny her existence but the researchers could not come to any

conclusion. They did interview two men who testified upon the Bible that they had seen her: "A young girl with her left hand all hairy." Magach, creeping, crawling, mocking. Magair, a jester, an ape, a stone, testicle. MAGA. The daughter of Aonghas Og she who wed a human named Ross the Red. Their son Fachtna married Ness. MAGH, a field, level, country, field of battle; mag-aoraidh, a field of worship. Confers with the early Celtic magos. This word is scattered all about France in compound word-names and is also commonly seen in Ireland. It is also buried within modern maps of countries that are no longer considered Celtic. Thus in Switzerland we find Uro-magus which has become Promasens. In the Rhineland there is Brocomagus, currently called Brumath, and in the Netherlands Nimègue. There are several variants on this last name in Lombardy and Austria. The nominative form of this word is the Gaelic Màigh, which corresponds with the English May. A bit of linguistic research reveals this lady as the tri-partite goddess often identified as Bridd but more accurately designated as Bas-finne, her parts being the goddesses Mhoriggan, Badb and Macha. She is sometimes given as the daughter and/or mate of the creator-god. MAGH DA CHEO , Plain of the Two Mists, also a synonym for lands in the west, the Otherworld. Significantly there are two major fog zones in the northwestern Atlantic. MAGH INDOG, INDOC, “Plain of the Sewer.” Features in Christian embellishments of the myth of Dead Lands in the west. Hell, Hades. In The Book of the Dun Cow Cúchullain was conjured back from the west by Saint Patrick to argue the merits of paganism against those of the new religion. Instead, the hero recounted his deeds in times long past and strongly suggested that the pagans who was present convert to Christianity. MAGH MELL, (Moy Mal), the Great Plain (of the sea). Sometimes said to be the site of Tir-nan-Og and the other

Fomorian undersea kingdoms. Certainly the location of the "Dead World" known as An Domhain. See also Maelduin. MAGH MON, “Plain of Sports,” Plain of Indolence; synonym for the Otherworld. According to tradition the first business of the gods after the creation of their homeland was the creation of playing fields. The patron of sports was Lugh, the sun/creator god, and the preoccupation of the gods was horsemanship and betting. MAGH TUIREADH, (Moy Tirra), Plain of Thunder, “Plain of Towers.” “Thor’s Plain.” The first battle fought here was between the Firbolge and the Tuatha daoine. The Daoine won but King Nuada lost his hand and his kingship. The second followed from this when Breas became king, was deposed and led the Fomorians against the Tuatha daoine. Here Nuada was slain, but Balor of the Evil Eye was brought down by Lugh and the day went to the warrior-magicians. The second battle was actually at a more northern location, the place being technically Ess Dara.. When it was over only three Fomorians remained in Ireland, the rest retreating into the Western Ocean. The four sea-giants continued to spoil the country of corn, milk and fruit “and whatever came from the sea,” until they too were driven away on a Samhain eve by Mhorrigan and Aonghas Og. The exact lands from which the Tuatha daoine came is unknown but they had no intention of returning there. Once they beached their vessels on the strands of ancient Ireland, they burned them so that they could not be used by the Firbolgs, or tempt them to retreat. This done they wrapped their host in an impenetrible black cloud and marched inland. When the Firbolgs became aware of their peril the Tuathans were entrenched on a mountain near the Plains of Sligo in the western province later called Connaught. The Firbolgs were conscious of their own numerical superiority, but disliked the tales of irrestible weapons, and did not immediately respond to demands for battle or capitulation. When the two armies were drawn up at Mag Tured (Moytura, on the Mayo-Galway border), the Firbolgs insisted that the

etiquette of war be observed. While the Tuathans shuffled impatiently, emissaries explained that time would be needed to sharpen swords and spears. On another day it was found that armour needed refurbishing, and weeks later, the Firbolgs insisted on time to refurbish their helmets. Not to be rushed into warfre, the dark curly-haired clansmen insisted on the perfection of their last wickerwork shield before they would march. In fairness, they observed that the Tuathans lacked the heavy spears that they carried and insisted that their enemies have time to equip themselves. On the other hand, the Firbolgs noted that they needed a few weeks to forge the light-weight swords preferrred by the Tuathans. Altogether, the Firbolgs managed tom keep the Tuatha daoine fuming and freting and impotent for a hundred and five days before any conflict took place. While the Tuathans were technologically superior it seemed that they lost the war known as trickery, but they did manage one point: As the Firbolgs had obvious numerical superiority, the Tuthans suggested that the armies should fight one-on-one, excluding the majority of Firbolgs. The latter were reluctant to go this far with the ethics of battle, but recognized the justice of the argument and agreed. When the battle came, it raged for four days. The Firbolgs seeing themselves cut down, arranged a truce and suggested that casulties be restricted by pitting 300 hundred men from each side against one another in the concluding fray. Some reporters said that the Firbolgs were absolutely "routed to the outermost isles of the sea," but it appears that the Tuathans gained a pyrrhic victory: "So bravely had the losing ones fought, and so sorely exhausted the De Dannan, that the latter, to end the struggle, were glad to leave to the Firbolgs that quarter of the Island wherein they fought (Connaught)."2 Scherman has another version of the fate of the 2

Macmanus, Ibid., p. 3.

Firbolgs: "The subordinate people retreated to the wild places of the south and east, the provinces of Munster and Leinster, to pursue a style of life simpler and rougher than that of the new aristocracy..." 3 Where they went is unimportant. A major event of the battle at southern Moytura was the slaying of the High King Eochaid, the Horseman of Heaven. He fought so notably he was incorporated as a god-spirit of the Tuatha daoine. Sreng, a fierce warrior of the Firbolg side had cut off the hand of the Tuathan king called Nuada. This was not an irreplacable member since the new race included Creidne a master of mechanical magic, who created a new articulated hand made of silver. Unfortunately, one of the laws of the Tuatha daoine excluded men with physical blemishes from holding leadership, any defect being seen as a weakening of the god-spirit of the king. Nuada was therefore forced into retirement with consequences which we will outline in the next chapter. As for the Firbolgs, those banished to the outer islands (presumably the Hebrides of Scotland) returned to the larger Island in the second century of the Christian era. Their chief was Angus, a leader of Clann Umor. They were given an unpleasant welcome in Ulster and eventually took the side of southerners under Queen Maeve of Connaught. For this, they were granted the seaboard of Galway and Clare and the Arran Isles. On Inishmore, one of these islands, they built Dun Angus, a notable redoubt whose dry-stone walls were up to twelve feet in thickness. The seaward wall of this fortress once overlooked a sheer cliff two hundred feet above the water, but much has eroded away. Nevertheless, it is still obvious that this holding place of the ancient Firbolgs once covered eleven acres of the Island. Among the Gaels the Pictii (Latin, painted ones) were termed the Cruithnians (wheat-eaters). They became confounded with the Firbolgs because they occupied common lands, were equally obscure in origins, and shared a 3

Katherine Scherman, Ibid, p. 260.

matriarchal system of government, with descent in the royal line according to female succession. According to legend, Crimthann in the interest of resettling these violent folk gave them Irish wives to take to Alba with them. This was done on condition that inheritance favour these women, and this became a hereditary condition among the Scottish Picts.

MAGOG & JAPHET. Partholon was a descendant of these sons of Adam. It must be understood that the transcribers of unwritten tradition were Christians, who wished to give the Hibernians the best possible geaneology. Whatever his background, Partholonan followed the example of the Biblical Cain and murdered his father Sera, hoping to inherit his kingdom. This is very reminiscent of the killing of the Oolathair by his sons and this portion of the tale may be a reinterpretation of that myth as Sera appears to be a form of the Gaelic siar or iar, the “west.” Note that none of the murderers inherited their fathers holdings but were all forced into exile. It was thus that Partholon and a number of close friends set sail upon the ocean and finally settled in Munster, Ireland, arriving singnificantly on the first day of May, which is to say beulteinne. It was sometimes claimed that this hero came from Spain, but it will be recalled that the Gaelic for this place is more correctly understood as a synonym for the “dead-lands,” which were understood to be placed in the western Atlantic.Some biographers insisted that Sera had a kingdom in Scythia but a ballad-sheet has Tul-tunna, the survivor of the flood sing these words: When Partholan came to the island From Greece in the Eastern Land, I welcomed him gaily to my land And feasted the whole of his band We think that this early Munster-man did not come

from the west and have T.W. Rolleston for support. He says: “The Celts as we have learned from Caesar, believed they were descended from the God of the Underworld, the God of the Dead. Partholan is said to have come from the West, where beyond the unsailed Atlantic, the Irish Fairyland...the Land of the Happy Dead, was placed. His father’s name was Sera (?the West?). He came with his queen Dealgnaid and twenty-four men and an equal number of female companions. He is recorded as having three legitimate sons, the eldest named Eber (the same name as one of the sons of Mil), and one “a hireling.” His other sons were Rudraihe (Roderick) and Laighhlinne (Lochlann), and an unnamed by referred to as “the hireling.” When Rudhraidhe died his was buried by his father in a place which erupted water from the gravesite, and this flood continued creating the modern Loch Rudraidhe. The first record of fornication in Ireland was followed by a second. The queen was “ignored” by her husband and while he was away on a journey she had an affair with a household servant named Todga. When the leader returned he forgave his mate, noting that he was not blameless and had been wrong in leaving her without company. When the Partholonians arrived in ancient Eiru it was a wilderness embracing three huge lakes and nine rivers on a single plain. The persistence of these numbers in druid magic dates from these early observations. The new men on the land are said to have hunted the plain, set up the first hostels, and cleared the land for agriculture. The old tales insist that the Farlanders had two ploughmen in their retinue and that these men were equipped with four working oxen and ploughs with iron blades. These men were not long in place before they met the sea-roving Fomorians, This race emerges again and again in the Book of Invasions and they are hardly ever represented as a “civilzed race,”an epitaph which Donnelly gives them in his book Atlantis the Antediluvian World. They did come with “sixty ships and a strong army” as this writer

suggested, but they did not kill Partholon and they failed to defeat his people as he suggests. Some of the Irish claim descent from the sea-folk of the underwater kingdoms, and perhaps Ignatius Donnelly is one of these! A greater number of Irish have taken the other court, e.g. Katherine Scherman: “In Partholan’s time these savages lived on costal islands, and fought against Partholan’s race although equipped with but “one foot, one hand and one eye.” Some men said that these intruders were shape-changers, cannibals often observed to have the heads of animals (probably because they wore the hides of their totem animals), Strangers always have an uncanny appearance! This historian thought that the Fomors were probably some faint racial memory of Mesolithic man, a stone-bearing creature “who crept round the edges of the country catching what food he could with his rude weaopons and eking out a static existence...presenting his infelicitous countenance and his paltry resistence to more progressive successors.” We shall soon see that that the Fomorians were not all that ineffectual although Partholon did meet and defeat these hordes who were led by Cichol Grinchenghos (the Footless). The Farlanders actually fell prey to the first plague in Ireland after they had gathered for some unstated purpose near the Old Plain called Senmag. Tallaght, on the west slope of Dublin mountain is notorious as the actual site of the death of nine thousand men and women, the descendants of the original settlers. It is claimed that they all expired within a week and those who survived gave them a mass burial. One can see tumuli on the hillside which seem to support theis myth. In the year 774 A.D. the king of Leinster gave this place to Christian monks for a monastery, but even less remains of their monastery. This place was much too close to a very good harbour, which the viking Norse preferred when they came to establish a settlement at Dublin.

MAIDE-DOICHIOLL, “the stick of inhospitality.” A white wand placed across doorways when people were dining or engaged in matters which required privacy. Inns used this means of declaring a full house. MAIDSEAR MOR, a changeling, maidsear, a major from English models; mor, great. The Daoine sidh, having a small genetic stock, plundered the "human" population for wetnurses, day labourers and breeders. It was said that unbaptized infants and pregnant women were preferred for their exchanges. To disguise the pilfering of people, the sithe left behind a shape-changed member of their own race, typically a decrepit elder of their own race. Where such was not available, the sithe sometimes substituted their own children, reclaiming them at some later date. Sometimes the pseudo-child would appear to sicken and die, while the real baby was raised as one of the sigh. In other instances, in spite of the close similarity in form, the exchange might be noted because the "child" appeared wizened, or sickly, or fretful, or displayed an unnatural appetite for food. In such cases, the changeling was abandoned or made to reveal itself when approached with a hot branding iron. The changeling also fled when placed in the intertidal zone of the ocean. When the replacement retreated the true baby was likely to be found in a basket at the door. MAIGH, the month of May, obs. pleasant, agreeable. MAIGHDEAN, a maiden, possibly from AS. maegden. last handfull of corn cut from the land. Considered a lucky omen if done before Samhain, otherwise the sheaf cut war an cailleach, the “Old Woman.” The cutter of this heaf; a virgin, maid, maiden. Supports for a spinning wheel. maighdeanas, the maidenhead. maighdean-buaine, the last corn cut. maighdean-chuain, a mermaid. A May-lady, one of the main actors in the ritual sex of May Day, typically a virgin. Confers with the Gaelic Mhorrigan, which is essentially the same word. She is of course Badb or Mebd who Shakespeare borrowed as his model for the literary

creation called Maeve, the Queen of the May. In ancient Ireland the Ard-Righ, or “High King” at Tara, held tenure only on promise of annual couplings with the virgins from Lugh's mound, from the hill called Brugh-na-Boyne. His public failure was considered a sign that he lost favour with Lugh/ Aonghas the god of love. In that event, he was rather unpleasantly "retired" and his ashes scattered on the fields so that his spirit could be returned to his people. Consumption of this treated grain invariably "impregnated" some "fortunate" woman after the next harvest. The rebirth of the spirit of Lugh was revealed to the woman in a vision or a dream. It will also be noted that Lugh's virgins were considered to be of the race known as the Daoine sidh; thus the little people, the magicians of the earth, were annually reunited with the Milesian race which supplanted them. MAIGHDEAN CHUAIN, maiden of the ocean, mermaid. MAIGHDEAN MARA, maiden of the sea, a sea-trow of the female sex, a mermaid, muir, the sea, gen. mora, Latin mare, English mere, a lake. MAIGHDEAN BUIN, the Meddling Maiden. Buin is a common nickname for the Winter Hag. This word implies possession, belonging to (the maiden); buin, to meddle, interfere, tear away from, set apart. It was thought that the spirit of Samh or the "maidhdean" (maiden) was literally embodied in the "kern" (corn, horn or harvest grain). While the corn might be spirited it was seen that it could not over-winter in northern climates and had to be cut down. The spirits of the corn were assumed to flee before the reapers, the queen of the corn being finally entrapped in the last standing sheath. The honour of cutting down the Samh fell to a person whose destiny was to find marriage before the following harvest. The last sheath was itself called the "maidhdeanbuin" (the violated or shorn maiden) if cut before the night of Samhuin; if after, it was the Cailleach Bheur, or Winter Hag. The defoliation of a maiden meant that it was acquired by the household of the cutter, and this

was considered a good omen for the farm; but having to board the Hag was thought to presage a bitter winter for the community and very bad luck for the person responsible for the cutting. Not unnaturally, a lot of subterfuge went on in attempts to acquire the maiden and avoid getting the hag. In either case the sheath, embodying the "spirit of the corn" was made up into a doll which hung on the kitchen wall until the spring planting. It was then baked into a loaf and fed to ploughmen and his horses, both of whose droppings in the field, returned the spirit to the soil. It then spread through the crops and entered people, impregnating females who gave birth to new embodiments of the queen of the corn. The chief event of Samhain Eve was the "samhnagan", or fire of Samh, which noted the end of Samh's ride, winter beginning of the first day of Samhainn, or November. While there were agricultural rites attached to this date. the harvest in Ireland and Scotland was usually in the barns by this time, leading to the conclusion that the first pagan rites honoured some imperative of a herding rather than a food gathering race. Sir George James Fraser has suggestive that mark was originally the time when the herds were returned to their winter byres from the upland meadows.

MAIGHDEAN UAINE, A green maiden or banshee. The banshee is sometimes said to stand in a middle position between the sighe and mortal men, since she is often said to have been “a mortal placed under an enchantment that gives her a fairy nature.” In the Highlands she is sometimes called the glaistig, or “grey-green-monster,” and here she is observed as a panlike creature, beautifully human from the waist up, a female goat from there down. To hide this deformity she wears a long green shift and is thus known as the maighdeann uaine, or “Green Maiden.” In life the Green Lady, or banshee, was usually a woman of high scruples and

honourable position if less than perfect morality. After death she haunted the house, or castle, that she supervised in life, and in death wandered the corridors and by-ways, often putting things in order. When any great fortune or misadventure was about to befall a household she let forth cries of joy or lamentation. This was the torman mulaid, a cry which could be of unearthly sweetness and melancholy. Hugh Miller speaks of the Green Lady of Banffshire, “tall and slim and wholly attired in green, with her face wrapped up in the hood of her mantle, who haunted the grounds of the castle wherrre she had once been mistress.” Another of this kind is tied to Ardblair, “a property given to the Blairs by William of Lyon.” Stonehaven also has a Green Lady, in fact “Green Ladies are so common that people (in Scotland) have become quite accustomed to them, remarking only, “There she goes again.”” MAIGHEACH, MHAIGHICHE, (myuch), EIr mil + maige, beast of the plain, a hare, a shape-changed witch. The hare, the cock and the goose were identified by Caesar as the prime animals in Celtic cult-rites. One of the animals preferred for shape-change. MAIGHISTER. master, the May Lord, the King of Tara at the time of Milesian rule. Confers with the English mayor and magician. Connected with the Latin magister. In former times, the reign of the High-King was limited in time. Whether he failed or not at public sex, he was ritually eliminated on the battlefield by his next of kin if any physical weakness revealed a loss of god-spirit. He was later thought reborn, as Lugh incarnate, in some branch of his extended family. The master was often a magician since he often rose to power through promotion within the druidic class. As time passed, certain very cagey kings began the habit of creating substitute "monarchs" to "go to earth" on their behalf at the time of the fire festivals. At first, close relatives, who were thought to share his god-spirit, were sacrificed; but as the concept of the clann developed

(and all people were seen as relatives of the king) the druid-priests became less selective, substituting blood in quantity where quality was not to be had. The May-Lord and Lady became publicly entwined at the Beltane and Samhain, and their actions were thought to inspire general fertility (partly by example) in men, beasts and crops. MAIGHRE, very finely woven cloth. In some locales the weaver's loom was referred to as an beairt, a spider's web, and weavers were known for their beairteas or wealth. The best, and most closely woven cloth, supposedly came from the looms of the Daoine sidh, and they sometimes gave bits to humans as a special sign of a relationship (note the "fairy-flag" of the MacLeods). In other instances it was exchanged for a needed product or service. MAILE, obs. Ancient funeral pyre, mala, a husk or shell of anything. It was thought that the spirit could best be returned to the land, from which it had come, by being reduced to “earth.” MAINNE, name given each of the seven sons of Mhorrigan. They were outlawed from Ireland but periodically raided the place and took part in the ambush of King Conaire Mor. The Mhorrigan herself was pictured as sexually voracious and her sons were said to be seven in number, all named Maine, a word related to An Domhain, the Deep, and to Maigh, May, one of the names given their mother, The Gaelic mainne, has the sense of a place where one is delayed, hence a residence; thus do-mainne, the residence of Don. Mainisdir, or monastery, is from this source. The sons Maine Andoe (the Swift); Maine Athairamail (the Fatherlike); Maine Gaib Uile (the Furious); Maine Mathairamail (the Mother-like); Maine Mingor (the Dutiful); Maine Milscothach (of a Thousand Shadows); Maine Morgor (of the Blue-green Sea) and Maine Mo Epirt. A nasty bunch they responded to their mother’s call to march against the north in the Táin war. They were exiled to England by King Conaire Mor and

joined the one-eyed king of that land and Conaire's three dissident sons in a military effort that ended in his death. As noted the word mainne is nothing more than a form of maigh. The latter is connected with the obsolete magh, great, from which the modern magh, a wide expanse of land, a plain. Also related is mag, a ridge of arable land, a lazy bed, a paw, or hand. This last word circles back on the Cailleach who is also known as Mag Molloch, the One with the Hairy Hand. As the human testicles are hairy they are magairlean, the great, powerful things, the source of increase. From this last maghar, “things that hang down,” or fish bait. This word is also wrapped into maigheach, a hare, literally “a beast of the great plain,” and an appropriate symbol of sexual increase. In this family of words we also find maigean, a child just beginning to walk, a fat one, a little man. These essentially Celtic words resurface in the Anglo-Saxon tongue as maeg, where it also means strength, power or force. The English words may and main can be shown to confer in meaning but this use is now obsolete except in the expression, “with might and main.” This word also has the connotation of a broad expanse, and was used to designate both mainland and the main or high sea. The State of Maine and the Spanish Main are two examples of this employment. The word may also denote the chief centre of interest, desire or ambition, and is related to the Latin magus, a magician; manus, hand; and magister, from which magistrate and master. There is also the Anglo-Saxon maegden, which is the source of the word maiden. The word magicus passed from the Latins to the French to the English to become magic. Maineas, mistake or blunder, mainidb, madness, rage, folly. MAIRT, DI-, (je maarsch), Tuesday; genitive singular of mart, cow, market-day." The mairt is a beef animal as opposed to the bo or milk cow. The killing of the sacrificial mairt was first described by Pliny. "After due preparations are made for a sacrifice and a feast has been made under the oak tree, they hail it as a universal healer and bring to the spot two white bulls whose horns have been bound before. A priest then climbs the tree and with a gold sickle

cuts the mistletoe upon it which is caught in a white cloth. They then kill the animals praying that god may cause all to prosper..." It is possible that this day may have once been set aside for similar rites, but more recently it has been a time for local markets, at which the herder offered the meat of the mairt.Tuesday is a good day to get married, or for setting the warp in the loom, or shearing, which means cutting the corn, not the sheep. The Devil cannot touch what is done on Tuesday." (CM, p. 162). When Breas and his Fomorian allies were defeated by the Tuatha daoine he made entreaties for his life and was refused until he promised that he would reveal information which would allow his conquerors to “plough, and sow and reap” successful crops. His advice was this: “Let the ploughing be on a Tuesday, and the casting of seed on a Tuesday, and the reaping on a Tuesday.” Lugh felt that this information was adequate to allow the release of Breas. MAL, rent, tax, obs. King, prince, champion, soldier, poet. All individuals having a levy on the common folk; MIR. mal from AS mal, tribute-money. Confers with Eng. blackmail. Mala, a money bag. Rent was taken at the quarter-days. Malach, a heavy load, malairt, business. Mal-sluagh, a host or army. And see the next. MALLACHD, a curse, oath, imprecation; obs. to grow mild (the effect of all this?) from Latin, maledictio. Malc, to putrefy. A spell intended to produce blight or disease in crops, cattle or men. MANADH, an omen, a sign of luck, Also, chance, luck, an omen, a sign, the Owl, an apparition, incantation, enchantment, a lot. EIr. mana, perhaps from the sea-god Manan mac Ler, the sea-people being noted for their ability at fore-tellings. AS. manian, to warn or exhort, Latin moneo, warn, advise. Manadaireachd, foreboding, predicting, forete;;ing. MANACH, monk, a foreteller, manachainn, monastery.

An

isolated place like those preferred by Manan mac Ler. MANANN, MANAN, MANAUN MAC LER, (Manaunan), a god, also Manannán, literally “the son of the Sea.” Teut. Mannus (according to Tacitus), the Skr. Manu, the “law-giver.” Connected with the Island of Man, thus the EIr. Inis Manann. a genitive from Mana, the Lat. Mona. The Manx form is Manninagh, the Cy. Manau. This is the English man, a male human. See entries above; leir, far-sighted, altogether, complete, a single entity, an "eye." According to Manx tradition the first ruler of their island, the Isle of Man, was Mannanan-Beg-mac-y-Leirr, ""who kept the land under mist with his necromancy." At least one Manx historian has identified this ardrigh as King Finian of Scotland. Although Ler was immortal, Manann mac Ler was not, and this Fomorian sea-giant is now said to lie in a thirty-foot grave outside Peat Castle. Here his barrow served as the centre of pagan cult activities until the middle of the nineteenth century. Until 1910, his adherents used to appear annually to bless the fishing fleet. This is almost certainly the Gaelic Manann mac Ler who sometimes occupied Castle Manan in Ulster. Although the sea-god lived partly on land he said that his true kingdom was "a happy plain with a profusion of rose coloured flowers, through which sea horses scamper in summer. Speckled salmon leap among the clouds of the sea in that place." It is known that he was lord of Tir-nan-Og, the Land of the Young, an island in the western Atlantic and that he had dominion over An Domhain, “The Deep,” the place of keeping for the unvirtuous dead. Once a year, at the season called mid-winter Manann sailed his magical ship the “Wavesweeper” to pick up souls of all the dead for transport to one of these two realms. His places were offlimits to humans while alive, thus Manann was a master of illusion keeping the west uninhabited by cloaking it in mist, surrounding it with icebergs or moving it below the surface of the ocean when required. Manann and his wife Taillte

were foster parents to the Tuathan-Milesian hero Lugh, and the sea-giant loaned him his sword and his own white seastallion to lead the battle against the Fomorians. In late mythology Cúchullain was pursued by Manann's wife Fand but they were separated by sea-god who shook his cloak of invisibility between them so that they might never meet in any reincarnation of their spirits. See Ler. MANNIN, the island of Man, G. Manninagh, the Manx people. G. Gailek, the language which they spoke. EIr. Inis Manann, the Isle of Man, early Cy. Manau, Latin, Mona, the EIr. god-name Manannan mac Lir, Skr. Manu, the “Law-giver.” Teut. Mannus, Eng. a man. In one tale Cúchullain and his friends landed there, and penetrating a wilderness to the centre, they found a pit swarming with venomous serpents. In the legends of the world serpents represent not only the sea-folk but their vast hordes of treasure. The adventurers fended off these creatures but were soon attached by an army of frogs, strangely equipped with birdlike beaks. As they fought these animals they turned into bird-headed dragons, like those on the prows of the Old Norse longships. The Hibernians prevailed and carried off three magic crows and a marvellous cauldron which on command with overflow with gold and silver or an inexhaustible supply of porridge mixed with meat. The mariners harnessed the crows (befinds) to pull their vessel back to the west and Ireland. At the last moment the gods who guarded this place conjured up a storm and wrecked the ship. Cúchullain and his companions were by then within sight of the shores of their homeland and were able to swim to shore, but they lost all the treasures of that magical land. Here the Isle of Man is represented as the magical counterpart of the western kingdom of An Domhain. MANARAN, MANRAN, a necromancer or a conjurer, manas, strength, power. mannainn, fool, sin, manna, bad, naughty, mannar, obs. loosening of constraints, evil. MAOIL DUBH, maol, brow, bald, barren, bleak;

the “black-

browed hill.” The place of a waterfall in Cean Loch Gilp, Lochgilphead, Scotland, the residence of a powerful river spirit. When the people of Kintyre were returning home from their successful war against Prince Charles they paused here and the hindmost man fought a “a tererible being.” When he overcame the beast he was able to extract a favour from it. He chose “the speechless art” over “artless speech” and became a successful blacksmith, a posessor of witchr=craft and the evil-eye. MAOLMOIRE, servant of the sea-born, servant of Mary, Myles, Lat. Milo from miles, a soldier. The patriarch of the Milesians, the final invaders of Ireland. MAOR-SELIGE, game-keeper, maor, an official, baron, gravedigger; often a minor actor in officialdom. The English mayor, an official + silly. From the last the family name Seely. The original game-keeper was An Cailleach bheurr, “the Winter Hag,” or Macha, the weathered form of the Bafinn. MARBHADAIREAN. It was formerly held that food in the stomach was processed by small living creatures who were thus named. MARBHPHAISG, the death-shroud, gave clothes, marb, dead, lifeless, marble-like, Marbhphaisg ort! A useful curse, “A death-shroud upn you!” The wish for a catastrophic and fatal end. MARC, horse. Norse marr, the Eng. mare. The Celts were horsemen, a fact revealed in the naming of their creatorgod as Eochaid oolathir, the “Horseman of the Heavens.” The horse-goddess is supposed to have been imported to Britain from the Continent during the period of Roman activity in both places. The Irish goddess Macha was of this type since she raced on her husband’s wager against the kings stallions and won. Mebd and Mhorrigan were her alter-egos, and their connection with horses are mentioned elsewhere. Other mythological characters show horsy-aspects, note:

Lair Dearg, the “Red Mare;” and Etain Echraide, the “Horserider,” the latter a mate to Midir, a god of the Underworld. Similarly, the god-hero Cuchulainn had two totem-horses, born at his nativity, whose life-lines were bound to his. MARRACH, enchanted castle, thicket used to entrap wild cattle. Root mar, to deceive. Such places were often said hidden behind magical thorn trees. Similar cover protected the side-hills of the sighe. MART, March, Tuesday, time for farm work, busiest time of the year, in great haste, seed time, a cow, a beef cow., cattle of any description. Notice that all the Gaelic months were moveable, depending upon the arrival of “suitable” weather. The Old Saxon Mart which is honoured in some parts of Gaeldom, came mid-way through the current month of March. The first Tuesday of sewing , or butchering, was the day entitled an Mart. In agricultural districts the month was sited after the snows, approximately April 12 to May 1. Ir. marta, Sc. mart, a cow killed and salted for use in the winter. Martach, having many cows; martair, a crippled animal or person. Thus Martain, the lowland Scot. Martinmas in summer, (July 4) and Martinmas in Winter, (about Nov 11), the former being the day that corresponds with the English Whitsunday, which the Christians said was the “translation day for St. Martin.” The later day was thought appropriate for the ritual and practical killing of the mart. The time of a minor fire-festival, sometimes considered a continuation of Samhain, or, at least, the Samhain as displaced by the corrections in the Gregorian calendar several centuries ago. The root may be marbh, to die. The pagan festivities probably centred on the killing of an ox or even a human representative of the king. In later days the Christians said that the holiday was named for St. Martin of Lourdes (France). In popular lore he was embodied in the form of an ox and cut up and eaten on the annual anniversary of his day.

This does not appear to be a Christian activity and the same may be said for the taking of blood from the dead animal to be spattered at the four corners of each home as a protective against witchcraft. In addition, it was traditional to smear the blood on the forehead of every participant in the Mart. In Ireland, this day demanded the eating of roast goose, the omission of this rite, leading to a lack of this meat through the rest of the year. The Mart was also taken as the appropriate time to butcher animals and offer the carcasses for trade or sale. As the business of taking in crops was at an end. and there was usually a surplus of food, beggars were fed on this date. The new wine was usually ripe by now and sampling was a requirement of the pagan fire-festival. In Britain drunkenness is still sometimes referred to as "St. Martin's evil." Fishing was not allowed on the Mart it being expected that rebellious souls would first meet the "horseman of the waves" (the sons of Manann) and thus invite storm. No wheeled vehicles (such as those used by the winter soulcollectors) were allowed passage in this time for fear of bringing on hunger and depravation during the winter months. In Germany and Scandinavia men drank the new brew from the bragacups, ship shaped vessels of great capacity. Here harvest-cakes were set out to honour Odin, and he or the Dagda may be the prototype of the Mart, who was annually cut down for the general good of the community. Then again, the descendant god may be Lugh or Lokki for Martin's Summer is the name given the "dog days"(which we call Indian Summer), the last weeks of warm sultry weather before winter. If this warmth occurs in October, the designation is often St. Luke's Summer, or Little Summer of St. Luke. If it happens about the end of November it is typically referred to as Samhain Summer; if after this date, Mart summer, or Saint Martin's Summer. Notice that the Gaelic Samhuinn may actually correspond precisely with the Day of the Mart as a result of

an adjustment of the calendar in the sixteenth century. At that time, eleven days were removed from September, with some people following the new mode and others the old way of reckoning time. It will be observed that the "Mart in Winter" (Nov. 11) falls precisely eleven days beyond the Samhain,, just as the "Mart in Summer" comes eleven days after the Beltane (May 1). There are similar confusions with the Lugnasad and the Imbolg, or Bridd's Day, and with supplementary holidays attached to the English QuarterDays. Compare this with the lore surrounding milk-cows, viz. bo, Boann, etc. An Aran islander has said: “The custom was that on the 11th of November they would have a sheep and they blessed it. St. Martin’s Day was a special day, they killed a foul, maybe a cock or a hen. It was the custom to cook it then. Some people wouldn’t spin that day, as Blessed Martin was killed by some type of engine or machine. People wouldn’t use any sort of a machine with a wheel on it.” 4 MATH-CAILLEACH. “The Good Old Woman,” math. Precedes and aspirates the noun, obs. noble, heroic; presently good; a nick-name for “Small-pox” (Cape Breton Island). Presumably used to avoid offending the spirit of this disease. See following. MATHA MAC UMOTR, “Hero,” the chief druid to King Laoghaire of Ireland in the fifth century. Before the Christian missionaries arrived this man predicted that: "One shall arrive here, having his head shaven in a circle, bearing a crooked staff, and his table shall be in the eastern part of his home; and he shall sing forth wickedness, and all his household shall answer. When this man cometh he will surely overturn our altars, seduce the people and bring them after him. Further, he will free the slaves and magnify kindred of low degree, and shall subdue personally the kings that oppose him, and his doctrine shall reign forever after." When a individual of this description, and twenty four companions, arrived on the Wicklow coast in 432 the locals 4Bridget

Donohoe, Shapel village, on Inisheer, as quoted by Bernadette Campbell in the Magazine “Am Braighe,” p. 8, August, 1994.

slightingly referred to him as Padruig because of his unassuming appearance, but he came to be called Saint Patrick. The druids and the king were worried enough to attempt to assassinate the newcomer, but he eluded them using the "magic" of the Christian God. MATHGAMAN, The patriarch of the land folk is spoken of as Mathgaman, from math, a bear, good, forgiving, tame; combined with gamhainn, (the French gamin) a year old animal or stirk. It is thought that the word may compare with the Welsh madawg, a fox, and that it may appear in the Gaullish names Matugenos, Matuus and Teutomatus. Note that this last brings us full circle to the god Teus the Gaelic Hu. This last word becomes the Welsh huan, the sun. Hence, mathgaman, the “bear-god.” The high-bear is of course mathair, the Welsh modryb, the Latin mater, the Norse móthir, our word mother. In Welsh myth the patriarch of all the land gods was said to be Mathonwy. Please note the corresponding Brythonic “god” Artair who seems to derive from arto-s, a bear. From him we have clann M’Artair, the Mac-arthurs. This shadowy figure, who may be cognate with Don himself, gave rise to the Gaelic goddess Danu, who the Welsh labelled as Dòn. Her brother was also named Math, creating another element of confusion with the parent-gods. Fortunately Math proper had no offspring, but Danu, sometimes called Anu, Boann, Boyne or Dana married Bil, the Mouth (of Death) creating the hierarchy of land-gods for the people known as the Tuatha daoine, literally, the folk of Danu. Bil, whose holiday was the Beultuinne (fires of Beul) was the son of Mangan, a “brother” to Mathgaman. Beul (pronounced beahl), or Bile, or Bil, who the Welsh called Beli, and the Gauls Bele, was informally the Dagda, the daddy or father of the deagh, the good ones, or the gods. In Irish myths the sons of this Union were Ogma of the Honeyed Tongue, the god of politicians and tricksters; Aonghas Og, the Young and Choice One, the god of love; and

Lugh, god of the sun, and Nuada, god of the moon. A daughter was Bridd, or Bride, who the Christians preferred to name Saint Brigit or Brigid. There were, of course, many extramarital children, the most fearsome the multi-headed Macha who had a heart made of ice. In Welsh myth the genealogy is more complex, the children being noted as Gwydion, the slayer of Pryderi, the keeper of the gates of the dark land; Arianrod, a dawngoddess; Gilvaethwy; Ameethon, god of agriculture; Govannan, the smith-god (who is noted as the Goban saor in Irish myth); Nudd or Lludd, the sky-god; Pendaron, a goddess and the “twins” Nynniaw and Peibaw. In these lines we find Gwydion the defender of men and the gods against the dark lords. He married his sister Arianrod, giving us Nwyvre, Dylan and Llew or Llaw, the last being cognate with the Gaelic sun-god Lugh. This being the case Lugh of The Long Arm is a third generation god. The sun-god may correspond somewhat with the second-generation Llud, who is a sky-god. His son was Gwy, warder of Hades sometimes called Avalon, “an island of the west.” To confuse the issue, Pendarun a sister to Lugh, married the god the Welsh called Llyr, giving rise to the House of Llyr , the Gaelic House of Ler. Thus it is clear that the sea gods and the land gods were one race rather than separate entities as Tuathan mythology sometimes suggested. See next entry. MATHANACH, Matheson, MG. Matgamna, the Ir. Mahon, “bear.” M’Mhathan resembles M’Mhata, Mathew-son, as opposed to Matheson. Math was a progenitor of the House of Don. MATHGEN, the druid to the Tuatha daoine who promised to “throw down all the mountains of Ireland upon the Fomor” when the two races contested for ownership of the Emerald Isle. MEABH. Mebd, Maebd or Maeve, also Badb or Baobh; a spirit within the triad goddess Bafinn and the prototype for the

Gaelic baobh or witch. Meabhal, obs. fraud, deceit, perfidy, shame, reproach, meabhra, obs. a fiction, a lie, meabhrach, cheerful, merry, pleasant. She was the model for the English May Queen and Shakespeare's Queen Maeve. She was the mature warrior-goddess, A virgin-goddess reincarnate, as opposed to her “sisters, ”the Samh or Mhorrigan. Of summer and the Macha, or Winter-Hag of the winter-season. The Gaelic kings anciently assumed power, and held it, as a result of their annual bonding with her at the Samhain. She was often reincarnate in warrior-queens, and appeared to service the king at Tara in the virgin maidens of the Daoine sidh, who emerged from the hollow hill of the Brughna-Boyne. The archaic Mebd, or Badb, was thus the queen of sovereignty, with whom every king of Tara had to couple. Her first encounter was with the god-giant Dagda, patriarch of the Tuatha daoine. When they mated it was said that their legs were planted on the two sides of the river Boyne, and that their frenzy created earthquakes throughout the land. That was not a happy union for the offspring was Mecha, a monster quite like the world-worm fathered by Lokki. Later the renewed "maiden" invested the Dagda's "son" Lugh, and after that all monarchs down to the Christian era. She was believed incarnate in the semihistoric Mebd of Connacht (Connaught), the lady who instigated the southern war with Ulster. Like Odin, Mebd had informants, but these were squirrels or magical songbirds, rather than the two dark ravens of the Norse god. In Gaelic mythology Mebd was the raven, or a wolf or any number of wild animals, since she was the consummate Fomorian shape-changer. The Ulster warrior Cethern described her as, "A tall, fair, long-faced woman with soft features...She had a head of yellow hair and two golden birds on her shoulders. She wore a purple cloak folded about her, with five hand's breaths of gold on her back. She carried a light stinging, sharp-edged lance in her hand, and an iron sword in the woman's grip, held over her head. She was massive..." and once declared, "the hardest woman warrior in the world." One of six daughters

of the high-king of Ireland, Mebd herself boasted: "I outdid all the others in grace and giving and in battle and warlike conduct." As a neophyte she led fifteen hundred soldiers and an equal number of freeborn men. When King Conor of Ulster proved unequal to her sexual demands she left him for King Ailill of Leincester, but even then kept a young man named Fergas as her lover. It has been suggested that those men who lusted after the queen lost two-thirds of their strength to her by simply gazing upon her. Her lover was no ordinary stud, since it was claimed that "his nose, his mouth and his penis were each seven fingers long and his scrotum the size of a flour sack." While he was parted from Mebd, Fergas required seven women per night to keep him happy. At that Mebd said quite openly that she never took any man unless there was a replacement standing in his shadow, and her quota ran to thirty men per month. King Ailill was patient with all this, saying simply, "I know all about queens and women. I lay first fault straight at women's own sweet swellings and loving lust." For her part Mebd said: ""were my husband a coward , it would be unfit for us to be mated, for I by myself have broken battles, and it would be a reproach should my husband be less full of life than myself, and no sin that we are equally bold. Should he be jealous, that would not suit me...Ailill thou art not a sluggard...but it is to me than compensation is due for a man dependant upon my sovereignty is exactly what thou art!" The war between the north and the south was supposedly fought over misappropriated livestock, but the base cause seems to have been King Conor’s preference for Mebd's sister Ethne (literally, sweet kernal of the nut). In her repeated attempts to seduce the northern hero Cuchullain, Mebd seemed to be seeking sexual vengeance, and her wrath was even more aroused by this warriors repeated rejections. Although Ulster drove back the invaders, Mebd finally overcame Cuchullain with her black

arts. A mortal-goddess she was finally killed by a missile from the sling of one of Conor's sons. Maeve's Lump, on a mountaintop one thousand feet above Sligo Plain in Connaught is rumoured to be her current resting place. From sea-level it looks like a pimple on a hill, but close-up it looms as a pile of loose stones fifty feet in height and two hundred feet in diameter. Around it are satellite tombs, smaller rock piles and stone circles. It is unlikely that the historic Mebd is buried here since this pile dates the same time as Newgrange (about 2500 B.C.) and is considered to be a product of the Neolithic forerunners of the Celts. It is an impressive artifact and it may be that the original inhabitant was the primeval Mebd, the first form of the mother-destroyer. MEAMNA, MEANMNA, spirit, will, desire, strength, OIr. menme, from the root men, to think, Skr. manman, the Latin mens, the mind. English mean, mind, etc. The skull cage was considered the site of a physical construct which housed an invisible ghost or spirit which responded to the god-spirit or "breath of life." It kept the blood-spirit, resident in the heart from following a completely emotional path. Thus the centre of clear thought and reason. MEAS, fruit, acorns, "fruit of the forest." In Gaul it was said that the druids ate acorns to gain prophetic powers. Note that acorns constituted one of the fruits born on the mythological sacred yew Eo Mugna. See separate note under this heading. MEASARRAS ALBH, direct measurement; allaban, wandering.

reasoning,

measarras,

MEASARRAS BRIOSG, reasoning following upon subsequent steps. See above MEAMNA, spirit, will, root men, think, mind; Skr. manman, mind, thought. A physical being thought to be stationed in

the head. This creature wandered during bouts of heavy passion, during sleep and in severe illnesses. MEANMAINN, MEANHUINN, an itch prognosticating news or an omen. Usually having reference to good news or the arrival of a wanted visitor (Sutherlandshire). "Gifted" individuals were supposed able to project their primary souls upon their befinne, and bring back information from the past, present or future, through the sensory apparati of this invisible spirit. As a rule the cowalker channelled information through the eyes as foresight, hindsight or farsight, but a few people sensed coming events through touch; thus, "Somebody would say, rubbing his lips, "Indeed it is the itch of a kiss (or the itch of a dram) I feel today." And there was indeed an itch on his lips at the time. And somebody else would say, "Indeed I am going to shake the hand of a stranger today." "And how do you mean that?" "Oh, there is an itch in the palm of my right hand." And another man would say, "And what does it mean that a person's eye is quivering."... "It is good news when the right, and not so good when the left." And another might say, "Lord, how hot my ear is." "Oh, well then, that's good enough...when the heat is in the right ear they are making talk about you and it is probably not very good. But when the great heat is on your left ear, they are making excuses for you." (Tales Until Dawn, pp. 209-210). MEBD, MAEVE, MEABH, May Eve, “Drunk Woman.” The reincarnate warrior goddess, a third part of the Bafinn . It can be argued that she was the most engaging character in the Táin , for her antagonist Cuchullain, the “Hound of Ulster,” was predictably heroic. While Mebd was his equal in beauty and ferocity she betrayed unusual appetites and an unpredictable lack of fair play, to the extent that she might be called an anti-heroine. This mature queen of the Celts was very unlike the youthful raven- black Mhorrigan: A warrior who was lucky enough to escape Mebd’s attack described her as “A tall, fair, long-faced woman with soft features. She had a head of corn-yellow hair, and wore a purple cloak with five hands width of gold upon the

shoulders. She carried a light, stinging, sharp-edged sword in her hand and held an iron sword in a woman’s grip aloft over her head. A massive figure...” For her own part Mebd said that she was “the last and haughtiest” of the six daughters of the high queen. “I always outdid them all in grace and giving and in battle and warlike combat.” Moreover, she had charge of a battalion of fifteen hundred mercenaries and an equal number of freeborn men. While her dominion was peopled by some of Milesian blood, the west of Ireland was largely a retreat for those whose ancestors had been Firbolgs, Tuathans or Fomorians. The problem of the brown bull arose from a domestic squabble in which the queen and her consort were comparing their earthly worth. Ailill pointed out the fact that his personal possessions included the red bull called Finnebenach. the best of its breed in the land. Mebd, in a huff, went to her steward and asked if there was a better animal in Ireland, and he said there was; “...the Brown Bull of Cuailgne that belongs to Dara, who lives in Ulster.” Mebd attempted to hire stud services but the drunken steward made a bad impression when he visited Dara’s complex. As a result Mebd was forced to make a foray into Ulster to take the animal. Ferdiad, the former friend of Cuchullain was now Mebd’s lover, but he would have marched against Ulster without this alliance, for he longed for vengeance because of the death of Deirdre and the sons of Uisna. Here it should be noted that the bull represented strength, virility and divine kingship. Druids bent on divination ate the flesh of the white bull “from the sea,” drank its blood and slept within its hide. Their dreams were taken as an absolute reflection of coming events, for it was said that the hide would tighten upon the body of a false magic-worker, crushing the life from his body. The west of Ireland was always equated with the Otherworld that lay further toward the sun, and the advance of Mebd’s army may be read as the on fall of night and the forces of darkness. It was said that the two great “bulls”

of Ireland had originally been swineherds serving the kings of the Tuatha daoine. “They had been successively turned into two ravens, two serpents, two human warriors, two demons, two animalcule, and finally fallen into the bodies of these two kine.” Those who gathered on the Connaught side were extraordinary: “the seven sons Maines. all sons of Aillil and Mebd, each with his retinue; Cet and Anluan , the sons of Maga with thirty hundreds of armed men; the yellow-haired Ferdiad with his company of Firbolgs; the boisterous Fomors who delighted in war and in strong ale. There came also Mebd’s men from Leinster, so difficult to control they were broken into small companies and dispersed among the others. Then there was Cor mac Conaire and Fergus mac Roi, and all the other exiles from Ulster, those who had revolted against the northern king for his duplicity with the sons of Uisna. Before hostilities commenced Mebd went to her chief druid and asked what might be the outcome of war and he was enigmatic saying only that she would survive all battles. On the way back from this meeting, she met an apparition from the side. “a young maiden with yellow tresses that fell below her knees,clan all over in a mantle of green and holding a shuttle of gold for weaving upon the loom.” This was clearly a form of the Bafinn, one of the weavers of fate, and when questioned, she admitted being involved with “weaving the hosts together for the foray into Ulster.” Mebd asked what material emerged and the maiden replied, “All the fabric of the future is becrimsoned.” Mebd was surprised at this answer for her spies had already told her that the warriors of Ulster were disabled by pains resembling childbirth. When she asked who would reduce her host she was told: “I see a man of small stature, but the hero’s light is on his brown, a stripling young and modest, but a dragon in battle, by him your slain will lie thickly.” Notwithstanding, Mebd thought the foretellings sufficiently positive to proceed.

While this was happening, Cúchullain sent his mortal father Sualtam to Emain Macha to rouse the troops. To block the progress of Mebd’s host Cúchullain journeyed south to Ardcullin and enacted magic at the standing-stone. At first none of the southern druids could undo this magic and Mebd’s army of 54,000 men were forced to encamp in a sleet storm. When this geise came unravelled Cúchullain killed four men at the edge of the host and impaled their heads on a four-forked pole. Again this was taken as a device requiring counter-magic, and again some time elapsed before the pole could be extracted from the ground. “By these devices Cúchullain delayed the invaders until the men of Ulster had recovered from their debility.” In all of the earliest encounters Cúchullain was an unseen killer, a guerilla, slaying men by twos and threes. In one notable instance he killed a squirrel and a pet bird with his sling while they sat on Mebd’s shoulders. Afterwards, as the host moved closer to Ulster Cúchullain was seized by the riastradh, a “battle frenzy,” usually said to have been brought on by drinking blood and other more active ingredients. In this condition the boyhero was seen as “a fearsome and multi-formed creature such as had never been known before.” This “frenzy” may have involved the magic of disguise as well as that of ventriloquism for it is said that the sound of his voice “like that of a lion” came from all quarters, while his head was surrounded by “a blaze of light.” At that, Cúchullain made no attempt to harry the host provided that they made no advances and sent one warrior against him at a time. Tiring of this game, Mebd sent Natchtantal into combat, and taking a third of her army went by another route on a sudden foray into Ulster, penetrating as far as the northern coast at Dunseverick. There the keeper of the Brown Bull had taken refuge, and the raiders captured him and all the herds of the north, driving them south in full view of Cúchullain as they returned. Cúchullain killed the

leader of the escort for the cattle but had no means of taking back the Brown Bull. The supposed object of the war having been obtained it might be suspected that Mebd would withdraw in triumph, but she smarted under the failure to kill Cúchullain and sent twenty warriors against him at a time. He somehow kept them at bay. In the midst of this operation a curious incident took place: A young woman came to Cúchullain explaining that she was the daughter of a king, and attracted by tales of his exploits, had come to offer him her love. Tired from overexertion, Cúchullain put her off saying he had no interest in women as things stood. Thus the woman “clad in the mantle of many colours,” rewarded his rudeness saying, “It will go hard with you for this act. When you do battle again I shall be the eel about thy feet in the ford.” Her chariot then carried her into the distance, where he saw her fly away as a crow. Immediately, the hero knew that he had rejected the love and help of the redoubtable Mhorrigan. When Cúchullain fought next against Loch, the Mhorrigan appeared as his supernatural enemy. At one point she came charging at him in the form of a white heifer with red ears, but he turned her aside, blinding one of her eyes with the cast of his dart. She then came swimming up the river as a black eel, that attempted to upset him. While he was driving her off Loch was able to wound him. Again she attacked as her totem, the grey wolf, and again he was wounded, although he drove her off. At this his battle fury took hold, and he drove the gae bolg up against Loch “splitting his heart in two.” The Mhorrigan was nearly killed by these efforts, but so was Cúchullain, whose further duties at the Pass of Ulster had to be assumed by his father, the god named Lugh. With Lugh there fought one hundred and fifty boys of Ulster, those in their puberty, not afflicted by the curse of Macha. Three times they drove back the southern host, but were at last slain. Cúchulainn awoke from his wounds to see this carnage, and “drove furiously round and round the host, and

as he passed “the demons, goblins, and wild things of Eriu all echoed his taunts.” In the uproar, the host thought that many men had descended upon them and fell to killing one another in the confusion of the moment. It was said that six score and ten princes were lost to Mebd as well as horse, women and wolf-dogs and common men without number. Here again, it is said that Lugh fought on at the side of his son. Cuchullain was now faced with the magic of the druids of clann Cailtlin and with battle against his former comrade Ferdiad, but he survived both encounters. In the meantime the Ulster druids were able to lift the curse of Macha and the hosts of Conchobar marched southward to relieve the long-suffering hero. “And Conchobar’s army fell upon eight scores of men in Meath, who were carrying away a great booty of women-captives, and they slew all. Mebd was forced to fall back towards the south but stood at last on the Plain of Garach in Meath. There she personally led three charges amidst the Ulstermen, but even so the men of Munster and those of Leinster retreated leaving the Connaught men alone in battle. and these were routed into their own country. Cúchullain even rode down the seemingly invincible Mebd, but finding her cowering under her chariot said, “I am not wont to slay unarmed women.” He went further, protecting her from his own forces until she safely crossed the Shannon at Athlone. Thus Ailill and Mebd were forced to respect a peace that lasted for seven years. Mebd felt obligated to Cúchulllain for her life, but had a black hate for him because of the dishonour his bravery had settled on her. She sought vengeance and south the widow of the druid Catlain , whose family Cúchullain had slain. Pregnant at her husband’s death, this woman had given birth to three misshapen children, three boys and three girls, “all mischievous, hideous, poisonous, born for evil.” Mebd hoping to use them sent them to learn the black arts of Alba. “And even further they travelled acquiring lore, so

that they came back mighty in their craft, well able to be loosed against Cuchullain. Aside from these foes, Cúchullain had enemies in Erc mac Cairbre, whose father he had killed in battle, and Lewy son of Cu Roi, the one time king of Munster. Mebd sent secret messages to all these folk, and they waited until the monthly curse of Macha again brought down the Ulstermen, and then marched to the Plain of Murthemney. There the new host encamped and the children of Catalin took hooded thistles and puff-balls and leaves and made them into the semblance of marching men, and Cúchulainn fought this fairy-host. Sickened and wearied from mock-battle he was forced to seek the healing house in a solitary northern glen. While he recuperated, the druids filled the air with signs of war and loss, with flames and smoke and cries and wailings “and goblin chatter and the sounds of trumpets of horns failing on the wind.” A daughter of the Catalin then put on the form of Cúchullain’s nurse and bade the hero rise up to defend Ulster. “And the Mhorrigan came and sat at no great distance croaking of war and slaughter.” Cúchullain was convinced and rising from his sickbed, called his charioteer to harness his horses and make read. Lost amidst phantoms the hero fought his way to the fortress of Emain Macha, which seemed to be aflame, but when he arrived it had suffered on damage and his wife Emer was unhurt. Nevertheless he departed for the south convinced that war was upon the land. At the ford upon the plain of Emain he saw the kneeling washerwoman, “a young raven-haired maiden, weeping and wailing, and she washed bloody clothes which he saw to be his own.” It was soon after that Cúchulainn was tricked by three old hags (the Bas-finn) into eating dog-meat, which was his geis. Doomed to death by these omens of the Mhorrigan/Baobd/Macha , Cuchullain nevertheless extracted a heavy toll of death from his enemies before he died with his back to the pillar-stone, and the black crow plucked out his eyes.

The Mhorrigan did not remain incarnate much beyond her nemesis,and her human counterpart, the queen Mebd , had no easy life in what remained of her eighty-eight years. Her lover Fergus was slain by king Ailill when he discovered the younger man bathing in a lake with his wife. Ailill was in turn slain by Conal of the Victories, and Mebd retired to Inis Clothrann (now known as Quaker’s Island) in Loch Ryve. Here she continued the practise of bathing each morning, and here Forbai the son of Conchobar discovered her “and shot her with a bullet from his sling, so that she was smote in the centre of her forehead and fell dead.” In discussing the matter of warrior-queens Antonia Fraser noticed that such these strong-willed Bronze Age queens were no fable, but she thinks that “the status of women as a whole was not superior to that of men.” “The existence of these spirited and respected individuals represents a state of affairs which is a far cry from the dreams of true matriarchy and matrilineal succession, the evidence for which is “very dubious,” and “best consigned to the large corpus of myths (i.e. fables) surrounding Celtic society.” The ravenous raven was the totem of Medb or Maeve. In folklore she was one of the sidh, who lived "under the hollow hills". is mentioned by name in the tale called "The Destruction of Da Derga's Hostel". At the entrance of this guest-house King Conaire went to meet a giantess who reeled off her various names, including Samhainn (the time at which the events were said to have taken place) and Badb. Conaire knew that The Badb was a banshee of misfortune, and one of the forms of Morrigan. In addition, he was under a "geis", or magical proscription that denied him from admitting any woman into his hostel after sunset. He was forced to do so, when The Badb impugned his hospitality, but the result was bloodshed, and she appeared to him as a black bird as he lay dying. Queen Medb's taste for blood is also seen in the

peculiar mating customs of her people. At the Samhainn, men converged on Cruachain, her royal capital, to woo the maidens of the land. For each successful suitor carried away from the city, one of his clan had to secretly select and slay a substitute for the goddess. Each maiden was an embodiment of this territorial deity whose goodwill was needed as a prior ritual to intercourse. Medb herself said that she "never had one man in her bed, without another waiting in his shadow." The Queen is known to have had thirty lovers, and Rutherford suggests that they were sacrificial victims. Remembering the troubles that King Arthur had with Queen Guinevere reminds one that the Welsh Morgwyn (Gwen of the Sea), is a form of Morgan. Supposing Guinevere was a territorial goddess helps in understanding her various sexual liaisons, and illustrates the fact that all divine kings had a need to keep an eye on their divine spouse. See Meabh. MEBD LETH DEARG, of the “Red Side,” the daughter of Conán of Cuala, a queen of Leinster. She was the local goddess of sovereignty who the kings of that realm had to marry to be legitimate. She had fifty foster children in addition to those from her own loins, and”founded many tribes and nations.” Although she had numerous affairs she was regenerated as a virgin so that she could become wife to nine high-kings, including Conn of the Hundred Battles, Conn’s son Art, and Art’s son Cormac in the short list. Corresponds with the Cailleach bheurr, or “Winter Hag.” MECHI, MECHE, MEICHE, MACHI. The illegitimate son of Dagda and Mhorrigan, goddess of battles. He was slain by mac Cécht because it was prophesied that he was certain to bring disaster to Ireland. Some said that he had several heads, but he was, at least, born with three hearts, each the seed for a serpent, which when born would devastate the land. After Mechi was killed the three hearts were removed and burned and their ashes scattered on the waters of the river Barrow. It was said that this caused the death of plant and animal life within the river. These serpents are reminiscent of the Norse “World Worm” born to the giantess

Anngurboda by Lokki. MEIRBH, spiritless, the same root as marbh, dead. Similar to the Eng. marble. MEIRNEAL, Merlin, a hawk, perhaps conferring with the Old Norse Ve, their god of the wind. Meirle, a thief. The Cymric Myrddin. Rolleston equates Merlin with Nudd or Lludd, who confers with the Gaelic Nuada of the Silver Hand, but the latter is certainly a moon-deity and the former a sun-god. It is more certain that ancient Britain was entitled Clais Meirneal, “Merlin's Enclosure (his fortified place)” and that men travelled there not to gape at Stonehenge but to observe "the source of the winds between the worlds," a cave located southwest of this latter-day tourist attraction, itself one of the wonders of the old stone-age world. Merlin's cavern has been described as "a close neither of iron nor steel nor timber nor stone, none of these exactly, but plain air, done by enchantment so strong that it may never be undone by any means while the world endures." There is a tradition that Merlin actually created Stonehenge, rafting the elements through the air from quarries in western England. At the last, Merlin came down from the sky upon Bardsley Island (Wales) and with nine attendant bards went into retirement, taking with him the Thirteen Treasures of Britain," thenceforth lost to men." In some versions of his myth it is said that he was magically imprisoned by his girl-friend Vivienne, "sleep being the bond forged against him." With his imprisonment the location of Merlin's "cave of the winds" was also lost to men. This god was later an important character in the Arthurian romances. In mythology this bird is considered malevolent, note for example Mossad mac Maen, who reared a giant hawk which wasted Ireland. MEURAN SITH, “fingers mak, great, might; sith, poisonous plant which remedy, the active

of the sidh,” meur, a finger from a “fairy.” The woodland foxglove, a in controlled doese is a cardiac ingredient being digitalis. The

Highlanders useed it to treat fever and skin complaints. MEURBHEILEACHD, moirbhull. a marvel; meur, a finger; beil, meil, to grind, meile, a hand-mill, to move the fingers in a motion similar to that seen in hand-grinding. A druidic miracle observed to follow such movements. “The priests of Beil was the men they called Druids, the miracles which they pretended to perform were called meurbheileachd (beil-fingering)...” John Dewar as quoted by J.F. Campbell. MHORGHA, MORGHA, MORGAN, mor+righa, mor, large, grast in rank, important; righan, queen. Morgantach, obs., magificent. morganaileach, boastful. The morgha is the folk-descendent of the Celtic Cailleasch bheurr, the original Mhorgan or Mhorrigan corresponding with Samh, the alter-ego of the winter hag. This goddess was described as a perpetual virgin, one who lay annually, at Samhuinn, with the kings of Tara, thus ensuring their divine right of kingship. In the medieval romances, she was described as Morgan Le Fay the half sister of Arthur. Morgan and Arthur shared the European carrion-crow as their familiar. Like her "sisters" Mebd or Maeve (May Eve) and Macha, Mhorrigan was the daughter of a chief of the Tuatha daoine. This triad composed the Celtic "befind", "those who predict the future and endow it with good or doubtful gifts." In this they were exact counterparts of the Norse Norns, the three witches of past, present and future, who promised Macbeth his fate in Shakespeare's play. Latter day befinds were sidh assigned by the gods to serve as the familiars of mortal men. As such, they could be invisible but often took the form of the crow, the totem-animal of the siol, “seed” of Morgan, also known as Clan Mackay. In the myths of the Gaels, the Mhorrigan was also known as the "bean-nighe" (washer-woman) from her habit of frequenting highland streams where she washed blood from the garments of those fated to die. Note that when she made such appearances she was always shape-changed into a hag and wore red clothing.

Corresponds with the English “white” or “witch” woman. In Canada, this raven-haired sidh, with the blood red pupils and webbed fingers and toes (all revealing her Fomorian ancestry) is know as the keener, caney (Gaelic "caoine", a shriek) or caney-caller from her habit of announcing the approaching death of an enemy or any member of her clan. These are the creatures better known as banshees, those of the sidh who attached themselves "to families of the old Milesian lines, who are known by the "O'", "Mc" or "Mac" which they prefixed to their names." The keeners of Maritime Canada were sometimes identified with roving swamp lights and on Morden Mountain, near Auburn Nova Scotia, Helen Creighton found an Irish family possessed of a wailing corpse-cart follower. Elaborating, Creighton explained that "In the Irish tradition the banshee was supposed to wail when a member of a certain family (e.g O'Keefes or O'Sullivans) died. Her wail was quite distinct from the mourning cries of near relatives or of the (human "keeners" who were in olden days called upon to mourn a dead person." Creighton has also recounted the case of an unnamed wireless operator who was drowned while rowing across Hawk Inlet, near Clarke's Harbour, Nova Scotia. At the wireless station, other workers were bedeviled by "a steady shrill noise" whose source was never found. This continued without ceasing until the body was recovered from the sea. At the turn of the century, a Scot named James MacDonald insisted that "The mhorag as a rule shows herself on Loch Morar (Scotland) when a member of a certain clan (Clan Morgan?) is to die...She reassembles herself on the surface of the lake in three portions, one a figure of death, another a coffin, the third an open grave." See next. MHORGUINN, MG form of Morgan. OG. Morgunn, gen. Morcunt, Cy. Morgan, OBry. Morcant; mori-cantos, “sea-fire,” the root being knd,, kindle, as in connadh, the Lat. candeo, to shine, our source for candle. The stem word relates to Aoidh, which, see. Disassembled as: mhorr, “great;” combined with

“rig,” queen and possibly Anu. The first word confers with muir, “the sea,” thus her name may also be translated as “sea-queen.” Her name is sometimes represented in Gaelic as Mórrigán or Mórrigú but it is not unknown in the mythology of other lands, being represented in English as Morgan. In the ancient lands of the Bas-breton this lady was known all along the coast as the Korrigan or Korrigwen and in Cornwall as the Horridgwen. In Italy this sea-deity was Fata Morgana, “who is perhaps a personification of Fortune, a being of a higher order (of supernatural).” The Morgain of the Near East has even been philologically tied with the Arabic Merjan Peri, “equally celebrated all over the (Far) East.” The ancient pagan goddess Mhorigann, “the sea-born,” a “daughter” of the Dagda.. The Gaelic mermaid. See entry immediately above. MIALLADH, bad fortune, "overridden with lice." In ancient times all bad luck was considered an unwanted visitation of the gods or their representatives. MIATH, earlier Miaiat, L. Maeatae, Cy. Maead, Mayad, William Watson says the name is comparable with the ECeltic. gaisatai, “spearman,” from the Gaullish gaesum. These folk were not originally a tribe but mercenaries, of various nationalities. The word may compare with the Ir. Magnatai who are mentioned by Ptolemy. The Romans regarded this tribe as one of two principal enemies in the north of Britain. “The Maeatae dwell close to the wall which divides the island into two parts and the Caledonians are next ti them.” There is no way of being certain whether this reference was to Hadrians Wall or Antonine’s Wall, but Di Cassius writes as if there was only one, and there is evidence that the more northern wall was in disrepair by his time. If so, these folk lived between the walls, while the Caledonians were north between the Forth and the Clyde. MICHEIL NAM BUADH, “Michael the Virtuous,” the Christian replacement for Lugh of the Long Arm. According to some tales St. Michael took possession of Lugh’s sword of creation when the Christians gained control of Britain. His

festival was September 29 and was situated to pre-empt the Samhuinn. Like Eochaid Oolathair, the pagan creator god, St. Michael was the patron of horses and horse-racing and in the islands a part of his holiday was the oda, the Old Norse, odaidh, or “horse fights.” Like Eochaid and Manann mac Ler, Michael was always represented as riding a milk-white steed (sea-serpent). This is an overt sexual symbol since Manann frequently “rode” his mate Fand, “The White Wave of the Sea.” Like the Fomors, St. Michael carried a three-pronged spear in his right hand (they carried theirs in the left) His shield was three cornered and equal sided. It is noted that “theft of horse was never condemned” on this day, although the animal was expected to be eventually returned unharmed. By tradition horses were “borrowed” the night before the races. The races were bare-back affairs, and contestants were not allowed saddles or bridles or spurs, but urged the animals on with sea-weed whips. The men carried their sweethearts behind them on horseback, and afterwards exchanged small presents with them, the women being sure to give their men some of the carrots obtained at Domhnach curran (which, see). Married men could take part in the “circuits,” which were run sun-wise in Christian times, but were expected to confiscate someone else’s wife for the ride. The procession was usually three times about some local landmark; a firehill, standing-stone or Celtic cross. Those who distinguished themselves in the races received small awards which were counted for more than a golden plate. At a communal fire, very like that on the Quarter-Day, an unblemished white lamb was slain and eaten and the bannock known as Struan Micheil (see separate note) was shared. In the course of events there was always a cavalcade about the graves of ancestors, athletic contests, races, betting, and an evening dance. MIDACH, MIACH. A Tuatha daoine physician, the son of the “leech” Diancecht. He was the better physician being able

to replace Nuada’s silver hand with regenerated flesh and blood. He is also said to have transplanted the eye of a cat in a human recipient. The older physician grew jealous of his son and murdered him scattering his collection of healing herbs. From his grave their sprung a number of useful medicinal plants including one supposed to give almost eternal life. His sister Airmid gathered them and categorized them according to their use but Diancecht finding her work shook the cloak on which they were placed negating her work and hiding the secrets of their use. The descendants of these druids, limited as they were by Diancecht's vandalism, were known on the Continent for their grasp of botany and herbal healing. The Gaelic physicians used their herbs orally and in medicinal baths and were also skilled in surgery, conducting operations that ranged from stitching a wound, to Caesarian sections and trepanning of the brain-cavity. They understood the importance of clean running water, cleanliness and fresh air to the healing process, and physicians were obliged by the laws of their order to build their workshops over a running stream. They were also required to have doors facing the four quarters of the earth to allow cross-ventilation of the sickroom. While the descendants of this clan were usually involved with the healing arts, they were sometimes hired to invoke evil spirits that might invade the body of an enemy producing some hideous malaise, which might range from boils, to ulcers, through falling hair, to drivelling insanity. MIDE. central, middle, (Mee), the ancient province now known as Meath, Ireland. In the days of the Ulster Cycle, Ireland had only four provinces, Connacht, Leinster, Munster and Ulster. Even then the word for province, cóiceda, a fifth, suggested there had been an earlier central province at the hub of geography. A province called Mide was reestablished in the time of King Tuathal Teachtmhair (the Acceptable), 130-160 AD. He named it as the as a territory

of the High Kings, and it survives at present as Counties Meath and Westmeath; thus the expression, “Royal Meath.” Somewhat like the Norse Misgarth or “Middle Earth” the world reserved for the use of men. MIDER, MIDIR (Meeth-er), one of the sons of Dagda, the patriarch of the Daoine sidh. Sometimes entitled Mider the Proud from his splendid appearance. He dwelt at Slieve Callary with his wife Fuamnach, and eventually took a second wife named Etain the Fair. Fuamnach jealous of the beauty of her rival turned her into a butterfly and blew her out of her underworld keep on a blast of air. She fell into the Brugh na Boyne of the god Aonghas, who recognized her in spite of her altered form. Unable to break Fuamnach's spell, he was able to restore her at night, when he took her as a lover. Her refuge was eventually discovered by Fuamnach who again blew up a magic wind that carried her to the palace of an Ulster chieftain named Etar. There she fell into the drinking-cup of Etar’s wife, and the lady having swallowed the sigh was forced to bear her as a reincarnate mortal child, Etain could remember nothing of her past history and so married Eochy the high-king at Tara. Mider rediscovered Etain and made a partially successful attempt to woo her, but she would only agree to rejoin Mider if her husband agreed. While this appeared an impossible impediment, Mider managed to talk King Eochy into playing a board-game with the forfeit unstated. Having lost the game Eochy learned that Mider claimed a kiss from Etain. The kiss went beyond mere familiarity as the pair floated into the air and shape-changed into white swans that retreated to Mider’s underground palace. Not knowing where his wife had been taken Eochy had his druid fashion three wands of yew overwritten with ogham characters, and by throwing them was able to determine that she was within the sidh-mound of Bri-Leith. The king and his forces went there and after nine years of digging ravaged the hill and regained their lost queen. She returned to the world of men, bore Eochy a daughter, and remained with him for the remaining ten years of his life.

MIL, MILE (mee-leh), milidh, champion, mill, destroy, mel, crush, mil-each. war-horse, milanta, stately, pompous, of military bearing. Mile, a thousand, thus a host. The King of the Milesians while they were resident in Spain. He came to regard Hibernia (Ireland) as the "Isle of Destiny" for his people, but did not live to see the invasion, which took place under the leadership of his nine sons. We are almost in touch with “true history” when we come to the Milesians, but there is a good deal of uncertainty regarding the time of their invasion, If antiquarians represent a greater authority than others then the sixteenth century scholar, named O’Flaherty, says the Milesians arrived about the year 1000 B.C. at about the time that the Biblical Solomon was ascending his throne. Victorian historians liked later dates up to and including the year 200 B.C., but the latest trend has been in the direction of an earlier origin for the invasion, Donnelly suggesting 1700 B.C. An unknown Greek writer quoted by Plutarch (ca. 12O A.D.) This individual said that “The Land of the Dead” was the place of origins for the Gauls, and that these lands were thought to lie “in the western extremity of Great Britain (i.e. Ireland).” It was rumoured that this place was cut off from the world of men by an impassable wall. On the northern coast of Gaul, says the reporter there was once a group of mariners whose only business was ferrying the dead from the continent to their resting place somewhere in the west. The mariners claimed they were awakened, in the night, by whisperings from offshore, and that they then went to the strand where they found the dark ships anchored. These they attested were not the craft of any known people and the pilots and were invisible. These men awaited the loading of equally invisible passengers who sank the ships to the gunwales. Those who hired aboard these ships said that the vessels made the other shore in a single hour, where it took m,any hours for a normal craft to reach Britain under sail. At the Otherworld, “passengers”

were not seen to disembark, but the ships lightened and rose in the water as a voice was heard intoning the names of new arrivals, presumably now added to the population of the Dead Lands. On the return voyage the vessel was also seen to be similarly loaded and emptied. The voyage always took place at midnight and often at a quarter day, for by the laws of nature, these appeared to be the times when the fabric of otherness faded, and the land of the living became open to the land of the dead, and vice versa. It was this invariable way of things that allowed Ith the grandfather of Mil to perceive the wealth of Eiru from a tower “at the centre of winter.” He resolved to go there and embarked at last with ninety warriors, and took land at Corcadyna in the south-west of Ireland. On landing,Ith discovered that the Tuathan king, Neit had just been killed in a battle with the Fomorians. His sons were at Aileach, in County Donegal, trying to equitably divide their inheritance. At first the three kings-apparent were suspicious of the motives of the newcomer, but seeing him as a rational man, asked him to help settle their differences. Equivocating, Ith suggested that they divide this country “rich in fruit and honey, wheat and fish, and temperate in climate” according to “the laws of justice.” The three kings could not be happy with this judgement and the little talk about the goodness of Eiru led them to suspect that the visitor had a hidden agenda. His companions on the voyage afterwards recovered Ith’s body and transported to back to “Spain.” Here the children of Mil ostensibly plotted revenge, but seem actually to have decided on an invasion of Ireland based on the reports of its wealth. As noted elsewhere this entire story may have been a fabrication, as the people of the land of Ith or Bith (Munster) later insisted that they were unrelated to any of the Milesians. Whatever their rationale, the thirty-six chieftains of Milesia put together a equal number of sailing craft. In the old accounts it is claimed that the forces of Mil

(which did not include the now dead patriarch) arrived on Thursday, 17th, on the seventeenth day of the dark moon, the first day of May, anciently termed the beulteinne. Soon after landing, the Milesian host advanced on the main city of Tara, where they found the three Tuathan kings awaiting them. The invaders immediately demanded unconditional surrender, and the Tuatha daoine seem to be disposed to comply, but they did ask that the host withdraw for three days so that they could consider how to bring about a surrender. The poet Amergin agreed that this was a proper request and so the Milesian fleet withdrew to a distance of nine waves from the shore. No sooner were they anchored than a mysterious mist tightened about their ships and a storm came up,, all raised by the sorcerers of the Tuathans. The winds soon dragged the shipped into deep water and they were dispersed to in the Irish Sea. A man was sent aloft to see if the storm was natural, and before he fell to his death from the rigging was able to shout out: “There is no storm aloft.” At this Amerigin began to chant a counter-spell and the winds dropped. The Milesians were thus able to point their prows to the shore but one of the Milesian lords, a man named Eber Donn, fell into a berserker rage against the Tuathans and his tempest reinvigorated the one at sea, with the result that most of the ships went down. The remainder of them found their way into the estuary of the Boyne, while a few more landed in the southwest of the island. The first engagement was in the high mountains of Slieve Mish in Kerry, the other at Telltown. Some say that the three queens of the Tuathans bargained away the land in exchange for a promise that the Milesians would name the countryside after them, and indeed it is still called Eiru, Banbha or Fodhla in Gaelic. Others claim that the three ladies and their husbands were killed in battle. Whatever the situation, the last of the mythic invaders had broached Irish shores and entered upon their sovereignty of the lands.

After a great slaughter at the edge of iron weapons, the somewhat jaundiced poet Amergin was called upon to make an “honourable division” of the lands of Eiru. In the world’s best example of technical justice he deeded all the sunlit lands to the Milesians and gave the Tuatha daoine control of all the natural caverns of the earth and islands “beyond the horizon” in the north and western seas. As it turned out these latter properties were no mean piece of real estate. Amergin might not have been so quick with his judgement if he had known the actual extent of caves and weems and man-made souterrains in Ireland. Archaeologists have suggested that these structures, probably pre-dating Tuathan control, were frequently occupied by men from a very early date. Sean O”Riordin notes that: “Only a small proportion of souterrains are known, and it is not possible to give any estimate of their number. The total must be very large...” (1942). In response to this the Tuathans assembled at the mouth of the Boyne under the chairmanship of the Fomorian Manann mac Ler, a sea-god who had always had a soft spot for the kin of his foster-son Lugh. The Dagda his kingship because of the defeat and an election brought Boabd Dearg, the “Red Crow” to leadership. Manann offered the defeated people cloaks of invisibility to help them avoid detection by the Milesians, and promised those who wished refuge in the western lands of the Atlantic. Some of the Tuathans elected to join their former Fomorian enemies in those lands but others fled to Alba (Scotland) and its islands. The remaining survivors at first tried to co-exist with the invaders, but the Milesians noticed their skill at the arts and their conspicuous wealth, and placed the best craftsmen in bondage, and created laws prohibiting the Tuathans from having any part in politics or other highly remunerative jobs. To make matters more difficult they levied heavy taxes and insisted that the conquered people remain out of sight. In the end large-scale movements of the Tuathans were limited to the quarter

days while individuals were only allowed freedom of movement in the night hours. These restrictions forced the Tuathans into the remote countryside where they took up the more menial occupations. These fugitives were only seen as shadows moving through the twilight by successive generations of Milesians. As a result of the seemingly magical skills the Tuathans had at avoiding detection, they became known as the Dei terreni, the “gods of the earth,” residents of the “hollow hills,” the descendants of powerful deities.Wealthy beyond reason or belief they were seen as having fairy palaces within the earth, and there held revels in unending sunshine, nourished by magical meat and an unending source of ale, both of which imparted undying youth and beauty and near immortality. From these places they occasionally emerged to mingle with men in acts of love or war. The original concept was one of a heroic race, whose gods were admissible in the Milesian pantheon. In the latter days, under the influence of Christianity, they were at first disparaged, being referred to as the Daoine sidh, the “sidehill folk,” or as the Tuatha athach, the “people of the wind.” Notice that the latter word athach is a synonym for “giant,” thus, an “imaginary people.” These “rent-payers,” sometimes entitled “rent-payers to hell,” actually were a mix of all the earlier peoples who had become subject at one time or another. Each of these made notable, but futile, attempts to regain power and property in historic times. The Tuathans, “ground down by rents and compulsory toil,” overthrew the Milesian king under the leadership of Cabri Cinn Cait, the “Cat-Headed,” in the first century before Christ, and he ruled through five years when there was “but one acorn on the stalk.” At his death, his son Morann, recognizing the fact that the goddess of earth had attached herself to the Milesian line, refused the crown. This allowed the ascension of Feradach Finn-feactnach, whose reign was equally unhappy. In the reign of the next

Milesian, the Tuathans again banded together and resumed power for twenty more years. Tuathal Feachtmar, “the Desired” was the next Milesian to get the upper hand, but he had to fight 133 battles against the “little people.” In the end he did break the tribes of the north and scattered them so widely they were never again a force in Irish history. The sigh never quiet perished, but among present-day inhabitants they are quiet creatures of the imagination, who infrequently trouble the affairs of men. The Milesians were left with only two sons of Mil when Ireland was first conquered. There had been eight, but Bith had fallen from the mast, and Donn and his other brothers had been drowned in storms at sea. This left Eber Finn and Eremon, who approached Amergin for a judgement concerning the portions of property they should hold. The druid-poet declared that since Eremon was the oldest he should first rule all the lands passing them at death to his younger brother. Eber would not submit to this arrangement and thus the Irish “troubles” commenced nearly 4,000 years ago. At first Eremon agreed to keeping the peace by dividing the land into northern and southern halves, the division line running “from the Boyne to the Waves of Cleena.” The northern half was deeded to Eremon with a small northeastern corner granted to the children of a lost brother named Ir. This was the land first invaded by the Norse, and encounters with this tribe caused the whole island to be called Irlande. The south was the land of Eber, excepting a southwestern part of Munster which was given to a cousin named Lughaid because he was the son of Ith or Bith. This settlement held for a single year, but in that time Eber’s wife began to politic for possession of Tara which was within the northern bounds. This “quarrel between women” concerning “the pleasantest of all Irish hills,” led to war between their husbands in which Eber was defeated and the sovereignty settled upon Eremon. See next. MIL. gen, meala, honey. mild, milbhir, mild beer. mead. mil-

bhriathrach, mild words, sweet-nothings. mileachadh, benumbing. milliudh, having a blasting eye (like that of Balor), fascinating, millteach, destructive. Sweet but dangerous. The reign of the game-keeper, or Cailleach followed that of the Maidhdean (maiden), who was sometimes referred to as the Samh. This summer moon-maiden corresponded with the ancient goddess Morrigan, while the winter hag was Macha. The rites of Samhainn commenced in Gaelic communities with the celebration of the cern (corn, or horn) which the English named the harvest home. In Gaelic communities the earliest harvest were taken during the first week of August, when the festival of Lugh, called the Lugnasad (and currently Lammas), was celebrated. The last fruits were gathered at harvest home, which was also named a feast to mark the end of work in the fields. The harvest home originally embraced magical religious rites which were widespread in all of Europe. As the time of taking the final harvest varied from one year to the next, this was a "moveable feast" whose date ranged from mid October through mid-November, with Samhain falling before or after the rites. In every case, the kirn involved the creation of a rude figure constructed from the last of the grain crop (a survival being the "kitchen witches" sold in kitchen specialty shops). This god-figure was paraded home in front of the last load to come home from the fields amidst singing, shouting and surreptitious drinking. The kern doll, kern maiden or Gaelic "maidhdeanbuain", literally "the shorn or defrocked maiden" was identified as the goddess-spirit of the cern, a female relieved of her virginity by a kern-king, such as the ancient horned-god Cernu, who the Romans called Cernunnos. Sometimes, a pair of harvesters was dressed in grain and ribbons, as a living personification of long dead deities. In the earliest times, it can be guessed that these kernpeople were paired off and encouraged to indulge in ritual sex followed by a "bone-fire" and the return of the male

spirit to the land. While impregnation of "the land" was required at Beltainn to bring on a successful season for crops and animals, it was also needed at Samhainn so that the "spirit of the land" could overwinter. In some English communities the harvest home was described as the mell, while herding villages practised parallel rites which they referred to as the hookey, or hockey, after the hooks used in tending animals. Early harvests usually spoke of abundance while late harvests were regarded as unlucky; hence, there were numerous superstitions related to "taking the maiden". The symbolism of the cern could not have been more explicit, the "shorn maiden" being cut down with a horn-shaped sickle or scythe. It was claimed that the kern-spirit or spirits fled before the reapers, the queen of their kind being finally cornered in a remote field. Highland reapers contested one another to get this maiden, and tried all sorts of diversions to secure the last sheaf. Some bundled a small uncut portion away beneath a sod of earth coming back to cut it at a later date. Local handling of the maiden varied. In a few places the sexual nature of the act was most explicit, the final sheaf being termed the maidenhead, or more simply the head. Where the pagan rites were more hidden it was called the "clyack", another word for sheath. In Scotland, the maiden often fell , in a nice bit of symbolism, to the sickle of the youngest girl on the field, who was assumed to be a virgin. MILLEADH NOT BATH ADH, destroying entity, spoiler. This phrase encapsulates the Tuathan attitude toward the Milesian invaders of Ireland (ca 250 B.C.) MILUCRA, the youthful Aoine once admitted that she had no interest in white-haired men and her sister Milucra saw this as a means of having the hero Fionn mac Cumhail for herself. The Fiann were at the hunt at this time. They came upon a doe near the Hill of Allen, and ran it northwards until it was forced onto Slievenamon, the “Holy Hill,” a focal point of Tuathan magic, a place very similar to Hugh’s Hill in legendary lore. Fionn alone saw the doe disappear into

the mountain-side, and it was he who encountered the weeping lady of the mountain. She claimed to have lost a golden ring in a nearby lake and asked Fionn to find it for her. He tried and at last succeeded, at which the lady plunged into the lake and disappeared. Fionn then saw that the waters had been magically charged agianst him for his youth had fled, and he was so feeble and ancient that his hounds failed to recognize him. When the chase party caught up with Fionn his voice was so weakened he could barely whisper his identity. Fionn said he thought he recognized the perpetuator of his misfortune as Milucra of Slievegallion. The Fiann, therefore, placed their leader on a litter and carried him to that side, where they began to dig. Like others before them, they eventually penetrated the gates of the Otherworld, where they were met by a maiden carrying a drinking horn of red gold. She was Aoine, the goddess of love and youth, and the first from the cup restored him, but left his hair white. It is said that Fionn’s hair colour would have been returned with another sip, but he was content to be young again and turned away with prematurely grey hair. At Slievegallion there is an antique standing stone on the mountain-top, which the locals used to avoid as the dwelling place of the Baobd or “Witch” of the Lake. Although the place was not often visited a mysterious beaten path, worn by inhuman feet, is still seen to lead from the lake-side up the mountain to the standing-stone. MINIFIN, "delicate and white", ghosts, superstition. MIOBHADH, ill-used (by the weather). Control of the weather was considered the major magic of the Daoine sidh. MIOLCACH, a clown, a flatterer, miolan, a lie. MIONN, an oath, imprecation, vow, curse, skull, crown, diadem, EIr. mind, an oath, a diadem; anciently swearing by the name of a god. More recently, utilizing the "swearing relics" of a Christian saint. OHG. menni, a neck ornament,

AS. mene, a neck chain, a symbol of authority on which oaths were taken. Among the Celts the neck ornament was a partial circle of precious metal (a "torc") worn with the opening at the front. This explains why the Gaels felt that the Christian clerical collar was worn "backwards." MIOSACH, fairy flax, purging flax, EIr. miosach, monthly. A menstrual pad, proposed for human use by the Daoine sidh; probably a species of cotton sedge. Natural Kotex. Mios, moon, less often, The Moon, fuil mios, menstrual courses. MIRE, pastime, wanton behaviour, flirting, Ir. sport, madness. Related to mear, our word merry. AS. merge, EIr. mer, insane. Allied with the G. mearachd, error, wandering in purpose. The Eng. marr, originally to stumble, OIr. meraige, a fool, a Quarter Day “monarch.” OBr. mergidhaam, I am silly. MISG, drunkenness, EIr. mid, gen. mead, the English mead MITHEAR, weak, crazy; mithlean, sport, playfulness. Mith, a humble person. MOD, court, trial, meeting, from the ON mod. a townmeeting, English moot, meet. The earth was once considered an inspirited being its power points being high land. Sacred spots were scattered all about the countryside each being considered a reflection of the prime rise of land. In Ireland that place was Hugh’s Hill which stood at the boundaries of the ancient provinces. In Scotland it was the Moot Hill at Scone. Scone was the capital of the kingdom, and the Lord Lyon King of Arms still identifies the Moot Hill as “the constitutional centre of Scotland.” This, in spite of the fact that political power has moved elsewhere. In the elder days the King was crowned here and each chieftain brought with him from his own district some of his own mod soil which he stood upon while swearing allegiance. At the individual mods assemblies were held, religious rites performed, laws made, and judgements passed.

MODOMNOC. A member of Clann O’Neill, this sixth-century monk was a student under Saint David of Wales. His specialty was beekeeping, and when he returned to Ireland bees followed his ship. They were, it is claimed, “the gifted race of Ireland’s bees.” MOGAIRE, a mocker, a jester, a clown, a ritual victim of the Quarter-Day. The English mocker. The major male participant at the Beltane and Samhain had to have a twisted sense of humour since he was destined to die in the concluding hours of ritual. For some time before his departure he had all the prerogatives of the monarch, and thus had no compulsions against levelling his ire against all who offended him. Having nothing to lose, he often made light of the king and his closest advisors, thereby providing the rest of the community with an escape valve for the considerable feelings of hostility that were bound to exist in a day when power was very unevenly distributed. MOID, vow, EIr. moit, Cy. mun, AS. mund, Latin, manus, hand. A promise made at the raising of the right hand. Among the Gaels the right hand often appears in heraldry where a clan wishes to make the point that it represents legitimate descent, where there are pretenders to power. If a left hand is preferred pagan attachments are suspect. MOILEAN MOIRE, MORAG, “Lugh’s bannock,” The plump child, lump, heap, fatling of; Sarah, Mary, the sea. Ultimately, there is reference to the pagan Mhorrigan. The Lugnasad bannock persisted into La Feill Moire, the “Feast of Mary,” which fell on August 15, two days later than the pagan feast, Old Style. On the morning of this day people plucked fresh grains, which were placed on a rock to dry. These were husked by hand, winnowed, ground, and kneaded on a sheep-skin into bannock. This was roasted before a fire of rowan and other sacred woods. The husbandman broke bannock for his family and doled it out by age, chanting a rann to the Christian “goddess” as he did so. After going three times around the fire he put embers of the fire into a pot to be carried three times about his home in a sunward

direction. Sometimes he protected his flocks and field with a similar rite. MOL, unsolicited praise; compare with mollachd, a curse, the northern form is mallachd. It was generally held that those who praised in this fashion were not friends but enemies seeking a favour or advantage through magic. "The Power of Evil should not be allowed to hear praise of any person or beast. A man was one day ploughing with a pair of horses in Barra when a Uist man came by praising them very much, asking where he was likely to get such horses; and they chatted in a friendly manner together for some minutes. The Uist man then went his way... but had not been gone long when both horses fell down as if dead... It was evidently the work of the Evil Eye, and the Barra man followed the other and upbraided him bitterly. The Uist man declared himself innocent in intention, but said that his "friend" should find them all right on his return, as in fact he did." Thus praise is seen as a dangerous commodity even if damage is not intended. "If a person praises your ox, or your ass, or anything that is yours, be sure to say (in response):- "Wet your eye, " which if kindly disposed he will perform literally (thus reversing any effect of the evil-eye)... If a person should praise a child or beast, you should praise what he praises, only in more extravagant terms... If you commend the size or appearance of your child, you should use some such formula as, "God bless it, how big it is!" (Celtic Monthly, p. 162). In the highlands any comment concerning children was thought proper if suffixed with the words, "may their number increase." Similarly, upon counting out animals in a field or pen it was more than polite to end with, "Let not my tongue or eye rest heavily upon them." MOLACH, rough, hairy, the Irish-born missionary better known as Molloch and also called Lugaid, one of the first Christian missionaries to the Highlands of Scotland and the Hebrides, where his name is still invoked against the threat of madness. See also Maag molach.

MOLLACHD, MALLACHD, a curse. The first spelling is used in northern Scotland. The English malediction, harm created with mere words. Resembles malc. putrefy, decay and mel, to grind down. In 1886 John and Ann-Margaret Henderson of Kilchoan in Arnamurchan were at odds with the shire and his landlord over matters of taxation and land rent. An eviction party was led by one of the McColls, who stood watching as the pair and their six children were removed to "an old tent." "It was as Ann-Margaret was being taken from her cottage that she pointed her finger at McColl and laid a curse upon him... she prophesied "bad cess" to him and said that he would soon die and when he was dead and buried the very grass would not grow on his grave, but only docks and nettles." This all took place as promised and "when grass was sown on his grave it withered and died and in its place grew ugly dock leaves and nettles. His relatives weeded it again and again and planted more grass seed, but still the weeds crawled over the grave. The ground was dug over, cleared and covered with new turf but it was no use, the docks and nettles returned even more strongly." (Scots Magazine, Aug. 1982, p. 541). MOLTRAD. The wedder-folk. A tribal or sept name with the suffix rad, collective feminine. Mol, hairy, rough, bushy. MONACH MOR, The “Great Curser;” monachd, a curse, an experienced druid or magician. One given this name ruled the island of Tile nd was an ancestor of Clan MacLeod. Mollachd is a northern Gaelic form of mallachd, Oir. maldacht, the Eng. malediction. MONAR, diminutive person or thing. Monaran, a mote; munar, a trifle, a trifling person, one of the Daoine sidh. MONGFHINN, MONGFIND, mountain woman, the daughter of Fidach of Munster and wife of High King Eoachaid Muigmedon (358 - 366 AD). The hostile and bitter stepmother of Niall of the Nine Hostages, she made several attempts on his life. She died by accidentally taking poison she had prepared for him. As her death was at the Samhain, this Festival was

sometimes alternately referred to as the Festival of Mongfhinn, and her evil shade is still said to stalk the southern countryside at this time when she preyed upon children. MONGÅN. The son of Manan mac Ler by the queen of Dal n Riadi, Scotland. He married Dubh Lacha but once promised a ”friend” named Brandubh anything he desired. He wanted Mongán’s wife and under the ancient laws of hospitality promises were inviolate. The poor man was forced to surrender his mate but was a shape-changer because of his father’s heritage. He called at the castle of Brandubh in the guise of a travelling druid and slept with his wife under his rival’s roof. Eventually he returned in the guise of a young king accompanied by a very beautiful woman. Since this lady whose name was Cuimne carried a love charm Brandubh found her irresistible and gladly traded Dubh Lacha away. When the two reunited lovers were far away the charm faded and the replacement was seen to be an ugly hag. MOR, great, Cy. mawr, Cor. maur, Br. meur, Gaul. maro, OHG, mari, famed, ON. moerr, famous, Latin, merus, English mere. Confers with G. muir, the sea. Often seen as a combined word, e.g. Mhorri-gan.

MOR BRIDD, "The Great Bride." Also referred to as “Great Bride of the Horses.” It was once said that no man ruled the Gaelic realms unless he first married the goddess of the land. The first such marriage supposedly involved Lugh, the sun god, and Mebd, the earth goddess, whose youthful form was the reincarnate "bride" named Mhorrigan. In the old theology it was explained that the triad goddess, who became a hag during the winter months, was annually transformed by the sperm (sunlight) of the sun into a virgin queen. Morgan was known to the ancient continental Celts as Matrona. The matron has her fullest exposition in folklore as the "moerae" of Greece. Here again these demi-goddesses presided over the destiny of each new-born child. Again, they were a triad: Clotho, corresponding with Mhorrigan; Lachesis, with Badb or Mebd; and Atropos, Macha. The first spun the thread of life, the second goddess knit or wove it and the last cut it short when the job was finished. The Norns of Scandinavia had similar duties: "to warn

the gods of future evil, to bid them make good use of the present, and to teach them wholesome lessons from the past. They were personified as weavers rather than spinners, their loom being the sky. The threads of their weft were cord-like clouds, whose hues varied according to the nature of events due to occur. Black "threads" running from north to south, were interpreted by the scalds as omens of death. It was reputed that the sisters were not free to act but bound to the wishes of the Orolog, the keeper of hours.The moerae were said to be disfigured by their stitchcraft: crooked from bending over their work, with drooping eyelids caused by squinting under poor light as they worked through the nights as well as the days. Clotho stood, but Lachesis had an enormous bottom from sitting at her job. Atropos had huge pendulous lips and long teeth from her habit of breaking the thread of life in her mouth. The norn and the mor bridd were similarly characterized. As personifications of time these weird sisters were represented as varying in age, looks and temperament. Like the youthful mhorrigan, Verdhandi, goddess of the present was active, and fearless and stared without hesitation at all within her gaze. Urd was old and decrepit, continually gazing backward over her shoulder as if contemplating past events. Skuld , was closely veiled so that her interests could not be fathomed, but it was known that she perceived the future. The first two goddesses were usually considered beneficent guardians of order in the world, as they constructed the fabric of men's souls. When the work was near completion Skuld often evidenced the petulance of Morgan le Fay, angrily tearing the finished material to shreds, the remnants scattering on the wind as clouds in the sky. Like the befind the moerae were duty-bound to appear before men at the most important events of their lives. Thus they were seen to materialize, and sometimes prophecize, at births, marriages and deaths. In Greece, the individual guardians sent by these goddesses arrived on the third night after a baby's birth, to foretell his future, give

him advice and favour him with a birthmark such as the caul of luck. Great care was taken to prepare for their coming, the house being fully cleaned and the table laid with honey, bread and three white almonds. In some areas a few coins were laid out beside the food. The door was left open, a light left burning, and a decent quiet observed by the residents. Once the moerae pronounced the fate of an individual it was understood to be unchangeable. A similar ceremony was, until recently, conducted in Scotland on the eve of the arrival of "bridd" (bride). Here the revival of vegetation was named bride's day (February 1). THus, in the Hebrides, "the mistress and servants of each family take a sheaf of oats, and dress it up in woman's apparel, put it in a large basket and lay a wooden club by it. This they call briid's bed; and then mistress and servants cry three times, "Briid is come; briid is welcome." This they do just before going to bed and when they rise in the morning they look among the ashes, expecting to see the impression of briid's club there; which if they do, they reckon it a true presage of good fortune and the contrary an ill omen." This ceremony was clearly aimed at the spiritual revival of the cailleach bheur as a summer spirit like samh or "brigit". Fraser notes that some of the customs of this time of year were addressed to Saint Brigit, but he says she no other than Brigit, the Celtic goddess of fire and the crops. We know her as the daughter of Dagda, the sister of Lugh and Ogma, and hence a half-daughter of mhorrigan. In the far north, the Norns were consulted daily by Odin and the other gods, and they generally answered all questions although the answers were often of veiled meaning. These guardians of the gods and mankind would tell Odin nothing of his personal fate, but were lavish in gifting their favourites seldom failing to provided gifts on the anniversaries of important human events. The moerae were always invited to weddings, births and funerals, and women who were about to marry, or who were pregnant, visited their caves hoping to receive favour. Like the befind, these

fay were the last seen before a person died. The ancient Romans adopted the three fates as the "parcae", but unlike other Greek deities they did not thrive in Italy. Their descendants are loosely attached to that land and there are three fates who attend Christian homes at Epiphany. Like Santa Claus, they bear gifts for good children and punishment for others. They are the Befana, Maratega and Rododesa, little woman under five feet in height. The Maratega in ancient and brittle and can stretch its limbs to improbable lengths, while the Rododesa has the habit of budding candies from her fingertips. Best known is Befana who is most athletic, slipping down chimneys or through keylocks to reward good children with gifts. She leaves coal for bad boys and girls and is only visible on the final day of Yule, spending the rest of the year spinning within a chimney recess or some dark cavern. Similar spinning women are known all over Europe, those in Albania being called the "Mir" or wives of "Rica". These are the "Trois Maries" of Switzerland, the "Witte Wijven" of Holland, "Les Bonne Dames" of France and "Mutter Gode" of Germany. In addition to their other duties, the norns had to tend "yggdrasil", the tree of life, experience and knowledge, allowing none but Idun to pick the fruit, which was the source of the renewed youth of the gods. The norns also fed and tended two swans who inhabited their Urdar fountain, and from these pair are descended all the swans of our Middle Earth. At times, the norns are said to have visited our world in swan plumage, but more apropos, they came as mermaids, appearing before men to foretell the future and give sage advice. In Germany, the lady was termed the White Woman or "Bertha", who lived in a hollow hill in Thuringia, caring for the souls of unbaptized infants, emerging with them in the spring to water the newest flowers of the field. She spent some time among humans, being identified as the ancestress of Charlemagne and the entire imperial house of

Germany. She is frequently represented in medieval art being drawn or painted as a woman at a treadle wheel, one foot splayed from overwork. As matriarch of German royalty, the White Lady appeared in the palace after the fashion of the banshee, announcing death or some other family misfortune. This superstition was very firmly entrenched the last report of her visit appearing in a newspaper dated 1884. As "la reine pedanque" Bertha was noted as a spinner and patroness of all female work that had to do with manipulating thread. She was formerly see flitting through the streets during the twelve days of Yule, and was said to peer into every window to inspect the household spinning and weaving. Maidens who had been careful and industrious had no worry and might be rewarded with a gift of an extra fine distaff of flax or a basket full of threads of pure gold. Others found their flax soiled, and those who failed to bake a fruit cake in her honour might find themselves pushed before an irresistible wind and unceremoniously dumped into a mud slough. The Norse goddess "Ran" is very similar in character to all these others. She was the wife-sister of Hler, who was often depicted as a greedy, talon-clawed old man, who greedily pulled ships to the bottom of the sea. Her name translates as "robber" and she was as cruel, cunning, insatiable and greedy as the mhorrigan at her worst. In mermaid form, she lurked near dangerous rocks; there she spread her met and sang to men, enticing them to their doom. For this she was counted the sea-going equivalent of Hel, the land-goddess of death. Northern nations fancied that this creature entertained the drowned in her caves, a place where mead flowed as freely as in Valhalla. The goddess, like the crow-woman, lusted for sex and gold, and was sometimes called "the flame of the sea", because she used this metal to illuminate her halls. To protect

themselves from Ran's bad humour Norse seamen kept gold on their persons and set at least one coin beneath the mainmast of their ships, a practise followed to this day in Maritime Canada. The descendants of the Fomor and the Vana are known as the "ceasg" (sea-hags), the "daoine mara" or the "maighdean mara" in present day Scotland. A subspecies is the "fachan" a sea-sidh, or trow, identified by the fact that it has but one eye, hand and leg. These are, of course the "morgans" of Brittany, the "ben-varrey" of the Isle of Man, and the people called "merrows" or the "mara-warra" In Ireland. Keightley says there are no sea-sidh in that country comparable with the horse-like Scottish "kelpie" and their "ness", best exemplified by the Loch Ness monster. See entry immediately below. MORGAN, “Dogfish,” one of the kings of the Land Beneath the Waves, the husband of a monster woman named Coinchend, but the father of the beautiful Delbchaem. He was slain by Art when he journeyed to the undersea world seeking her love.

MORGAN, MORRIGAN, MHORRIGAN (mor-rig-ahn), one of the Bafinn triad of goddesses, the remaining two being Mebd and Macha. She was the youngest and most nubile and was the fate who represented the past. Her name combines mor, great, the sea; righ, queen, with gan,procreator. Like the others in her triad, Mhorrigan was said to be of mixed Tuathan and Fomorian blood and was often described as the mate/daughter of Don, the creator-sea-god; nevertheless it was this goddess who helped the human warrior-wizards remove the sea-giants from Britain. Today, Mhor is considered the equivalent of the English personal name Sarah while mhorair, describes a person who possesses "airgead", or silver, a nobleman. The sea was vast and important to all the Celtic islanders, and the word was extended, in to the Atlantic Ocean and the "moors" of England, Scotland and Ireland. In the Celtic tongue "muir" is the sea, and in Wales one who lives near the sea is a "morgant", a name also applied to an individual seaman or the seashore. The English word morass and the word mere (a lake) belong to this same family as does the defunct "moorburn", which describes a fire on the wastelands or an outbreak of bad temper. Marine, marsh, mermaid and merrow

are all related words suggesting that Mhorrigan was probably one of the Fomorian tribe, who came to land from the deep sea, establishing their principal base on Tory Island northwest of Ireland. Although her father was Fomorian her mother was said to be Ernmas of the Tuatha daoine (people of Danu). Returning from a reconnaissance of the Fomorian camp at Scetne, Ireland Dagda, the patriarch of land-gods is reported to have seen her for the first time among men: “On his way he saw the Battle Crow, the Morrigu washing herself in the river Unius of Connacht. One of her feet was at Ullad Echne, to the south of the water, and the other at Loscuinn, to the north of the water, and her hair was hanging in nine loosened locks. And she said to the Dagda, that she would bring the heart’s blood of Indech mac De Domnann (i.e. Don), he who had threatened the Dagda, to him, and give it up to the men of Ireland (in return for sexual favours). This was consummated as she wished and when the Cauldron of the Deep was purloined by Dagda from the undersea kingdom, it was placed for safe-keeping in the hands of Mhorrigan. After that, the sea-goddess settled at Tara where she kept her great cooking-spit, which held a shish-kebob of three different meats, one raw, one dressed and one buttered: “And the raw was dressed, the dressed not burned, and the butter unmelted in spite of the three being together on the one spit.” While it was often said that men who aspired to kingship at Tara had to mate with Mebd, this not entirely accurate as she represented a warrior-woman at the height of power, and the high-kings coupled with a fresh virgin-goddess. The aspect of newness and virginity was embodied in Mhorrigan, while Macha, the old crone, represented the final phase of the triad. Mhorrigan was then the Samh, or summer-goddess just as Macha was the winter-goddess. The rituals of Samhain were once thought essential for the conversion of the coldness of winter into the warmth of summer.

"At Samhain men from all over Ireland converged on Cruchain (in Connaught province) to woo a maiden. For each suitor, one of his people had to be slain, The maiden must be (represent) the territorial goddess whose goodwill is secured by these sacrifices." (Celtic Monthly, p. 111) These were not actually seen as "sacrifices," but as an important reshuffling of the life-force, and it should be noted that these annual deaths were in addition to that of the "king" whose body was "returned to earth" so that the crops, as well as the animals and men, that fed upon them might be "reinvigorated." While Mebd has been described as somewhat "horse-faced" and blonde, Mhorrigan is usually represented as a raven-tressed seductress. It is interesting that her descendants, the morgans, or mermaids, are often represented as having hair which is the colour of seaweed when seen in the depths, but this becomes a blinding flaxen colour in sunlight. While Mebd had small golden birds as her informants, the Mhorrigan, like Odin, fancied a coterie of ravens or hooded crows. Like Mebd and Macha, she was an accomplished shape-changer but preferred the wolf and crow-form over others. A perpetual virgin, renewed through magic, the Mhorrigan was very interested in the sex act as a means of bestowing or taking power; the flow being always toward the stronger party in the union. This explains why the Befinne would never keep a partner less spirited than herself, any other relationship leading to the death of the underspirited individual. It follows that Mhorrigan made every attempt to seduce her enemies especially where she felt they might be less spiritually potent than herself. Even with one of equal staying-power, a psychic union was formed which might mean that the enemy warrior might be unable to offer further opposition. It was with this in mind that Mhorrigan offered herself to Cúchullain in the guise of a human maid. As it happened the Ulster hero was too tired to perform and refused her a he explained. In a tiff, she left him and thereafter warred against him as he protected the ford at the border with Connaught. She appeared as a wolf , as hornless red heifer and as a water serpent in

isolated attempts to kill him, but he nearly finished her. Near death, she was forced to come to him seeking a boon, and in the end he granted it, sparing her life. Although her alter-ego, Mebd continued to war on against Cúchullain, Mhorrigan imparted some of her spirit to the Grey Mare, which was his friend and protector. She also became his befinne and banshee and passed through Emain Macha, breaking the axle of his chariot to warn him that his last battle was at hand. As with the latter day Morgans, and Mackays, she took the crow-form and perched upon the shoulder of Cúchullain to signal that his spirit had moved on. The Mhorrigan appeared as the Macha, at a later time when she travelled to Da Derga's Hostel to bring down King Conary: "As long as a weaver's beam were her two shins, which were as black as the surface of a stag-beetle. Her hair reached to her knees. Her mouth awry." When he admitted her against a personal "geis" he and his company became subject to events which led to their death. King Conory was the last of the line Etain and Eochy, who had defeated Mider, the king of the underworld. Conory was his great, great great-grandson, and it was thus that the Daoine sidh evened the score between the side-hill people and men. When Cúchullain was still a boy she appeared to him when he was in thrall to some external enchantment of an enemy. Thinking to arouse him she noted, “There is not the making of a hero in you, you lie enthraled at the feet of a mere shadow.” Enraged he sprung to his feet and threw his hurly-stick at the shadow clipping off its head. When King Conchobharr was attempting to raise the debilitated men of Ulster in the Tain wars, he bade his messenger go to the crow-woman seeking help for Cúchullain. She was always ambivalent toward him and argued with him as she was bringing cows down from the peak of her hill at Cruachan. In another instance, she assented to help Talchinem, a

druid to Conaire Mor, when he sought to steal a bull his wife had set her mind on having. She pilfered a cow from Odras, a female keeper in the household of the cow-chief Cormac Hua Cuined. Pursued to the Cave of Cruachan in the Hill of the Sidhe she caught Odras as slept and “sang songs over her until she was changed into a pool of water which is the source of the west branch of Slieve Buane. In the battle of Magh Rath she fluttered over the unfortunate Congal Claen in her bird shape so that he lost all sense of friend and foe. Again, at the battle of Cluantarbh she flew above the head of Murchadh mac Brian to his detriment. She showed herself, similarly, in the battle of Dunbolg taking the part of the southerners against Leinster, which had the support of the goddess known as Bridd. See also Aoine, who some identified as a daughter of Manann mac Ler, while others insisted she was simply a form of Mhorrigan. Note that she confers with Morgawr, the Cornish “Sea Giant.” said to live in the seas nearby, There were sightings of this monster in 1876: Two fishermen off Lizard Point described the creature as having, “a great head like an enormous seal (with a) long neck...The body was black and the head was grey and we saw a total length of about 22 feet... a bog rounded back (with) humps on the top.” Every north western land had its version of this óighea muir , or “sea-maiden,” who left descendants in the Anglo-Saxon mermaydes. In her book Somerset Folklore (1961) Miss Ruth Tongue has noted that the people of her coast related the morgan with the conger eel: “There was once a sea morgan with a beautiful face, and she’d sing on the autumn evenings and anyone heard her had to go, and they’d wade further out and further to reach her till the quicksands got them, and the conger eels had a feast. They always knew when the eels barked she would be about on the low tide...” The dwelling place of sea-morgans led to such names as that of the Glamorgan coast of Wales. Thomas Keightley says that the Breton korrigan had its counterpart in the creatures that the Romans called the

gallicenae, the “strangers of Sena (the Isle of Saints opposite Brest, France).” These were regarded as oracles of a Gallic god, living in the Mare Ofismician, the now called the English Channel. These were said to be nine virgin priestesses, “able to charm the winds, turn themselves into what animals they will,, cure wounds, and predict the future; but the last they will only do for those navigators who go to that island to consult with them.” Keightley thought that these ladies had “all the attributes of the Damoiselle de Lais de Marie du France.” One of this kind was wounded by Gugemar in the form of a doe, afterwards addressing him “with a human voice.” Another “loved Lanval, and carried him off to an island.” A third proposition Graelent, and he and his mistress crossed “a very deep and broad river” to arrive in her country. Like the Gaelic visitors from the Otherworld, the ladies of the lake appeared to visit their human lovers without being seen coming or going. Keightley says this matter may be resolved through a reading of Lai d’Ywence. The hero of that song is a shapechanger like these women, “a real man, but one capable of assuming the shape of a bird.” Note the resemblance to Lugh who was often seen flying the sky as a hawk or an eagle. Lanval’s mistress informed him that she was always available to him, although distance might separate them. He had merely to wish for her presence and, “I will presently come to you, All commands ready to do. No one but you will me see, Or hear the words that come from me.” Granlent’s paramour warned him: I shall love you trewely; But one thing I forbid straitlÿ You must not utter a word apérte Which might our love make discovérte. I will give unto you richlÿ Gold, silver, clothes and fee. Much love shall be between us two Night and day I’ll go to you:

You’ll see me come to you alwáy With me laugh and talk you may. You shall no comrades have to see, Or who shall know my privacy. Take care that you do not boast Of things by which I may be lost. Unfortunately, humans were always human, and never able to live by their pledges to these sea-morgans, so the ladies always felt it within their right to “travel on” to some new love when the oath of secrecy was inevitably broken. In relating the korrigans to the gallicenae, Keightley quoted an ancient Breton poem: “There are nine korrigen, who dance, with flowers in their hair, and in robes of white, round the far fountains, by the light of the full moon.” Speaking of the sea-woman and their sea-daughters, Keightley added that, “they draw down to their palaces of gold and crystal at the bottom of the sea, or of ponds, those who venture imprudently too near the edge of the water. Like the mermaids they sing and comb their golden hair.” In ancient Italy it was sometimes suggested that the Fata Morgana was not the ultimate authority in the affairs of men, but a spirit subject to the Demogorgone. Keightley says that this overlord of the witches was “a being unknown to classical mythology,” but we would guess that reference was made to the “demon gorgons,” the three fabled sisters of Greek mythology, who had snaky hair and faces that were so terrible they turned people to stone. According to Aristoto the Demogorgon had a temple in the Himalayan region, and here the Fates were summoned annually to give an account of their actions. “To get there they travelled through the air in various strange conveyances, and it is no easy matter to distinguish between their convention and a Sabbath of the Witches.” On the other hand, the people of the continental lowlands of northwestern Europe were as certain that the headquarters of the faee qui estoit appéllee Morgane was

“en Iysle des Zeelande,” which is to say “Zealand” or “Sealand.” In Ireland her palace was said to lie in the underground of Connaught province, but in Scotland it was more traditionally located within Coire-Bhrecain, or “Corryvreckan,” the famous whirlpool located between the northern end of Jura and the Isle of Scarba within the Inner Hebrides. The Island of Eigg, which lies in this same group (whose name is prohibited from polite speech) is also her property being properly spoken of as Eilean Nem mBan More, the “Island of Big Women.” Occasionally her residence was said to be within the largest hollow hill on the Island of Pomona, which is in the Orkneys. None of these lands may be counted as her place of origin, which is said to have been the beginning-gap known as An Domhain. The Mhorrigan’s parents are not often mentioned as she is an elemental of the water, and possibly the elemental Domnu, the feminine form of Donn. the creator-god. She is sometimes represented as the daughter or “wife” of Ler, Manann mac Ler, Lugh or the Dagda. but it appears that she stands beside each man-god, in turn, as his sovereignbride, the source of his temporary power. The Mhorrigan was the physical type of the Daoine mara, or “sea-folk,” and for this reason there was always a bit of fish in her native form. She was not as obviously finned, or scaled as the male of her species, but she did have a translucent skin, cod-fish like eyes with reflective red pupils, and a slight webbing of all her fingers and toes. Her hair was variously described as blond, red, or black, depending on whether it was seen in sunlight or beneath deep water. Some men who saw her said that her hair was actually the colour of rockweed. A consummate magician she never had to put up with natural deficiencies and could alter her form, or coloration, to suit circumstances. She had the ability to take any organic form, and could become a seal, a fish, a half-fish, a dog, cat or horse on a whim. In Ireland, the offspring of her

ocean matings were termed the múrivgach, the “seadaughters” or the mara-uara, the merrows, or mermen. In Scotland the males were the ceasg, or “hairy ones,” and the females the maighdean mara, or “sea-maidens.” In the northern islands they were termed sea-trows, or sea-trolls, after Old Norse models of language. The Mhorrigan and all her kind had a vast knowledge of history, and could use this as a base for predicting the future. They also possessed the ability known as far-sight and the blighting- or evil-eye. The Mhorrigan was also a channel for what the old Gaels termed anim or “spirit” (the word being linguistically attached to her name). The Celtic root of this word was amnion, that which “stirs” or causes motion, a word close to the Latin animus and our current word “animal.” It was believed that the Anu could add to the life force of an individual, or subtract from it, in the sexual act. It was said that a highly spirited individual could profit from such a union as the flow of energies was always in the direction of the individual having the greater potential energy. This explains why the Mhorrigan always insisted on mating with an individual who was at least her equal in terms of lust and endurance. The Mhorrigan could increase the life expectancy of a lover by simply kissing him or blowing upon his face, but these acts could attenuate the life of a older man or someone with low energy levels. She could also act indirectly by blowing her anim upon food or drink placed before a friend or an enemy. The Anglo-Saxon tribes of southern England eventually collided with the Celts and described the descendants of this sea-woman as the Blaec Annis. She was said to dwell within sloughs and backwaters emerging to abduct children or kill adults by blowing her fetid breath in their direction. Although the history of this goddess is incomplete it would appear that she allied herself with the Dagda when he and his sons invaded An Domhain. It was thus that she became a totem of the land-dwelling tribe known as the Tuatha daoine and left the Great Plain dispirited. Although she is often represented as the

guardian of the Cauldron of the Deep, it is clear that she is the cauldron of regeneration, the source of balance between the world of living and dead things. Peter Ellis has said that she is “interchangeable with Macha, Badb and Nemain (Emain Macha),” but this is not entirely correct since the Mhorrigan was a source of constructive anim. The other ladies might act as a mhorrigane, but both were basically destructive elementals. It is really improper to label the Mhorrigan as embodying “all that was perverse and horrible among the supernatural powers.” Where the Mhorrigan was seen to commit any act of terrorism she was no longer the great renewable virgin but a “more mature”goddess. Nancy Arrowsmith is closer the truth in saying that the sea-folk “reflect the nature of the waters which they haunt.” At times the morgans could be as serene as the calmest waters of summer, seeking to delight, charm and accommodate anyone they happened to encounter. A few days later their summery looks could change, and under black clouds, they might become baobhe, dragging victims into the deep, sometimes devouring them. The summer occupations of the sea-folk were usually less likely to lead to violence than the things they did during the winter months. In the warm days they were seen lounging offshore, or on the headlands, singing, hair-combing, dancing and shape-changing so that they could attend the festivals of humans who lived near the seashore. At every time of the year the sea-people had charge of generating weather and brewing storms. They were considered responsible for upwellings, “tidal” waves, hurricanes, sea-cyclones, the trade winds, and when men were killed by these phenomena they had charge of their spirits which were taken into the undersea kingdom. At one time it was commonplace for ocean-going captains to placate the mer-folk with gifts thrown into the sea. In the process it was often said that the wreath or offering of food was donated “for the old cat,” who was, of

course, the Mhorrigan. Many verbal bouts ensued between sea-captains and mer-people, the winner being considered the individual who managed “the last word.” In situations of extreme danger, some seamen promised a son or daughter, or the next born, in exchange for help in overcoming a storm at sea. Fishermen also routinely tried to bargain with the sea-folk because the taking of fish, or the crossing of wide expanses of water, was though impossible without the complicity of these supernaturals. In Scottish folklore, the tale is told of a fisherman, who being unmarried, and without heirs, promised that he would surrender his son at the age of twenty to a sea morgan. Eventually he did marry and his wife gave birth to a son, who learning of his father’s bargain tried to escape his fate by journeying in parts away from his homeland. During his trip, the lad was constantly reminded of his destiny by the strange creatures who opposed him, two Fomorian giants, an old crone and the three-headed serpent of Loch Laidly (representing the triune goddess). In each case he was able to put down these monsters, and after saving the life of a local princess, acquired a her as a bride. The one thing that the Mhorrigan could never tolerate was a female competitor, so dead on the date of this young fellow’s twentieth birthday she appeared “without leave or asking” and “swallowed him whole.” This is a polite way of saying that the Mhorrigan was nubile and nearly irresistible as an object of lust. In polite versions of the tale, a sea serpent “ensnared” the youth and carried him down into the depths of the loch. The princess who went to retrieve her prince from the Otherworld, took the advice of “an old soothsayer” (druid) who remembered that mermaids were unable to resist beautiful music. She therefore took her harp to the shore and played upon it until the sea morgan surfaced. She then stopped her hand, at which the mistress of the seas asked her to “Play on!” She said she would but only after seeing that her husband was unharmed. To oblige the morgan thrust the captive man out of the

water until he was visible above the waist. The musician then continued, and the piece was so sentimental that the mhorrigan lost her grasp and the prince shape-changed himself into a falcon which broke free. In one of the variants of this tale the “sea-monster” regurgitated the man. Seeing that she had been tricked the morgan took the princess in place of the man who had escaped her grasp. The prince, in turn, consulted his druid, who assured him that there was only one way to overcome the morgan: “In the island that lies in the midst of the loch is the white footed hind (doe), and if she is caught there will spring out of her a hoodie (crow), and if she is caught, out of her will come a trout, and the trout containeth an egg, and here is encapsulated the soul of the sea-maiden, and it the egg is crushed she will die.” Now, there was no known way of crossing to Eilean Mhorrigan for the sea-maiden routinely sank each boat and raft that ventured upon the “loch” (a metaphor for the ocean). So it was that the prince decided to jump the gulf using his black stallion (a symbol of storm clouds ). On the island this prince called upon his magic black dog to track and bring down the doe. When the morgan shape-changed into a crow his totem falcon brought her down, and the trout was caught up by his magic otter. When the egg spewed from the trouts’s mouth, the prince put his foot upon it, and the witch cried out, “Break not the egg, and all that you ask will be given up to you!” The prince then demanded his wife, and having her in his arms stepped down soundly upon the egg. It was never said that Mhorrigan was an immortal. Having complicity in the death of the Oolathair, she was subject to numerous reincarnations, but her elemental spirit could not be destroyed and re-emerged time and again as the renewed virgin of summer. In one of her first appearances among men, Mhorrigan assisted the Tuatha daoine in routing the last of the Fomorian sea-giants. When these god-warrior-magicians were, in turn, defeated by the Milesians she found no compromise in giving herself to the heroes among the Milesian invaders. It has been suggested

that she was named Eriu when she and her sisters, Banbha and Foldha stood on the shores greeting these newcomers: “Welcome warriors,” she supposedly cried out, “to you who have come from afar this island shall henceforth belong, and from the setting to the rising of the sun, there is no better place than Ireland. Your race will be the most perfect the world has yet known.” As we have noted elsewhere the House of Donn was named after the death god, who was sometimes associated with the Dagda and Bilé. In current folklore Donn has the same weight as Ler, or the Norse god Hler, being commonly associated with shipwrecks and sea storms. In some folklore, he is represented as the son of Midir, god of the Underworld. More often he is confused (and understandably so) with the eldest of the eight sons of Mil. It was this man who was hospitably greeted by the three soveran goddesses of Ireland, and he reacted by “paying scant respect.” In this case, “scant respect” meant a little more that ignoring her, for elsewhere it is reported that “Eiru was overrun at Inver Sceni in Bantry Bay.” She survived long enough to predict the doom of prince Donn . The Milesians put to sea after this and Manann mac Ler caused a great storm to blow up against the invaders. In one version of events Donn lost his life while checking out the nature of this magic storm from the mainmast. Others state that he was killed attempting to make land, or on the land, and that his brothers agreed to his request that he be buried on an offshore island. Here the traditions of Donn og and Donn sean , “Old Don) become intermixed, for the Irish death god also had an offshore island entitled Tech Duinn, at the southwest of Ireland. In spite of this bad start, the Mhorrigan was always attracted to the newcomers, often with fatal effect. She was central to the Táin Bó Cuailgne, “the Cattle Raid of Cooley,” which is the most famous Gaelic epic. The first reference to it in written form is mentioned by Senchan Torpeist, the chief poet of Ireland, who died in the

year 647 A.D. Surviving texts date much later than this, perhaps as late as the eleventh or twelfth centuries, but essentially all describe the troubles that a Connaught queen named Mebd had while trying to capture the prized Brown Bull of Cuailgne, which was kept in Ulster province. She led a host of warriors against Ulster, whose warriors were rendered useless by “ a strange debility inflicted on them by the Macha. Only the youthful champion Cúchullain was unaffected by this “curse of child-bearing,”since he was in training in the Land of Shadows at the time of pronouncement. He defended the northern kingdom at the Ford of Ulster, until these men were relieved and able to come to his aid. As we will see, the Mhorrigan attempted to befriend Cúchullain while her two sisters fought against him. MORAG, another name for the Mhorrigan. Diarmuid was approached in a dream by this woman, who introduced herself as the sister of the king of Donn, the ruler of the Land Under Waves. “She was the one of the three colours the whiteness of snow, the redness of blood, and the blackness of the raven that drinks the blood that has flowed on the snow. She was graceful in her stature and graceful in all her movements,” When Fiann travelled to the Otherworld to assist Abartach , the king of Sorc, he was given magical assistance by Morag. In the battle neither army yielded until Diarmuid’s sword pierced the shield of Donn. With that done Abartach was declared the victor, and Fiann was led off to be introduced to Morag: “When the harps played Morag chanted a poem meant for Fiann alone, and remembering that he had once been a bard, Fiann returned the compliment. Then the sigh-woman turned to Fiann and said, enigmatically, “I shall be with you in Ireland!” Considering this promise, Fiann made no further demand on the king for his services, but Conan demanded the use of the mare of the ocean: “Put fourteen women of this realm on her back, and let your own mare, who is queen of this place, bear up in the rear where Liagan was forced to hold, then return us all to

our homeland.” The other fourteen who had been abducted cheered for this plan. The king of Sorca merely smiled and turned to Fiann saying, “Look now upon your men.” When he did as he was told, the Fionn were no longer in a strange land but on the wide beach below the hills of Kerry. The people of the west gone. There was no sign of the fourteen handmaidens, but Fiann found at his side Morag. “He lifted the woman on his shield so that she could see her new home. And with shouts and songs they all marched inland to Fiann’s house which was on the hill at Alma. The sigh-woman in this tale is sometimes named Tasgaidh, loosely translated as “Tasha,” but having the real-meaning of “a treasury,” or “depository for good things.” In any instance this story clearly represents another form of the rape of An Domhain, the treasure which was carried away being represented in this instance as the female spirit of the deep. Morag may also confer with another woman possessed by Fionn, namely Sadb, a daughter of Boabd Dearg. Her name translates as the “straying-” or “lounging-one.” She was supposedly shape-changed into a fawn by the “Dark Druid” for some unspecified offense. One day while Fionn was hunting near his home fortress he came across her in this form and kept her from being killed by hounds. That night she appeared to her rescuer in human form, and became his mistress. They lived happily for a while, but the Dark Druid hearing she had been released from her spell, pursued her and made certain that she had no further relations with Fionn. Fionn searched Ireland attempting to recover her, but at Ben Bulben came upon a naked boy reputedly raised by a doe. Fionn recognized him as his own son by Sabd and called him Oisin or “Little Fawn.” One can guess that the “Dark Druid” was Donn who tracked the lady for her duplicity in the battles of the Fiann with the king of the Land Under the Flood. MORAN, MORAIN, great number, multitude, many, a meadow, , the first day of May, heath rush, meadow saxifrage. MORANN, the chief judge and druid of Ulster at the time of

the Red Branch. He was born with a caul or “bag of waters” in place over his head. His “father” judging him to be of inhuman (i.e. Fomorian) blood, gave ordered that he should be drowned in the sea. It is now well-known that those who are “caul-born” cannot be drowned, but the servants attempted to carry out their orders. When they dropped the child into the ocean, the “birth-cap” split and the child spoke to the men asked that he be rescued. The troubled gilles did not dare return with the child so they took it to the door of the smith for fosterage. The craftsman raised the child and eventually returned it to the father. Morann’s most famous judgement was who should have charge of the education of Cuchulainn. The matter was referred to him when Conchobar mac Nessa’s druids could not settle the matter amongst themselves. Morann decreed that Sencha should teach the boy languages and rhetoric, that Fergus mac Roth should be responsible for teaching him gamesmanship and that Amergin would instruct him in all other matters. MÓR-ANOCH, great assembly, market-place, a great heath or moor. MÓR-FHLEADH, great feast. MÓR MUMAN. The daughter of Aod, thus a manifestation of the sun-goddess. A matriarchal queen of Munster who bore a child by her father. Hence the old text: “This Mughaim was his mother, he to her a brother.” She corresponds with Mhorrigan who was also said to have cohabited with her father. MORGHAN, gravel, shingles, a pebbly beach. See Mhorrigan. MORT, murder, from the Latin mors. death. MÓR UACH, UAICH, MURIVGACH, mor + uagneach, great and lonely. The Irish merrow, or sea-maiden, resembling the English mer-maid. All are descendant from the goddess Mhorrigan. To pass through the hostile ocean between its

deep-sea abode and the land, these sea-sidh wore the red cap known as the cohuleen driuth, without which they were deprived of the ability to travel the seas. The Fitzgeralds and the O'Sullivans were clans whose members were romantically involved with these remnant members of the once powerful Tuatha daoine. La Dame du Lac, who appears in the earliest prose romance concerning chivalry, which was printed in 1494: This tale commenced with the death of King Ban, who died watching his castle burn under the torch of his treacherous seneschal. His afflicted queen was forced to abandon her new-born infant at the edge of a lake while she attempted to minister to her dying husband. On her return to lake she discovered her child in the arms of a strange woman, who carried the child with her into the water. This was Viviane, La Dame Du Lac, who lived "en la marche de la petit Bretaigne." As we have said, Merlin came to know her intimately and taught her portions of his art. In consequence of this knowledge, she became one of the fay, who the Gaels termed sidh. The author of this particular romance says that, "the damsel who carried the young Lancelot to the lake was fay, and in those times all women were so called who were enchantresses, and there were many of them at that time, principally in Greater Britain. They knew the power and virtue of words, of stones and of herbs, by which they were kept in perpetual youth and beauty, and in riches as much as they desired." The lake itself was "feerie" an illusion made possible through the teaching of Merlin. The "lake" was actually a wooded hollow with "many fair houses and very rich...and this place was so secret and so concealed, that right difficult was it, for the semblance of the said lake covered it..." When Viviane's apprentice in magic and knighthood had completed his education he was presented at the court of King Arthur, where his subsequent history is well known. The "korr, korrid, korrig or korrigan" of Breton have

been identified with the "fee" of southern France and are not improbable cousins of the Welsh creature known as the "koridgwen", which must surely bear a relationship with the Irish mhorrigan? Thomas Keightley said that all of these corresponded with entirely human women, who were called the "gallicenae" among the people of ancient Gaul (France). Of them the Roman traveller Pomponius Mela wrote: "Sena in the British sea opposite the Ofismician coast, is remarkable for and oracle of the gallic God. Its priestesses, holy in perpetual virginity, are said to be nine in number, and are thought to be endowed with singular powers, so as to raise by their charms the winds and the seas, to turn themselves into what animals they will, to cure wounds and diseases incurable by others, to know and predict the future. but this they do only to navigators who go thither expressly to consult them." It is interesting that the Lady of Little Van Lake in Wales was also represented as having a keen interest in medicine. In Vita Merlini, (The Life of Merlin, 1150) Morgan was represented as living on an island with her eight sisters and tending herbs which were used to cure Arthur after his final battle, saving him from seemingly mortal injuries. The korid-gwyn was similarly assigned nine attendants. To this being the poet Taliesin entrusted a magic vase (or cauldron), the edges of which were adorned with sea-pearls and which contained the wondrous waters of bardic genius and of universal knowledge. In Gaelic folklore this cauldron of the deep was given by Arthur to his sister Morgan Le Fay. The korrigan, it was said, could "predict the future, assume any form, move from place to place with the rapidity of thought, and cure maladies by the aid of charms which they communicate to their favourites." These fee, or fayres, were no more than two feet in height but proportionate to adult humans rather than dwarfed. They dressed in a single white veil and seen at night, appeared to radiate a light which was very beautiful; "but by daylight their eyes appear red, their hair white, and their faces

wrinkled; hence they rarely let themselves be observed by day." Their favourite past time was singing, but they were never much given to dancing. They lived near the Breton springs. Their chief occupation seems to have been the combing of their long hair. One might suspect that they had access to the ale of the cauldron of the deep for at May eve they held a banquet at which they passed "a liquor, one drop of which would make one as wise as God himself." Unfortunately, few outlanders drank this brew as the korrigans vanished at any human intrusion. This is probably to the good as they had extreme halitosis, their breath being deadly. It is of note that the Black Annis of England and gwrach y rhibya of Wales are hags possessed of similar appearance and bad breath. Keightley has noticed that the korrigan were very similar to the elle (elf) maids of Scandinavia and the trolls of that northern land. They had the same aversion to Christian artifacts (eg bells) as the korrigan, had their chief holiday on May eve and May Day and could foretell events. The korrigan came equipped with a purse full of gold (obtained from her prophetic work), but if any human wrestles it from her it is found to contain nothing more than hair clippings and her scissors. The Bretons distinguished these from the sea-going mermaid, who they named the morgan (sea-woman) and morverc'h (sea-daughters). They saidthat these creatures captured people and carried them away to their palaces of gold and crystal at the bottom of the sea. Like the korrigans, the morgans sang and combed their hair which was crow black as they swam through the water, but a blinding red-yellow colour in sunlight. In the romance entitled Maugis d'Aygremont et de Vivian son Frere we again find in Perceforest a version of La Dame du Lac, who lived in a castle surrounded by a river over which lay a fog so persistent none could cross except as the lady allowed. Here Alexander the Great came to be cured of his wounds. While he stayed, he was entertained

and told that his lineage was the same as that of "le roi Artus". In this same romance we meet another character living "en lysle de Zelland" (off the coast of Denmark). Described as a "ancient jade" she is said to be "une faee qui estoit appellee Morgane." This Morgane was said to be on intimate terms with "un espirit Zephyr. This youth was taught "enchantemiens et des conjurations" along with the abc's of sex. Keightley declares that the amorous adventures of this rake in training "form one of the most interesting portions of the romance. The Zephyr of this story clearly corresponds with Sir Launcelot of the Lake. In Sir Launfal this same character is represented in metrical form by Thomas Chestre, who wrote during the reign of Henry VI of England. In Chestre's tale, Launcelot is represented as serving at the court of King Arthur until the arrival of Gwennere, daughter of Ryon, King of Ireland. Slighted by the lady, Launfal retired to a forest retreat. Here he encountered Dame Tryamour (another morgan) whose father was "king of Faerie". He soon found her naked body to rival "snow that snoweth in winter's day" and observed that (like the mermaids) "her haire shone as golde wire." As marks of affection this lady gave him her never-failing purse filled with gold and dismissed him, promising him additional favours provided he remained constant to her. Launfal now returned to court where he was able to present a much better image, one sufficient to catch the interest of Arthur's queen. In other versions the knight succumbed to her sexual wiles, but in this one he refused her advances and was sentenced to death on a trumped up charge of attempted rape. Before the execution ten five damsels arrived at the pyre on horseback and Launfal was rescued by his lady of the lake. A thirteenth century version of the Arthurian tale entitled "The Dream of Rhonabwy" introduced the Welsh Owein (Lancelot), who was represented as the son of a

mortal, King Urien, and the goddess Modron (who is obviously Mhorrigan). She has been equated with Matrona, a Celtic river-goddess whose domain extended from the Rhine to northern Italy. Owein's ancestry was revealed in his playing of the board game "gwddbwyll" (god battle) at the court of his patron, King Arthur. Owein and the King engaged in a "game" which appeared to operate at two levels, the more serious being a battle in the real world which corresponded with moves made on the board. In the former, Owein appeared to be supported by flights of battle-ravens, his mother's totem animal. In all of these versions of the Arthurian myth, Morgan le Fay is presented as the foster mother-lover of Sir Launcelot of the Lake and is not an unsympathetic character. All of that changed when Chretein de Troyes identified Morgan as Arthur's half sister and the mistress of Guingamor, lord of Avalon. In all later romances the lady tended to be more in common with the ancient Irish Mhorrigan. In Gawain And the Green Knight she is introduced as a wrinkled crone rather than a golden-haired lass, and Thomas Mallory was first to represent her as totally corrupt, a plotter against King Arthur and his throne. John Steinbeck started to interpret Malory in idiomatic English and he characterized Morgan as "dark, handsome, passionate, cruel and ambitious." In Malory's tale, Morgan fashioned a sword and sheath exactly like King Arthur's Excalibur. She then seduced Sir Accolon of Gaul arranging that he should kill Arthur while under her spell. Arthur was then misled in the woods and his sword changed for a dull-edged double. The true Excalibur was given to Accolon who used it against the king in a very unequal fight. Nyneve, elsewhere known as Viviane, watched the fray and released a "geisreg" which caused the real sword to fall from the traitor's hand and rush to that of the true owner. Arthur now overcame Accolan and learned that his sister plotted against him. Addressing his downed adversary, Arthur said: "I grant

you mercy because I know you were under a spell. I have honoured Morgan le Fay, my sister, and loved her better than my other kin. I trusted her more than my wife, although I knew well her jealousy and lust for flesh and power. I knew she practised the black arts, and now I have no mercy for her." Unaware that her plot had failed Morgan called for her husband's sword intending to send him to earth along with her brother. A maid-servant warned her son, Sir Ewain, and he confronted his mother while the sword was still raised over her victim. Acutely embarrassed, Morgan seemed to have a change of heart and foreswore the dark arts. When the sidh warned her that her attempt on Arthur had failed, Morgan went herself to intercept Arthur as he travelled back toward Camelot. She was unable to harm him but stole Excalibur's sheath, which had protective properties for the wearer. Accompanied by her men she disposed of this magic amulet in a nearby lake and hid from her pursuers by giving her party the aspect of standing-stones. Morgan then retreated to her own land of Gore where she strengthened her castles and towns, and armed and supplied them out of fear of her brother. Some mythologists consider the Tuatha daoine to have sprung from the Nemedians after they abandoned Ireland for the Mediterranean. Fleeing from the Fomorian wars, which reduced their numbers to thirty descendants of the pirate named Nemed, they scattered to Britain, and to southern and northern Greece. The latter settlers under Beotac settled the four northern islands of Falias (Fal Island), Gorias (Gor or the Triangular Island), Murias (Mur or Sea Island) and Findias (Fin Island). It is recorded that "Out of Falias was brought the Stone of Fal, which was in Tara. It used to roar under every king that would take legal possession of Ireland. Out of Gorias was brought the spear that Lugh had. From Findias came the spear of Nuada, another irresistible weapon. Out of Murias was brought Dagda's Cauldron from which no company departed unthankful." Morgan's land of Gore mauy have been the current Scottish shire of Moray,

for that was aciently the place of "the seed of Morgan". While Arthur returned to Camelot nursing his rage, Morgan took up needlework, fashioning a cloak decorated with "flowers and curling leaves patterned in jewels, covered with preciousness and flashing colour. This she sent to Arthur by way of one of her ladies-in-waiting. In the presentation of this gift Morgan explained her evil actions as behaviour brought on after the invasion of her body by an evil spirit. Being honest and innocent, Arthur was ready to accept this lame excuse but Nyneve seized the cloak and flung it about the shoulders of the deliverywoman. Immediately the cloak contracted about her, her skin reddened and then blackened, and she fell to the floor as corrosive acids reduced her to ash. After that Arthur and Morgan became implacable foes, but in spite of her magic, the realm was finally forced through battle to a state of peace. In that tranquillity, Arthur sought use for his unoccupied knights and sent Lancelot and Sir Lyonel on a quest for adventure which brought further contact with Morgan. On the road, Lancelot was subjected to a great weariness and fell into an deep sleep. In this state he was discovered by Morgan's befind, "a huge and ancient raven" and then by a cavalcade that included The Queen of the Outer Isles (of Scotland), the Queen of North Galys (highland Scotland), The Queen of Eastland (eastern Scotland) and finally Morgan le Fay, Queen of Gore (presumably the north east). "Black of hair, of eye, of robe, and horse. Her cheeks the white of white rose, and her midnight cloak blacker for its points of ermine." The great raven, which had taken to the air, now dropped on the trappings of Morgan's horse and croaked "Dog!-Pig!-Death!-Pretty-Pretty-Lady!" Laughing at her familiar, Morgan threw the bird into the air and turn to her three sisters saying, "We have

received a titbit sisters, a honeyed plum for the eating!" Morgan guessed at first that Lancelot was spellbound but her magic told her otherwise. To make certain that her foe would remain calm, Morgan took a vial of "lactucarium, iridescent with age" from her kit bag and forced the sleeping knight to drink some. The three queens carried the recumbent ally of King Arthur to Maiden's Castle. Within its walls, each of the four woman vied for Lancelot as a sex-object. There red-haired queen of the Gaels promised him "the crucifixion of love". The goldenhaired queen of the sea isles dismissed this attraction suggesting the night would soon tire of "versatility in a rather simple activity." She promised him change and variety in the sex act; "I offer you everything in layers of contrast." The queen of the eastern moors promised Galahad a motherly love; "safety and warmth, praise for virtue and a gentle compassion for fault." Finally Morgan spoke: "My coven sisters offer you brightly coloured shreds of a whole garment; but I will give you power. If you want harlotry, it can be purchased. Admiration? - the world aches to kiss the backside of that vice. A crown? Power and a sharp knife will put that in your hands. Change? With power you can try on cities like hats and smash them when they tire you. After all what crime is there that does not seem a virtue in the hands of power. And is not virtue a variety of power? Philanthropy, good deeds, charity, these are mortgages on the currency of promised power. It is the one possession that does not flag or become tedious, there is never enough of it. My sisters offer cheese for mice with small needs. I offer a ladder to your brothers, the stars, from which you can view the anthill of men with contempt and amusement." In this speech Morgan le Fay was not playing the part of a politician, but spoke from sincere conviction. Sir Lancelot is said to have responded first by tracing the

image of a circle which he then crossed. an instinctive action against witchcraft. He then turned on the queens and noted that their bodies were artificial constructs created by the arts. Of Morgan he noted: "Once on a night I stood in an open window looking out. I saw red eyes, and into the torchlight came a great shewolf, who raised her head and looked into my eyes; her mouth and tongue were gouted with new blood. Hand me a spear I cried, but the man beside me warned, "It will do no good. That is Morgan le Fay giving service to the moon." At this Morgan threatened to turn her prisoner's legs to snakes but listened instead as he continued: "Children have no power to oppose their oppressors so they rant at their nurse, kick a dog instead of a big brother or pull wings from a fly naming it father. And then he creates his own world where he is king, an invisible being who flies and has all power. Most children make some peace with their imperfect world and work out compromises so they can live with out injury to themselves or other. The few who do not make peace become prisoners to their fantasy, some locked away as hopelessly insane. Those who are clever sometimes flesh out the dream with magic. Not being innately wise or kind a world of enchantment injures through poor design. When things work poorly in the elemental world the grown child flies into a familiar rage and destructive hate. There lies the fear, for bhoabhs and bhodachs are children, living in a world they have made, one governed by chaos rather than order. What is more frightening than a child with great power? A spear and a sword are full of menace, that is why knights who carry them are first taught pity, justice, mercy, and to withhold force till the last. You my ladies are unreal, crippled, vengeful children, and I your prisoner." At this, Lancelot was returned to prison but finally made his escape with the help of a serving girl. MOTHAN, (pronounced mo-an), the bog-violet or trailing

pearlwort (sagina procumbens). “It is used in promoting and conserving the happiness of the people, in securing love and in ensuring life, in bringing good and in warding away evil.” Gathered with the words: “I will pull the pearlwort, the plant that Christ ordained; no fear has it of fire-burning, or wars of fairy women.” More distantly the following incantation was preferred: “I pluck the gracious mothan as plucked the victorious king of the universe in his time. In the name of Bridd and the holy three, I in the field of red blood, in which all wrath and fury are quelled. This then the cause of all joy and gladness, the shield of the mighty one above me.” The plant was to be carried by the picker or placed on the lintel of the door to keep the slaugh, or “aerial host,” from entering and beguiling a member of the household. Placed on the right knee of a woman in labour it provided relief and defeated any attempts at changeling substitution by the sigh. It was placed on the bull’s hoof to promote fertility when he was “with” a cow. Milk was sained with it so that its toradh or inner spirit would not be taken away by magic. A cow with calf was similarly protected, and sometimes in the “silvering” of magic water the juice of the plant took the place of silver. This plant was also a love charm. The woman who provided it had to collect nine roots of the tiny plant while kneeling on her left knee. She fashioned a ring of it and placed it in the mouth of her supplicant with appropriate Gaelic incantations. If the girl could induce her loved one to kiss her with the charm in place, he became her bondsman. Love bent maidens sometimes rubbed it on their lips as an aphrodisiac. When used as a love-token nine roots of the mothan had to be woven together into a cuach or ring, and this was placed by design, or otherwise, in the mouth of the person who sought affection. Here it was made active by consecrating it, “in the name of the king of the sun, and the deity of the moon and stars, and in the name of the holy three (not necessarily the Trinity).” The charm was thus carried to the next meeting with the intended, and a kiss

sealed his or her fate “making him hencefast bondsman in everlasting cord.” The bog-violet was also carried by travellers as insurance against danger on the road. Red Roderick Carmichael of Lewis received one from a boabh as he was going to trial “and he got off although he was as guilty as the son of a sinner.” Consuming this plant was said to bring dreams about the location of folk taken into the side-hills by the sigh. MUC, OIr. mucc, a pig, sow, Cy. moch, pigs, Br. moc’h, pigs, any animal with a snout, French moucher, to blow the nose, Skr. muncati, to let loose with phlegm, wild things. The pig was the symbol and mythological ancestor of the Firbolge. Notice that when the Milesians invaded Ireland they said that all the hills had the look of “sow’s backs,” a reference to the continued existence and power of this race. The Tuatha daoine had never been able to thoroughly subjugate this earlier people and Queen Mebd’s encounter with pigs which jumped clear over both her and her stallion may be a reference to some unfortunate encounter with these guerillas. Even Manann suffered losses at the hands of swine: His hounds sought “a pig that was destroying the whole country, and making a desert of it.” The animals tracked it at last to a lake, but it turned on them and maimed or killed its tormentors. Afterwards the pig swam to the island in the lake which was afterwards called Mucinis, the lake being termed Loch Conn, the “Lake of the Hounds.” The vitality of these folk perhaps led to tales of Manann’s swine, which could be eaten on one day but invariably were seen completely reincarnate on the following morning. These creatures remind one of the Odin’s pet Sæhrimnir “the boar that always came to life in time for the next meal.” In the latter days The Firbolgs and Tuathans took liege to Manann and thus it was thought unwise to draw their attention by mentioning them by name. This was considered especially true of men travelling at sea. Men descended from the sea-giants often travelled with a pig tattooed on the left knee, believing that, “A pig on the knee brings good luck at sea.”

MUC DUBH, AN, the black pig, OIr. mucc, confers with the English mucous. A forerunner of death. A banshee. It was said that a sow approached men, and a male animal came before women who were doomed to death. Note entries immediately below. Those pursued by this death-ward were either adherents or descendants of the Firbolge. MUC BIORACH, a porpoise. Cow/calf with a snout. MUC DUIS, the eternal pig sought by the sons of Tuirill Biccreo: “Everyone whose side it should come upon was healed.” As their second task on behalf of Lugh the Sons of “Turenn” turned to the problem of gaining a magic pigskin. Here again, the muc, or wild boar which was sought, was a sun-symbol. Frey, the son of Niord was the Norse equivalent of Lugh, and his birth-gift from the dark elfs was Gullin-bristi, the “Golden-Bristled One,” another personification of the sun. Lugh himself was sometimes said to travel as a wild boar, and it was sometimes rumoured that the sun-chariot was hitched to a boar. The radiant bristles of the animal may have been considered symbolic of rays of sunlight, or of spikes of golden grain which were raised by the force of sunlight. Whatever the case, the boar represented Lugh’s agricultural interests, and his tearing up of the ground using his sharp tusk is considered to have suggested the plough to the first farmers. In historic times, the pig was so important to the first settlers of Bermuda, they featured it on their coinage. Settlers in eastern North America found it equally useful; they simply turned the animals loose to fend for themselves through the summer and shot them for food when they had become fat and uncontrollable. In some of the stories the pigskin sought by the Tureens is identified as the “Skin of Duis” or “Tuis,” who is the Germanic god more commonly identified as Tyr. As we have noted this skin had the property of healing injuries when placed upon them. If dipped in ordinary water from a stream it was seen to become wine. Tyr was said to be the son of Odin by a sea-

goddess. He appears to have no specific dwelling place but ranked next to Odin and Thor , a fact remembered in the name Tues-day. He was the principal, divinity of Ziusburg now called “Augsburg,” so perhaps the Tureens visited the Germanic tribes as the second of their labours. King Tuis greatly respected the art of the balladeer, and was pleased when the visitors offered him a praise-poem. Unfortunately the king did not feel this was sufficient justification for giving up the pig-skin, although he did agree to give the entertainers all the gold coinage which this skin could contain. With the skin filled to the brim, the Sons of Tureen turned on their host and fought their way out of his court. The battle ended when Brian seriously injured the king and escaped in the confusion that followed. In a forest-retreat the brothers made good use of the skin by laying it upon their various wounds. MUC MAHARA, great “phlegm blower,” a whale. MUC SHLANGHA, an animal described as having nine tusks in each jaw. The Fenian warrior Caoilte killed it and the men of the band feasted from it over a period of several hours. It had the reputation of preserving the health of those who ate its flesh, and it was observed to have a mildly intoxicating effect. By dawn the animal had completely reincarnated itself from the bones left over from the feast. MUCAG, “dog”-rose hip, from muc, above. A plant having medicinal virtues. MUICE MUCCA BALOR, “a boar of ghastly shape, of power, wherein the gorge is named. Of the breed of the swift agile swine that Balor the stout smiter kept.” They were killed by Fenian warriors. MUICE ESSACH, six pigs: “they were slaughtered every night and if their bones were kept without breaking or gnawing, they would survive alive every day.” The pigs of Manann mac Ler. See following entries for parallels.

MUICE GENTILUCHTA, “Lugh’s Pigs,” supernatural animals which came out of the cave of Cruachan, the Irish-Christian “Gates of Hell.” “Around whatever land they passed, there the ground was barren for seven years. When men tried to count them they would not stay, but would pass on into another territory. Therefore they were never numbered and they could not be killed. If they were shot at they disappeared from view, Once Mebd and Aillil determined to count them while they were in Magh Mucrime. While Mebd tried to assess them from her chariot, one of the pigs jumped over her head. Quickly she seized the animal but its leg came off in her hand and was seen attached to an empty skin. Then they all disappeared from sight and nobody knows where they travelled from there.” It has been guessed that these animals are metaphors for the Firbolge who were a severe trial to the Tuatha daoine. MUICE LUBADAN, the pigs possessed by Lubadan, a lord of the Otherworld. “They will last you till their dying day, every night they may be killed but within the watch will live again.” MUICE NA' MANANN MAC LER, pig, OIr. mucc, cf. the English muck and mucus, the "pigs of Manan mac Ler." At the investiture of the Tuatha daoine as adherents of the seagods Manan mac Ler gave them his "pigs", reincarnate animals who offered their flesh as food in the daylight hours and refleshed their stripped bones at night. Thus the Daoine sidh were guaranteed an unending source of food. We are reminded here of Odin's boar Saehrimnir, "a marvellous beast slain daily by the cook... although Odin's guests gorged themselves to the full, there was always meat for all. Moreover the supply was inexhaustible, for the boar always came to life again before the time of the next meal." Among the Anglo-Saxons, the pig was thought to contain some of the god-spirit of Woden, in fact the name "pig" is thought to be a dialectic form of bog or "god". Under this circumstance, most residents of Britain thought it unwise to mention the name pig, especially upon the open ocean.

MUILIDHEARTACH, a cailleach who travelled from Scotland to Ireland to participate in the final destruction of the Fenian warriors. Her appearance is like that of Macha: There were two great spears of battle at her sides, her face was blue-black, the sheen of coal and her tufted tooth was like rusted bone. In her head was a single pool-set eye, glinting swifter than a star in the winter sky. Upon her head she wore gnarled brushwood, clawed old aspen roots. MUIME, MUMU, MUMA, step-mother, nurse, EIr. mumme, the English mommie. From mud-s-mjâ, the “suckler.” Mud, to suck. Parallels the Latin mamma, and the German muhme, a mother’s sister. One of the four provinces of ancient Ireland, the modern designation being Mun-ster. The current ending is Norse relating to the goddess Ostara also known as Easter. Note that Munster only grudgingly recognized the authority of the High King at Tara. While the rest of the country claimed Milesian roots, this province claimed descent from Lugaid, the son of Ith, who had come to Ireland from Bregon, an island in the western Atlantic. They proudly claimed relationship with the Fomors of the House of Donn and noted that Tech Duin, the staging place of the dead, was located off their shores. The kings of this southern land even entitled themselves the “King of the World,” after the fashion of the rulers of An Domhain, the seat of the creator-god Don. MUIME CHROISD, the nurse-maid or foster mother to Christ. The root mord is mud, to suckle. The lady known in the English tongue as “St. Bride of the Isles (the western isles of Scotland).” The legend says that Bride, an island cowherder of noble birth was transported by angels from Iona to Bethlehem to become the nurse and foster-mother to Mary’s Christ-child. Thus in the islands, the pagan Bridd has devolved into Ban-chuideachaidh, the aid-woman of Mary. In childbirth island women used to call upon the Bride: “When all things go well, it indicates that Bride is friendly to the family; and when they go ill it is seen that she is offended.” Following the supposed action of Bride at the birth of Christ, the “aid-woman, ” present at a birth of other

children, dedicated the new-born to the Christian faith by letting three cold drops of sea-water fall upon its forehead. It has been noted that the province of Muime, or Munster, is frequently mentioned in the old tales as a primeval world, or beginning place. As a result, some part of each invading force entered Ireland through Munster, and the Christians were no exception. MUIR, the sea, especially the open or ocean-sea; the Atlantic. Br. mor, Gaul, mori, Latin mari, English mere, German meer. The Gaels who lived at the sea-side often admitted descent from the Fomorian sea-giants, thus the opinion that: "The sea is much more blessed than the land. A man will not be afraid to stay all night in a boat a few yards from the shore, when he would not stay for an hour alone in the dark on land. A priest told me that one day he was crossing the dangerous Minch (Strait) between Uist and Eriskay, on a dark night to visit some sick person. He asked the man who had fetched him where his companion, who was awaiting them, would be sheltering on the shore. Och, He won't be on the shore at all, by the Book! It is on the boat he will be, for it is well understood that the sea is holier than the land." MUIRCHOL, muir, ocean, open-sea; coll, destruction, skaith; collachail, boorish, from Ir. collach, or cullach, a boar; col, sin, wickedness, wrecking havoc. Many promontories on the sea have this name. The act of muirchol is considered to be piracy or wrecking. Thus Arida Muirchol, the “Capes of Seasins.” Once a Pictish name. Modern Gaelic murchan. MUIRDRIS, "sea-bramble." The kelpy of tangy of lowland Scotland. A shape-changer sometimes seen at sea as a horse, but capable of coming ashore in that form or as a human. Similar to the French lutin and the Manx shoopiltee. Those who attempted to ride this creature were at best dumped into a latrine or a muddy ditch. In sight of the ocean, this spirit was much more dangerous, often riding men into deep water and doom. It is claimed that the muirdris served as a weregild to some families trying to

dissuade them from entering the water where there was danger they might drown. They attempted to accomplish this by producing supernatural sounds or by creating "fetches" or balls of light that hovered over the water. If the individual in question was too simple-minded to take these clues, the sea-horse was likely to conclude that his "friend" was suicidally inclined. At this, he would attempt to make death as quick and clean as possible, and after the fact would consume all the body excepting the liver. MUIR UAINE, the “Green Sea,” the southern Atlantic, pointing to the productivity of these Gulf Stream waters. MUISEAN, the traditional enemy of Mankind, a mean sordid individual, from musach, nasty, Ir. Mosach, Cy. mws, stinking, Bry. mous, muck, dirty sea-grass, the Eng. mud. In the Gaelic situation it is undestood that physical power is a poor asset as it invariably fails. The Devil of this folklore is a gentlemanly scamp, always in mischief always attempting to gain an advantage over mortals, but often failing as he is a knave of poor intellect, often brought down by wise men and even by clerics. In this mythology it is contended that even the muisean “still ha’es a stake (in salvation).” MULART, dwarf, elder, a conical heap or mound. A “high mound.” Confers with ON. muli, a jutting crag, the Fr. mulon, a clump of dried grass. The Ir. form is mulabhurd or malabhur. Preferred sites for ritual magic. MUNGAN, the nearly mythical Saint Mungo, from munganachd, bullying; thus the Gaelic proverb "Like Mungo's work, it is never done." Kentigern was his actual name. Born in 573 A.D. he was an illegitimate child, his mother the Christian daughter of a pagan king, who discovering the religion of her lover ordered her put to death. She escaped and her child was adopted by a monk named Servus, who kept a school at Dumbarton. Here Kentigern endeared himself to the monks by raising their cook from the dead. But the scholastics were jealous of him and tried to bring him into disrepute

with his master. Once when a pet robin belonging to Severus was so roughly handled its head became detached, these others blamed the "accident" on Mungo, but he restored it to life. As a grown man he established his own monastery at Glasgow and travelled among the southern Picts preaching the Faith. He was banished from Scotland by a hostile king but returned in the reign of Rederech, who elected him bishop. Once when his monastery was without seeds at planting time, he sowed a bag of sand and wheat sprung up from it. On another occasion, when his workplace lacked a second hind to pull the plough, he captured a wolf and tamed it so that it did duty for him. His life story is little known but he is though to have been contemporary with St. Columba. MURIAS, muir + asg, sea + fish, murlach, the dogfish. One of the original northern islands where the Tuatha daoine tarried to learn the arts of magic. Corresponds with An Domhain since "Out of this place was brought the Dagda's cauldron.” No company ever went away from it unthankful." This was the “Cauldron of Regeneration,” purloined by the Dagda and his two sons. MUTH, MUTHADH, a change, an alteration, a difference from Latin muto. The Gaels have another word for death, this one implies an alteration in form, size or kind; shape-change, the high art of the Fomors. MURDDIN (mer-thin), muir + dinn, sea + press down upon. Merlin, the god of the upper air (see Meirneal). In the medieval romances, Merlin, the “hawk” or magician to King Arthur. MURNA, MORNA, Abundant. A descendant of Nuada and Ethlinn, the latter the daughter of Balor of the Evil Eye. Cumhail, the leader of the Fionn loved her, but her father Tadhg, the druid, refused permission for them to marry. They eloped, but the father persuaded Goll man Morna to kill Cumhail and assume leadership of the Fionn. He did as directed, but Morna fled into the wilderness where she bore

Cumhail’s son who was called Demna. The boy was fair in complexion and thus nicknamed Fionn (Fair) mac Cumhail. He revenged his father and took leadership of the Finna when they were at their most powerful. His mother eventually remarried a chieftain from Kerry. MURTAGH MAC ERC, “Murderous,” noted as the High King who sent the Lia Fail, or stone of Destiny to Dal Riada for the coronation of his brother Ferghas. When all was said and done, Ferghas refused to return this valuable relic, which was lost to Ireland.

N, nin, ash in ogham. Wednesday; naescu, the snipe; necht, crystalline; February 18 to March 18.

NA, not, EIr. no, OIr. na, Lat. ne, corresponding with the Eng. un-, Cy. nac, nag, Bry. na. Confers wityh G. nach, that which is not, not. NAAS, the wife of Lugh, buried at Nass, County Kildare, the chief residence of the kings of Leinster until 980 A.D. NACH MAIREANN, MARRUINN, not productive, dead, but present in the spirit-world. Marruinn, flowing with cream (full of spirit). NAIDHEACHAN FADA THALL, "very much lengthened stories," tall-tales. Fables as opposed to myths, the latter being regarded as unverifiable history. The Gaels were careful to distinguish between novels and history. NAIR, “Modesty.” A goddess who consorted with the High King Crebhán taking him to the Otherworld where she gave him fabulous treasures. NAMHAID (nahv), an enemy, Oir. nama, from the root nem, to seize or take by force, thus Eng. nemesis. OHG, nama, rapine, the Eng. nimble. NAOI. Nine, Lat. novem as in November, the ninth month. me of thesacred numbers in Gaelic mythology. It may be noted that Fionn of the tales was thought to dwell in the Sun,

which had nine doors for entry and exit. At a later date this number was reduced to seven. This warrior-god lived, on earth, in a seven sided mansion as did the Scots warrior-lady, Scathach, whose house also had seven great doors and seven windows. Fionn was not one of the Gaelic gods but a transformed human who went to dwell in the Knoll known as Tomnahurich. Like the Christ is is supposed destined to have a second coming in the interest of aiding the common folk. It is said that his arrival will be timed to follow the sound of his whistle among men, and that he will return after crossing the nine rivers that separate the lands of the living from those of the dead. These rivers are: the Liffey, the Maine, the Boyne, Carlingford Lough, and Larne water among others. The peasantry sid that Fionn was lord of the Nine Otherworlds and that he kept nine bards who travel yet in the world of men to do his bidding. One of these messengers was clearly The Bas: “he never delivered a cast that missed his hand. That same man would be dead before a nine-days term was out.” Sometimes this man “with the blood-red hand” was referred to as The Tracker. It was said that nine rods stood in the house of the dead, and that these belonged to the individual “Lord of the Dead.” One of these ruling rods was known to be carried by Manann mac Ler. In the west of Ireland the horse which the death-god rode was said to be nine-legged and as ready on the sea as on the land. In the Gaelic realm it was also said that the sun emitted nine rays and it was often symbolized in this manner. Prayers and invocations often contained nine appeals, and “The Lord of Justice” also entitled ‘The God of the Nine Rays” was approached to straighten “the crooked paths of laws and lawyers.” It has been suggested that pillared Scottish stones with incised lined radiating from a central boss also represent the power of evil-eye, and possibly the hairs of the head, which weree sometimes considered a seat of power. Campbell says that Fionn’s personal banner had nine chains “dependent” on it. The name of the banner has been given as Geal-gheugach, a’Ghil-

Ghreine, An Dia Griene Nighean Righ Feill Fionn and as An Deo-Greine, and note that Der-Grene (Deur-Greine) is one of the daughters of Fiachna, a god of the Underworld. Fionn is also listed as “Lord of the Nine Ranks.” NAOISE, NOISIU, NOISE. The eldest of the three sons of Usna and his wife Elbha, the latter a daughter of the druid Cathbad. Naoise and his two brothers, Ainle and Ardan were champions of the Irish Red Branch. In the service of Conchobhar mac Nessa he met Deridiu, who was set to marry this king of Ulster. They fell in love, and with his brothers, the pair fled to Alba where the men took service with the king of the Picts. After some years Conchobhar appeared to mellow in his attitude toward the sons of Usna and sent Ferghas mac Roth to invite them all to return to Ireland. Although Deirdiu foretold disaster she was unable to forestall fate. In the end Naoise was killed by the sword of Manann mac Ler which had been loaned to him on an earlier excursion into the western ocean. Conchobhar was able to have his will with the woman he desired but it is said that pine trees grew from the graves of the two lovers and their branches entwined across the water that separated their graves. NAOMB, holy, EIr. noem, O. Pers. naiba, beautiful. See next. NAOMH, NAOIMH, heavenly ones, saints, holy. Initially men devoted to a religious cause, pagan or otherwise. See above. NÁR THUÁTHCAEACH. The swineherd of Boabd Dearg, the rival to the swineherd Oichall Ochne of Connacht. They fought their way through several incarnations. This character was on a downhill slope for it was said, “he never attended a feast at which blood was not spilt.” In the end he was born as the Brown Bull which was so desired by Queen Mebd. NA-SCIGE, The Old Gaelic name for a “vacationing” gang of dead animals and folk. An obsolete negative which is associated with the modern sgéile. misery. There are a

number of related words characterizing this band, especially: sigh, the little people; sgeig, mockery; sgeigeach, having a prominent beard; sgeilcearra, supple, active; sgeilm, boastful, prattling. Associated with all this is the Clann Seelie, the people known as Sellicks or Seligs in other parts of the world The lowland word selie, the English silly, formerly identified a brave leader of men, although it came to mean a person who was incautious in the face of danger. The unsilly people were the antithesis of the harmless little people of Gaeldom. Brian Froud says that the Scottish Host “Fly through the air at night, snatching mortals unfortunate enough to fall in their path. The hapless victims are dragged along, beaten and forced to participate in heinous activities...The Unselie (Not Silly Court) also includes a great variety of weird and terrifying monstrosities. These are usually associated with particular localities.” This “court” travelled on the northern wind, and as the winds were at their height in that half of the year that the old Gaels called geamhradh (pronounced geaur-egh) the “riding time of the Gamer, or Hunter,” it was supposed that the spirit of the Host preferred hunting in that season. In the case of Odin’s kingdoms the hunt seemed to be at its height in the month called the Yule, but in Britain the death-deities were active at the old Celtic quarter days, especially at the Samhain and Beltane. The leader of the Hunt, and its time, varied regionally and the pale rider might be Uller in Scandinavia and Frau Wode, or Frau Gode, the goddess Frigga, in another. She confers with the Cailleach bheurr, or “Winter Hag” of Gaeldom. In some quarters Manann mac Ler or the sun-god Lugh were said to be in charge of the collection of souls of the dead. NATH. obs. science, knowledge; nathach, obs., learned, dark, gray, gloomy. See following. NATHAIR, (na-ir), a snake, a serpent, viper, adder, Cy. neidr, Corn. nader, MBr. azr, the Latin, natrix, snake; Goth. nadrs;

ON. nathr; English adder. The alter-ego, or second face, of the Athair or Allfather, the creator-god. Nathair-glagain, rattle-snake. The Nathair was the prime scape-goat at Quarter-Day rites, when he appeared in the form of a hidecovered man beaten with sticks by a following of masqueraders or disguisers. We know that snakes were frequently committed to the druidic bonfires (presumably as representative spirits of Auld Reekie). It may be apropos that the Gaels referred to the Anglo-Saxons as “the Coiled-Serpent People.” In the last century Dr. Carmichael noted “a curious custom, the pounding of a serpent in effigy:” On the day of the Bride (February 2) he watched a householder at Uignis, on Skye, take off a stocking, fill it with peat and pound it “to death” with the hearth tongs. “as she pounded she intoned a rann:” This is the day of Bride; When the queen must arise from the mound; I will not touch (annoy) the queen, Nor will the queen touch me. This act seems to have been made on behalf of Samh or “Summer,” the bride of Lugh or the Sun. The beaten serpent is therefore the Winter-King, best known as Bil, and the cautionary “live and let live” note is directed to his mate, the Winter-Hag, who is the alter-ego of Summer. This is made more certain since the queen is identified in other examples of this incantation as “the daughter of Ivor (Want).” Notice the Conal Cernach and his friend Fraoch found their great serpent at the foothills of the Alps. Annne Rice thinks that their may have been an earlier tale in which this creature was a local beast. In the metrical Dindshenchas there was certainly a destructive snake which “would have wasted all the cattle of the indolent hosts of Ireland by its doings.” It was laid to ground by Diancecht, the god of medicine. In a prose version of this work,

three serpents are

mentioned as embryonic in the heart of Mechiwho was killed by MacCecht before they could emerge to waste the land. The ashes from this beast were cast into the river Berba (Barrow). Saint Patrick inherited this mantle when he struck his fundamental blow at the past by supposedly banishing serpents from Ireland. It was believed that a man bitten by a venomous serpent could preserve himself by drinking from running water before the nathair. If he was at a stream before the snake it was believed that the creature would swell and burst, otherwise this would be the fate of the bittern party. To be entirely safe, if the creature was killed, it had to be cooked, divided into six portions, and eaten by the injured party. Any remains had to be given “a Christian burial.” Otherwise the nathair was likely to regenerate itself. If portions were left unburied they were reputed to putrify into yellow and black spots which produced virulantly poisonous flies. “Serpent’s heads are preserved for years to cure their own sting-wounds. If a man, cow, or any animal be stung by a serpent, let the dried serpent’s head be cast into water, let the wound be washed in it,and it soon heals.” 1 NATHAIR CEANN, AN, “A Serpent-head.” The name given certain mounds found scattered throughout Britain. Folklorist Alaisdair MacGregor interviewed John MacRae who told him that such mounds were “in the shape of a serpent: and when the chief of the people would die, he would be buried in the head of the serpent. One (researcher) from London who was going about for such things, opened a mound, and they found in the mound a big stone coffin with a big stone slab on the top. And there the bowl was found with the ashes of the dead chief... The bowl was taken to Manse... It was there for some months; and they took it to Edinburgh, to some museum or something. They were saying there was a funny noise in the Manse when the bowl was lying there. If they was any treasure in the bowl it was taken out before...” MacGregor noted the presence of another mound at Cosaig. 1The

Celtic Magazine, Jan. 1878, p. 98.

Here arrangements were made for an archaeological dig but this was thwarted by a thunderstorm. Convinced that this was desecration, the locals blocked the project. NATHAIR MARA, NATHAIR NA’ MUIR, nathair, serpent; Old Irish, nathir, Welsh, neidr, Cornish, nader, Middle Brythonic, azr, Latin, natrix, a water snake. Confers with the English adder. + marasgal, master. Possibly related to marc, a horse and certainly to mor, great and muir, the sea. The Gaelic sea-serpent. Notice Helen Creighton's report that Maritime Canadian seamen do not like to dream of horses. Lowland forms were the nuckalavee and the nuck. According to Highlanders of Scotland sea-serpents are the largest animals in the world and the greatest of these was the one known as “The Great Whirlpool of the Ocean.” It was said so large that its belly could contain the corpses of seven whales. Mr. Iain, a cleric at Glen Elg in 1875 was fond of sailing. He, another clergyman, his two daughters and a boy named Donald MacCrimmon were chased by a lesser specimen near the mouth of Loch Hourne. At that the monster was described as being “as round as a herring barrel, and of great length. It went wriggling up and down through the water, zigzag, right and left like.” The creature came dangerously close to upsetting the sailboat but once it said within the Loch they saw nothing more of it on the way in to Arnisdale. The crew stayed there for a relatively long time, Iain’s daughters and their little terrier opting to walk the thirteen miles back along the water to their home. The others eventually sailed out again in the yacht and found the creature waiting for them. Again they were able to avoid upset and made it to their home-dock. It has been guessed that this same sea-snake was seen by an Islesman near Kyleerhea, who guessed that “it was a week before his tail passed me by.” NATHAIR ORRA, incantation for the Nathair or death-god. This was formerly addressed to the “hibernating serpent

(the adder),” on Bride’s Day (February 2). incomplete but a portion is preserved:

The chant is

Today is the day of Bridd; The serpent will therefore come from the hole, I vouchsafe I will not molest the serpent, And ask that the serpent not molest me. This date, often called the Imbolg , saw the first annual reunion of Lugh the Sun with his Bride, who was Samh or “Summer.” What they gained in power was seen as a loss in the camp of the Dark-, or Snake-lord Bil. His mate, the Cailleach bheurr, or “Winter Hag,” was from this time slowly reformed as the virgin-goddess of Summer, thus the need to propitiate this god and his kind. Bil and the Cailleach had an aversion to sunshine, particularly on this day; thus, men hoped that neither the serpent nor the “Ground Hog,” would see their shadows, for this invariably raised their tempers and brought on a few more weeks of severe winter weather. If that day happened to be grey and overcast, and these earth gods were properly propitiated, they had a tendency to return to their underground without taking action against the world of men. see braman. NATHAIR SGIATHACH, a dragon. NATHAIR THRAGHAD, shore-going sea-serpent. NATHAIR UISGE, hydra. NEABHAN, the Royston crow, raven, the totem of the “witch” fraternity. NEACH, an apparition, a person. From this neachd, obs., tribe, family. A pledge and neachdachd, obs., nerutrality. NIAMH, NEAMH, NEINAHE. heaven, the skies, “abode of bliss,” OIr. nem, Cor. nef, Br. neff, Latin nemos, a sanctified grove, Skr. námas, bowing, showing reverence. Sometimes referred to the root nebh, cloudy, the Lat. nebula but Macbain says it is nem, to distribute, the Germ. nehmen, to take. The old

world was a place of seemingly unending forest, that of the British northland being termed the Caledonian Forest. The heart of the forest was considered the seat of chaos and godhood. As late as the eight century a Christian bishop again denounced "those rites of prayer which propitiate the secret powers of the deep forest and the forest soil." The guardians of such groves were virgin females termed the nemaneach, “souls of heaven.” They derive from the goddess Neman, who corresponds with the bafinn named Emain Macha. The Mhorrigan and Neman are sometimes substituted for one another in the triad of Mhorrigan, Badb and Macha.. “All Cromarty (Scotland) people (whose countryside remembers Cromm) are familiar with the belief that the final judgement (of mankind) is destined to take place on the “Moor of Navity.” See neimh and neimhdh. When Cuchullain was hard pressed by enemies he once uttered “his terrible battle cry which all demons must answer.” Among them that day was the shout of Nemain, which was Badb, and this brought “considerable confusion on the opposing host.” Since the Badb belongs to the bafinne she is one of the Mhorrigan triad. Rice has translated Nemain as “Frenzy,” and says that “Morrigan (is) seemingly a generic term by which any of these beings could be designated.” This goddess may correspond with the Bry. Nemetona who is invariable given as “a guardian of scared groves.” See neimhidh for the location of some of these wooded retreats. See also Nemain. NEAMHACH, an angel, a heavenly spirit, based on above word. Neamhan, raven, crow. Neimhead, consecrated ground. NEARACHD, happiness, EIr. mogenar said derived from the root mag, see magh above. That which increases, see mac, cf. Lat. macte, at the root, the root of things, mak, great. NEAS, NIOS, currently a weasel, a thing up from below, OIr.

ness, a sea serpent. Anglo-Saxon naes, nose, referring to the fact that its head had this predominant feature. Also know as the neck from another prominent characteristic. Possibly related to the Old Gaelic ness, a wound. The Eng. nessa did not differ substantially from the nicca, or nicks, but were generally seen as the young of the species, having less length and girth, and thus found coasting closer the land, even entering lochs or embayments. Keightley noticed that the Icelandic nuck was called Nickur, Ninnir or Hnikur, which correspond with the eddaic names of Odin: "He appears (sometimes) in the form of a fine applegrey horse on the sea-shore; but he may be distinguished from ordinary horses by the circumstance of his hoofs being reversed. If any one is foolish enough to mount him, he gallops off and plunges into the sea with his burden." In this form the nuck is an equivalent of the kelpie. More often he was observed far from shore as in November 1805: "A small vessel of the Traeth was upon the Menai (Wales) sailing very slowly, when the people on board saw a strange creature like an immense worm swimming after them. It soon overtook them, climbed on board through the tiller-hole, and coiled itself on the deck under the mast - the people at first were dreadfully frightened, but taking courage they attacked it with an oar and drove it overboard; it followed the vessel for some time but a breeze springing up they lost sight of it." The Loch Ness Monster Nessie is representative of this class of creatures. Thomas Keightley has said that, "The Thames, the Avon, and other English streams never seem to have been the abode of the neck." This is because these southern rivers are shallow, and the nicks preferred the room offered by the deep fjords. The nick has been characterized as having two horns on its head, making it an obvious relation of Micmac Indian wiwilameq and the jipjakamaq. Like those creatures, the deep-sea nick has been pictured as having a triangular head on a long neck after the fashion of an ancient plesiosaur and a body not

unlike that of a seal. The earliest North American sighting of one of these mythical beasts in our waters occurred off Cape Breton Island in 1805 when David Lee reported seeing a dark green sea-serpent passing through the water "with an impetuous noise." Twenty years later there were multiple reports from a number of ships in Halifax Harbour when one swam by on the twenty-fifth day of July. One man who saw it guessed this nick to be "as big as a tree trunk and sixty feet long." In 1833, to members of the Royal Navy at Mahone Bay, Nova Scotia, saw a beast they said resembled a common American eel, except that its long neck supported "a head six feet in length." The two thought that the total length of the animal might be eighty feet and claimed it was dark in colour, almost black with streaks of white. A very spectacular sighting was recorded by geologist J.W. Dawson from Merigomish Beach, Pictou County, Nova Scotia, in 1842. Estimated at one hundred feet in length, this serpent beached itself within two hundred feet of shore and struggled there for a full half-hour before regaining deep water. In that time it was seen by a horde of Pictonians. Some thought the head was horse-like others said it resembled a seal. The colour was black but the body surface had a mottled rough appearance. In its efforts to reach safety, the animal was seen to "bend its body almost into a circle." In 1890 a fisherman returning to Port George on Victoria Beach, Nova Scotia, spotted another "horseheaded" creature racing through the Bay of Fundy. The captain noted that "it rolled hoop-like" beside his craft, each hoop taking up thirty or forty feet of water. The crew were terrified to observe "eyes as big as saucers" and as the creature was following closely they put on more sail hoping to outrun it. Nevertheless they were trailed under threatening storm clouds as far as Prim Light. Two sister vessels made similar sightings before the weekend, but this sea-serpent was never reported afterwards. A classic sighting of a ness was made by the entire

crew of the schooner Madagascar just before it docked to load coal at Lubec , Maine on the morning of July 28, 190l. The ship was moving through the Bay of Fundy at eight knots when the watch warned of an object in the water, which at first appeared to be a floating log. Within "a seabiscuit" of the object, sailors were astonished to see this apparently inanimate object raise a snake like head and glide sinuously away from the ship. The crew all agreed that the animal was snake-like thirty feet in length and covered with scales, which refracted light so that parts appeared green and other areas brown. There were spinal points all along the back and a huge dorsal fin just below the head; this was thick, dark in colour, and about the size of a man's hand. The body was estimated to have a diameter of two feet, tapering slightly beyond the head and drastically toward the tail. The men watched it for a half hour as it made "fast skipping motions" through the water. Edward Ray told "The Saint Croix Courier" of Saint Stephen, New Brunswick, that he had been a seaman for nine years and had never seen anything on or in the sea that looked like this animal. Asked if it might be feasible to trap the creature, Ray guessed that it would be dangerous to attempt this or to injure it with a harpoon. T h e "Saint Andrews Beacon" reported a similar sighting, August 2, 1906. This time the serpent was seen very near land by Theobold Rooney the keeper of Sand Reef Light. This man supposed that the monster had been drawn into shallower water following a school of herring. After a fast entry into the approaches of Saint Andrew's harbour, the serpent put about and moved slowly away in the direction of Clam Cove. Rooney said the animal was twenty-five to thirty feet in length, and the diameter of a large weir stake. The keeper said he might have taken it for a shark, but it lacked a dorsal fin and kicked up a whale-like tail before diving out of sight. Having heard of these sightings the naturalisthistorian William F. Ganong came to the area to assess their validity: "For the past few summers the local papers have

often reported the appearance of sea-serpents at Passamaquoddy and the Saint Croix (River). The animal is really there but is according to testimony of observant persons, a White Whale...Locally it is stated that it came into the Bay of Fundy with war-ships during the Champlain celebrations, June 25, 1905...the animal was also seen in the bay at least one season before 1905." If this was a whale it was a very emaciated example! NECHTAN. An early water god, the legitimate spouse of Boann. Sidh Nechtan, or Nechtan’s Side-hill, County Kildare, Ireland, held a sacred well, the Well of Segais, the supposed source of arcane knowledge. Only four persons aside from Nechtan were allowed to go there. Boann disobeyed the taboo, and went to the well whose waters overflowed drowning her, and forming the River Boyne. NECTANEBUS. A pharaoh of Egypt whose daughter Scota married Mil. A warrior-woman she was killed while fighting the Tuatha daoine in County Kerry, Ireland. This Scota is not the Scota identified elsewhere as the daughter of Pharaoh Cingris, the mother of Goidheal, the progenitor of the Gaels. There were two rulers of Egypt who actually bore this name, the first ruled from 389 to 363 B.C., the second from 360 to 343 B.C. The name, transcribed as Nechtan was popular in Ireland and may historic personages bore it. NEIDE. A Red Branch poet, the son of Adna, the chief poet at the court of Conchobhar mac Nessa. Having learned the craft from his father, Neide went to Alba for further study under Eochaid Each-bel, “Horse-mouth.” One day, after consulting with the ocean waves (it was traditional that poets had their inspiration “at the edge of the water.”) he composed a lament, and when he asked the waves why this mood had overcome him, was told that his father had just died. Neide returned to Ireland to claim the tugen, or mantle of poetic succession, but was contested by Fer Cherdne who also wished to be chief poet. NEIMH, NIMH, poison, OIr. nem, to distribute, "something

given" (with evil effect. See entry immediately below. The poisoners were the nemaneach, the "keepers of the grove." Confers with Neman or Nemain, one of the triad goddesses associated with Mhorrigan and Macha and Babd. These were the semi-mythical creatures also known as the befinne, who the Scandinavians called the fylgiar, vala, valkyra, nornr, disces, or hagadisces, those given charge of "weaving" the fates of men and the gods. As Guerber has noted, they also "officiated at forest shrines, and often accompanied invading armies...urging the warriors on to victory. When the battle was over they would cut the bodies of captives. The blood was collected in great tubs, wherein the disces plunged their naked arms, previous to joining in the wild dance with which the ceremony ends." (The Norsemen, p. 171). As custodians of wild lands these women became skilled in herbal medicine, and must soon have noticed the effects of overdosing. As prophetesses the nemaneach were rarely questioned, as they we quixotic and could confer death at a glance. Also anciently, the son of Agnoman, who gave his name to the Nemedian race. The Partholans were the first "human" race to attempt to occupy Ireland and the Nemedians the second. A descendant of Magog and Japhet, Nemed sailed to Ireland from Scythia with thirty-two ships. His fleet spent only a year They spent a year and a half at sea and their most of the expedition perished from hunger except the leader and four women. When the survivors landed they were only nine in number, but in the course of many years they also multiplied until there was a population estimated at 8,060. Like the Farlanders, the Nemedians were agriculturists who reformed the land into sixteen plains and made a number of new artificial lakes. Before long they became acquainted with the “huge, mishappen, violent and cruel” Fomorians, and fought four pitched, and successful, battles against them. The source of their quarrel is not given, but it was never about land as these sea-people are

not recorded as coming into Ireland as a regular part of the population. It would appear that the Fomorians sought instead the normal rewards of piracy. They were unable gain much booty in any of the land encounters but after the fourth encounter the chieftainof the Nemedians and 2,000 of his people were killed by plague. Nemed was buried on the largest island in Cork Harbour. This unexpected help from the bas-finne, or fates, allowed the Fomorians to dominate the Nemedians although they never felt confident enough to mount a frontal assault. In this period, the Fomorians were led by two chieftains named Morc and Conann. By this time, the undersea people had established a outpost on Tory Island off the coast of Donegal. From here they raided the land and at last demanded a tribute of two-thirds of the milk production and two-thirds of all the children born to the Nemedians. At this the Nermedian leaders balked, and led by three chieftains they landed on Tory Island and took both Conan’s Tower and the Conann. At this moment in the battle Morc arrived with a fresh host and utterly routed his enemy killing all but thirty of the invading warriors. It is said that the survivors gathered up what remained of their possessions and people and retreated, leaving no descendants to show that they had been there. After they landed the population increased and the Nemedians fought victoriously against the Fomors in four great battles, but they were ravaged by a plague that killed two thousand people. The kings of the Fomorians were Morc and Conan, the later based on Tory Island. Led by three war-lords, the Nemedians captured Conan's Tower and took the king prisoner. Unfortunately, at a critical moment, Morc came into the battle and routed the Nemedians, who were all slain excepting thirty men. Nemed was buried on Great Island in Cork Harbour. The survivors gathered their possessions and their women and children and retreated into the Mediterranean region, from which they had come. A few mythologists say that their remnants settled Britain under

a later chief of that name. Other claim they went no further east than Belgium, after many years returning to Ireland as an element of the Firbolg race and later as some of the Tuatha daoine. See next entry. NEIMHIDH, House of the Nemeds, a grove of trees, sanctuary, or sacred place in which there was a central stone, a magic tree, well or sidh-hill. From the Nemedians, early inhabitants of Britain. Note the resemblance to Nemain, who is sometimes represented as one of the bafinne. The word is preserved as the modern Gaelic neimheadh (pronounced nevay), the sacred lands of the druids confiscated by the Christian Church; thus in current use, “church-lands.” In every case, holy places set aside for religious observances and the passing of judgements. The English nemeta, which survive in Gaelic parts in the Scottish dialect as nemet or navity. Duneaves, in Perthshire, Scotland, derives from the Gaelic Tigh-neimh, and the standing-stone known as the “Great Ewe” which is found in that vicinity is thought to have been a former centre of religious rites. Rosneath, on the Gareloch, is actually Ros-neimhidh. Other northern place-names of similar derivation include: Nevay, a parish of Angus; Navidale, in Sutherlandshire; Creag Neimhidh in Glenurquhart; Dalnavie in Rosshire; Navitie in Fife; and Navity in Cromarty. Many of these former sanctuaries were islands, as: Neave, near the Kyle of Tongue; and Isle Marie in Loch Maree. Medionemeton. Note also Nemetona near Bath, England and Vernemeton, Nottinghamshire. Centuries after the introduction of Christianity the sites not reconsecrated to Christianity were said “sacred to the fairies.” She was also known as Arnemhidh, “She who stands before the Sacred Grove.” the patroness of wells and springs in Celtic Britain. In Roman times Derbyshire was particularly noted for her healing springs. See nèamh. NEIT, NET. A war-god, the husband of Nemain, part of the triune Mhorrigan. He is sometimes given as the father of

mac Cécht in place of Ogma. Slain in the second battle of Magh Tuireadh after which his sons divided Ireland among themselves. As it was Nuada’s death that caused the upset and division of property, Nemain is sometimes confused with Nuada’s wife Macha. It would appear that Neit is really a form of Nuada since Macha is one of the female trinity. NEITHEAN A’ TIGHINN, “the Nethy sprites are coming.” An expression recorded from northern Nethy, Scotland. Eng., obs. neffy, downward, the downward parts. This has reference to the goddess Nemain, see above. NELADOIR, a druidic cloud diviner. NEMAIN, (Now-nin), the distributor of goods, vengeance. A war-goddess and wife to Neit. One of the five battlegoddesses of ancient Ireland, the others were sometimes said to be Fea, Hateful; Badb, Fury; Macha and Mhorrigan. This goddess and Mahorrigan are one, being a single portion of the triune known as the Bafinne.As Rolleston has said some wordsmiths have associated Nemed with the old Gaelic word for “sanctuary,” and with the goddess Nemain, who is the Basfinne of the Gaels. Some have even gone further noting that there was a Brythonic goddess named Nemetona who was worshipped in the sacred groves at Bath. Perhaps with this in mind, attempts were made to suggest that one of the retreating Nemedians settled in GreaterBritain, giving it his name. It is also said that others of this tribe became the ancestors of of later invaders, but as Rolleston says these “histories” seem laboured and artificial. It would appear that the Nemedians came from the west and this is not so clearly the case with the some of the late-comers. See Neit and nèamh, “heaven.” NEMANACH. Nemglan.

A son of Aonghas Og, thought cognate with

NEMED. A descendant of the Biblical Magog and Japhet sailed out of the eastern Mediterranean with thirty-two

ships intending to settle Ireland.. The Nemedians were related to the Partholonians, their leader being Nemed the son of Agnoman, himself a brother to Partholon. His fleet spent only a year and a half at sea where most of his people died of hunger and dehydration. When the survivors landed they were only nine in number, but in the course of many years they multiplied until there was a population estimated at 8,060. Like the Farlanders, the Nemedians were agriculturists who reformed the land into sixteen plains and made a number of new artificial lakes. Before long they became acquainted with the “huge, misshapen, violent and cruel” Fomorians, and fought four pitched, and successful, battles against them. The source of their quarrel is not given, but it was never about land as these sea-people are not recorded as coming into Ireland as a regular part of the population and they were certainly neither hunters nor agriculturalists. It would appear that the Fomorians sought the normal rewards of piracy. They were unable gain much booty in any of the land encounters but after the fourth encounter the chieftain and 2,000 of his people were killed by plague. Nemed was buried on the largest island in Cork Harbour. This unexpected help from the bas-finne, or fates, allowed the Fomorians to dominate the Nemedians although they never felt confident enough to mount a frontal assault. In this period the Fomorians were led by two chieftains named Morc and Conann. By this time, the under-sea people had established a outpost on Tory Island off the coast of Donegal. From here they raided the land and at last demanded a tribute of two-thirds of the milk production and two-thirds of all the children born to the Nemedians. At this the Nemedian leaders balked, and led by three chieftains they landed on Tory Island and took both Conan’s Tower and the Conann. At this moment in the battle Morca mac Dela arrived with a fresh host and utterly routed his enemy killing all but thirty of the invading warriors. It is said that the survivors gathered up what remained of their

possessions and people and retreated, descendants to show that they had been there.

leaving

no

Some say they later returned to Ireland as the race known as the Firbolge. Rolleston has said some wordsmiths have associated Nemed with the old Gaelic word for “sanctuary,” and with the goddess Nemain, who is the Basfinne of the Gaels. Some hav even gone further noting that there was a goddess named Nemetona who was worshipped in the sacred groves at Bath. Perhaps with this in mind attempts were made to suggest that one of the retreating Nemedians settled in Greater Britain, giving it his name. It is also said that others of this tribe became the ancestors of later invaders, but as Rolleston says these “histories” seem laboured and artificial. It would appear that the Nemedians came from the west and this is not so clearly the case with the some of those who followed them to Ireland. NEMGLAN. A bird-god who appeared before Mess Buachalla and seduced her. The son of their union was Conaire Mor. After the death of King Nuada Necht, Conaire’s chariot was surrounded by swirling birds. Taking out his sling he made ready to kill them but they shape-changed into warriors. One came forward and introduced himself as Nemglan who laid the geis on his son that he might not kill birds. Nemglan advised Conaire to walk naked along the road to Tara if he wished to be king. The boy heeded this strange advice and the prophecy was fulfilled. NEOINEAN, a daisy, literally the “noon-flower,” noon. Considered a sun-symbol and a good omen.

from noin,

NEONACH, an eccentric or curious person or thing, sdtrange, novel, that which is “unwont,” or not customary. Possessed by the dark-side. NERA, a servant to Ailill, king of Connacht. On Samhain Ailill offered a gold- hilted sword to the man who had the courage to encircle the left foot of a dead man on the

gallows of Ráth Cruachan with a ring of willow twigs. It was known that the Underworld entrance became visible under such conditions and sometimes valuable forecasts came from the mouths of the dead. Unfortunately this was also a time when the Fomors and defeated sigh could return to the world of men seeking vengeance. Several men went to the hill but returned terrified. Nera did as instructed and the corpse asked for water. The two sought this drink in the Netherworld, passing a house completely encircled by fire; a second, inaccessible as it stood in a lake; coming at last to a place where they were able to solicit three cups of water. Apparently the dead man hated his host for he spat the third cup upon those who served him and they died. After that he commanded that his body be returned to the gallows. Back in the world of men Nera returned to find Aillil and Mebd’s palace aflame; the heads of Ailill and his warriors removed as tokens by the Otherworld dwellers. Nera immediately followed them back into the side-hill of Cruachan, but was soon made captive of the sithe. He was lodged with a woman of that tribe and made to carry firewood. After a time the woman had a child by Nera and confided that Rath Cruachan was entirely illusion and that the burning of Mebd’s palace had not yet taken place, but would happen unless he returned to Connacht to warn his king. Nera took the sidh-woman and his child and made an escape to the Outer World. Hearing his tale, Ailill sent mac Roth to despoil Cruachan. His warriors took great plunder from it including the crown of Brion. The Echtra Nerai upon which this tale is based is eighth century but the tale is much older. NIA. Obs. A sister’s son. The name given any warrior or champion. See next. NIALLIG NOIGHIALLACH, Neil, gen. Nellis, the root niata, “champion.” Hence Mac-Neill. The name was borrowed into ON as Njáll or Njal and into Eng. as Nigel and Neil, whence Nelson. The interaction of the Mhorrigan with the Milesians is exemplified in the case of Niall Noighiallach:, the son of Eochaid mac Muchtra, the twelfth king to bear the

name Eochaid. This king of Munster had a pedigree reaching back to Ith son of Bregon so he was in the line of succession for the high-kingship except for the fact that he was a goill after the fashion of the Cailleach bheurr. That lady was said to possess a single virulent eye, and this was also the case with the Eochaid ard-righ. The term goill embraces more than this “blemish” including general distortions of the face, blubber lips, inane immobile grins, pock-marks, the wry-mouthed condition, crossed-eyes and similar genetic or accidental “problems.” The people of Munster all suffered from their relationships with the Fomors, and the king more than others since this “defect” barred him from the throne at Tara. Eochaid was king at the time of Conchobar mac Nessa and formed an alliance with Ailill and Mebd during the Tain war. Niall ard-righ had no such problem and he came to the throne and ruled between the years 379 and 405 A.D. He raided Britain and Gaul during the time of Theodosius the Great being forced to retreat by the Roman general Stilicho. He was assassinated in Gaul by some of his own people which he was “distracted” by some of the local women. He was the progenitor of the very successful Ui Néill, or O”Neill dynasty, but the main point here is the fact that he was Eochaid’s youngest son, and probably would not have come to power except by way of a powerful omen: Once the five sons of Eochaid hunted and while they did developed a thirst. In a clearing they came upon an old hag “with grey hair, black skin and green teeth (a reflection of the seahabitat).” She offered them water in exchange for a kiss. The three elder boys refused, but Fiachtra pecked her modestly on the cheek. At this she predicted that he would reign briefly at Tara. Hearing this Niall must have suspected her identity and gave her a full fledged buss on the lips. She demanded intercourse and they retired into the woods where she shape-changed into a beautiful ravenhaired beauty who identified herself as Flaithius, the “Chieftainess.” After a successful romp in the moss, this mhorrigan told Niall that his line of kings would be the

most successful in the history of Eiru. NIAMH. (Nee-av), The daughter of Manann mac Ler who appeared to Osgar on the shores of Lake Lena and suggested he accompany her to her homeland, Tir Tairnigri. Since the Féinn were all dead, Osgar agreed and lived in the Land of the Daughter of the Thunder taking her as his lover. After three weeks he returned to Ireland but found that three hundred years had passed in the Upper World. NIBE. a Tuathan from the sidhe Breg. In his day he was considered one of the nine best pipe-players in the world. NIC, a prefix which is the female patronym, MG. nee, Ir. ni, MIr. ini, this an abbreviation of the OIr. ingean, now written as inghean or nighean and sometimes as ui. This word originally implied a “grand-daughter” and used to be seen in full as inghean mhic or ni mhic, see mac and magh. Based on the name of the old goddess Mhorrigan. In the elder days the female clann name Ne Ve Kenze was the equivalent of the male Mac Kenze. Note the related nigh, to wash, and the Eng. nick and Auld Nick, the latter the Germ. Nix, a spirit of the water, the sea-name for Odin. Skr. nij, clean. See G. niuc and entries immediately below. NIGH, purify, wash in water. NIGHEAG BHEAG A’ BHROIN, (First word pronounced neeyahe), “the sorrowful little washer,” a water-spirit who used to forecast death by washing the shrouds, or clothing, of the soon-to-expire in a mountain stream. See next. NIGHEAG NAH-ACH, NIGHEAG NAH-ATH, nighean, daughter, Washer-woman, originally inghean; nah-ach, "at the ford," a banshee, the predictor of death. Her prototype was the goddess Mhorrigan. This is the spirit that haunted remote upland streams in Ireland and Scotland, washing the bloodsoaked garments of those destined to die. Some have said that these haunts were the ghosts of

women dead at childbirth, fated to perform this duty until the date when they would normally have died. Clearly this was not the case for the Ulster hero named Cúchullain, whose banshee is known to have been the goddess Mhorrigan; nor is it the case for her namesakes in Clan Morgan, also known as Mackay. See next entry. The equivalent of the male nathair mara. "They are usually represented as short and stumpy with shaggy hair. dark wrinkled faces, little deep-set eyes, but bright as carbuncles. Their voices are cracked and hollow; their hands have claws like a cat's; their feet are horny like those of a goat. They are expert smiths and coiners; they are said to have great treasures in the barrows or weems (hollow hills) in which they dwell, and of which they are regarded the builders. They dance round them by night, and woe to the belated peasant who, passing by, is forced to join in their roundal; he usually dies of exhaustion." Wedneday is their holiday, the first Wednesday in May their annual festival, which they celebrate with dancing, singing and music. They have the same aversion to holy things as the morrigan; like them they can foretell events. The nighean is always furnished with a large leathern purse, which is said to be full of gold, but those who have succeeded in wrestling it away, have found nothing better than locks of hair and a pair of scissors. These are the same sidh, or trows, who warn some men of death by appearing in the night as globes of fire or as wraiths which wail or track the path which the funeral cortege will follow from home or church to the grave. NIMHIR, venom, a serpent. NI'N RUAIRI 'IC FHERAGHUIS, the “Red-headed Sigh Washerwoman of Clan Fergus;” their banshee or death-bane. She is supposed to have dwelt at Airigh Dhubh ni'in Ruari, the socalled "black-sheiling", a small hillock still seen on North Uist. She was a descendant of the entirely human Aonghus Og, Lord of the Isles in 1308. A baobh and shepherdess, she had charge of the lambs at the time of tearbadh or

“weaning.” Her personal nemesis was the elder-god Dudair (see separate entry) who made repeated attempts to take her spirit by isolating her from running water, which he could not cross. In one instance where he managed this her guileamanas, or confidence, did not forsake her. She always carried a sprig of mistletoe and tossing this at a peat-bank she yelled "The object of your interest is now on yonder bank, take it!" Mistaking this for her soul, he pounced upon it and carried it off while the witch-lady went quietly on her way shepherding her lambs. This washer-woman at the ford foresaw the history of her island and recounted it in song: I I I I

saw saw saw saw

the the the the

era era era era

of of of of

the the the the

Sleat man; Harris man; Grim man; Caithness man

Good that I shall not live to see the era of woe; Good that I shall not see the era of blackness; Good, especially, that I shall not see the era of the Clerk The eras of affliction for the land of Uist. As it happened her omens proved correct. She herself died in 1498. The rulers of Clan Fergus after her time were, successively, the Harris, Grim and Caithness men, the last of whom was killed in 1540. When they were gone, control of the island passed into the hands of southern bureaucrats. See above entry. NINIAN, “Constant,” the first historic missionary to Scotland, Saint Ninian arrived at Whithorn, south Galloway while legions still manned the "Roman wall." He is supposed to have been the son of a Pict, born on Solway Firth and taken to Rome as a hostage in 370. In Imperial Rome, he became a Christian and was made a bishop in 394. After that, he was sent back home to preach the Faith. St. Aelred of Rievaulx, who wrote Ninian's biography in the twelfth century, said that Ninian's community at Whithorn preached

to the Picts by travelling about the coast in three-man coracle. In Scotland, Ninian was immediately opposed by King Tudvallus, but won him over after curing him of an illness. He also impressed the people of Galloway by restoring the life of a man apparently dead after having been disembowelled by a bull. Like the "saints" Aldhelm and Germanicus, Ninian caused a week-old child to "speak" so that one of his monks could be relieved of a paternity-suit. Like the pagan god Aod, this Christian had a heated personality and as he sat reading by the road, in a rainstorm, his book and person remained dry except when his thoughts were "tickled by a suggestion from the devil." His pastoral bell is preserved at his seat in Edinburgh although he is credited with having erected a second church at Stirling. Bede established a rival church at Kirkcudbright, apparently disagreeing with Ninian's keeping of Easter on the Celtic rather than the Roman date. In 730, the Saxon Church forced the Gaelic Church to follow its reckoning of the appropriate time for the festival, and a party of monks, refusing to obey, fled to Loch Lomond. Possibly put out of sorts by this politicking Ninian retired to a cave at Glasserton where he gave himself over to prayer. At Kirkmaiden an ancient cave-chapel may still be seen, and his name is attached to it. He died in 432 and was buried before the altar of his church. Unfortunately St. Ninian's cave has taken a beating from tourists and is now locked and barred. Relics of the bronze age were found in this place: stone axe heads, spindle whorls and hammer heads, showing that it was occupied long before Ninian took an interest in it. Tales of the Daoine sidh are still associated with these souterrains and Ninian may have selected the place with this in mind. NIOS. NEAS. weasel, OIr. ness, weasel, a creature "up from below." A sea-serpent. From this we have the Loch Ness Monster and the name applied to many Scottish headlands. The AS is naes, akin to ON. nes, nose. Hence, a point of

land, a promontory, a headland. Thus, the combining word seen in Sheer-ness and similar place-names. Sea-serpents were observed to have extra large noses or snouts. Also an enchanted spear-shaft fashioned by Goibniu for the warrior who seduced his wife. The spells he chanted over this weapon made it irresistible in battle but caused it to burst out in an all-consuming flame when it ceased to be used. The Norse vikings must have had an easy association with the old death-gods, for they sailed at night with fires built behind their dragon-prows. By the light of day it was seen that their craft and the sails were painted blue, the colour preferred by the sea-gods. Emblazoned on the sails the Celts often saw the raven image, the totem of An Domhain (and the land-god Odin). Odin was represented as a sea-god under the name Niùcr , the Middle-English form being Nookr. From these we have “Old Nick,” a synonym for the Devil. In the mythology of the Faeroes, which gradually became a Norse outpost, Odin or Nikkr, was the “Lord of the Northern Mountains,” a deity quite often represented in his son, the sun-god Baldur. In the Orkneys, where the ancient relationships became uncertain, this death-lord was called Balkin (the kin of the Bal or Bil). When Reginald Scot visited this island in the seventeenth century he heard “many wonderful and incredible things” of this deity: “He was shaped like a satyr, and fed upon the air (Odin was originally conceived as a god of the upper air, the lord of the north winds). He had wife and children to the number of twelve thousand (reflecting the Viking habit of rape), which were the brood of the Northern Fairies (i.e. elfs or sidhe) inhabiting Southerland (Sutherland) and Catenes (Caithness).” In spite of their Norse connections it was held that the side-hill folk who lived in the mountains of Pomonia (the largest of the Orkneys) spoke ancient Irish or Gaelic. Anglo-Saxon naes, nose, referring to the fact that its head had this predominant feature. Also know as the neck from another prominent characteristic. Possibly related to the Old Gaelic ness, a wound from its voracious appetite. The

nessa did not differ substantially from the nicca, or nicks, but were generally seen as the young of the species, having less length and girth, and thus found coasting closer the land, even entering lochs or embayments. The Loch Ness Monster Nessie is representative of this class of creatures. See nuckalavee, nick, sea-serpent etc. A classic sighting of a ness was made by the entire crew of the schooner Madagascar just before it docked to load coal at Lubec , Maine on the morning of July 28, 190l. The ship was moving through the Bay of Fundy at eight knots when the watch warned of an object in the water, which at first appeared to be a floating log. Within "a seabiscuit" of the object, sailors were astonished to see this apparently inanimate object raise a snake like head and glide sinuously away from the ship. The crew all agreed that the animal was snake-like thirty feet in length and covered with scales, which refracted light so that parts appeared green and other areas brown. There were spinal points all along the back and a huge dorsal fin just below the head; this was thick, dark in colour, and about the size of a man's hand. The body was estimated to have a diameter of two feet, tapering slightly beyond the head and drastically toward the tail. The men watched it for a half hour as it made "fast skipping motions" through the water. Edward Ray told "The Saint Croix Courier" of Saint Stephen, New Brunswick, that he had been a seaman for nine years and had never seen anything on or in the sea that looked like this animal. Asked if it might be feasible to trap the creature, Ray guessed that it would be dangerous to attempt this or to injure it with a harpoon. The "Saint Andrews Beacon" reported a similar sighting, August 2, 1906. This time the serpent was seen very near land by Theobold Rooney the keeper of Sand Reef Light. This man supposed that the monster had been drawn into shallower water following a school of herring. After a fast entry into the approaches of Saint Andrew's harbour, the serpent put about and moved slowly away in the direction of Clam Cove. Rooney said the animal was

twenty-five to thirty feet in length, and the diameter of a large weir stake. The keeper said he might have taken it for a shark, but it lacked a dorsal fin and kicked up a whale-like tail before diving out of sight. Having heard of these sightings the naturalist-historian William F. Ganong came to the area to assess their validity: "For the past few summers the local papers have often reported the appearance of sea-serpents at Passamaquoddy and the Saint Croix (River). The animal is really there but is according to testimony of observant persons, a White Whale...Locally it is stated that it came into the Bay of Fundy with war-ships during the Champlain celebrationis, June 25, 1905...the animal was also seen in the bay at least one season before 1905." If this was a whale it was a very emaciated example! NIUC, a corner, cf. Scand. neuk, the MEng. nok. Eng is the borrower. See above entry. NIUL, NIALL, root-word niata, champion. Borrowed from Gaelic into Norse as Njall, Njal, hence into English as Nigel. The latter a "learned" spelling of Neil, whence Nelson. Supposedly named for Niul, said named after the river Nile in Egypt. A progenitor of the Scots, married to a daughter of the pharaoh whose name was Scota. See Niallig. NIUL NOIGHIALLACH, the son of Eochaid mac Muchtra, himself the twelfth king to bear the name Eochaid in that dominion. Niul of Munster had a pedigree reaching back to Ith son of Bregon so and was in the line of succession for the high-kingship except for the fact that he was a goill after the fashion of the Cailleach bheurr. That lady was often said to possess a single virulent eye, and this was also the case with the king. The term goill embraces more than this “blemish” including general distortions of the face, blubber lips, inane immobile grins, pock-marks, the wry-mouthed condition, crossed-eyes and similar genetic or accidental “problems.” The people of Munster all suffered from their relationships with the Fomors, and the king more than others since this “defect” barred him from the throne

at Tara. NODHA, new, after the “new god” Nuada. Nodh, knowledge, intelligence, information. Noble, excellent. With global warming, the Upper Palaeolithic hunters, whose ancestors had managed to adapt to life on a tundra, saw their traditional plants and animals retreating northward. Mesolithic man, still essentially a hunter and gatherer, had to follow them or learn new tricks, and some did, hunting the sea for fish while they followed land trails seeking small game. The island of Ireland was by now cut off from any land bridges and those who travelled there had to come by sea. Some fairly sophisticated craft must have been available sometime before the Thermal Maximum in 8,000 B.C. for the ancient tome known as the Cin na Drom-Snechta which no longer exists, but is quoted in the Book of Balleymote, tells us that Hibernia, or Ireland, was approached by intending colonists just prior to the great World Flood. The leader of the expedition was a remarkable woman whose maiden name is given as h’Erni , and this is perhaps the source of Eriu, the early Irish name for Ireland. Her married name seems to have been Banbha Cass-ir , or Cesair often too loosely translated as the “Lady Caesar.” She was the daughter of Bith, who is sometimes described as “a son of Nodha.” NOIDHIU. The son of the woman named Fingel whose parents posted guards about her to prevent premature pregnancy. She was “visited” by a god and gave birth to an infant who was only saved from death when he uttered nine wise judgements. As a result he was nicknamed Noidhiu Naoi mBreathach, or “Noidhiu of the Nine Judgements.” NOINDEN, the ninth hour. The “curse” of birth-pains put on the men of Ulster by the goddess Macha. NOIN REULT, goddesses.

evening

star.

Associated

with

the

Celtic

NOIR, the east, from OIr. an-air, before (the morning sun).

NOIN, noon, genitive nona, evening, noon, Cy. nawn, similar to Lat. nona, the ninth hour of the day, i.e three o’clock. NOLLAIG (nol-ik), Ir. nodlog, EIr. notlaic, sometimes said from Latin natalicia, the Nativity of Christ, Christmas Day, December 25. The derivation is nodha, new, corresponding with nuadh, OIr, nue, the Latin novus, the English word new. + laigh, lie abed, thus the possible interpretation "the new god found in a manger." But note that the first word names the old god Nuada, one of the Gaelic creator-gods. His twin was Lugh or Leug or Ugh, whose name corresponds with the second portion of Nollaig. Notice the related word ugh or uigh, an egg, a cove, related to the Norse vik, from which the Gaelic uigean, a fugitive or wanderer, and the English witch, conferring with Woden. R.C. Maclagan says that the ON form is Jól, “Yule is in inception the festival of the hailing of the New Year; and if so, Odin’s name of Julvatter (Yule-father) is in its genesis the same as that of (the Roman) Jupiter - Io-pater.” Also note the Gaelic nuall, the Middle English yol, English yell, the Anglo-Norman noel. This word is at least related to the Anglo-Saxon geohhol (earth-holers or inhabitants of earth), from which was also derived geola, the name of one of their winter months. The Swedes have a similar word, Jul, which they now use to describe the Christmas season, and this is similar to the Danish, Juul. All of these may be akin to the Latin joculus, a diminution of jocus (a joke, sport, jest or pastime). Nollaig is now distinguished as Nollaig Mhor, the Big Yule, December 25, and Nollaig Bheag, Little Yule, New Years Day. The mummers who are active at these times are called the gillean Nollaig or Yule lads. Occasionally these goisearan or disguisers, are termed the nuall airean or rejoicers. Those who sing at first-footing are the fir duan or song men. "While Thor is the embodiment of Northern activity, Loki represents recreation, and the close companionship between the two gods shows very plainly

how our ancestors realized that both were necessary to mankind. Thor is ever busy and ever in earnest, but Loki makes fun of everything...As a personification of fire as well as of mischief, Loki (l ightning) is often seen with Thor (thunder)." (The Norsemen, pp. 216). This also applies when transferred to Nuada/Lugh, who are sometimes identified as the sun and the moon gods, and the causative agents in thunder and lightning, which was said to result from their battle play in the sky. Notice that Lokki was sometimes identified as "the brother of Odin." Additionally, Ygg, or Egg or Ugh was one of the numerous names applied to Odin after he displaced Lokki, Thor and Tyrr as the dominant deity of northwestern Europe. As for Christmas Day, it was quite blatantly stolen from the pagan gods since it bears no relationship to the birthday of Jesus Christ. Anciently, the month in which it occurred was named, along with the day, as the Noll, Noel, Juul, Yell or Yule in the various languages of Europe. Guerber says that the Yule was principally "Thor's month", although secondary toasts were made to Frey and Odin and Frigga. The old descriptive "Yell", which has survived as a word in English, helps to categorize it as a time for rejoicing at the return of the sun after midwinter. Yule also confers with wheel, and the lowland Scottish word wymss, as the sun was thought of as a sphere wheeled across the sky in an invisible chariot. "The first Christian missionaries, perceiving the extreme popularity of the feast, thought it best to encourage drinking to the health of the Lord and his twelve apostles when they began to convert the northern Heathens." (The Norsemen, p. 125). This holiday was never as important in the herding districts of Scotland, excepting regions invaded by the Norse. In general, Christmas is no more than a religious holiday in modern Scotland, most of the riotous behaviour having been reserved to the Hogmanay at the New Year. The Gospels say nothing of the time of year when Christ was born, and accordingly the early Church saw no need to

commemorate it. In time, however, the Christians living in Egypt somehow settled on the sixth of January as the proper time for the Nativity. An early Christian writer has said: "The reason why the fathers (of the Church) transferred the celebration of the sixth of January to the twenty-fifth of December was this. It was a custom of the heathen to celebrate on the same twenty-fifth of December the birthday of the Sun, at which they kindled lights. In those solemnities the Christians also took part; accordingly the fathers took counsel and resolved that the true Nativity should be solemnized on that day and the Epiphany on the sixth day of January (the traditional end of Yule)." The Christians did as much as possible to confuse matters by referring to their God as "the Son (or Sun) of Righteousness" thus magically embracing those in the pagan camps. Being an ascetic religion Christianity was unhappy with the yelling and drinking and whoring that accompanied "Christ's Birthday", and the clerics worked, first to reduce the riotousness to Christmas Day itself, and have been trying ever since to eliminate the secular elements of the day. The Scandinavians, who were married and assimilated into the Scottish clans, considered the Yule the penultimate celebration in terms of feasting, dancing and drinking. In honour of the Vananian god Frey, who was the successor to Odin, boar's flesh was eaten. Crowned with laurel and rosemary, the animal's head was presented in the banquet hall with great ceremony. The paternal head of each tribe and family laid his hand upon this "boar of atonement" swearing to be faithful to his kin and fulfil all promised obligations to the tribe. In addition to consuming this symbol of the godhead, each adult male, starting with the king would state his Yultide promise (the equivalent of New Year's resolutions), always toasting some major or minor god in the process. Because there were many men in a village, the feast typically ended with boring monologues, hence the relationship between the words boar and bore, not to mention beer, which derives from the same source. That

source, by the way is the god Borr, first born of Buri, the provider. The Scots may not have understood the religious aspects of this particular fire-feast, but they did share the spirit of the season, as the following ballad makes clear: Atween Yule and Year mas, Auld wives shouldna spin; And nae house should be waterless Where midans lie within. The water referred to whisky and "midans" translates as "maidens". The time from Yule to Yearmas, the "Daft Days" has untidy connotations. The old meaning of the word was not "mentally incompetent", but one who was "frolicsome or merry". The serious side of the celebration of Yule is seen in the custom of creating the Yule Boar, a practice which is, or was, seen in Scotland. The corn from the last sheaf of the harvest was, in some places, made into a cake, which the Scots call oat-cake or bannoch bread. In much earlier times, this was understood to literally embody the corn-spirit or even Donart or Thor, in the same way that the elements of the mass embody the blood and body of the Christ. All through Yule, the Boar was expected to remain upon the festive table. Often it was kept until the sowing time when part of it was mixed with the seed for the new crop and the rest given to the plough man, horses and oxen to eat. Since these animals voided their wastes in the fields, the god was returned to his summer-place where he might generate a full-harvest. Before this was done, a real boar was sacrificed as a representative of Frey or Thor. Earlier still, it may be suspected that men were dressed after the fashion of a boar and killed with a knife. This is inferred from a "Christmas custom" still observed in Sweden, where a man wrapped in skins enters the room bearing straws clasped between his teeth, in imitation of boar bristles. An old woman, her face blackened, approaches and pretends to cut out his heart. It is known that the Old Norse devoted as much as a month to the

festival of Yule, and in the north it is unquestioned that this is still the "greatest feast in the year". This also holds for those parts of Scotland which have close Scandinavian ties, notably, the Orkneys, Shetlands and a few of The Western Isles. Every year, on the last Tuesday of January, the residents of Lerwick, in the Shetlands, hoist the raven banner of Odin from the town hall indicating the start of Up-Helly-Aa (Hel's Island Festival). This fire-festival used to last through "three hectic weeks", but after the Yule was replaced by Christermas, this period became one of prayer, fasting and introspection, which ended on the twenty-fourth night after December twenty-fifth. To mark the end of these boring holy days, the Shetlanders set a great bonfire after the pattern of their forbearers, reverting to social customs which are still a part of social life in these islands. NOS, custom, knowledgem the first of anything, from nua, new, after the god-king Nuada. NUADA, NUADH (nooda), nua, new, modern, OIr. nue, Cy. newydd, OBr. neuud, Latin novus, Eng. new. The god of the new moon, co-creator of the universe with the help of his brother Lugh. The "new god" may correspond with the Norse god Thor, or one of his usurpers, either Tyrr or Odin. In Gaelic mythology he led the Tuatha daoine against the Firbolge until he was "blemished" by losing his right arm in battle. This makes him the equal of Tyrr who was also lefthanded having left the other arm to the mouth of the Fenriswolf. This god was known to the Welsh as Nudd or Llud, and the Romans identified him as Nodens. He had a temple on the present site of St. Paul's in London and the entrance to it was Lude’s Geat, now termed Ludgate. Note also the old Gallic combination name Novio-magus, which is seen in Gaelic as nuadh-magh, a “new-field.” There are nine places known to have had this name in antiquity; six were in France, one in Belgium, one in the Rhineland and one in the Palatine. NUAL, NUALL, NUAIL, the Eng. wail.

Cofers with nollaig, the

Yell-tide or Yuletide. nuail is obsolete, to roar or howl. Nuall, praise, lamentation, roaring, howling, lowing, shrieking, a low but persistent sound, screech of an owl. Opinion, hail, incantation, sound made by a wild cat, a freak. As we have noted the agricultural New Year commenced with the resurgence of the sun after it reached its low point in the sky in the month of December. The Gaels called this month Dudlachd and the Old Norse Yoll (wheel) or Yule. The opening day of the Yule was termed handsel, from the habit of using a handshake to seal bargains on this day, which was, ironically, devoted to Odin, "Oath-Breaker". The Norse took this holiday to Scotland in the person of invaders and "broken-men" and it gradually attained the ritual importance of Oidche Challainn (Hogamanay) and a' Bhliadhn" Ur (The New Year). In Scandinavia the Old Norse roasted the god Frey in the form of the boar, which was his totem animal. At the Yule feast the head of each family laid his hand upon this sacred "boar of atonement". admitting past errors, and swearing faithfulness to king, tribe and family. As toasts followed each handsel, and every person was expected to participate, elaborate promises were made in the final hours of the ceremony. A bit of yelling inevitably followed! There were twelve equally dissolute days marking this Yule holiday, which the Christian missionaries attempted to sweep into one called Christ's Mass, or Christmas. They had little luck reforming the secular part of the rule but did manage to have the toasts addressed to the Twelve Apostles rather than the pagan gods. NUALL AIREAN, nuall, a howling, a cry, freakish, shrill; airean, a herdsman, a ploughman, Ir. oireamh, a ploughman, said derived from the mythic Milesian Eremon, Airem(on), from the Ayran root-word ar, a plough. A side-form of the god Lugh, Ugh or Hugh. NUAS, down from on high, from above, bottom, ground. Ir.

anuas. See uasal. Nuathaig, obs. heaven. NUINEAN, obs. A dwarf. Based on nuin, ash-tree.

O, onn, furze. The bird is airdhirdeog, the lapwing; the colour odhar, dun; the date, that of the vernal equinox. The number is four

OB, a creek, shallow pool, harbour, bay; derived from ON. hop, a small land-locked bay, the Scot. hope and the AS. hop, a valley. OB, OBACH, OBADH, OBAIDH, a charm, a spell, an incantation; see ubag. This word also implies refusal, denial, shunning or rejection. See next. OBAG, witch. This is a diminutive of the above word. The word is also used as “a spell.” a falcon; hurry, confusion, arbruptness. Obagag, an unimportant witch. OBAIR, obs., a confluence (of streams, roads etc.) The pronunciation “aber” has led to the form Aber- as seen in modern Gaelic place names, as Aberfoyle, Scotland. This word probably relates to ob. Water taken from a confluence was considered to have magical properties. OBAIR PHEALLAIDH, one of the urusig tribe of river spirits. This name has been anglicized as Aberfeldy. This sprite has a wide geographic range. His footprint, Caslorg Phellaidh, is seen in stone at Glen Lyon. The wild burn of Inbhir-inncoin was his as was the cataract known as Eas Pheallaidh. O-BREAS-IL, HY BREASIL, I-BRAZIL, "o", she (the) "y", "i", "hi", "hy", abbreviations for high above the sea or innis, an

island; perhaps also iar, west; bras, bold, active, rash; OIr. bras, great, after the parsimonious King Breas, who was, briefly high-king of Ireland in the time of the Tuatha daoine. The ending il indicates "diversity," thus references to "the multi-coloured land." See Breas, Breasil. OBALTAS, an omen. Related to obaidh. See ubag. OCHAIN, ACÉIN, “Moaner,” “Alas!;” literally, och ón, alas this! The enchanted shield of Conchobhar mac Nessa, king of Ulster. Whenever its carrier was endangered it moaned and was answered by the waves of the ocean. It was carried by Fiachra, Conchobhar’s son, and moaned when he led the attack on the Red Branch Hostel. This brought the king to his rescue. OCHDAMH, eighth; ochd, eight. Like many great festivals elsewhere, the Beltane embraced an octave of time, from the first to the eighth of May. The Scots considered it lucky to be born between “the two Beltanes (the first and last day),” saying that those who were would have “skills over man or beast.” O’CRONICERT, “Grandson of the Crazy Little Man.” A traveller to the Otherworld. By the time of King Brian mac Cenneidigh (see separate note), the fraternity of bards had degenerated into a “Sturdy Strolling Brotherhood of Beggars,” who followed the old tradition of “visiting” prominent Irishmen. They spent a year and a day with a knight named O’cronicert before he decided to complain to Brian. At Brian’s court he noted that the visitors had “eaten all my foodstuffs and made a poor man of me.” Seeing that this was the case, the king promised his visitor a hundred cows, and O’cronicert got another hundred by complimenting the queen. He then went a’roving hoping to add to his assets.

the

In a wooded region (forests are seen as entrances to Otherworld) his dog started a deer, which shape-

changed into a woman who called out for the animal to be made to heel. O’cronicert said he would do this if the faywoman promised to marry him. She agreed on three conditions: that he should not invite company to dinner without asking in advance; that he would not mention that she was a shape-changer, and that she would not be left in the company of a single man while he was away from home. These taboos seemed nominal so the Irishman agreed. The hand-fasting was completed in the maiden’s ramshackle sheiling in the woods, and afterwards a rustic bed was laid and the two engaged in sex. In the morning, O’cronicert was surprised to find that he had become attached to a sovereign lady. He therefore found himself stretched out an a golden bed and outside heard the sounds of a host of farm animals. Back in good circumstances, the Irishman man now spent his time hunting with his dogs and before long wished to make display of his wealth in front of Brian ard-righ. Unfortunately, he neglected to tell his wife of his dinner engagement with the king, and at the meal, when she objected, he struck her and dismissed her as “a contemptible deer.” Later the couple opened an outbuilding for a dance in honour of the king and in the late evening, the dance-hall became vacated except for O’cronicert, his wife, and Cian mac Loy. The unwary husband now left the room to take the air, and with the third vow broken, the deerwoman became a huge mare, which sprang through the room and kicked mac Loy breaking his thigh. With one last fit of malevolence she burst through the gates of the palace and disappeared. In the morning, O’cronicert found that his grand home had become a hovel without sheep or cattle, and the king and his court were settled on straw rather than within golden beds. As for Cian, he was sent to Innnistruck and the healers, but they seemed incapable of dealing with his injury. One morning while he was there, a giant landed on the beach and introduced himself as Aod-an-athair. He was unable to restore O’cronicert to his former position but was able to

heal mac Loy’s broken thigh since he had studied medicine while on imrama in the western lands beyond the Atlantic. Mhorrigan is the prototype of this kind. OCTRIALLACH. The son of Indech, the Fomorian warrior who killed Ogma. In the course of battle he discovered that the Tuatha daoine were reviving their dead in the Cauldron of the Deep. He led some compatriots to the place where it was located and covered it with earth creating “The Cairn of Octriallach.” ODRAS. The daughter of Odarnatan, a keep of the hostel of Buchat Bussach in Ireland. She tended the cow herds. The goddess Mhorrigan mated one of her bulls with a cow from this herd, and then enticed the animal into the Cave of Cruachan. Attempting to regain the animal Odras followed but the deity enchanted her with son and turned her into a pool of water in the wood known as Falga. OENGHUS. An alternate form for the god Aonghas or Angus Og. OES. An alternate spelling of aes, which, see. OFRAIDEACH, offerer of a sacrifice, druidical priest. next.

See

OFRAIL, offering. Said from Lat. offerendum. A gift made to the gods or a spirit. OG, youth, a young man, a young child, youthful, ogalachd, the season of youth, ogh, obs. pure, sincere, whole, entire; oghachd, virginity. OGE-MAGAN, literally, the youthful toad, or the youthful squatting beast; the lowland Hogmanay, also termed Huggeramonie Night. Also seen as Huggeranonie. The root of magan is màg, a paw (of a beast) a hand, a lazy bed, a ridge of tilled land ready for seed. EIr. man, hand, the Lat. manus. The Scand. maig comes from the Gaelic. Note also magadh,

mocking; magaid, a whim; magaire, testicles, from the EIr. magar, stones. The ultimate root is perhaps meg, great, powerful, capable of increase, and confers with the goddess Mhorrigan who is nicknamed Maag Molluch, the “Powerful Hairy One.” Some wordsmiths give the word as comprised of Ogemaidne., which Dr. George Henderson translates it as having reference to a “new morning.” but it can equally well have reference to a “new child.” The derivation of the word is unsettled. our version being that suggested and supported by Alexander Macbain. This word probably derives from the Anglo-Saxon and Old Norse tongues, and survives in words such as "hog", a young sheep, and "hog-shouther", a kind of horse-play involving jostling using the shoulders. S o m e prefer the French og gui mener, to “lead to the mistletoe,” but this seems cumbersome and unlikely. Sir James Murray said that Hogmanay referred properly, not to the night or the day, but to the gift given at this time. If so, an interesting analogy is found in Spain where the New Year’s Mass is still entitled the Aquinaldo Mass, the word being Spanish for a New Year’s gift, which the Scottish people would term a handsel. A.M. Williams noting the Hogmanay call, “T’is New Years’s Day, Hogunna!” thinks the call corresponded with the druidic shout of successful watchers after the new moon. In the elder days the New Year was not a fixed holiday but one tied to the coming of this phase of the moon. In the Shetlands the holiday is termed Newreven. Better known in Gaelic parts as the Oidhche Calluinn or “New Year’s Eve,” it was formerly celebrated on the evening of Samhuinn (October 31) but has been moved to January 1. This Quarter-Day marked the beginning of each New Year and consisted of evening and morning rites. In anticipation houses were decked with holly, hazel and rowan, plants prescribed to turn away evil spirits. On Hogmanay Eve, bands of young men carrying axes and ropes set off for the hills to bring back these plants which were

dried at the fire before being tacked up over and around entrances and windows. Some members of the household were designated to bring back water from a holy well or from one of the “dead and living fords.” In the early morning the household assembled to drink this magic elixir. The head of the house then sprinkled the remainder about the rooms, on beds and on any remaining occupants human or animal. This managed, the various windows, crevices and keyholes were all sealed and branches of burning juniper used to smoke the house. When the fumes were deemed to have put all evil spirits to rout the doors were opened and “latent disease was vented in copious expectorations.” The adults attempted to restore themselves with shots of whisky. Whoever finished this process early rushed to greet his neighbour for all dark-haired male first-footers were entitled to a gift. The fumes washed away, the family had breakfast. All these rites were also carried out in the cattle sheds if they happened to be separate from the farmstead. Before dawn the maidens rushed away to the local holy well eager to draw the first pail of water for the New Year. In the Highlands this pailful was termed the Cream of the North, and in the Borders, the Flower O’ The Well. It was claimed that the first lass to “cream the well” after midnight but before dawn would marry a desirable young man before the year was out. The lucky one always used some of her “cream” to wash out her dairy utensils, giving the remainder to the cows. This was understood to secure the house against witchcraft and guarantee a supply of milk and cream in the coming year. See tobar, for additional details of this well-rite. In sea-girt regions the men competed to bring back the first load of seaweed from the shore. The one who succeeded piled up a little at each door and cast the remainder over his fields thus guaranteeing prosperous farming and fishing. In the Highlands the Hogmanay Boys whipped one another with holly, believing that every drop of blood represented a year through which they would live. In

some households the calluin cabag or Hogmanay Cheese was placed under the pillow before sleep so that one might “dream on it.” Men sometimes carried this strange holed artifact to the roof, and peered through it down the chimney hole expecting to catch sight of a future spouse. The cheese was afterwards set aside as a good-luck amulet. Before going to bed on Hogmanay Night, the man of the house placed a silver coin on his stoop. If it was still there in the morning good luck was forecast, but if missing poverty lay ahead. In some places the “rist,” or fire, was covered with ash as the last act of the day. In the morning the ash was searched for supernatural footprints and if any pointed toward the doorway a family member was expected to die before the year was complete. If the fire burned vigorously on the Hogmanay Day good things were prognosticated; if a live coal rolled from the hearth it was thought that a family member would go journeying. To give away fire or kindling on this day was to give away the luck of the house (see Maigh for a similar belief), and this disaster could only be averted by throwing burning peat into a pail of water. Nothing was put out, or taken in on Hogmanay. The rise of a red sun on this morning was said to indicate strife in the coming year. This holiday is mentioned in the ON. Heimskringla where we are told that King Hacon, having conquered heathen Norway, attempted to bring it to Christ: “He made it a law that they should keep the Yule at the same time as Christian men, where formerly the first night of Yule was hogamanay night, which is to say midwinter night, when the Yule followed for three days and nights.” Erling Monsen, a recent editor of this work, suggests that this was the holiday that the Anglo-Saxons termed höggu nott “and it is supposed to take its name from hogging or hewing down cattle before the festival. Note that the dark elfs of Scandinavia were sometimes termed the hoggemaundr or “mound-dwellers.” The Hogmanay was also termed Dar-nacoille, which see. See also Oichche na Calluin

OGLUIDH, gloomy, awful, bashful, sometimes said based on the ON. uggligr, fearful, the Eng. ugly, but seems to relate to Og-luigh, the old sun-god Lugh. OGLUN, tumult, riotous behaviour, similar to the Norse uggligr and the English ugly. The result, if not the aim, of rites at the Quarter-Days. In lowland Scotland any of these times might be termed the “Daft Days." OGHMA, OGMA MAC ELATHU. His Gaullish counterpart was Ogmios. Often described as "the Hercules of Gaelic mythology." A son of the Dagda he was th patron of politicians and speech-makers, the inventor of the cryptic language and alphabet known as oghum. "Eloquence was valued as highly as bravery in battle and could sometimes stay the hand of the most berserkly inspired fighter." Ogma may very well be a form of Aonghas Óg, for he is also represented in Gaelic as Ogma grian-aineach, “an out-being with a sunny countenance.” Further og by itself confers with the more modern uibe, a mass or lump, a “ball” of matter, and hence the “sun.” This god was known to the people of Bitannius Major (England) as Ogmia, and fragments of pottery bearing his picture and name have been recovered from archaeological digs at Richborough. These show a figure with long curly hair, with sun rays radiating from his head. He also holds a whip identified in Latin as that of Sol Invictus, the “Unconquerable Sun.” Aside from being a warrior, Ogma was known for role in conducting souls to the Otherworld. He is usually listed as the god of eloquence and literature, in which case he is referred to as Ogma cermait, the “honeymouthed.” His powers of persuasion were such that it was sometimes said that he chained listeners to him with a golden fetters running from his tongue. He is credited with the invention of the Ogham, which was at once a cryptic druidic language and a means of magically embedding sounds on paper, wood

or stone. The children of Ogma are variously given: It was sometimes said that he married Étain , a daughter of the god of medicine Diancécht. If so, there offspring are given as Tuireann and Cairbre . But mac Cécht, mac Cumhail and mac Gréine are also listed as his offspring. Ogma passed through the second Battle of Magh Tuireadh and in it slew the giant named Indech, the Fomorian son of the prime goddess Domnu. After the battle he claimed the sword called Orna which had been held by the Fomorian king named Tethra. It had the capacity to speak, recounting all the killings it has performed. With the passing of the elder gods of the earth Ogma is supposed to have retired into side Airceltrai. Others say he was killed by his brother Aonghas Og to avenge an adultery. OGHUM, OGHAM, obs. the "writing" and "cryptic speech" given to men by Ogma, a son of the Dagda and king of the Daoine sidh. Also the occult sciences. EIr. ogum from Ogma mac Elathan, the last word “Knowledge.” The Gaullish Ogmios, conferring with Hercules, the classical god of eloquence. Oidheam, having secret meaning, properly oigheam. The Book of Ballymote notes that the alphabet originated in Hibernia “in the time of Breas, the son of Elathan, when he was King of all Ireland. The giver of the signs was Ogma, the son of Elathan, a brother to Breas...” Even then it was said to be “a secret speech for the learned, designed to be kept from the knowledge of the vulgar and the poor.” Great wooden blocks of Ogham existed in pagan Ireland, but what remains is now inscribed on stone. It is also recorded that the characters were carved upon stave tablets cut from wood, which could be opened like a fan. At the feast of Samhuinn in 166. King Art gathered his druids to read the annual books. Two tablets of great antiquity were placed before Art and as he was reading them, they slammed irrevocably shut, an omen which was taken as indicating the end of his kingship. The so-called “Saxon wands,” may have been based on early Celtic models.

Often spoken of as "the lore of the trees," since individual characters were named for trees, the Ogham was a secret language whose letters were seen as correponding with different parts of the human body. Thus by a bend of the hand here, and a flick of the left ring-finger, and a few other discrete motions men could "magically" communicate at a distance. "Such dactylogical codes could be quite useful in the feasting-halls and at night-long banquets where the protocol of the spoken word had pre-eminence. The written Ogham character consists of 25 letters, 20 designated by parallel strokes in sets of one to five, all drawn vertically or obliquely to a horizontal base line. There are 5 forfeda (extra letters) of more complex form. Where vowels are found, they are represented as dots below the vertical lines. The first inscribed stones in Ireland were found by Edward Lhuyd, a Welshman who visited Ireland and Scotland in the period 1699-1701. Eventually his untranslated copies of the inscriptions on 39 stones were deposited in the Library of Trinity College, Dublin. Now more available to scholars they were at last deciphered by Colonel Vallancey, an antiquarian who was able to relate them to certain key Irish manuscripts on paper. The Ogham is believed arranged in sets of eight trees, viz. the Royal or Gentle Trees; the eight Kiln Trees and the so-called Spiral suite. The Royal set included the Alder, Blackthorn, Furze, Hazel, Heath, Ivy, Oak and Vine. The Kiln or Peasant trees were the Apple, Ash, Birch, Hawthorn, Holly and Rowan, and the Spirals, the remaining trees in the full list. It is suspected that the “Shrub Trees,” were late additions to the alphabet. Each Ogham letter was assigned a bird totem, a colour and a time period in addition to its tree symbol. In addition, certain letters had relationships with compass points and with the equinoxes and solstice dates. These relationships may be studied by consulting the individual letters as the appear in this glossary. An example of the cryptographic significance is seen in the

symbol representing our letter “F.” It is called fearn and is symbolized by the alder. The bird totem for this letter is the faelinn or gull, and the day represented by it is Saturday. Its season was March 19 to April 14, a period dedicated to Aod, the Day god. The alder produces dyes useful in colouring clothing. The bark produced a red colour, symbolizing fire, the maker of daylight.. The flowers were seen to produce a green symbolizing water, and the twigs brown, like the earth. Bits of the tree were carried as proof against storms of fire, water or earth. The tree as a whole was seen as an aspect of the beach-loving crow family, sprung from the goddess Mhorrigan. Alder piles were see as appropriate foundations for sacred buildings built on flood plains, an example being Winchester Cathedral built on a-meadow. The year-time indicates the place where the sun will appear in portions of March and April. Considering all this interweaving of meanings it is suspected that the alphabet was used in divination, but all present systems using Ogham are modern inventions. See below. OG-MHIOS, the young month; the month of June, preceded by the article an t-. Ir. Meitheamh, month of the young. Marks the beiginning of summer. OGSANNA, mysterious, mysticism, secret teachings, sanas, whispers, secrets (of Oghma). "the knowledge of secret things imparted in pre-Christian teaching." Munster was the centre of the ancient Ogham cult. Nine-tenths of all such inscriptions found have been of Irish provenance. Of these five-sixths belong to the counties of Kerry, Cork and Waterford. Slighly more than two dozen inscriptions have been found in Britain and most of these are in northern Scotland. It is has been noted that the presence of such inscriptions falls within Gaelic realms so it is presumed thet appeared there with the Scottish invasions from Ireland after the withdrawal of the Romans from Britain. There is, however, a possibilty that that they pre-date that

time for the Ogham is thought distinctively pagan and is known to have been banned by the Church. The cult never had a strong foundation in Ulster and thus its markings are absent from the west of Scotland which was settled out of that part of Ireland. OIBEALAS, the foresight of a person condemned to death, usually evidenced on the eve of his execution. (see Highland Clans p.121.) OIBEAG, UBAG, a spell. Oibid, obs. Submission, obedience. OICHREO, funeral pyre. OICHILL OCHNE, the chief lieutenant to Bobd Dearg ard-righ, the first ruler of the Daoine sidh. He resided under Cruachan in Roscommon, a hollow hill later given to Mebd. The sithe were restricted by law to their individual hollow hills but on the "Rent-paying Days" were permitted to travel, exchange residences and visit, provided they moved between one place and another in straight lines. Oichill Ochne's train has been described: "Seven score chariots and seven score horsemen was their number. And of the same colour were all their steeds; they were speckled; they had silver bridles. There was no person among them who was not a son of a king or queen. They all wore green cloaks with crimson pendants to each cloak; and silver cloak-brooches in all their cloaks; and they wore kilts with red interweavings and borders and fringes of gold thread upon them, and pendants of white bronze upon their leggings or greaves, and shoes with clasps of white bronze; each of them had a collar of radiant gold (a "torc") around his neck with a gem worth a newly calved cow set in it. Each wore a twisted ring of gold around him measuring thirty ounces of this precious metal. All had white-faced shields, with ornaments of gold and silver. They carried flesh-seeking spears, with ribs of gold and silver and red bronze along the sides; and with rings of silver set upon the necks of the spears. They had gold hilted swords with the

form of serpents in gold and carbuncles set upon them. They astonished the whole assembly (the watching Milesians) by this display. (Story of the Irish Race, p. 11) This act caused the Milesians to bring down legislation which severely taxed the side-hill people, and in later years, they did not appear as a people so self-confidently wealthy. OIDHCHE BANNAL. Held on January fifth, this festival gives new meaning to banal. THe Night of the Bane or Bean, was also known in England as Twelfth Night, Twelfth Tide, or more recently as Epiphany Eve. The original Gaelic described a gathering of women, but the current translation of "bannal" is a crowd or company of either or both sexes. In English banal means trite or trivial, but the word relates to Old Norse forms once used to curse or call upon evil helpers in the supernatural world. In Gaelic, ban is used as a prefix for woman, suggesting that this might once have been a feminine ritual. In Greater Britain, this special day time is Twelfth Night, as it falls on the twelfth night following Yule. The Bane is a fitting end for Yuletide, its chief rite being the presentation of a Twelfth-cake. In Scotland, this was a rich plum or pound-cake, ornamented and bearing a "lucky" bean, the recipient of which became either the King or Queen of the Bane. Mary Beaton was one recipient, having served as Queen of Twelfth-Tide at Holyrood. F. Marian McNeill gives her opinion that the black bun, mentioned by Scott is St. Ronana's Well is a survival of the Bane-cake. Augustus Bejient has this to say of that festive Yule-cake: Thou trick shop king! Joy of our gourmand youth What days thou mark'st and what blood-curdling nights! Nights full of shapeless things, hideous, uncouth; Imp follows ghoul, ghoul follows jinn pell mell; Fierce raisin devils and gap currant sprites Hold lightsome leap frog in a pastry hell. The Scot's Currant Loaf, consisting of flour, sugar,

raisins, orange peel, mixed spices, black pepper, ginger, cream of tartar, soda, butter milk,baking-powder, butter and water is said to be a "poor relation of the Black Bun, which it replaces at the Hogamanay or Night of the Bean where expense is a consideration. In addition to use at these festivals, the Bun is appropriate fare for Samhainn. In the earliest times, the monarch of Bane was probably selected at the beginning of Yule through the medium of the carline or black-bean, which was drawn by lot or hidden in a food-stuff. In Celtic France, the king is proclaimed on the first Sunday in December and reigns until the morning of Twelfth Day. At that time, he is marched in "a procession of great pomp, wearing his crown and blue mantle (after the fashion of the god Odin), and carrying a sceptre. After high mass in the parish church, the king would visit the bishop, the mayor and the magistrates, collecting money for a "royal" banquet, which took place in the evening and ended with a dance." While this "Christian" king was in no danger, the entire Yule was once considered a hazardous time, the final night being especially one of risk and the proper time for exorcizing ghosts, witches and other powers of darkness. In general, the latter act was accomplished with much noisemaking using horns, whips and bells. Torches were lighted and carried about since light was known to repel the dark and its ilk. Bonfires were as much a part of Twelfth Night as the Samhainn or Yule Eve. In some parts of Scotland, the creation of the flame was definitely a fertility rite, Victorian tenant-farmers explaining that the crops grew in proportion to the light which could be provided when burning hay was tossed into the air. The King of Bane was sometimes called the Bishop of Fools or Merry Andrew in medieval Scotland. Elsewhere in Britain, he was the Abbott of Unreason, the Lord of Misrule or the Yule Fool, the titular head of all the daft-days. In this he resembles the Roman King of Saturnalia, whose

festivities occupied these same twelve days. The King of Bane was no mere harlequin, having charge of all preparations relating to food and entertainment of the nobility. He also had real power, being able to make demands of royalty. When he overstepped true reason, as occasionally happened, he was not invited to a return engagement. In pagan times, his power was somewhat circumscribed, since he was chosen by the "black bean" to be a scapegoat, whose death ritually removed all the ills of the land. For his brief "reign" he was allowed great liberties which ended after twelve days with a knife at the throat, a place in the bonfire or an appointment with the gallows-tree. In this, the "king" followed a long tradition of sacrificing god-spirits, or their human representatives, for the general good of the community. In more humane times, the position of the king or queen was still determined by lot, but his ashes were not spread on the field along with the Yule log. Epiphany, following Twelfth-tide Eve, on January sixth, was another deliberate attempt to confound the interests of the new God with that of older gods. It was generally said that this date honoured the coming of the Magi to visit Jesus at Bethlehem. A few claimed that it commemorated the first appearance of the star of the Magi, symbolizing the manifestation of Christ to the Gentiles. OIDHCHE-BEALTAINE, BEALLTAIN, Beltane-Night. The first form given above is Irish Gaelic, the second, Scottish. The Beltane was celebrated on the last evening of the month called Giblean (the gutted or unfilled one), when food supplies were usually thin. This was the last day of winter and the final day of the rule of the Cailleach Bheur. With the exception of the Samhainn, all the fire-feasts of the year were subservient to the Beltane, which is a decidedly Celtic celebration. The Bealltain recognized the beal, bel, or baal. The bal, or baile (plural balim) was a Gaelic name sometimes used to refer to the gods collectively, but it also particularly distinguished sun-agricultural deities.

Often, the word was prefixed to a place-name. A few examples are: Bail 'an-luig, or Ballinluig, which translates as "baile" or place of the sun-god Lugh; and BaileChlorichride, now called Piltorchy, both located in Perthshire. Then there is Baile-nan-cailleach, which is now called Nun-town and is in Benbecula. The Gaelic form emerges as, the place of the old woman or the Winter Hag. The god is not always exactly identified, thus Balmoral, the place of the great god; Balmain, the chief hand of the god; Baldoon, the brown god. The gods are also remembered in places such as Belford, Bell and Belton. The nature of these gods is implicit in language. The Gaelic "beul" means a narrow pass between the mountains or a mouth (and thus a swallower of people as well as a gateway to better things). The similar word "bal" identifies a ball or a dance, and this was traditionally one of the rites of Beltane. All of these, relate to the English "bald", that is stripped, and "beal", which means to gather, to swell, to come to a head and burst (as a bud or a pimple). The Old English term "bealche" (belch) arises from this root as does the word "bell", a device used to create an assembly. The name of the baal who superintended the Beltane probably varied locally but in the most antique format, he was probably the Norse Orlog or Alfadur, who is perhaps represented by the Welsh god Nur and the Gaelic Ner or Nathair (serpent). In both Celtic languages, the shortened forms also serve as a negation suggesting that this elder god was not without failings. The Scottish Nathair, a name "best left unsaid", is a two part persona, which translates as the high god who is not the father, possibly distinguishing him from the Scandinavian Allfather. It is possible that these slighting connotations were suggested by the early Christians. Almost as dangerous as the Ner were the elementals, or elder-gods, who were direct agents of the Creator. Present before time, the god-spirits of fire, water, and air combined efforts to create the goddess the Anglo-Saxons called Urth (earth) and her domain, Middle Earth. The senior spirit was Aod or Kai, the keeper of subterranean fires.

The lord of the air was in some places called Wyn and in others Kari. Lir, or Llyr, was the immortal god-spirit of the waters. All are similar in their lack of a Christian name and in having control over a single department in nature. The old gods of nature are remembered in Scottish names such as Mackay (son of Aod) and Machugh, the Irish equivalent. Learmouth and Leary attach to Lir, the sea god, and Windram, Wingate, Winton and Winters to Wyn. The individual god-spirit who was central to Beltane worship may nave been Aod, who the Welsh called Hu, since the month which starts with this fire festival is the Ceitean, or fire-gathering month. This mythical individual came to Britain from the "Summer Country" or Near East "just after the Great Flood had left the land." Physically, his most interesting attributes were his far-sight or telescopic vision, and a very high body temperature, which boiled away falling rain and ocean-water. Because of this he was able to live beneath the sea for periods approaching seven days and seven nights, and in winter served as a source of warmth to his people. As this sun-god travelled across Europe, he gathered adherents in Germany, particularly in the province now called Hesse, where he was worshipped as Heus (an equivalent of the English Hugh and the Gaelic Huis). He was also a major deity in France and in the Cumric lands where he was called Duw or Hu. The former word is still in that country used to identify the Christian god, who supplanted him. The Scandinavians called him Odin and Gautr. Among the Finns, his equivalent was the musician-wizard called Wainoemoinen. All are unquestionably gods of fire, agriculture and war, although the emphasis might vary from one country to another. It was Aod or Hu who taught the aboriginals of Scotland, Ireland, Wales and England the "arts of civilized life, to build comfortable houses, to sow grain and reap, to tame the buffalo and the bison, and turn their mighty strength to profitable account, to construct boats

with wicker and the skins of animals. to drain pools morasses, to cut down forests, cultivate the vine encourage bees, make wine and mead, frame lutes and and play upon them, compose rhymes and verses, minerals and form them into various instruments weapons, and to move in masses against their enemies."

and and fifes fuse and

When the god-spirit first came to Britain "at the head of an immense multitude of his countrymen", who he led out of the "summer-country", he found a place in which, ""bears, wolves, and bisons wandered, full of morasses and pools full of deadly efync, or crocodiles, a country inhabited by a few savage Gauls, but which shortly after the arrival of Hu and his people became a smiling region, forests being thinned, bears and wolves hunted down, efyncs annihilated, bulls and bisons tamed, corn planted, and pleasant cottages erected. After his death, he was worshipped as the God of agriculture and war by the Cumry and the Gauls." (Borrow, 1862). The death of a god was not considered a loss in the theology of the Celts. Like fire, he might be extinguished for a spell, but was frequently renewed in the person of the various High-Kings of Ireland, Scotland and Wales. In Ireland, the matriarchal tribes worshipped Danu as the female counterpart of Hu. This earth goddess is frequently confounded with the Tuathan witch Diancecht, the wife of the Fomorian sea-giant known as Balor of the Evil Eye. This seems appropriate for a fire-goddess, as Balor's eye was the symbol of the sun at noon, which has blighting as well as beneficial qualities. The two lived on Tory Island, northwest of Ireland, in a crystal palace which concentrated the sun's rays as a devastating weapon. In Irish-Gaelic, "Dia" is the word still used to identify the current God, while Dianecht is understood to mean "unbridled power". In Celtic mythology, this lady was consulted as the goddess of medicine, having attributes of the Cumric, Branwyn; the Scandinavian, Eira; and the AngloRoman god, Nodens. Danu, herself, is described as the

mother of the Celtic gods, being cognate with the Cumric goddess Don. She is represented as the bringer of light and fire to men, the patroness of knowledge. Like Kai, she is described as an earth-goddess, a person applied to where the fertility of the soil or cattle was in question. The River Danube, and several European Rivers called the Don or Dan were probably named after her. Unlike Hu, who had little trouble with the aboriginal race of Wales and southern Scotland, Danu found the Emerald Isle peopled by the Firbolgs, or Fire-bolts, who worshipped the goddess Bolg. Ultimately, the Tuatha daoine, or people of Danu, subjugated the Firbolgs and altered the pagan religion of this western isle. The Tuathans also had to conquer the Fomorian sea-giants. Their principal god was LLyr or Ler, who ruled from an underwater kingdom. While the Firbolgs were quite ordinary folk, the Fomors, or sea-demons, were identified as "powers of darkness and ill, huge and deformed, some with animal heads, and gifted with malignant and blighting potencies." More specifically, it was said that members of this race could change shape at will and that they ate people. At first the Fomorians allied themselves with the warriormagicians who opposed the Firbolgs. One of their kin, named Bress or Breas, the son of a Hebridean chieftain called Elathu, married Brigit, the Tuathan "goddess" of hearth, home and poetry. His efforts to help the Tuatha daoine were rewarded when he was elected High King of the island. Unfortunately, he proved "inhospitable" and had to be deposed. In his attempt to recover the kingship, he roused the Fomorians to war and they were twice overthrown by the "gods", who were protected by the influence of Danu. These deities were essentially heads of fertility cults, so each was presumed to have a counterpart of the opposite sex, or at least some interest in mating and procreation. The equivalent of Danu was Dagda (the father of day), a gentleman who gives name to the Dawn Religion.

These latter-day gods had no prohibitions against incest and copulation outside of marriage, but they were not sophisticated perverts. Blasphemous travesties of the Christian rites had to await the birth of the Marquis de Sade and Aleister Crawley. The Dagda once mated with Morrigan, the Fomorian sea-giantess, producing a child called Mecha, he with "three serpents in his heart. This story is reminiscent of the fun-loving Scandinavian god Loki, who coupled with the giantess Angurboda, thus giving rise to Hel, the ravaging wolf, Fenris, and the encircling worldserpent.The Dagda's immediate "family" included Brigit, renowned as the patroness of conjugal love and poetry; Mider, the god of the underworld; Lugh, the god of free-love, light, and music; and Og, of the forked tongue, the god of politicians, the clergy, and other "tricksters". In each locale, some local baal was remembered at the Beltane along with latter day fire or day-spirits, added to the list by the Milesian conquerors. Among the Tuathans and the Milesians one late-blooming day-god was Crom, whose idol stood at Crom Cruachan, surrounded by a circle of twelve disciple stones. In legend, Patrick is supposed to have directed magic at the main stone so that it sank to its neck in the soil, while the others fell upon their side flaking off the god and silver with which they were encrusted. Several centuries before King Tighernmas and two-thirds of his people were wiped out as they assembled on the plain of Magh Slecht in Brefni to worship this god. Possibly this is why his name is preserved in Gaelic, where the uncapitalized form indicates something "twisted, bent, or crooked"? His female counterpart was Brigit, who came to Ireland, and later to Scotland, with the Brigantes. As we've said, all the later Celts considered her a fire goddess, the virgin attendants at her shrine being responsible for the forging of metals and the healing-arts. Agricultural fertility-spirits such as Cernu, the corn-god of Cornwall, Graine, Samh and Taillte of the Gaels; god-spirits of the hunt, as the Cailleach Bheur, or Winter Hag, and Skadi or

Skudi (and perhaps Scoti?); as well as those of war, notably Cu Chullain, Eochaid, and Nuada of the Silver Hand, became leaders of the sidh when the Christians became ascendent. With the proliferation of god-spirits under the Milesians, the origin of central figure in the Beltane became completely obscured. The Beltane fires, kindled with great ceremony on May Eve had to do with the deliberate killing and reincarnation of one or more of these pagan deities. After the physical death of the Kai, or Hu, in his own time, he was not available to serve as a scapegoat to each new generation, so a substitute was chosen by lot. Sir James Fraser says that traces of human sacrifice at the Beltane "were particularly clear and unequivocal". The custom of lighting these "bone-fires" lasted well into the eighteenth century so that descriptions of the lessobjectionable features of the rites survive. John Ramsay, the Laird of Ochertyre, a patron of Robert Burns and a chum of Sir Walter Scott said that the Beltane was "the most considerable of the Druidical festivals". Druidic religious rites date from at least one thousand B.C. when the Milesians routed the Tuathans. These were the first patently Gaelic people, although the Tuatha daoine, the Silurians of Wales, the Pits, and the Firbolgs may have been related peoples speaking other dialects of the Celtic tongue. The ancient Gaelic word "draoi" identified a practitioner of magic religious rituals, but the word "druid" is now understood to mean "a thrush or starling", these birds having once been identified as familiars of the magician-class. The verb form "druidh" has been retained to describe "that which penetrates deeply, or oozes into every corner". This insidious group comprised priests, physicians, wonder-workers, bards, and historians in various admixtures. The bards used poetry as an aid to memory, the vates were prophets of the clan, and the druids, proper, managed formal rites while acting as judges and medicine men. Druidism was their system of religion, philosophy and instruction.

It is uncertain whether this was a Celtic invention or a religion borrowed from an earlier people, perhaps the latter, since the Gaels said they obtained instruction in it from the Britons. The fact that they considered the mistletoe and the oak sacred has led to the suggestion that it was based on tree worship. This would be similar to the Scandinavian proposition that their god Thor frequently took the form of a giant tree. Transmigration of the soul was another basic belief and "human sacrifice was practised on a vast scale." Like other druidic functions, the Beltane fire was set on hills, or islands, or upon some other high place. It is known that the Celts felt that their gods would resent confinement, so all the ceremonies took place in the open air. Ramsay has said that the traditional high-places were forgotten in Victorian Scotland and in later days each hamlet practised its customs on the closest rise in the land, usually near the common, where herds were at pasture. "Thither the young people repaired in the morning and cut a trench (to prevent the fire from spreading through the heath), on the summit of which a seat of turf was formed for the company. And in the middle, a pile of wood or other fuel was placed, which of old they kindled with "teineiginn" (need-fire). Although for may years, they have been contented with common fire...it will hereafter appear that recourse is still had to the "tein-eiginn"." The killing of the fire-god was symbolized the night before, when the country fires were extinguished from every hearth. The next day, the materials for the need-fire were gathered. In the least complex case, a well-seasoned oak plank was obtained and a cone shaped hole-drilled partway through it. A vertical sharpened-pole, termed the "wimble" was fitted into this opening. The free end of the wimble was fitted with a spoked wheel, which was used to turn the axle generating a friction fire. In some places three people were thought the lucky-number needed to turn the wheel, in other places nine individuals were

conscripted. Whatever the magic number, the devotees had to have unblemished reputations. If any among the wimbleturners was guilty of theft or some other crime, it was supposed that the need-fire would not light and disease and witchcraft would then be rampant in the coming season. In Aberdeenshire, the great, or "muckle" wheel was used to start the "wild" or need-fire. This device differed in the fact that the wheel was extremely large and substantial. On the Isle of Mull, the fire-engine was always spun from east to west over nine splinters of oak wood. Sometimes it was prescribed that the cart-wheel and axle had to be newly constructed. In a few cases, the fire was kindled by simply rubbing two sticks together, or by using a bow and a rope to turn the wimble. If the latter was the case, it was specified that the rope should be new, and if possible woven from strands taken from a gallows rope used in a recent hanging. Various regional rules controlled those who were allowed to set the need fire. Sometimes those manning the fire-machine were expected to be brothers or share a first name. In some places it was enough that chaste young men operated the wheel, elsewhere every resident of the village was expected to take a hand in making the fire. In the western islands of Scotland, the fire was kindled and set by eighty-one married men and in North Uist, the chore went to eighty-one first-born sons. In Caithness, it was felt necessary for the operators to remove all coins and metals from their person. If after long rubbing, no fire erupted, it was concluded that some villager had left embers of the old fire upon his hearth. A strict search would then be carried out by the constables and the negligent householder was upbraided or even fined. The date of the setting of the need-fire might range from the evening of Beltane to the night of May second, depending on local preferences. The "bonnach Bealltain" or Beltane oatcake is the only survivor of the four quartercakes which were once cooked for periodic fire-festivals. In seventeen sixty-nine Pennant wrote, "On the first of May

the herdsmen (of Perthshire) hold their Bel-tien, a rural sacrifice. They cut a square trench on the ground leaving the turf in the middle; on that they make a fire of wood on which they dress a large caudle of eggs, plenty of beer and whisky, for each of the company must contribute something. The rites begin with the spilling of some caudle on the ground, by way of libation:on that, every one takes a cake of oatmeal, upon which are raised nine square knobs, each dedicated to some particular being, the supposed preserver of their flocks and herds, or to some particular animal, the destroyer of them. Each person then turns his face to the fire, breaks off a knob, and flinging it over his shoulder says, "This I give to thee, oh god-spirit preserve thou my horses." Having dealt with the beneficent spirits of the land, they then propitiate the noxious animals with such phrases as, "This I give thee oh fox, spare thou my lambs." With the ceremony over the assembly would dine on the caudle. Anything left of the feast was hidden until the Sunday following when the party would reassemble to "complete their lunch". This, of course, describes a late remnant of the Beltane rites, which were celebrated somewhat differently in the parish of Callender in Western Perthshire. The minister of that area witnessed somewhat different ceremonies in the eighteenth century. They did dig the usual sod table for their fire and fare, but afterwards created a repast of "eggs and milk in the consistency of custard." The observer continued, "They knead a cake of oatmeal into so many portions, as similar as possible to one another in size and shape, as there are persons in the company. They daub one of these portions all over with charcoal, until it is perfectly black. They put all the bits of cake into a bonnet. Every one, blindfold, draws out a portion. He who holds the bonnet is entitled to the last bit. Whoever draws the black bit is the "devoted" person who is to be sacrificed to Baal, whose favour they mean to implore...although they now pass from the act of sacrificing, and only compel the "devoted" person top leap three times

through the flames; festival are closed."

with

which

the

ceremonies

of

the

Another means of selection by lot is perhaps found in the custom of baking oatmeal "wheels" which were rolled down hill in some regions of the north. In recent times it was said that the person whose cake shattered as it rolled would die or be unfortunate during the year. In the remote past this was probably a certainty rather than a prediction. The "bal nan tuathanach", or rent-payers's ball, or farmer's dance was another mark of night-time activities of the Beltane. Once again, the participants danced in the round, three times "southways" about the bonfire. Sometimes they danced in multiple sets of the numbers three and nine. Considering the origins of this fire-festival it is not remarkable that people believed that demons and witches were abroad for the celebration, stealing milk from cows while the farmers were absent and generally damaging the countryside. To counteract this, each cotter carried old thatch, straw, furze, and bran to the communal fire to be burned in the light of new fire. This was undoubtedly good animal husbandry as well as viable ritual since parasites were eliminated in this material. Wherever these remnants were burned, they were tossed high in the air from pitchforks in the belief that the light of their burning benefitted the land wherever it penetrated. It was said that the new crops of the coming season would grow in proportion to the height to which the burning refuse could be thrown. In later days, when the god-spirit ceased to be a actual sacrificial victim, the younger people ran through the smoke, shouting, "Fire, fire, blaze and burn the witches; fire, fire, burn the witches." When the fuel was consumed, the celebrants scattered the ashes far and wide, continuing to demand, "Fire, burn the witches!" In the Hebrides, every fire was put out for the Beltane and cattle were driven "dessil" or sunward around it to "keep of murrain" (a disease of these animals). There, each man would take home new fire to kindle his hearth. In

Ireland, the festive-fires were still being lighted in nineteen twenty-one, but on June twenty-third, Midsummer's Eve, rather than at the Beltane. With torches from the common fire, crofters drew "the sacred circle of fire" around the growing crops, "to ensure both its protection and its fruitfulness." Through the dying embers, cattle were driven "for their blessing". MacManus notes, "These fires were are assuredly of pagan origin marking a great sun-feast, on that day when the sun-god was supposed to be longest above the horizon." Although the Irish of that day no longer remembered the significance of the earlier Beltane, they did say that these were the "fires of Bal". This was one of the practices which Saint Patrick disliked, saying, "All those who adore it, shall in misery and wretchedness be given over into punishment." The Welsh also held fires in May and at Midsummer, which they agreed, "protected the lands from sorcery, so that good crops would follow. The ashes were also considered as valuable charms." One Irish account suggests the fires were kindled "for Cormac or somebody like his name", a probable reference to the old day-god Crom. May Day in that country was called Lucky Fire Day or the Day of The Two Fires. The druids of the Emerald Isle once brought cattle to the two fires and "with great incantations" drove them between ":as a safeguard against the diseases of the year." Again according to MacManus, driving cattle between the fires persisted down to times within current memory. In all of this it should be remembered that the Beltane of Scotland is, elsewhere in Europe, the equivalent of the notorious Walpurgis Night, when witches were abroad in unseemly numbers. In Voigtland, they used to light bonfires on the high land and leap through the flames for good luck. Moreover, like the Scots, they tossed burning brooms high into the air and assumed that where light reached the fields, they were "blessed". The kindling of the fires on Walpuris Night was

called "driving out the witches" and when witch torching was in fashion, this was the preferred time for sending them to meet their master. While latecomers sacrificed witches to the "divine" fire. the first rites centred on the death and resurrection of the earth-spirit. Killing this spirit as a scapegoat aimed at expelling the accumulated evils of the village or town. This clearance of the ills of the land, whether real or imagined, was periodic and commonly preceded or followed a time of licence in which the ordinary restraints of society were ignored. In considering the reasons for sacrificing the Celtic god it must be remembered that earlier generations believed in the mortality of the gods, who differed from men only in their control of an aspect of nature. These mortal god-priest-kings aged, and it was therefore thought an act of good conduct to spare this divine person from the inconveniences of living on in a decaying body. Since they god had to die and be regenerated it seemed sensible to lay upon him all of the blights and suffering of the community, so that these could be carried into some other world beyond the grave. Killing the "god" was not, at first, an annual practice. The divinely reincarnated fire-spirits who appeared from time to time as high kings of the realm were allowed to remain in office for a magical number of years or as long as he remained free of "blemish", which included battle injuries, minor scars and defects of failing health or advancing age. It was then usual for the successor to the throne to arrange for the timely passing of the god king, sometimes ritually and or in the heat of battle. Since much of Celtic custom hinges on intervals of nine and thirty years, these may have served as terminal times for the ancient kings. Some Celtic king undoubtedly conceived the happier idea of dying by proxy. Scandinavian tradition hints that the old Swedish kings were only allowed a nine year life expectancy. Thus Aun, a king of that realm, offered nine of

his sons over a period of many years , and would have sacrificed a tenth except that his people were dissatisfied with the state of his health and hurried him to the bonepile. With the king no longer at risk, his stand-in was typically chosen from the general population by lot, hence the continuing tradition of picking people for unwelcome chores by a drawing for the carline or black bean. Since a lottery was unselective individuals of social or political importance were sometimes lost, depleting the strength of the clan. Fortunately, it was recalled that each community housed "broken men" or sassenachs in addition to "native men" and these were made "king for a day" if prisoners of war were unavailable for this draft. With the danger of death removed from clan members, it was suggested that multiple deaths would return more of the god-spirit to the soil, thus twice yearly fire-festivals were instituted. The burning of effigies containing larger numbers of people along with cats, dogs, snakes, and other uncanny creatures followed. One of the principles of imitative magic holds that as a man may stand in for a king, and a king for a god, so an image of a man may also serve to represent him. Thus in debased ritual, the "wicked" men and women were undone by being burned in facsimile, and this remains a popular way of "doing down" evil. In some parts of Scotland a straw woman known as the Cailleach Bheur, or Winter Hag was burned at the Beltane as a representative of the spirit of the cold season as well as other more common foes. In parts of Europe Christians continued the pagan practice of burning the god, or his representative, but they explained that the figure was a magical accessory to Judas Iscariot, Martin Luther, or a medieval witch. Fire cannot exist without fuel, and the material which was burned was not always a figure fashioned from the last sheaf of autumn. In many regions, the object placed at the centre of the bonfire was a rudelycarved figure or a tree, which might be burned either felled or on location. In these cases the god-spirit due to be

reincarnated was obviously a tree-spirit rather than an agricultural deity. If the scapegoat happened to represent a soil-spirit there were special reasons why he should die by fire. Light and heat were seen as necessary for vegetable growth, thus the application of heat and light to the "god" by fire was thought to secure abundant sun-light and heat in the following growing season. Almost the only remnant of human sacrifice in Scotland occurs on Hallowe'en when lads lie close to the fire, while allowing others to jump over them. The titular "king" at Aix, in France, who "reigned for a year and a day, and danced the first round at the midsummer fire, used to feed the fire where he now has the honour of lighting it. When human beings were preferred for the burning, some of the Celts reserved Skadi or Scati's lot (i.e. monies obtained from the hunt), to purchase criminals for the Beltane and Samhainn fires. If there were insufficient criminals to supply the need of the soil and men, fresh captives were obtained and immolated. Those victims whose background allowed them to understand the need for these rites went to earth without complaint or much fear being dispatched with druidic arrows. Individuals who were thought of as criminals were burned alive. Those who died contained within wicker-work effigies were often condemned to death on the grounds that they were foreign witches or wizards, with execution by fire being the only means of being certain that they might not reanimate themselves. Thus the fires eliminated potential enemies, trouble-makers, surplus wild animals, while guaranteeing the continued productivity of the community. The animals who died were probably seen as witches who had transformed themselves, and in medieval times cats were most frequently offered up as they were considered the familiars of witches. The earliest Beltane fires were probably lighted in pagan Ireland near the old Firbolg capitol of Tara, where there was, "In Cormac's time,

a house of virgins who kept constantly alive the fires of the Bel or sun, and Samain, the moon." The high-kingship of that land developed from the coherence of principalities in what is now County Meath. The possessors of that land were made wealthy by the fact that Tara overlooks grass-lands which have been famous for raising healthy cattle. This town had additional significance in the fact that it stood near bronze-age burial chambers and temples of the pagan gods. Prominent among these was the Brugh or dwelling place of Angus, a divinity of youth and love, The early priest-kings of the Scots, who ruled here, were representatives of a divinity whose office involved the performance of sexual rites in the interest of fertility. "The divine folk (i.e. the sidh or fairies as well as the godspirits) lived in the Brugh. From it came the brides of the king's ritual marriages..." Our forefathers personified almost everything as male or female, hence Og, the god of youth had a female counterpart in Ogma, and Angus in his "sister" Brigit. In addition to personifying the fire-god, our forbearers recognized a host of god-spirits, who were thought to be less powerful than the elementals of fire, water, air and earth, but more capable than the magical sidh, or seed-people. The god-spirits included Cernu, who gave his name to Cornwall, and was called Cernunnos by the Roman invaders. The Cailleach appears to have been a female counterpart for the hunting and herding tribes. At May-tide people were selected as king and queen of the May or as the Whitsun (white sun) bride and bridegroom, or as a pair carrying some similar name. It was reasoned that if representatives of the god-spirits coupled sexually, this should quicken the growth of everything in the animate world over which they held dominion. In this, rustic peoples of medieval times played out roles once reserved to the High-Kings and his virgins of the Brugh. The representations were not mere allegories, but actual acts intended to green the woods, cause fresh grass

to sprout, the oats to shoot, and the flowers to beal. It was held that the more closely this mock-marriage of leaf-clad and flower-decked mummers came to representing a complete consummation for god-spirits, the better the results. The high degree of peripheral sex which accompanied the central sex rites was not accidental excess but an allied attempt to guarantee the fruitfulness of the earth. It is ironic that the druids used magic to oppose magic, so that popular ideas concerning the Dawn Religion became interwoven with concepts of witchcraft. Many vestiges of that religion remain, the sacrificial cult of the divine king surviving in the Christian "blood of the Lamb", with other rituals being encased in poetic form to describe new and abstract meanings. Touching wood for good look is a survival of pagan rites as is the refusal to walk beneath a ladder. The last was formerly called Woden's Scaffold and was used to bind sacrificial victims while they were disembowelled. Keeping an animal mascot was, similarly, once the prerogative of High-Kings, that animal sometimes being a scape-goat for his human master. Power is at the base of all the magic religions, control over the rain and the sun through festival rites, and over human limitations through self-hypnosis or crowd control, being usual aims. It was natural for the savage Celt to assume that he had the potential to control the elements, as he thought of himself as an aspiring god. Since part of the magic of his world was shared by every being he felt certain that he could manipulate the physical world by dealing with that part of him which was supernatural. Witchcraft, being tied to magic, represents man's religious urges in a rudimentary state. The Christian religion seeks to transcend this world for the sake of the race, while magic wishes to control it for individual benefit. More simply, Christianity seeks communion with god, while witchcraft and the pagan religions considered that men were part of the godhood. Witchcraft, like the Dawn Religion, has been misunderstood. The present attitude is that witchcraft embraced poor

, old, hysterical, repressed women, who were subject to fantastic delusions. This view, which may be thought of as "rational disbelief" started in the mid eighteenth century and is related to the anti-Popery and pro-science movements of that time. The opposite position was that of the Roman Catholic Church which held that the witch-cult represented a vast secret network of malice and heresy. In 1921, Dr. Margaret Murray suggested that witchcraft might be a survival of a pre-Christian fertility-cult. If so, it was not the Dawn Religion, whose druids considered the "wiccans" foreign magicians who needed burning. There are two other popular ideas concerning the nature of witchcraft and the elder religion, both misleading. The first might be called "romantic diabolism", a cult-following which became fashionable in the late 1890's. The first Christian missionaries assimilated the old gods into their rituals sometimes giving them alternate names, thus Brigit, goddess of the lambent flame, became Saint Brigit, the helpmate of Saint Patrick. Where the character of an older god seemed defective he was banished, dismissed, or demoted to the rank of witch or fairy, or deliberately confounded with the Hebrew "antagonist" called Satan. The Black Mass had nothing to do with the old pagan rites, being instead a parody of the Christian mass. The idea of a reversed mass and the deliberate worship of Satan dates no earlier than the literary inventions of the Marquis de Sade in the eighteenth century. There is, also, a more common modern "witch", who has found favour with the "media". Whenever church tombstones are overturned, some member of a coven will appear to explain that they are not responsible, and not Satanists, but worshippers of the "Earth-Mother". Most of them take pains to emphasize the fact that their nude autumn dancing is asexual in intent. Clearly these individuals are not into the spirit of Samhainn and Beltane? The Dawn Religion, which is the source of the central dance figure, the ritual fire, and the "sacrifice" of witchcraft,

was never the club of a jaded elite. From its first days it held no interest for educated town-folk, but was the practice in remote country districts which stood closer to primitive models. However uncouth and ill-intentioned they were, the real witches of medieval Europe were a large body of fairly representative citizens of that time. Unlike self-styled Satanists, who upset conservative Christians, they were neither sexual perverts nor mental adolescents. Several centuries ago, life was almost terminally brutal; a time when Scottish clerics preached pre-destination for the few and certain damnation for the masses. It must have been comparatively easy for the uneducated, who perceived themselves as having very little to lose, to attempt a little of the craft in the hope of gaining temporary control over a bad situation. Modern "witchcraft" and even diabolism is practice without much notice from the law, and as such it is a feeble baroque affectation compared with older rites. Today the craft is dead, a condition created by its legal abolishment in 1736. OIDHCHE-CHALLAINN, CALLUINN, (aech-e chal-inn), Hogmanay, the eve of November 1. Literally the “Night of the Calluinn.” Caill, obs. to name, to call, obs. The testicle, to emasculate. Now: loss, suffer, lose, forfeit. Hogamanay, or Hogmanay, is the primary Scottish celebration during the Yuletide. Originally this fire-festival took place on the evening before a' Bhliadhn' Ur, or the New Year, Old Style (i.e. October 31). Pronounced "aech-a chal-inn", this night of the master of the dog, has been moved forward from the original eve of Samhainn to what is now known as New Year's Eve. Our guess is that the Hogamanay represents rituals which were once a part of Samhainn. Not very long ago, it was customary, in the Highlands of Scotland, for a man to dress himself in a cow's hide at this time, passing from house to house pursued by a company of youthful men, who struck out at their leader with cow-hide whips. Round each

hose, costumed "mummers" or "janneys" ran three times in the direction of the sun, keeping the house on their right. In pagan times, that direction would have been reversed. The company chased their Hog or Og-man beating the staff end of their whips against buildings as they ran. Hog may seem unrelated to cow, but the word originally meant a yearling animal of any species, but especially pigs and cattle. At the door they finally paused to demand Hogamanay, or money for the Old Hog (who we suspect was once the god Og, the deity of youth ,whose name translates as "young". If they were admitted, and lacking a treat they promised a trick, one of them pronounced a benediction as: May the gods bless this house and all within, stone, cattle and timber! In plenty be meat, bed, body clothes, and may the health of men ever abound." Afterwards, each of the party singed his whip in the fire, and applied a little charcoal to the face of every animal and person in the household to protect against disease and witchcraft. The ceremony was called calliunn, because of the great noise of the ceremony. The original attachment of Hogamanay to October thirty-first is seen in Scottish Atlantic Canada, where blackening the face is a common "Hallowe'een" disguise and "Hogmanay" is shouted instead of "Trick or Treat". The Victorian practice of asking for coins as part of the celebration has faded, but this was a continuation of the demand for "hog-money". The money collected in the name of Og, the god of youth, was originally pledged to a Samhainn feast but later went for food and drink to be consumed that same night. The solicitation of fruit, candies, and pennies on Hallowe'en is exactly in this pagan tradition. The tradition of beating out evil is found in the simpler forms of Guiser or Goloshan plays, which were performed in Scotland at anytime during the Yule season, but particularly on New Year's Eve or Day. Thomas Wilkie who saw an early version of this play at Bowden, Roxyburyshire wrote, "The Gysarts (or Disguisers) always

dress themselves in white. They appear like so many dead persons robed in their shrouds, who have just risen from their narrow home...their faces all being painted black or dark blue. Their mutches sometimes adorned with ribbons of diverse colours." Some wore masks and dunce-caps, "casques of brown paper shaped like a mitre." In these medieval plays there were five characters, expanded to seven in the Victorian version: Sir Alex (called the Black Night in some parts); Alex of Macedonian ; the Farmer's Son; Goloshan Galgacus; William Wallace; the Doctor (sometimes Dr. Brown); and Beelzebub or Judas. In former times the players passed the "rounds" of the village led by "Galgacus", who was once the actual leader of the Caledons against the Romans at the Battle of Mons Grapius. At each door these mummers intoned: Rise up guidwife and shake your feathers, Dinna think that we are beggars; We're only bairns come out to play, Rise up and gie's our Hogmanay. Five of us all, five merry boys are we. And we have come a rambling your house for to see. Your house for to see sir, and pleasure for to have, and what you freely give us, we freely will receive." Following, the crew enact an invariable playlet in which the Alex, or a character named the Admiral, sword-fights Goloshin and kills him. The Black Night accuses the Admiral but he lays blame on the Farmer's Son. The Doctor is called to revive the victim, and after haggling for his fee, he brings him back using the magic incantation " Inkey, Pinkey, a little medicine to his nose, a little more to his toes". The reincarnated character is now named Jack, who pledges the Black Night, "never to fight no more... But we will all gise as brethren as we have done before. We thank the master of this house, likewise the mistress too, and all the little bairns that round the table grew." Finally, the householders are troubled by a devil-figure who promises: "Here come I, old Beelzebub, Over my shoulder I carry a club. In my hand is a dripping pan, and I fancy myself a jolly old man. I've got a little box that can speak without a tongue. If you got any coppers, please pop one?"

Usually the head of the house exchanged a halpenny for the entertainment but humourless individuals were likely to turn upon the guisers and beat them from the house. Reminiscent of today's Hallowe'en, the costumed guisers were not always benign. Once they were heavily disguised peasants set on extorting money from their overseers, which explains why they were not always politely received. This business is still referred to as janneying in Newfoundland and belsnicking in Lunenburg County, Nova Scotia. It was called Home Visiting in Irish and Scottish parts of Atlantic Canada, but in most parts the rituals have devolved into "First-footing". This rite demands that the first individual who comes calling after midnight on New Year's Eve should be a dark-haired stranger. The first vikings were light-haired and bringers of extremely bad luck! For the good luck of the house, the newcomer exchanges symbols of food and fuel (e.g. a potato and coal) for "refreshments". OIDHCHE-CHOINNLE, The “Night of the Candle,” Candlemas Eve. The evening following the pagan Imbolg (February 1). “After the Day of Bridd comes that of Mary,” says the Gaels. The Night of the Candles seems to have been an attempt to downplay the earlier pagan fire-festival. Pope Sergius, noting that many converted men were still “drawn to such maumetry and untrue beliefs,” attempted to undo this “foule custom” by commanding that good Christians appear at the church to offer up lights “to our Lady and to her Sonne our Lord.” The Presbyterian reformists in Scotland proscribed the “Holy Candles,” just as the Catholics had the rural bonfires, but with indifferent results. “It remained customary,” we are told, “after the abolition of popery, to walk at Candlemas to the Chapel in the dead of night.” Further, tapers continued to be consecrated and taken home as proof against thunder or the malevolence of evil spirits. Candlemas ended the forty days of the month of Yule.

Divination was a logical addendum of this night, which ended winter’s entitlement, and in the north-east, the rites of Candlemas Eve drifted at last to Fastern’s Eve, which was at the beginning of Lent. See Latha Choinnle, “Candlemas Day.” OIDHCHE-LUGHNASAD. When the gods were reduced to demon status at the introduction of Christianity, Loki was deliberately confounded with the Roman god, Saturn and other pagan underworld deities. Stripped of their titles, these gods became the prototype for the Christian anti-god called Satan, or the Devil. The last day of the week used to be sacred to Loki and in Scandinavian it was called Lugardag or Lugar's Day in the Old Norse tongue. This is the day which we continue to call Saturday after Sataere, a Teutonic god of agriculture, who some equate with Loki, the god of bound or underground fire. In the beginning, Loki appears in myths as a personification of the hearth fire, but gradually he became, "god and devil combined", and in the end came to resemble the medieval Lucifer, the god of lies. His changed situation was indicated in his incarnation as the giant Utgard-Loki (under earth bound-fire). His Celtic counterpart was Lugh, who gave his name to the Lugnasal or Lunasdal, which used to be held yearly as a fire festival on or about August 4. This is one of the few cases where a god of the far north has been linguistically tied to one of Gaelic blood. An Eddaic name given Loki in the Danish ballads was Loki Lojemand (wildfire playman), because of his tendancy towards practical jokes and mischief. The Anglo-Saxon "lacan" or "loecan" is related to both words, and from Loki there arose the diminished god-spirit or fairy called the Lubberkin. In Gaelic the equivalent name was Lobaircin, and in the Ulster tongue Lucharman. This creature has several local variants the best known corruption being Leprachaun, which translates literally as OLd Lob, or Old Lugh, or Old Loki. Loki or Lugh is still remembered in the English speaking-world in the surnames

Lock, Locke, Lockwood, and the like, and in Gaelic names such as Lochlan and Maclaughlin. The Christians renamed Lugh's Day as Lammas, the mass of the first fruits of harvest, and even the Gaels now use "lugha" as an adjective in the sense of "smallest". The expression Auld Lob is still applied to the Devil, but the association of the Celtic god with this Hebrew deity is undeserved. The Great Lug, Lugg, or Lugh was once described as a foster son of the Dagda, the day-god of the Firbolgs of Tara in Ireland. His actual mother was said to be the daughter of a Fomorian sea-giant, while his father was Kian of Contje , one of the Tuathan warrior-wizards who conquered Tara. Kian obtained the help of Manannan MacLir, the immortal son of the Fomorian sea-god, in escaping from his father-in-law's castle on Tory Island with the child. As a condition for this assistance Lugh was fostered out to the undersea kingdom off the coast of the Isle of Man. In that place Manannan gave him the name Dul Dauna (one who is allied to the goddess Danu). Unfortunately, these names have gained other connotations, "dul" now having the sense of "foolish, mad, stupid, daft, or slow-witted". In other places he was called the High Lugh, but this is scarcely better since the word "lug" now means "to carry with extreme difficulty, or one who is a trouble or burden to others". Today the expression "lug-head" is still understood as derogatory, and in the elder days it indicated an individual who moved in a clumsy fashion, a haughty individual, or one who was in the habit of affecting showy clothing, in short, a fop or an oaf. Fortunately, his character received better treatment in his own day. As a youngster he applied for work at the palace of Eochaid, the High King of the Firbolgs. No one was admitted here without having a unique skill or craft and Lugh was at first rejected when he noted his abilities as a carpenter, a warrior, a smith, a harpist, a poet, antiquarian, physician, cupbearer, and goldsmith. The court, he was told, already possessed one each of these and needed no more. Finally, Lugh responded, "Then tell your master, the King, that one

stands without who is at once master of all these arts and professions to a degree surpassing all these others. If there is one among you who can claim this, I shall no longer seek admittance at Tara." The King was dubious but numerous tests confirmed Lugh as "Sab Ildanach", the stem of all arts. Eochaid, the horseman of heaven, welcomed Lugh to the chair of ard-ollam, or high bard, and made him chief professor of the arts and sciences, but perhaps lived to regret his largesse since the Tuathans eventually removed the Firbolgs from Tara. Having put down their land rivals, the Tuathans now turned against the sea-giants, or Fomors, who were eventually defeated on the plains of Sligo in western Ireland. In this fray, the secret weapon of the Fomorians was Balor, of the evil-eye, Lugh's grandfather on his mother's side of the family. Balor's castle on Tory Island has been described as constructed of a crystalline material which concentrated the sun's rays as a weapon, and this may have been the source of the rumour that his single eye was dangerous to both friend and foe. It was said that the lid was rolled up and down upon a wooden staff with the assistance of four "normal-sized" giants. When the lid was pulled back some claimed that poisonous vapours escaped from it while others said it liberated a fire-spell which turned those within his gaze to stone. In action at sea the Dul Dauna travelled with the Tuathan fleet against Balor Beimann. Lugh knew that he could not look directly upon his foe and so put a magical stone ring to his eye and seeing his grandfather on a neighbouring deck used a dart to penetrate the eye. Balor's end in this manner had been divined many years before, but the act was done without Lugh's realization that he had killed a relative. Following this, Lugh was considered a mortal-god of the Tuatha danann, a people eventually subjugated by the iron weapon-bearing Milesians, who constitute the bulk of current Irishmen. The Scots, who were of the Firbolg line, intermarried all of these races, and through the Tuathan connection gained this hero as part of their mythology. When the

Tuathans "went under the hill" and became the "little people" of Irish legend, Lugh is said to have led one branch of this great clann into the underworld, and in Ireland their remains a town named after him. In spite of the present connotation Lugaid, or Lug-head was a preferred throne name, frequently used by the Milesians, who appreciated Lughs heroism. One suspects that the decline in reputation had something to do with the reign of Lughaid MacCon, whose surname carried some problems and was indicative of his character. The nature of the Lugnasad, which occurred just after mid-summer, was somewhat like that of today's Highland Games. Lugnasad means the games of Lugh, and was first instituted by the god in memory of his foster mother Taillte. For this last reason, the sports-portion of the Lugnasad was sometimes called the Tailltean Games. The games were held yearly as part of the Fair of Taillte (a place now called Telltown) in County Meath. The main function of that fair was to showcase athletics, and it became famous throughout Eirinn, Alba, and medieval Britain as the place to participate in races and contests. In time, it also became known as a marriage market, where boys and girls were brought by the thousands to be matched for marriage, and where parents might bargain for the "tinnscra" (dowry), hiring marriage-brokers where they were unable to reach a settlement. The games typically started on the first day of August but continued for about a week. Naturally, the eve before, or following, the opening of the fair, was devoted to religous rites, hence the alternate designation, Lunastain, which points graphically to "staining" or the outpouring of blood. The oat-cake ceremonies at this time were the bonnach Lunastain, which was baked using the first harvested grains of the season. It should be noted that the Lugnasal is, in Scotland and Ireland, the principal movingday of the sidh or "little people". When the Tuatha danann became the Danann sidh they were held in their underground residences by laws and armed warriors with an effect as

great as that of any binding magic. Their only respite was found at the time of the great fire-festivals and later during the Daft Days, more recently called Christmas-tide. The Lunastain was one of these Highland Quarters, which the tenant farmers knew well as the time for rent-paying or moving. On this day, the sidh-people, who were able to meet their commitments were temporarily free to travel along their lei-lines in order to visit, or exchange residences, with others of their kind. Aside from the usual ritual fire and the burning of a representative "god-king", there was also a feast and this has become the principle Christian rite. The Lammas, as presently constituted, falls on August 12 and is the time of the first harvest, hence the name "loaf mass". In early times, in England, this day was kept as the initial harvest festival, loaves of bread from the first sheaves being consecrated at the mass.

OIDHCHE NAM BONNAGAN, “Bannock Night,” The “Night of the Cakes.” The time for the ritual baking of bannocks, now said to honour the Nativity. Christmas Eve, also known as “Singing Eve.” OIDHCHE-SHAMHNA, (aech-e- haun-e), the eve of Samh's end; “Summer's end,” Hallowe'en. New Years' Eve. Originally October 31. Termed the Hogamanay in Old Saxon, this "Night of the Samh" was the final fire of the Celtic Year, falling upon the eve of the special day called Samhainn. While most Europeans celebrated Midsummer Eve or Midsummer Day with a great fire, the Celtic people took little notice of the sun when it was highest in the sky, saving their energies until October 31st. AS we've said there were once only two seasons: summer and winter, demarcated by May Eve and Samhainn Eve. These dates are unrelated to astronomical events and it is coincidental that Harvest Home falls close to this evening in Scotland. There are a few places in central Europe where the year is bisected as it is in Scotland. In these cattle-herding places, May Day is

celebrated along with Valpurgis Nacht, or Walpurgis Night, the last coinciding with Samhainn. Beltane, or May Eve, has already been described and is much like Samhainn its essentials. Thus Hogmanay or New Year's Eve, OLd Style, saw mummers making the rounds, extorting cash, or kind, for a day-long feast to take place during the daylight hours of November 1st. There was "first-footing" and on the Eve of Samhainn, the dampening of hearth fires so that they might be rekindled from "newfire". Of the two feasts, that held on Samhainn Eve was the more important since the Celts dated their year from it rather than from Beltane. On the Isle of Man, where Celtic lore had a long battle against Saxon tales and myths, the first day of November was regarded as New Year's Day through the last century and the first quarter of the current one. The Manx mummers, dressed in animal skins, used to make the "rounds" on that evening (calculated from the Old Style calendar) shouting, "Tonight is New Year's Eve, Hogunnaa!" The style of divination practised at this time also suggests that they sought new beginnings. Finally, the Celts wherever they were found throughout Europe agreed that the following day marked the end of summer and the beginning of winter. "When autumn to pale winter resigns the year", it was thought natural that the "nach maireann", those no longer alive, might wish to assemble at the bonfires of men to seek a little comfort and the good cheer provided by former neighbours. Unfortunately it was not only the kin who were thought to be unbound at this time. In addition to "tamhasg" (spirits of the dead), the "baobh"(witches) and the "sidh" were at large. While the May-fires were a time for wholesale burnings, these late summer fires seem to have been more restrained with individual communities competing to see who could build the largest fires using more conventional materials. In the parish of Callender the fires blazed down through time until the late eighteenth

century, leaving us with some notion of the rites which accompanied them. When the fire was almost extinguished, the ashes used to be raked into a circle and stones were placed near the circumference by the families who had established the flame. Next morning, the stones were carefully examined to see if any had been heat crazed or displaced over-night. If this was the case it was presumed that an individual represented by the stone must be considered fay and incapable of survival for more than twelve months. In certain villages children begged peat from each householder with the exhortation, "G'e us peat t' burn the witches!" When they had collected enough, they added straw, furze and whatever other burnable matter they could find and played the game of jumping the smoke and flames. When the mass was reduced to ashes they scattered them as widely as possible becoming completely unrecognizable in the process. In most places it was considered ill mannered to leave the fire until the last ash was extinguished of its own accord. As the last ember flickered out the master of the fire would shout out, "May the cropped black sow take the hindmost" or more recently "The De'il take the hindmost". It can be suspected that some of these survivals point out former ways of selecting victims for the bone-fire, which once protected the community from the baneful influence of the sidh and the baobh. OIDHEAM, "end of the night", having secret meaning, a book. This word is the same as ogham, above. OIGH, virgin, aug, capable of increase; cf. og, young. The root is aug, increase, the Lat. augeo. Virgins were considered to have better powers of prognostication than more experienced people. OIGHEA MARA, a sea-maid, a morgan. See Daoine mara. The renewable “virgins.” It is said that “Nymph goddesses were much invoked in the region of Hadrian’s Wall.” Rice says that “A relief from High Rochester shows a trio of nymphs

perhaps related to the cult of Coventina at Carrawbrough. Derived from classical prototypes, this relief clearly reflects the widespread cult of springs and wells in the whole northern area, a cult extending from Roman times down to the present.” This is not the entire cloth for the Gaelic mermaids are connected with the open ocean. See An Domahin and Mhorrigan. OILBHREO, funeral pyre OILLPHEIST, oillt, horror disgust, from the root pal, to strike; pithir, thunderbolt; a mythic and metaphoric use of beithir, beast. Beasts that created earthquakes and faults by swimming through the earth. In a late legend Saint Patrick excommunicated one of these horned serpents which cut its way to the sea creating the river Shannon. On its way it swallowed a piper, but his playing so discomforted the beast he spit him out on the last headland. OILMELC, oillt, horror or disgust; mèil, bleating; the bleating of the “sheep.” Descriptive of the first calving of the year. An alternate name for the Quarter Day known as the Imbolg. OILPEIG, supernatural communication, telepathy. On North Uist two quarrelling septs of Macdonalds brought in Ian Murdock of Clanranald as an arbitrator. At Appeal Hill in Griminish. Murdock made a somewhat lop-sided judgement but as he was walking home encountered the baobh named Ni'n Ruairi (separate entry). She appeared to him as a young woman milking a cow. Seeing her he noted, "That's a fine cow you have there, I hope she will give you all the milk you wish." To this the lass made the enigmatic reply, "If justice were like this cow and her milk, it could be seen." Bemused the bachuill-carrier walked away but was soon surrounded on two sides by hostile-looking cattle. To avoid them he attempted to wade a ford, but soon found himself struggling "in an ocean of milk." Understanding something of ogsanna he put out a call to the milk-maid, who he thought to be the source of his troubles, saying "May there

never be limit to the drought for you." In his own head, he heard the reply, "May there never be a limit to justice for you." "He knew then where he had gone astray (in his rendering of the law) and immediately the flood of milk began to subside." He returned to re-convene the Appeal Court of Cnoc an Uma, and there he reversed his decision in favour of Clan Ferguson; thus perhaps the saying, "tha e limeach talmas a mhiontadh," roughly, "no one can deny the good sense of a fresh and wiser judgement." OIMAIN MHOR, the great Quarter-Day game of shinty. Iomain, the driving of cattle; tossing, driving, going around. Such games were once a part of magical druidic ritual. OINID, a fool, Ir. oinmhid, EIr. oinmit, from oin + ment, foolish + in the mind. The feminine termination gives oinnseach, a foolish woman, a Quarter-Day victim. Note the next entry. OINIGH, OINIDH, prostitute.

magnaminous,

generous,

liberal,

a

OIRBSEN. Alternate name for Manann mac Ler. Also the ancient name for Lough Corrib, County Galway, where he is said to have been drowned by his enemies. OIRTHIR, border, coast, the east. OIr. airther; oir, at the edge (of the world), tir, land. All territories east of the Celtic Isles. As opposed to erin, the west lands. OISINN, a corner, Ir. isinn, the temple. “The cornerstone.”A son of Fionn mac Cumhail and Sadb, the daughter of Boabd Dearg. The greatest poet and warrior of the Féinn. He married Eibhir of Sunshine Country and by her had Osgar. After the defeat of the Feinn, Oisin was standing with his father on the shores of Loch Lena, when they saw riding along the strand a maiden on a snow white steed, like those seen in the kingdom of Manann. It was said that she wore a dark brown mantle that had the look of silk, and that

the material was set with stars of metallic red gold. She wore a golden crown on her head and a crest of gold nodded on her horse’s head, while his hoofs were shod with silver. When she had come near Fionn asked her name, and she responded saying, “I am Nèamh (Heaven, the Scared Grove), she of the Golden Hair, and what brings me here is the love of this man Oisin.” Turning to Oisin she asked if he was ready to depart with her to her father’s land in the west, and he replied, “That I will, and to the ends of the world if thou wish it!” And it was said that he cared no more for earthly things so vital was the fairy spell which she projected. Then the two men stood transfixed as she spoke of Tir Tairnigri, the “Land of Promise.” Afterwards Fionn tried to recall all that was said on that breathless morning, and recalled that what had passed went something like this:

Delightful

in

promise

is

this

land

beyond

all

dreams, Fairer than any thine eyes have ever seen. There all year about fruit falls from the tree, And all the year long the bloom is on the flower. There with wild honey drip the forest trees; The stores of wine and mead shall never fail. Nor pain nor sickness known the dweller there, Death and decay come near him never more. The feast cloys not, of chase none tire, Nor music ceases though forever through the halls; The gold and jewels of the Land of Youth Outshine every treasure of this world of men. Thou shall have horses of the sigh-breed. Thou shall have hounds that run down the wind; A hundred chiefs shall follow thee in war, A hundred maidens sing thee to thy sleep. The crown of sovranty thy brow shall bear,

And by thy side a magic blade shall hang, And thou shalt be lord of all the Land of Youth And Lord of Neamh who wears the golden crown. Before any further words could pass, Neamh turned her sith-horse in the direction of the setting sun, shook the bells of the bridle, took up her man with her strong left arm, and fled down the wind. Although Oisin was never again seen by his father his association with men was not at an end. It is written that when the white horse of the sea reached the western ocean, it ran lightly upon that great plain away from Ireland. As they approached the distant sun,, it shone more fiercely, and the riders passed into a yellow haze in which Oisin lost all sense of time and place. At that, dream-like images floated by on either side: towers and palace gateways ebbed and flowed, and once a hornless deer-like animal chased by a white hound with one red ear was seen. Again, the travellers saw a young maid ride by on the water upon another white sea-horse, her left hand bearing a golden apple. After her, came a young horseman on a third white horse, his purple cloak floating soundlessly behind him on the wind. Oisin asked Neamh who these persons were and where they journeyed, but the golden-haired one warned him that such questions were dangerous, and that it was better for passers-by to ignore the phantoms they perceived on the way to the Land of Youth. In the Land itself, Oisin was the hero in many adventures as his princess had promised: He once rescued a beautiful maiden from the keep of an evil Fomor and begat several male children by the princess of that land including the famed Plur na mBan, the “Flower of Women.” After what seemed to him to be three weeks of intensive sensual delights, Oisin expressed his wish to be returned to Ireland so that he could visit his father and his old comrades. Neamh agreed on the promise that he would eventually return to the west, but she cautioned him that things might not be exactly as he had left them. With that she made him the loan of a white horse, strongly suggesting that he

remain mounted on her while in the land of men. In Ireland, he found nothing of the Féinn or the world he had known and at last came to the suspicion that several hundred years of time had elapsed in what had seemed to him less than a month. Seeking to help some workers remove a stone from a field, he fell upon the earth, and immediately aged. In Christian versions of the tale it was said that Oisin met and was entertained by Saint Patrick but he was never converted to the new religion, and presumably returned to Tir Tairnigri when he died. OITEAG SLUAGH, oiteag, breeze, puff of wind; sluagh, sluaigh, (pron. slew or slough), people, OIr. slôg, Cy. llu, people of the god Llew, corresponding with the Gaelic sungod Lugh. The root lug, to swallow, great eaters, giants, “aerial hosts... the spirits of men who have died. They travel about the air after the fall of night, and particularly about midnight.” Similar to the “Unsely (Unsilly, i.e. dangerous) Court” of the Scottish lowlands. “You’d hear them going in fine weather against the wind like a covey of birds...They fly about in great clouds up and down the face of the world like the starlings.” The “Unsely Court” of the Scottish lowlands. See sluagh. OL, OOL, drink, drinking, OIr. oul, drinking from the root po, to drink, the Lat. poto, and the Eng. potable, drinkable, same as Eng. ale, A drink taken at religious festivals and as a prelude to battle. See next entry. OLACH, a male castrated after ccommitting adultery, champion, hero, giant, eunuch. One trained to a set purpose, hospitable, liberal, beautiful, of low rank.

OLATHAIR, OOLATHAIR, Allfather, Ale-father; ol, drink, drinking, ale from Norse ol, the English ale. Olach, a hospitable person, a dispenser of ale. The creator-god, also called Don. The equivalent of the Norse Juulvater who is Odin. The source of the English Father Christmas. The word is related to ollamh, see below. OLC MIOSA, olc, bad; miosach, fairy. OIr. olcc, c. Lat. ulciscor, revenge, ulcus, a wound, Eng. ulcer; miosguinn, envy, malice, based on the Celtic mit, the Gaelic mith, an obscure or retiring person; mithean, weak, crazy; mithleann, sportive, fully of playfulness. One of the Daoine sidh or Daoine mara. OLLAMH, a learned man at the apex of his craft, art or profession, a doctor. OIr. ollam from the root oll, great. The modern Gaelic for professor. The first to bear this title was the sun god Lugh who came to Tara seeking employment and was only hired on when he made it apparent that he was "the master of all crafts." This name was also given to the son of Dalbaeth, a grandson of Ogma.

OLLAMH RI DAN, who the Romans called the filidh. A graduate or “docotor in poetry.” This gentleman had thirty inferior poets as attendants. These bards haed hereditary lands and titles which were hereditary within their families. OLLAMH FODHLA. According to some records the eighteenth Irish king, a successor to the first Milesian king Eremon. Other sources suggest he may have ruled much later (714 B.C.) In any case he is recognized as the founder of formal political bodies and the originator of a system of codified laws. he was the founder of the first great feast at Tara, which was originally held once in three years. He is known to be interred at Tailltinn, or Telltown in County Westmeath. OM, OIr. omun, fear, dread; uamhunn, horror, to be filled with uncomfortable awe. ""A mysterious entity who appears only in proverb is "Om" of whom it is said, "Om is most active in his morning." This phrase is used by anyone faced with a chore he wants to put off until much later in the day. Seems to correspond with Amadan na briona, the “Fiery Fool” of Irish mythology. ONFHADH, a blast, a storm, the raging of the sea, Ir. anfadh. from the earlier an + feth, “excess + wind,” the root being ve to blow from the elemental wind-god Ve. Lat. aer, Eng. air, Lat. ventris, the Eng. wind. OONA, OONAGH. The wife of Fionnbharr, relegated to the position of “queen of the Gaelic fairies,” in popular folklore. She and her mate lived in the sidh of Meadha, five miles west of Tuam, Ireland. They had seventeen sons. ORC TREITH, A lord’s boar. The name applied to the son of a king. The Celtic peoples admired the boar for his strength and ferocity and often used his figure as a decorative element for shields and helmets. Note also the ancient tribal name Orcoi. Thus perhaps Indse Orc, the “Island of

Orcs,” and the islands now called the Orkneys. The ancient name was i nOrcaib, “among the Orcs.” In modern Gaelic it is represented as Arcaibh. ORBISEN, “Young Bird of Increase.” An alternate name for Manann mac Ler. This was the ancient name for Lough Corrib, County Galway, where tradition claims that Manann met his death by drowning.

OR, gold. “Many remarkable cures are resorted t, such as healing sore eyes, by putting gold rings in the ears, by rubbing them with jewels of pure gold and by repeating certain rhymes.” 1 OR-CHEARD, goldsmith, or, gold, the English ore. A metal preferred by smiths of the Daoine sidh who could not, or would not, work in iron. ORC-TRIATH. The “King of Boars,” a “possession” of the goddess Bridd, daughter of Dagda. See as Torc Trwyth in Welsh mythology. An animal which could be hunted but never taken. Magh Treitherne in Ireland was named for this animal. This beast along with the oxen Fea and Femen, symbolized the destructive potential of the Otherworld. The totem-animal of the sun-god Lugh. “Traces of totemism can be seen in the tribal or clan names of the Picts...The name of the Orkney Islands, Orcades, is undoubtedly Keltic, in Irish literature the islands are called Inse Orc, Isle of the Orcs, i.e. Boars.” (Gordon Childe, Prehistory of Scotland). The boar was the cult animal par excellence of the Celts. These people favoured pork above all other meats and considered it to be the preferred diet of their deities. The Gaels considered the boar-hunt to be above all other sports, and the hunt for an Otherworld creature is a favourite them of their mythology. It is noteworthy that pigs are supposed to have been 1The

Celtic Magazine, Jan. 1898, p. 98.

introduced to Ireland by the gods, or by the Tuatha daoine, from a western Otherworld. Magical destructive pigs and legendary boars are common in Irish tales. Thus we hear of Torc Triach ri torcraide diata Mag Treitherne, the same “Orc-Triath” mentioned above, “the king of boars, from whom Mag Treitherne is named.” A similar mighty creature is seen in Failbhe Finnmaisech, “a black, shapely, dusky swine,” blue-black in colour. grey, horrible, without ears, without tail, without testicles, with a back so high plump wild apples could have been impaled on each of the bristles.” See muicce gentliuchta, for notes on the female of this species. ORAIN COISRIGEADH AN AODAICH, songs at the consecration of cloth. ORAIN A’ COINNLEACHADH AN AODAICH, songs for the folding of cloth. ORAIN A SINEADH ‘S A’ BASLACHADH AN AOIDAICH, “stretching and clapping songs,” used in the waulking of cloth to make certain the product was of even breadth. ORAIN SHUGRAIDH, the “frolic songs,” to give maidens the chance of recognizing or disavowing a potenntial lover. ORAIN TEANNACHAIDH, “tightening songs,” sung to “break the back of the days work!” ORAIN TEASACHAIDH, “heating-songs.” Slow songs intended to give the women time to work into the rhythms of the day. ORD FIANNA, ord, a hammer, ard, high, raised up, increase, Eng. hard, hurt. The “hammer of Fionn (variously pronounced feeun, een, eeun etc.) Campbell thought this might connect the god-hero with the Norse god Thor but this is generally taken to have been an assembly whistle which the leader of the Feinn carried. When it was blow, the sound could be heard pver all of Ireland.

ORIEL, also seen as AIRGIALLA, a “subject people.” the equivalent of Tuatha airthech. The kingdom of Oriel included the modern counties of Armagh, Monaghan, Tyrone and portions of Fermanagh and Derry. ORNA. Ogma passed through the second Battle of Magh Tuireadh and in it slew the giant named Indech, the Fomorian son of the prime goddess Domnu. After the battle he claimed the sword called Orna which had been held by the Fomorian king named Tethra. It had the capacity to speak recounting all the killings it has performed. With the passing of the elder gods of the earth Ogma is supposed to have retired into side Airceltrai. ORRAG, ORRAGANAS, wonder-working by evil spirits, orag, a sheaf of corn; anam, soul. Physical manipulation of objects by nature-spirits, God or the gods, when in a malevolent mood. Vulcanism, flood, explosion, the disappearance of objects, storms of wind, fire or water, earthquakes, etc. ORAN, a song, especially a eulogy in verse, from the original amhran. ORLAS GUN LOCAS, "golden glitter," words without substance. The trickery of wordsmiths; kings, clerics, politicians and salesmen. ORRA, ORTHA, ORR, OR, a charm or incantation. Ir. orrtha, a prayer or charm, EIr. orthain, a prayer typically in verse from the Latin orationem, the English word oration. OSA, trump, gaining an advantage using sorcery, osag, blast, breeze, from ve, the wind. Notice that Ve was one of the triad of elder gods of Norse mythology. He was the son of the immortal god Borr and the giantess Bestla, the others being identified as Lokki and Vili. He was present at the creation of man, bestowing upon him the gift of motion and the five senses.

OSAAIL, successful better, to harness.

divination.

OSAGAIL, unsuccessful divination of strangers.” OSCAR, leap, bound, champion. See next.

See

divination,

guest,

osa,

above;

gaill,

traveller,

a

ail,

surly.

ruinous

to

“The

fall,

OSCARACH, OSCARRA, OSGAR, bold, fierce, Ir. oscar, a champion, from Osgar son of Ossian. Perhaps derived from the ON. Asgeirr, the "spear of the gods," after Asa or Odin. Os, deer; car, lover. Men who held power cohabited with the sovereign bride of Ireland and one of these was the Fenian hero named Osgar, the “Deer-kin.” This name was given to him because his grand-mother was the shapechanging deer-woman named Sadb. He was described as the mightiest warrior of all the Féinn, a man with a heart, ”like twisted horn sheathed in steel.” As a youth he was physically uncoordinated, so that the Féinn usually refused to take him on their expeditions. One day, however, he followed the troop, and found them falling back before their enemies. He seized a piece of wood and went into a battle frenzy in which he killed two opposing kings and his own friend Linné . After that, he was given command of a battalion which was given the name “The Terrible Broom,” because it swept all enemies before it. Osgar lived to hear of the departure of his father Oisin for the west, and saw the death of Fionn mac Cumhail. Some say that his grandfather was killed putting down an internal revolt, but others claimed that he was not killed but retired to a long sleep in a cavern, from which he would rise when some great terror fell upon the future of his people. In any event the Feinn were now opposed by the new high-king. His daughter, Sgeimh Solais, the “Light of Beauty,” was about to be wed to the son of the king of the Dési. The Fiann demanded their usual tribute of twenty

ingots of gold for “travelling expenses,” so that they might attend the ceremony, but the king refused calling upon clann Morna to help him break the power of this great private army. Cairbre had personal command of the Morna, while the Fiann , who were largely drawn from clann Bascna , marched under Osgar. The two men met in single conflict to their mutual destruction. It was claimed that Fionn afterwards appeared upon the battlefield “in a ship” to lament the death of his grandson. This can only have been the craft of Manann mac Ler, which could sail the furrows of the earth as easily as it crested the waves of the ocean. When all was over it was said that there was hardly a man, or a boy, left alive in Ireland, but whatever the losses of Cairbre he had his posthumous wish for the Fiann na h-Eireann were gone forever. After Oisin’s departure for the Otherworld, his post of chief bard was filled by Caoilte, the “Thin man,” a cousin of Fionn. In some of the tales he is given as the warrior who struck down Ler when the Fiann assisted Midir in his war against the northerners and Boabbd Dearg. After the destruction of the Fionn he was forced to take refuge in a souterrain of the Daoine sidh. In a late Christian embellishment Caoilte , like Oisin, was forced to return to the world of men so that he could meet and be influenced by Saint Patrick. OS-CRABHACH, superstitious, os-crabhadh, superstition. OSSAR. The hound of Mac Da Tho, also known as Ailbe. Coveted by Mebd and Conchobhar it chased Ailill’s chariot and was killed by his charioteer. OSD, an inn, hostel; Perhaps from OFr. hoste. Retreats for men who were physically or spiritually injured. They were supposedly inviolate.

P, pin, a chip of stone for filling crevices in a wall; a dwarf elder. The letter “p” was not found in pre-Christian Ogham. Words beginning with this letter are derived from other languages.

PADRUIG, PARUIG,per form PARA, OIr. Patrice, said from Latin Patricius, a patrician, Saint Patrick. nickname Para for Gillephadruig, MG. Gillapadruig, Ir. Pádraig, Gillaphátraice, OIr. Patrice, Lat. Patricius, a patrician. Hence Mac-phatrick, Fitz-patrick, Paterson. Not a handsome man, Saint Patrick was probably not a single individual, but the sum of several early Christian missionaries. It is said that he was born in the Severn district of western Britain in 390 A.D., the son of a Roman administrative official, hence his nickname "the patrician." The "plebes" of Britain associated all of their rulers with "frogs" from their propensity to be always "croaking" about matters of little interest or importance. When Patrick was sixteen he was taken as hostage in a raid by the Irish king Niall of the Nine Hostages, who sold him to a farmer named Milcho. After six years of slavery, he escaped to the Continent. There he learned passable Latin, became an ordained priest and was ultimately named bishop to the Irish. In 432 he returned there with twenty-four companions, landing on the Wicklow coast, where missionaries had already been repulsed. Received with the same courtesy Patrick retaliated by magically converting King Nathy's domain into a salt marsh. His party then cruised up the coast, finally landing at Strangford Lough,

County Down. The local chieftain at that place, one named Dichu was as antagonistic, but when he lifted his sword, Patrick "pointed him out," and he found his arm suddenly paralyzed, and quickly reconsidered adopting the Christian faith. At that Patrick restored him to full health and the prince presented him with a barn and property which the young priest turned into his first church. Patrick understood that he could not dominate the people if he failed to convince their lords, so he travelled next to Tara to meet with Laoghaire ard-righ, the successor to Niall of the Nine Hostages. To reach Tara, the missionaries passed into the mouth of the river Boyne and walked to the green valleys of Meath, places rich in associations with the old gods. The river itself was considered a personification of Boann, wife of the ancient god Dagda. At Newgrange he passed the burial mounds of the three sons of Dagda. Knowing something of the pagan religion he timed his arrival near Tara for the eve of Beltane, which the Christians reckoned as Holy Saturday (the day before Easter on that particular year). On the Beltane Eve it was traditional that all fire be extinguished so that "new fire" could be ritually created. On that very night, Patrick and his men set a blaze of their own at Slaine, on the left bank of the Boyne. Seeing the fire from his court, Laoghaire demanded to know what individual had defied tradition. His frightened druids were forced to consider that this person might be the ultimate enemy of their faith. This man, they said, is very dangerous, "and unless the fire on that hill is extinguished this very night, then its fire will outshine all the fires we light, and his kingdom will overrule our kingdom." A splendidly determined pagan, the king instructed his troops to extinguish the fire, but these men were repulsed by magic and unable to carry out this demand. The druids, themselves, lay in ambush at dawn, but as the missionaries

walked in orderly procession towards Tara, Patrick led them in the chanting of the faed fiada (which see) which made them appear to their foes as a stag leading a bevy of does. In an attempt to awe the foreigners, Laoghaire called his court into full session, but Patrick made such a remarkable entry that Dubthach, the king's chief poet, rose in respect, as did a young noble named Erc (later converted and made Bishop Erc). The druids immediately attempted to subjugate Patrick by throwing down their staffs, which reformed themselves into attacking snakes, but Patrick threw his own staff to the floor and it became a huge snake which voraciously gobbled up the others. Impressed, if not inwardly swayed, Loaghaire promised tolerance for Patrick's mission and this opened the way for conversions throughout Meath. Patrick made a great point of appearing at the known sites of pagan worship, daring the early gods to do their worst. This adversarial approach to religious matters drew large crowds of people seeking entertainment. On the circuit in western Ireland, Patrick was opposed by druids who drew down a cloud of fog over the land, but he waved it aside noting, "they know how to gather darkness, but have not the means to spread light!" Perhaps at this time he is said to have magically toppled the gold statue of Crom Cruach, burying his circle of stone followers to their necks in the earth. In County Mayo he is supposed to have driven the "poisonous reptiles" from all of Ireland, but in fac the island never harboured any of these species after glaciation, being completely cut off from other places by the sea. In his circuit he was careful to befriend people in all of society and understood the advantages of patronage, giving generous gifts to his closest allies. Patrick thought that his role as bishop of the Church demanded that he travel regally in order to attract the notice of men in power. His generous life-style was looked on askance by

the Continental clergy, but his methods created churches in every part of the land, his own See, being put down at Armagh, at the old trysting place of the powerful goddess Macha. Patrick died in 460 A.D. and his biographers claim that during the twelve days of his wake "there was no night in Maigh Inis, but only light from an angelic radiance. This light persisted a whole year after Patrick's death." Of his retinue it was said" "There was a demon at the butt of every blade of grass in Erin before they came; but at those same butts, there stand now, angels of the Lord." PARTHANAN. A wraith from the Otherworld who, at the end of harvest, reaped and threshed any grain left standing in the fields. It has been suggested that this creature is a folk-memory of Partholon. A very exact counterpart is, however, found in Nordic myth: AS the winds blew fiercest in autumn and winter, Odin was supposed to prefer hunting during that season, especially during the time between Christmas and Twelfthnight, and the peasants were always careful to leave the last sheaf in the field, or the last measure of grain, out in the fields to serve as food for his horse.” PARTHOLÓN, later PARLAN, the Latin Bartholomaeus or Partholomaeus. a personage represented as the first human to arrive in Ireland, 278 years after the World Flood. Hence the clan M'Pharlain or Macfarlane. The next arrivals were followers of Parlan, in the early Irish Partholón. The Romans spoke of these people in the latter days as the offspring or Bartholomœus. There has been a suggestion that the name relates to the Celto-Spanish Bar-Tolmen, and Professor Rhys thought that they came from this land. All that is really clear is the fact that the name is non-Gael and probably pre-Celtic, since it has the forbidden “p” at the beginning of the word. The Celts Clann Pharlain by substituting an “f” for the “p,” thus we have Clan Farlane or Farland, the source of the M’Pharlain, known to

English-speakers as the Macfarlands. Gaelic historians say that the new arrivals came precisely 278 years after the Great Flood. If the flood occurred about the time of the Valders Re-advance as some scientists suspect, this puts their arrival at something before the year 10, 000 B.C. This man was a descendant of Magog and Japhet, (sons of Adam). It must be understood that the transcribers of unwritten tradition were Christians, who wished to give the Hibernians the best possible genealogy. Whatever his background, Partholonan followed the example of the Biblical Cain and murdered his father Sera, hoping to inherit his kingdom. This is very reminiscent of the killing of the Oolathair by his sons and this portion of the tale may be a reinterpretation of that myth as Sera appears to be a form of the Gaelic siar or iar, the “west.” Note that none of the murderers inherited their fathers holdings but were all forced into exile. It was thus that Partholon and a number of close friends set sail upon the ocean and finally settled in Munster, Ireland, arriving significantly on the first day of May, which is to say beulteinne. It was sometimes claimed that this hero came from Spain, but it will be recalled that the Gaelic for this place is more correctly understood as a synonym for the “dead-lands,” which were understood to be placed in the western Atlantic. Some biographers insisted that Sera had a kingdom in Scythia but our ballad-sheet has Tul-tunna, the survivor of the flood sing these words: When Partholan came to the island From Greece in the Eastern Land, I welcomed him gaily to my land And feasted the whole of his band. We think that this early Munster-man did not come from the west and have T.W. Rolleston for support. He says: “The Celts as we have learned from Caesar, believed they were descended from the God of the Underworld, the God of the Dead. Partholan is said to have come from the West, where beyond the un-sailed Atlantic, the Irish

Fairyland...the Land of the Happy Dead, was placed. His father’s name was Sera (the West?). He came with his queen Dealgnaid and twenty-four men and an equal number of female companions. He is recorded as having three legitimate sons, the eldest named Eber (the same name as one of the sons of Mil), and one “a hireling.” His other sons were Rudraihe (Roderick) and Laighhlinne (Lochlann), and an unnamed by referred to as “the hireling.” When Rudhraidhe died his was buried by his father in a place which erupted water from the grave-site, and this flood continued creating the modern Loch Rudraidhe. The first record of fornication in Ireland was followed by a second. The queen was “ignored” by her husband and while he was away on a journey she had an affair with a household servant named Todga. When the leader returned he forgave his mate, noting that he was not blameless and had been wrong in leaving her without company. When the Partholonians arrived in ancient Eiru it was a wilderness embracing three huge lakes and nine rivers on a single plain. The persistence of these numbers in druid magic dates from these early observations. The new men on the land are said to have hunted the plain, set up the first hostels, and cleared the land for agriculture. The old tales insist that the Farlanders had two ploughmen in their retinue and that these men were equipped with four working oxen and ploughs with iron blades. These men were not long in place before they met the sea-roving Fomorians led by Cichol Grinchenghos (the Footless). This race emerges again and again in the Book of Invasions and they are hardly ever represented as a “civilized race,”an epitaph which Donnelly gives them in his book Atlantis the Antediluvian World. They did come with “sixty ships and a strong army” as this writer suggested, but they did not kill Partholon and they failed to defeat his people as he suggests. Some of the Irish claim descent from the sea-folk of the underwater kingdoms, and perhaps

Ignatius Donnelly is one of these! A greater number of Irish have taken the other court, e.g. Katherine Scherman: “In Partholan’s time these savages lived on costal islands, and fought against Partholan’s race although equipped with but “one foot, one hand and one eye.” Some men said that these intruders were shape-changers, cannibals often observed to have the heads of animals (probably because they wore the hides of their totem animals), Strangers always have an uncanny appearance! This historian thought that the Fomors were probably some faint racial memory of Mesolithic man, a stone-bearing creature “who crept round the edges of the country catching what food he could with his rude weapons and eking out a static existence...presenting his infelicitous countenance and his paltry resistance to more progressive successors.” The Fomorians were not all that ineffectual although Partholon did meet and defeat these hordes who were led by Cichol Grinchenghos. The Farlanders actually fell prey to the first plague in Ireland after they had gathered for some unstated purpose near the Old Plain called Senmag. Tallaght, on the west slope of Dublin mountain. This place is notorious as the traditional site of the death of nine thousand men and women, the descendants of the original settlers. It is claimed that they all expired within a week and those who survived gave them a mass burial. One can see tumuli on the hillside which seem to support this myth. In the year 774 A.D. the king of Leinster gave this place to Christian monks for a monastery, but even less remains of their monastery. This place was much too close to a very good harbour, which the viking Norse preferred when they came to establish a settlement at Dublin. This leaves only the telling of the tale of Tuan which was preserved in The Book of the Dun Cow a manuscript from about the year 1100 A.D. This Farlander was the son of Starn who was the son of Sera and the brother to Partholon. After the great pestilence this sole survivor wandered about from one vacant settlement to the next, but

saw nothing except wolves. For twenty-two years it is said that he lived without comfort or company, until at last he fell “into the decrepitude of old age.” He was apparently unaware of the presence of a parallel character, the flood survivor Finntann. Speaking of the Partholons this character says, in the 1913 ballad: Again,

when

death

seized

on

these

strangers I roamed the land merry and free, Both careless and fearless of dangers Til Blithe Nemid came over the sea. They were successful in battle against the sea-giants, but Partholón himself was not as lucky in love. While he was away from his settlement his wife had an affair with a servant named Todga, but he excused her noting that it was his fault for ignoring her. His eldest son was Eber, the others Rudraidhe and Laighlinne. It was said that he introduced agriculture to Ireland and among his folk there were two professional ploughmen were equipped two iron ploughs and four trained oxen. The Partholonians set up the first hostels in Ireland. PATHADH NA CAORACH, "the thirst of the sheep." A curse, a malediction intended to wish bad luck on another. PEALLAIDH, peirid, a ferret, a Scot. peerie, or “little hillman, a fairy; the species of sithe seen in the Shetlands. the chief of clann urusig at Breadalbane, Scotland. His name is still seen in Obar Peallaidh, which has been anglicized as Aberfeldy. His footprints are preserved in stone upon a rock at Glenlyon, and the burn of Inbhir inneoin, near the foot of this glen was his favourite haunt. There is also a cataract on the river which is called Eas Pheallaidh. See urusig. PEALARACH, PEALDREACH, the stormy petrel, a harbinger of weather. PEIGHINN PISICH, a “lucky penny.” A coin turned three times

in the pocket to avert the “evil eye” or bring good luck. Always turned at the first glimpse of the new moon, preferably silver, often an heirloom. See piseach. PEITHIR, BEITHIR, a beast, forester, messenger boy, thunderbolt, a mythic use of the word. The gods were thought to take their rest in trees struck by lightning. The chief of this kind was the lightning good Tor, who the Norse called Thor. PISEACH, prosperity, luck, Fate, a kitten, a young cat, sorcery, witchcraft, divination; MIr. pisoc, charm; Confers with Ir. piseog, witchcraft, Manx pishag, charm, Cor pystry. witchcraft, Br. pistri, a medicine box, a poisoner. Confers with pixie and the Gaelic piseag, a kitten and the Eng. pussy. See Peallaidh, above. Note also cat and urusig. PISEAGAICHE, enchanter, wizard, a superstitious Pisearlach, juggling, conjuring,, superstition.

person.

PISREAG, obs. sorcery, superstition. PISEAR ARD-RIGH. In the third year of imrama on behalf of the god Lugh, the Tuireens approached the “Land of the HotSpear,” a possession of Pisear ard-righ. Again they appeared as poets and asked for the spear as a return for their praise-song. This king was less gracious than the last and fell into a rage, during which fighting broke out. This time, Brian hurled the Apples of the Sun at the king and shattered his skull. The boys then fought their way to the ice-house where the spear was kept, tore it from the block and used it in their escape.

PISEOG, BISEOG, pios+eug, “cup of death,” witchcraft, a pussy. Eug, the Lat. nex, death, Skr. nac, to perish. The baobhe were noted for their knowledge and use of poisons. The cat-folk of Britain were the Silurs of south-western England. Their chief symbol, a cat’s head, appears on stones at Caerleon in Ireland. There we find reference to “Cairbre

Cat-head,” “a divine ancestor of the Erainn.” In Irish tradition, the flesh of the pussy was used by those responsible for divination and prognostication. Cormac notes that in the rite of himbas forosnai, the flesh of a red pig was chewed along with that of a cat or dog. An incantation was said over the masticated mass and it was then offered up to “the idol gods.” The use of cats is also mentioned in bringing about rain and in the context of the Scottish taighairm. In one of the Irish “voyages” a catt bec, or “little cat” was encountered as the guardian of valuable treasures. He leaped at a potential thief, and flames up, reducing the man to ashes.. In “The Adventures of St. Columba’s Clerics,” two men landed on an island inhabited by men with cat’s heads (Fomors).” PIT, a hollow or pit, from Pictish language perhaps through the AS. pyt. Used in Gaelic as a prefix in farm and township names, thus “a farm portion.” PLAIDE, a blanket, Ir. ploid, Eng. plaid, Scot. plaiden, coarse woolen cloth, very like flannel in texture but of a twilled weave. Confers with G. peallaid, a sheepskin. PLEOISG, PLODHAISG, a booby, a simpleton, an idiot, cf. Cy. bloesg, a person who stutters and stammers, Skr. mlecchati, one who murders language, a person who talks in barbarous fashion, mleccha, an outlander, Lat. blaesus. A quarter-day victim, an outlander. PLUR NA M’BAN. The “Flower of Women.” The daughter of Oisinn and the goddess Niamh, the latter a daughter of Mannan mac Ler. POLL, a pool, a hole, a nostril, mud, said to be from L.Lat. padulus, a pool. Magical powers were attributed not only to the deep-water wells but to certain river embayments, notably those near fords or bridges, especially places “where both the dead and the living pass.” Thus water from places near burial grounds was collected and used against the “evil-eye.” Such water had to be taken in absolute

silence from the backwater of the current, and care was taken that its container should not touch the earth on the trip home. In use a wooden ladle was dipped into the water and silver was placed in it. The victim was given three sips of this “silvered” water and the rest was sprinkled over and around him. The water of rivers flowing southward “to meet the sun” were always preferred as were waters flowing with uniform speed. A bargain made over water was considered legal and irrefutable. Lovers wishing to engage in informal marriage simply clasped their hands over a pool, thus plighting their troth. Water placed on the thumbs of lovers could also be pressed together in a similar binding rite. The insane used to be carried to the Holy Pool, of St. Fillan, near Tyndrum in Perthshire, Scotland. Here the current sweeps about a high projecting rock forming two pools Poll nam Ban, the “Women’s Pool” and Poll nam Fear, the “Men’s Pool.” The patient was led three times around the appropriate body of water, in the name of the Father, Son and Holy Ghost. This over he was laid on his back in St. Fillan’s churchyard and ingeniously bound to two sticks on either side. If he managed to get free of this restraint before dawn it was observed that he invariably recovered from his mental debility. See also tobar. PONACH, a boy, a lad, cf. Cy. ponnair. A dialectic form of bonach. Bonnanach, a stapling fellow, bonnanaich, active young men (Skye). PRAT, a trick; pratail, tricky. protaig, from Scand. prattick, a trick, stratagem, AS. prætig, trickery. ON. prettr, a trick, Eng. pretty. All god-given assets. PISERALAS ORRA, the forked stick, piseach, prosperity, good luck; orra, a charm. Ir. piseog. superstition, witchcraft, Manx pishag, charm, Cor. pystry, witchcraft, Br. pistri, a poisoner. Similar to Latin pyxis, medicine box and the English pixie. See piseach, piseog. PREACHAN, a crow, a kite, the moor-bittern, Ir. preachan, same + the osprey (varying with adjective applied), MIr.

prechan, a crow or raven. Perhaps allied with breeachd, seizing. Note also preachan, a great orator, the Ir. preachoine, a crier (in the wilderness). PRIOBAID, a trifle, priobair, the “high-trifler,” a worthless fellow, related to Scot. bribour, a mean beggar, a low fellow, MEng. bribour, a rascal or thief, from OFrench. bribeur, a vagabond briber or beggar, related to G. breab, a kick.

PUC, push or jostle, related to Scot. powk, to thrust or dig, MEng. pukken, poken, to thrust forward, Eng. poke, Germ. poken, to knock, based on the field-spirit known as puca, which can be related to the old god Lugh. From this word we have the G. fuc which is the Eng. fuck. See puca. PUCA, PUCCA, the phooka, "wicked-minded, black-looking, bad things, that would come in the form of wild colts with chains hanging about them; poca, a bag, pocket (a diminutive), pocan, he-goat, from Scand. pock, AS poca, ON,

poki, the English spirit known as the puck, the lowland Scottish pawky. These relate to G. puc, to push or jostle, Scand. powk, to thrust or dig, ME. pukken, pouken, pòken, to thrust or poke, Ger. poken, to knock, dialectic fùc, fùcadh, the fulling of cloth, the Eng. fuck, a rude word for sexual congress, G. pucaid, a pimple. See boc and related words. PUIRT ROINNEANT, PORT, a satirical burlesque put to music or song, port, a tune; roin, a horse-hair (played on the "hairs.") PUIRT-A-BEUL, mouth music, port, tune; beul, mouth. Humming with magical intent in imitation of the sound of pipes or bagpipes. PUIRT NA DELIG, the “Haven of the Pin,” on Torry Island, off Northwestern Ireland. It was predicted that Balor of the Fomors would be killed by his own grandson, thus he sequestered his daughter. Nevertheless, she was made pregnant by a Tuathan. In due course Ethlinn gave birth to three sons, and Balor reacted by commanding that they be drowned in a nearby whirlpool. The henchman who was given the deed of murder tied the new-borns in a sheet, but on the way to the coast, one of the thorn stay-pins came loose and one child tumbled out on the ground at a place still called Puirt na Delig, the “Haven of the Pin.” The other two were killed and the servant reported his mission complete. The child who escaped became the sun-king named Lugh. PUTHAR, power, from the English word power. The aim of the old Gaels was the accumulation of power in the interest of becoming as god-like as possible.

R, ruis, the dwarf elder in Ogham. The rochat, or rook; ruadh, blood red; November 26 to December 23.

RA, RÉ, space, time, relating to raon, a field, a road, a plain, the sky. “A moon-title” having many variants as Ur, Er and Ara. In Scotland a surviving form from pagan times is MoUrie, the “Greater Moon.” This is sometimes combined as Mourie. In the Christian era this designation was attached to the Irish monk named Maol Runha (640-722 A.D.) who founded the monastery at Applecross on the Rosshire coast. Here he is buried and travellers take earth from his grave to ensure their safe passage into the hinterlands. In those parts all oaths used to be made in his name, and his name appears in many place names. In 1678 Hector Mackenzie travelled to Saint Mouries Isle (now Isle Maree) in Loch Maree hoping to benefit Christine Mackenzie who was “sick and valetudinaire.” It is recorded that he and his sons, and a grandson, sacrificed a bull to forward their interest. In 1695 the records of the local Presbytery make it clear that the locals were still putting down bulls on the feast day of the saint (August 25) and practising “other idolatrous habits” including necromancy. See ré. RABHART, a tall tale, senseless exaggerated tales, "the tides of spring."

talk,

hilariously

RADH. Affirming, expresing, saying, adage, proverb, word,

noise, assertion, speech, an exprewssion of an intentionto act; obs. Past aff. of abair, I have said; still used as pt. Pr. I say, I affirm, utter, express. Thus in a combined form samhradh, “confirming summer,” “Summer’s voice.” RAGALLACH. A king of Connaught whose death at the hands of his own child was foretold by a druid. Hoping to avoid his fate the king ordered his infant daughter to be placed in a bag and given to a swineherd to destroy. The compassionate servant left the child on the doorstep of a woman who raised her as her own daughter. At maturity the daughter became one of Ragallach’s concubines and fulfilled the prophecy. The historic king bearing this name (645 A.D.) was assassinated by an unrelated male killer. RAID, a for of rad or rod, road, theway, path, track, ditch, seaware cast on shore, the foaming sea beating on the shore, foam, scarify, comne up throughthe ground, blade; rodaih, coarse-featured, ruddy, dark, rotten, smelly, shrunken, rough, forteward; rodair, a wayfaring man. Raide, cunning, slyness; raideachas, boastful, speech, arrogant language, aqrrogance, excesssive pride, slaying, a trial of skill; but raideil, inventive, cunning, and raid, or raidean, a judge, ranking soldier, arbitration, decision, appeal,, entreaty, threat, threatening, good-will, competition; also a quarter of the year; raidheach, prone to making threats; similar to raic, boastfulness and raicheach, A Queen. See next. RAIDSACH, chief witch, after raidse, idle talk, prattling, verbose, garrulous. raidis, witchcraft, witchery, enchantment. Raidhmheas, a dream, romance; raidhmheasach, fabulous account; raidbreach, prayer, supplication, petition, request; raidse, a prattler, idle talker; raidseachas, witchery, enchantment. RAIGEACH MANACH, a tonsured monk. The druids had heads shaven in the front from ear to ear. Christian monks had the top shaven in a circular pattern. The druids and Culdee clerics had their heads shave at the front from ear-to-ear.

RAITHEACH, REITHEACH, covenanting, affiancing (Sutherlandshire, Scotland). See latter spelling as well as the related raith and rath. RAITH, a quarter of the year, see raid, above, MIr. raithe, Skr. rtu, a season of the year, a time appointed for worship, thus raitheach since contracts were considered cemented by the gods at these times. RAMACHDAIR, a coarse individual, cf. ramair, a blockhead, ramhlair, a humorous, noisy, boisterous fellow, related to Eng. rambler. RANN, a division or portion, a quatrain, a stave, verse, a charm, confers with the English run. Alliterative poetry; poetry that flows. Ran-dan, a drunken spree, characterized by singing. Note ranndair, a murmuring, complaining sound. Cy. rhan, OBry. rannou. Eng. rant. I am putting you under spells and crosses, And under nine constraints of the walking wandering sidh mothers (the Befind, the three weird sisters) That every lamb weaker and more misguided than yourself May take from your head and your ear And from your livelihood, Unless...(here is inserted the demand of the baobh). (Tales Until Dawn, p. 28, trans. from Gaelic). RAON, a field, plain, road, OIr. roe, a plain, a place for easy travel, Lat. rus, the Eng. room, ON. rein, a strip of land. RAONULL, MG. Raghnall, Ronald, Ir.Ragnall, from ON. Rögnvaldr, ruler from the gods, ruler of the counsel. Hence Reginald, Reynold, M’ Raonuill, Mac-ranald, Clanranald.

RASAICHE, ras, shrub, underwood + ach, obs. Bank or mound; a mound-dweller, a gypsy, rambler, particularly a travelling woman, more specifically a roving lewd individual. Rasdach, churlish, impolite, a churl; rasdair, satiated. RÀTH, obs. artificial mound, fortress, town, Royal seat, cleared land, a fern, residence; currently, a circle, a raft; a surety or bond, cf. Last. rata, a surety before the gods, MEng. road. Eng. ratify. A place of refuge in law, rathach, obs, a hough. New Brunswick historian Donald S. Johnson has concluded that Hy-Brazil was a complete abstraction, an island having no basis in reality. He explains the circular configuration as matching that of the Promised Land of the Saints, as mentioned in Saint Brendan’s Navigatio. Actually, there is no such suggestion that land was round although it does seem to have had an east-west river like that shown on ylla de Brazill as it is represented on a Catalan map of the year 1660. Johnson presumes that Brendan’s Isle was circular since the men of his expedition walked for fifteen days at its coast finding “no beginning or end.” He says that the walked in a circle and compares Hy-Brazil’s single bissecting river with Biblical “rivers of life,” concluding that a circle is a “fitting symbol” for the Christian Promised Land named New Jerusalem.” Like most historians Johnson has decided that Celtic mythology is based on a Greek model, but the circle was never a Christian symbol. It does symbolize a regenerate earth but it honours the elemental gods, and not the Lord God. It is absolutely pagan in its original intention, so much so that the early Irish missionaries negated it where they saw it on standing stones. They did this by inscribing the Christian cross over it. The so called “Celtic-crosses,” are nothing of the sort. These derivatives of the tradition of the aboriginal cromlechs are still sometimes referred to as the “alien Greek stones,” in Gaelic. The circle is endemic to pagan theology representing the concept of renewability and

reincarnation. It is no accident that the Celtic holy wells were built with circular stone walls in imitation of the shape of the original “Cauldron of Life and Rebirth.” It was generally supposed that this life-source was purloined by the Tuathan “gods” from the sea-kingdom when they followed the giants there after their defeat in Ireland. This “Kettle of the Deep,” was eventually buried at the geographic centre of Gaeldom where it became the astralgenius of Ireland. Cup-and-ring markings are frequently seen on megalithic monuments such as the cromlechs of Ireland and Scotland. These are essentially cup-shaped hollows gouged out of the stone, frequently seen surrounded by engraved concentric circles. From the internal cup, a single radial line is often seen drawn to a point outside the circumference of the outermost circle. Occasionally a system of cup are seen joined by a number of these lines, but most often they simply end beyond the outside ring. These enigmatic designs, “upon which no light has been thrown,” are found on vertical and horizontal surfaces in Great Britain, Brittany, and as far east as India, where they are termed mahadeos, “great gods.” The fact that they are engraved upon stones which the Irish call Cromm-leace corroborates this idea, Cromm, being the dark-god, corresponding with the creator-god Don. A leac is a flagstone, the word being similar to our English “plank.” T. W. Rolleston has noted European examples which are “richly decorated and accurately drawn,” and he thinks they may represent “diagrams or plans of megalithic structures.” He observes the fact that the central hollows may represent burial chambers and the circles, surrounding standing stones, fosses or ramparts of earth. The penetrating avenues would then represent doorways by which priests moved to and from some interior holy spot or shrine. More symbolically, we think the interior represents a place of rebirth as well as that of death. In cross-section, these rings have the look of the human male and female reproductive organs in action, and the standing-stones upon which they are engraved are more generally taken to be phallic symbols. Something of pagan

Celtic theology is embedded in the sixteenth century Cymric work known as the Barddas. While it is “contaminated” by Christian beliefs, Rollestan says that it does “speak of an independent philosophic system.” Not surprisingly this “druidic” system supposes antagonistic forces, that of Hu, or God, which is constructive in intent and result, and that of Cythrawl (corresponding with Cromm) the principle of destruction and chaos. Organized life was thought to have arise at the will of the creator-god, who created the primal substance of the universe as minute indivisible particles each a microcosm of the primal god-force. The innermost circle from which all else sprang was called Annwn in the Welsh language, and this confers linguistically with An Domhain, “The Deep.” It was thought that this innermost place was one of primal life forms all struggling to evolve out of chaos. Those entities that succeeded were considered to move to an outer ring of being where life was more “purified” having attained triumph over darkness and evil. The third ring of being is termed Infinity, a place inhabited by god alone. It is predicted that “all shall attain to the circle of Gwnfyd (White light) at the last.” In Celtic societies, the mortal god-king, and his queen, were seen as the “fountain” and the “well” of regenerative spirit, thus their place at the centre of the community, within a holy circle which conferred with “The Cauldron of the Deep.” Stone fortifications were largely “ring-forts,” the largest representing the belly of Danu or Domnu, smaller ones being microcosms of the larger, all relating back to the one source of life within the deep-ocean. There are currently ruins of ring-forts numbering “from thirty to thousand individual structures,” in Ireland alone. The expressions "lios" and "ràth" are usually applied to earthen forts as opposed to "cathair" and "caiseal", which are of stone. O’Riordain notes that the simplest ring-fort consists of a circular space surrounded by a bank and a fosse, the former built by piling up the debris obtained from

digging up the latter. Ràth originally referred to the enclosing earthen bank and lios to the open space between this and the dwelling places within, but the word ràth is now used to identify fortifications which are round, in short, earthen-ring forts. It is generally held that these embankments had no military significance although they may have saved cattle from the wolves. It is possible, of course, that wooden palisades might once have been erected upon the "rath." The ring-forts vary greatly in size, and their remains range from 50 feet in diameter to about 400 feet. Examples of large, multi-circled raths are uncommon but they do exist and being sited on high land are referred to as hillforts. Examination of artifacts associated with these ringed structures shows that some are pre-Celtic dating back to the Bronze Age. Some of the stone circles, formerly regarded as ritual sites, have recently shown evidence of past habitation, and it is now known that the uprights were placed as a framework for building banks of rubble, sod and earth. In some cases wooden posts had the function of these upright stones and in these cases all that remains is circular plug-holes to indicate this style of construction. It is assumed some of ring-forts were defensive in intent, but many have “one slight bank and a shallow fosse,” whose security must have been theological rather than military in intent. See following. RÀTH. after a song; a western

Circle, the mariner dismembered by the mer-people female of their kind lulled him to sleep with her not uncommon fate for interlopers on the great ocean.

RÀTHCROGAN, RATHCHROGAN. One of the largest raths of ancient times was that held by Queen Mebd and her consort Ailill, which was called Rath Cruachan or Rathcrogan. Its outer circle encompassed numerous other fortresses, and the place was still used in 645 A.D., when the Connaught

king Ragalach was assassinated on its grounds. In times past Connaught, Ireland, was alternately called Cruachan from the fame of this residence of the semi-mythic goddess-queen. Notice the implications of the word crogan , a drink of blood taken to inspire the bloodfury which the Norse called the berserker-rage. Rathcrogan has the further sense of “penfold of the banshee,” or “death-maiden.” “The manner of the house was this: There were seven companies in it from the fire to the wall. all round the house. Every (circular) compartment had a face of bronze. The whole was composed of beautifully carved yew wood. Three strips of bronze were laid in at the door of each compartment. The house from here out was built of pine. A covering of oak shingles was what it had externally. Sixteen windows were in it, each with a shutter of bronze, and bars of bronze were made to close each shutter. Ailill and Mebd’s compartment was at the centre of the house and it had a doorway front of silver and gold. There was a wide band of silver on the side of it that rose to the ridge of the house, and reached all around it from one side of the door to the other.” It is said that “the place was surrounded by five concentric ramps, three of which may still be seen.” Confers with the next. RÀTH CRUACHAN, the famous western royal-residence of the witch-queen Mebd and her consort Ailill in County Connaught. As we have seen, access to the west usually involved an imrama. While the water route was the most commonly used we have noted souterrains, which offered immediate “temporal displacement” from one world to the other. The most famous cave-entrance was Ràth Cruachan, the “Fortress of the Hip, or Hump,” which was once the personal property of Mebd. The name Cruachan was frequently given as an alternate name for Connacht province, and the old hill itself was described by Christian scribes as the “Gate of Hell.” The fact that the hill is also termed Ràthcróghan ties it more firmly to the old warrior queen, for the word cró is

Gaelic for a animal killing pen, blood, death, or a passageway (for example, the eye of a needle). Note also the fact that the Scottish word “cro” indicates “the weregild (i.e. banshee) of the various individuals in the Scoto-Celtic Kingdom, from the king on downwards.” The ending gann indicated something which is “hurtful.” “The arms of the guests were hung above the arms of all other persons in that house." This ràth was of dry masonry with a wall thirteen feet thick at the base, surrounded by five concentric ramps, three of which may still be seen. Mebd also possessed an eastern residence termed Ràth Mebd, situated in County Meath. Notice that "Many examples of souterrains (underground dwellings) occur in connection with forts...In some cases they are completely enclosed by the forts...(however) not every fort contains a souterrain and not all souterrains are enclosed in or connected with forts. "The site of this fortress remains as a huge ruin three miles north-west of Tulsk, County Rothcommon. It is a circular site about an acre in extent, surrounded by so many other structures, it has been described as “a town of fortresses.” Ràth Cruachan was still in use as the royal capital of the province in 645 A.D. when king Ragallach was assassinated there. The cavern of Cruach was not an easy entrance for there were guardians, some of which emerged into the world of men. One of these was Aillén, a malevolent Otherworld monster who used to come out of the cave at the unbinding season of Samhain. A pyromaniacal dreag , or dragon, he lulled the defenders of Tara to sleep with sea-music and then consumed them, often leaving their residences in fiery ruin. This went on until Fionn mac Cumhail opposed his music by pressing the blade of his magic spear to his forehead. He then drove off the beast and then beheaded it. Airtiech was another supernatural resident of Cruachan. He had three daughters who once assumed the shape of werewolves and raided the countryside in every direction.

The warrior Cas Corach played music to enchant them and convinced them that they should assume human form to have a better grasp of the melodies. When they shape-changed, the hero threw his spear at them, impaled all three at once, and beheaded them. With this reputation it is not surprising that men had to be bribed to enter the Hill of Cruach. Ailill of Connaught regularly offered a prize of a gold-hilted sword to any man who would go to the gallows just outside the rath and encircle the foot of a dead captive on the gallows with a withe or band of willow twigs. This device then became as effective as a silver bough in gaining admission to the Otherworld. Several warriors went out on the Samhain to try this stunt but none but Nera followed through to the end of the adventure. As Nera was placing the withe, the corpse spoke asking that he be taken down and given a drink. Nera obeyed carrying the dead man half slung over a shoulder. The pair found the first house they approached surrounded by flames, and a second encircled by a broad moat filled with water, so they moved on. At a third house the dead man was offered three cups of water. The dead man spat out the third cup at the people who had offered him hospitality and its poison killed them on the spot. Nera then carried the corpse back to the gallows as instructed. Returning to Ráth Cruachan, this gillie saw Mebd’s palace aflame and saw beheaded corpses scattered on the ground. It appeared that Fomorian invaders had used the opening of the “eye” that was the Cave of Cruachan to do what damage they could in the world of men. Nera followed this crew through the veil before it closed at dawn and on the other side became the “guest” in a sidh of the Otherworld. Here he was ordered to carry firewood and lodged with a female of the species. They became lovers and the sigh-woman informed him that what he had seen of the destruction of the rath was a possible future rather than an event, and that it could be forestalled by escaping to the east and destroying the entrance. Nera therefore took his wife and child back through Cruachan and told king Ailill

what the future might hold for him and his kingdom. Ailill reacted by sending Ferghas mac Roth out to destroy the sidh , and the warriors did more, taking great plunder from its treasure house. These valuables included the crown of king Brion, one of the three wonders of ancient Ireland. The Echtra Nerai is obviously pagan but the tale from which it derives is no later than the eighth century. RATH DORCHA, the moon in wane; a bad time for most transactions. RATHAD SIBH, beauty spot, rathad, road; sibh, of the wee folk. An invisible mark of favour placed on humans who were related to the sigh or who happened to be in their favour. This mark, which was only perceived by the opposite sex, made the individual irresistibly attractive. Thus Grianne was draw to Diarmuid to the disadvantage of both. RÉ. the moon, the Moon personified, luna, life, existence, duration, a space of time, same as righ and ri, denoting Royalty; presumed from the Celtic root revi, Skr. ravi, the sun. A form of the Gaelic ra, space, time, raon, a field, a plain, a road, EIr. roen, Lat. rus, Eng. room, Norse rein, a strip of land. Note the Egyptian sun-god Ra or Re. From this we have the Scottish province of Moray. See Mourie. REABH, a wile or trick, reabhair, a subtle individual, reabhradh, besporting, as a pack of boys from the Ir. reabhach, a mountebank, a devil, the Devil, EIr. rebrad, boys at play, sport. Similar to the English rabble. REABHACH, The Devil, mountebank, trickster, wicked fellow; reabhair, a crafty fellow. REILIG, relics.

crypt,

burying-ground,

relic.

From

a

Lat.

devil,

a

religuiæ,

RÉIM, dominion, power, course, order. See Ré, the moon-

goddess. REITEACH, REITEACHADH, the eye-stone, from reidh, smooth, well-ordered; reit, concord, conciliation, that which smooths the way. 1. A device used to remove foreign matter from the eye: "we have two eyestones in Cape Breton -an item so rare and so long out of use it no longer seems to be remembered in Scotland...John Tom Urquhart of Skir Dhu first told us of the eyestone. Later, we met John A. Wilkie of Sugar Loaf. He showed us his eyestone... The eyestone was not originally found in Scotland. They all seem to have come from the far east. They are the colour of flesh and about the size of half a pea. They are said to be the tip of a conch shell. The eyestone is alive, and has to eat - and both men said they kept theirs in an inch and a half of sugar (John A. uses brown). John Tom sometimes feeds his a little rum and he changes the sugar every two or three years. When the highland settlers came to Cape Breton, they brought the eyestone with them. (It) is passed along from father to son...the eyestone would be used to get a splinter out of a man's eye...the eyestone could retrieve other things as well. John A. said, "I was sawing wood at Bay St. Lawrence. I got sawdust in my eye and in the evening it got to be sore. And I said to me, "You better go where the eyestone is tonight." I went and they put me to bed with it. Put it in my eye. And you couldn't notice it. The size of it you'd think it would bother - but it didn't. I woke up and my eye was clear." Both eyestones we've seen have a tiny dot the centre of a perfect whorl - and when placed in vinegar (for cleaning) one or two bubbles would come out that hole. The patient must sit still or lie down while the eyestone does its work. This is simply so that it will not get lost. In the eye, the eyestone would move around the eyeball searching for the speck. When it comes out it would have the speck, and the eye would be clear." (Down North, pp. 5051). Years ago it was a common insult to say that a person

was "two mean to feed an eyestone (see eyesheein)." 2. Espousal to marriage, a ceremony which was also a kind of "smoothing over;" the taking of irritants from the situation. It was formerly held before the banns of marriage were posted and was considered as necessary as the wedding feast. It was "ag obair reitach," working at clearing, the correct way of asking a girls hand in marriage. The last reitach in Cape Breton is believed to have occurred in the 1920's. Reitachs were never held on Fridays (originally in consideration of the fact that this was Frigga's day, a preferred time for Norse invasions). The bridegroom-to-be and an older friend would come to the household of the intended. The father, if he possessed a normal intellect would no what was about, but following the rules of the rite would make no outright mention of marriage. Instead the visitors would pretend that they had come to buy a cow or a horse or a boat, and everything said was double entendre. The prospective groom did very little talking as the father and his representative got down to the real business of the evening. As a matter of form the father was obligated to offer the hand of other daughters, particularly if they happened to be old and ugly. There was always a chance that the swain's bargainer would unwittingly ask for the wrong girl. All but the intended sat at a table loaded with food; she was kept from the room while the representative described the prospects good characteristics and assured the family of his love for the girl. When a bargain was finally struck and the arrangements for a wedding had been made, the girl was permitted to join them..Liquor was then placed on the table and the feast begun. In many instances, especially in pioneer communities, this was the first time the couple had met, and often the contract was broken before the wedding took place. Some young men were too persistent to let their looks prevent the union and often sent a reitach party to

abduct the girl, often with the connivance of her family. In one of these cases, where a young Cape Bretoner was "taken by surprise" she "cried her eyes out that night. But I heard her relating the story after to the women, and she said, after all that discontent we had eight children together, and do you know I never let one of them sleep between my husband and myself." (Down North, pp. 59-60). RELIG, grave, burying-place, church, crypt. Stone chest for bones of the dead. REUL. star, reul na madra, 0r reul an iuchar, the dog=star. REUL-GHRIGLEACHAN, constellation, a group of stars, often the Pleiades. "...on the third level of Cosmic event, the rising of Pleiades, the winter stars, heralds the supremacy of night over day, the dark half ruled by the realms of the moon. In the three days preceding the Samhain month the Sun God Lugh, who was maimed at Lughnassadh, dies by the hand of his Tanist (his other self) who is the Lord of misrule. Lugh passes through the boundaries of the worlds on the first day of Samhain. His Tanist is a niggardly King and though he shines brightly in the winter skies he gives nothing of his warmth to the land. He cannot warm the north wind which is the breath of the Crone, Cailleach Bheare. In this we see the ageless battle between the light and dark, the forces of growth and decay, life and death, but never good and evil. Between these two great balanced realms of Sun and Moon lies the ordered universe which sustains all life in this realm. The cyclic harmony of seasonal dominance of these realms means on our level that neither Life nor Death can everhold permanent sway.” (S.McSkimming Dalriada Magazine, 1992.) REULTAIR. REULADAIR, an astrologer. Reultaras, astrology; sometimes astronomy. RIADA, RIATA, riad, obs., hang, crucify, currently a crack or split in wood, suggesting divisions of land. The ancestor to

the Dal Riada of Ulster and Alba, the progenitor of the present-day Scots. In the fourth century there was famine in Munster and its ruler Conaire took his people north into Ulster. He first settled County Antrim where the kingdom of Dal Riada was established. Later he and his followers quarrelled and he crossed the Irish Sea into Scotland forming a second kingdom in Airer Ghaidheal or “Argyll.” The first colonies in this new place received military help from Tara in order to put down the neighbouring Picts. In the following century, a Munsterman, Lugaid mac Conn, fleeing from enemies, made himself the chief power in this new land. From his son came the ancestors of the lords of Argyle; the MacAllens, Campbells and the MacCallums. A hundred years further on Cabri Riata established kingdoms in both Ireland and Scotland. The Picts were not enamoured of any of this and would have driven the Scots from their land, except for the efforts of the high-king Niall of the Nine Hostages. The effect of all this was the establishment of a huge military presence in Alba by the sixth century, when it became an independent kingdom under Aedh ard-righ. For a time it was powerful enough to hold Antrim, in Ireland proper, as an appanage.

RIADH, a snare, hang, crucify; riadh-mhortair, a hired assassin; raidrananach, cast-off mistresss, an old maid. RIAGH, obs., religious, this is the same as riadh, above. obs. , cross, gallows; riaghail, rule, govern, reign, regulate, settle, order, direct, arrange. Riaghaire, the hangman, a scape-gallows, rogue. RIAGHLACH, obs., old maid, old woman. cast-off mistress. RIANBIND. A piper out of Sidh Breg, reputed to be one of the nine best in the world. The others musicians of note were: Bind, Robind, Nibe, Dibe, Dechrind, Umal, Cumal and Cialgrind.

RIASTARTHAE. RIASTRADH, battle fury. Inspired by drinking crógan. Riastadh, welt; reaistair, becoming turbulent or ungovernable, confuse, disturb, disorder, wander without purpose. See Cuchullain and crogan. RIATACH, wanton, illegitimate, illegitimacy, bastardy, cf. Eng. riot.

immodest

mirth,

RIBHINN. RIGHIANN, rib, ensnare, involve, steal one’s guest, a nymph, young lady, queen. Ir. rioghan, queen. EIr, rigan, a form of the masculine righ, king Properly righ-bhean, “woman-ruler.” Mhor-rigan is based upon this word. RIBEACH, rough, hairy, entangling, ensnaring, ragged, torn, cold. RIBEAG, hair, a hair-rope used for rock face lowering (after bird’s eggs). These were so valuable they often formed part of a bride’s dowry. RIBHEID, reed, a chanter,music, barb of a hook, herring-net, a magical entrapment. See next. RIBBINN, RIBBINNE, RIBBINNEABN, a nymph, one of the ribbinn-shith, a fairy; a maid, beautiful, a female, a young lady, Queen, serpent. Ribleach, an entaglement of the mind or body, knottiness. See next. RICHEAD. kingdom, richlean, a dwarf, richasan, carbunculus, having a knotty surface. RIDIR, RIGHDIERE, a knight, EIr. ritire, a rider from AS. ridere, a horseman, ridda, a knight. Germ. ritter. In a manuscript history of Clan Campbell (1828) it is said that the word is derived from righ + dei , god-king, but the word came to be applied to all virtuous warriors. This was the name used by Highlanders in mentioning the chiefs of Campbell, and the ruins of their castle, Eredin, was named Larach tai nan Righderin, the “ruins of the house of the

knights.” In folklore the word is reserved to kings having small power. RIDIRE RUADH, the “Red Riders,” seen by Conaire Mor as he approached Da Derga’s Hostel. This was the last of a number of geise broken just before the king met his final doom. The colour of their gear marked these men as visitors from the Otherworld. RIGH, a king, dress or enshroud a corpse, as an interjection: strange! OIr. ri; Cy. rhi; Gaul. rix; Lat. rex; Goth. reiks; Eng. rich; Skr. raj, our rajah. Appears in combined forms, and is feminized; thus Mhorrigan, mhor+rigan, “Great Queen.” This is the Gothic reika, “prince” and reiki, “kingdom” are similar to the Gaulish rix and rigon, It would seem difficult to prove which of these came first, and thus conclude as Padraic Colum has done that the Celtic people had “more advanced social and political forms.” Nevertheless, this was a widely held prejudice in Victorian-Edwardian Britain, and other words “of unquestioned Celtic origin” include the modern German reich, empire; amt, office; bann, an order; frei, free; geisel, hostage; erbe, inheritance; werth, worth; weih, sacred; magus, slave; hathu, battle; helith, hero (said to correspond with Celt); heer, army; sieg, victory; beute, booty, and so on. Where men, such as Hu Gardarn, became mortal-gods a different relationship was seen to exist between them and men. While the immortal gods were insensitive to flattery, sometimes called propitiation or worship, the priest-godking was open to all kinds of cajoling, threats, patronage and promises. Fraser has noted that our ancestors, "imagined that men may attain to godhood, not merely after their death, but in their lifetime, through the temporary possession of their whole nature by a great and powerful spirit. No class of the community benefited so much as kings by this belief in the possible incarnation of a god in human form." While this allowed the king a lot of leeway in bullying

his subjects, he was always in mortal peril when his powers were perceived to fail. An inaccurate weather prediction, inability to pursue a successful war, or obvious failings in health, might lead to a suspicion that the godpower had seeped away. Throughout northern Europe this led to instances of ritual murder, thus Iain Moncrieffe speaks of the Gaelic "sacrificial cult of the divine-king", which he explains "venerated the continuity of the embodied life force." More simply, members of the community took it upon themselves to kill kings who were seen to be in failing spirit. This was done benevolently since it was supposed that the god-spirit should be returned to the earth to be reborn in a more appropriate body. In those times, the mechanics of human reproduction were not well understood, and it was guessed that women were impregnated through the food that entered their bellies. If an entrapped god-spirit could be reduced to "earth" and the earth used to grow crops it was reasoned that the spirit might then be transferred through a grain into the womb of a woman, so that a god like Hu of Aod might be reborn. This belief led to the business of consigning bodies to funeral pyres, afterwards scattering the ashes on the fields where "corn" was grown. Collin de Plancey has noted that, "It was held, during the seventeenth century, that corpses, the ashes of animals and even the ashes of burned plants contained reproductive seeds; that a frog for example could engender other frogs even as it decayed and that ashes of roses produced new roses..." Among the Scots, even less spirited men were expected to undergo periodic reincarnations, and mothers-to-be looked for dreams so that they might correctly name the baby after its appropriate ancestor. Where dreams failed, the mothers consulted baobhs, or witches, whose hindsight was expected to reveal the necessary information. Until very recently, my own family has included a member known as Hugh in each generation. Within some tribes, the incarnate human gods served a specified period of years as king, it being thought canny to

kill him while he remained vigorous and capable of protecting his people and land. The Greek kings were limited to a tenure of eight years and certain of the Old Norse kings to nine, in order to reinvigorate the spirit of the land. Fraser has suggested that the ancient nine-year festivals at Upsala in Sweden included rites of human sacrifice, which at first may have included the king and his closest adherents. Olaf the Tree-Hewer, a King of Norway was sacrificed as a proxy for Odin during a famine in 710. Halfdan the Black, another king of this realm, was luckier until he fell through the ice in 863. The Old Norse historian Snorri Sturleson noted that "he had been the most prosperous of all kings. So greatly did men value him that all requested his body for burial in their various provinces. Eventually it was settled that the body be distributed in four places...and each party took away their own share and buried it. Being a subtle people, the Scots made no public display of their regicide, but simply arranged that their chief should be done in by a kinsman while his back was turned, sometimes in the heat of battle. Kings were not always willing partners to their own death and Aun, King of Sweden hit on the idea of offering his sons as substitutes. If the king was divine, it was considered that his offspring could be no less so, and should prove equally useful at returning some of the spirit of the god to the soil. Aun claimed he was led to this procedure through the divine inspiration of Odin, and afterwards put down one of his sons every nine years, and would have sacrificed his tenth heir, except that Swedes could not help noticing his diminished powers and selected him instead. Afterwards it was discovered that less important kin-folk or even unrelated deputies might serve as "kings for a day". In the last years of the fires, a condemned prisoner was substituted for the king's advisor and multiple sacrifices were made, perhaps on the basis of the idea that all men contained at least a spark of the "divine-flame" and that quantity might make up for a lack of quality. In the most benign clans, the place of the king was filled by a "mogaire" or mock king, who was given a short but happy reign

followed by a mock execution, the authority and the godspirit afterwards being reincarnated in the old king. Pretend deaths of a monarch survive in the activities of the English whitsuntide mummers, and in the Scottish goloshans or galatians. Also known as gysarts, guisers, or disguisers, the goloshans wore masks, since recognition "broke the luck". Each of the five or six travelling companions appeared on Samhainn eve wearing white sheets and a dunces caps, "casques of brown paper shaped like a mitre. They journeyed from house to house and put on a playlet couched in expressionless doggerel. In an 1815 version a character who identified himself as "The Admiral" used a wooden sword to cut down "King Galatians". In every version, the hero is revived by some equivalent of the mummer referred to as the "Doctor", who appears to be a latter-day druid. Once a fee has been set, the Doctor goes to work applying "Inky Pinkey, a little to his nose, a little to his toes." In Falkirk the elixir of life was called hoxycroxy, and in some places the resurrection occurred with the passes of a magic wand. To show that Galatians is a new-born monarch, the resurrected hero was afterwards called "jack". If these plays are based, as we suspect, on actual incidents of king-killing, the need for disguises is obvious! We have already mentioned the schizophrenic nature of divine kings, which is most clearly seen in the Old Norse God Tyr, Tiu, or Tue, who is also called Deo, Deu or the Deuce. This alter-ego, or second personality is still reflected in our own minor devils and the English Devil, who is the Anglo-Saxon Deoful, literally one full of the spirit of Tyr, the god of war. In his benign role Tyr was a god of the sky and martial courage but his berserker side was greatly feared. Odin and Uller present a similar ying-yang situation as do the Celtic boon-companions, Lugh and Ogma, the former a god of free love, horse-racing, gaming and war, the latter a straight- laced supporter of world-order, rather than chaos, the inventor of ogham, a cryptic "puzzlelanguage" favoured by Gaelic orators.

Mortal-gods who went "to earth" were expected to take the evil aspects of their personality with them. In Scotland this was managed through a rite formerly known as "burning, shooting" or "beating out the witches"; the baobhs or witches being personifications of the evil implicit in the divine spirit. On Samhainn eve, the devils of Scotland were smoked from the air by the "samhnagan", fires lit to reduce the "king" to ashes. In some places sharp objects, such as sycthes, sickles and swords were placed upright in the fields to impale falling witch-spirits. When firearms became available, they were shot off into the air with similar effect. Once the errant spirits which caused disease and ill-luck were down, they were herded together by disguised humans, who used switches to reunite them with god-representative. He was chased through the village on a spiritual clean-up, and made to round the communal fire three times, before being burned. Until he was actually put down, the god-king was the centre of festival rites which are still remembered. He was expected to draw all evil from the community before his death, and used to parade the countryside on that account. On what was formerly the last day of the year, Fraser says that, "it used to be customary, in the Highlands of Scotland, for a man to dress himself up in a cow's hide and thus attired go from house to house, attended by young fellows, each of them armed with a staff, to which a bit of raw hide was tied. Round each house the hide-clad man used to run thrice "deisal", that is according to the course of the sun, so as to keep the house on his right hand; while the others pursued him, beating the hide with their staves and thereby making a loud noise like the beating of a drum. In this disorderly procession they also struck the walls of the house. On being admitted, one of the party, standing within the threshold, pronounced a blessing on the family in these words: "May God bless the house and all that belongs to it, cattle, stones, and timbers! In plenty of meat, of bed and body clothes and health of men may it ever abound!" Then each of the party singed in the fire a little bit of the hide

which was tied to his staff; and having done so he applied the singed hide to the nose of every person and of every domestic animal belonging to the house. This was imagined to secure them from diseases and other misfortunes, particularly from witchcraft, throughout the ensuing year. The whole ceremony was called "calluinn" because of the great noise made in beating the hide. It was observed in the Hebrides, including St. Kilda, down to the second half of the eighteenth century at least, and it seems to have survived well into the nineteenth century." Moncrieffe identifies the old religion with medieval Scottish witchcraft and says that witchcraft and the dawn religion had a horned deities as their central figures. This is understandable when it is recalled that all clansmen thought of themselves as possessing totem animals, into which their souls could pass under certain conditions. These creatures continue to be represented in the heraldry and on the arms of Scots. The Anglo-Saxons sometimes thought of Woden as Herne the Hunter, the pursuer of the souls of dead men, who is represented as antlered deity. His personality is exactly that of the Celtic earth-god known as Cernu, either name being defined by the English words horn and corn. RIGHAIRLED. The fourteenth king of Ireland in the Milesian line of Eber and Eremeon. He is credited with introducing the war-chariot into Gaeldom. RIGH FHAIDH, royal prophet. A king who is a prophet. RIGH-NA-COILLE, “king of the forest,” the oak tree. RIGHINNEACHD, craftiness, kingly; neach. something.

artificiality,

court-talk,

righ,

RIGH NA GEASAN MOR, the “King of the Great Enchantments,” the Quarter-Day “king.” Also, a king of the Daoine sidh at the time of the Milesian invasion of Ireland. See Baldar, etc.

RIGH-RATH, the Royal fortress or seat. RINNEL, from which rinn, ro+ind, having a “fore-point,” or sharpened end. A king whose reign saw the introduction of pointed weapons into the Gaeldom. ROANE, ron, pl. roin, seal. Perhaps from Teutonic models although the Anglo-Saxon hron indicates a whale. A member of the Daoine mara travelling in the form of the Lager seal. The highland version of the selkie of the northern islands and the morrigan of southern lands. The equivalent of the English merman and mermaid. "The Irish name is merrow and the legends told of them are similar to those of other countries." Descendants of the Fomorian sea-giants. The largest colonies of seal are found on the north shore of Sutherlandshire and sightings of the roane are still made in that region. The silkies commonly took the form of mermen or woman, but Nancy Arrowsmith says the roane always appeared as seals. Like others of the sea race, they came ashore in human form and even attended local festivals and markets without being noticed. Fishermen were not usually troubled by the sight of a male of this species, but the females were thought to be omens of changeable weather. Some said that her appearance indicated bad luck with the sea or the fishery. People who were thought to have drowned, but whose bodies were never found, were assumed to have been abducted to the undersea world where they lived in perpetual bondage. The Gaelic sea-people were under the command of Ler, the immortal god of the sea. Little is known of this elemental, but he seems to have been the Anglo-Saxon Aegir, a gaunt old man, with claw-like fingers, that grasped after the ships of men. His avocation was shared by his mate, the goddess Rann, who actually spread her magic net near dangerous rocks, enticing mariners there with promises of sexual or other favours. ROC. RUIC. Anything that causes entaglement, a fish-hook, entanglement, curl, wrinkle, pleat,, the species of seaweed sometimes called tangle, a skate (the fish), sunken, a seaweed covered rock, hollow impotent cough made by a

person with something stuck in the throat, hoarse cry or voice, a rook, a retching sound. Also, the steward of the love-god Aonghas Og who had a son by the wife of Donn. The infuriated god crushed the child’s head between his legs but Roc used druidic arts to revive it as a huge boar (lacking ears and a tail). Roc charged the boar with following the career of Donn’s own son Diarmuid and it eventually gored and killed the hero. ROCABARRA, a largely invisible rock seen off the Hebrides of Scotland. It has been seen twice and its third appearance is expected to herald the end of the worlds of men and the gods. ROCAS, the rook, a crow, roc, the voice of a crow, from N. hrokr, AS. hróc, the English rook. Confers with G. ròc, a hoarse voice., Bry. roc’ha, to snore. After the steward of Aonghas Og. Roc had a illegitimate son by the wife of Don, the father of Diarmuid ua Duibhne. The angered husband broke the child over his knee, but Rocas touched it with his magic wand and it was reincarnated as an earless tailless boar. This was the boar that destroyed Diarmuid. A totem of all the sea-people. See snaithean. ROIN, ROINEAG, RIOINN, RIONNEAG, Ir. roine, a hair, especially the hair from a horse, Cy. rhawn, long coarse black hair, Bry. reun, a hair or bristle, Skr. roman, hair, cf. Ir. ruain, the hair from the tail of a horse or cow. Based on Rhiannon the dark-haired Welsh goddess who the Gaels called Samh or Mhorrigan. These hairs were considered to have magical properties. See snaithean. See romhan. In Romano-Gaul the goddess Epona, “divine Horse,” became the favourite with the Roman horse-legions. Her worship may have been introduced into Britain at the time of the invasions. At the least, her attributes became fused with those of Rhiannon and the Irish goddess Macha. Another Irish “goddess” who may be connected was Etain Echraide, “The Horse-ride,” the wife of Midir and of the king Eochaid Airem. There is a single enigmatic Gaelic verse that alludes

to the sacrifice of horses in ancient times. More recently we have record of the ritual killing of white mares in twelfth century Ireland. According to Giraldus Cambrensis, a white mare was then essential to inauguration of the chief of one clan in Ulster. This king appeared before his people on his hands and knees (like a stallion) and declared himself to be a horse. He then had ritual sex with the mare after which it was slaughtered and cooked. The king sat in a bath made of broth from the animal, and there ate the flesh and drank its body liquids. In this rite the mare represents fertility, a necessary virtue supposedly transferred to the king by this peculiar act. ROITHEACHTAIGH. The inventor of the wheel and the chariot. Literally, “the possessor of wheels.” Note that the sun was imagined to be a wheel that rolled daily across the heavens. The Gaullis god Taranis, who is the Gaelic Tar and the Old Norse Thor is sometimes pictured as a “wheel-god. An altar at Tullie House, Carlisle is decorated with a wheel on the left lateral face. Rice says that the presence of this wheel suggests dedication to “a native sky-god” rather than a Roman deity. In Chester this god is mentioned as Tanarus. Numerous votive wheels have been recovered throughout Britain and in the Welsh mabinogi mention is made of a god named Taran. In the Irish Tain one of the heroes is described as wearing a wheel-shaped broooch. When Elathu came to Ireland to mate with Eriu it is recorded that he had coic roith oir, “three wheels of gold” at his back. Thunder gods were smiths and tinkers and the movement of their carts in the upper air was equated with the roll of thunder. ROMHAN, wild talk, raving, the Eng. row and Roman (from their dark hair and evil dispositions?) See roin. Cf. Cy. rhamant, romance and the Ir. ramas from which the G. imrama, a sea-quest. RONAG, ROINAG, a hair, especially a horse hair, Cymric, rhawn, long coarse hair. Confers with ruain, hair of the tail of a cow, the English rowan. At the quarter-days saining rites were required. Old women gave special care to cattle

at these witching times, tying red or blue ribbons into their tails and saying their “words” over the udders. In order that cattle might retain their “virtues” a ball of cow’s hair, termed the ronag was put into the milk pail on the day in question , or at least by the following Thursday (Thor’s Day). See roin, above. RONG, the vital force, the spark of life, also a joining spar, a ladder; rongair, a lean person worn out from sexual activity. The passing of the sea-spirit to the land was to the detriment of the elder kingdoms. It is a tenant of magic that sexual activity bleeds away the spirit of the weaker partner, a fact noted when men cohabited with the sidh or the Fomors. After a single night “under the hill” or “west of the sun” it was noted that men and women invariably returned to their families drained of spirit so that they almost always weakened and died. The purloining of the kettle of life may represent the loss of the western gene pool of the “giants.” In the latter days, the magic peoples stole humans into their kingdom for it was said that they could not reproduce among their own kind. ROPAIN GORM, the little blue-green rope; the “blue clue” of witchcraft. “Into a kiln-pot throw a clue of blue wool. teased, carded and spun by yourself from the fleece of a male lamb. Keeping hold of one end of the thread begin to wind it off onto a fresh clue (bobbin). As you come near the end you will find an invisible hand has grasped the thread lying in the kiln. “Wha’ hands?” you must ask. Your lover will thereupon disclose his name.” Magic-makers kept these same blue clues, “balls of winded thread,” on their person at all times. On witch who went to the stake at Barhill supposedly called out not to be burned without her threadcharm, which she had left at home. She promised the crowd that if they would bring it to her she would reveal the secrets of her art. The clue was produced. She took one end of it and threw it in the air and after a few words “vanished in a moment.” ROSAI. An alternate name for the ollamh, or “professor” of

arts and crafts. Related to ros, knowledge. ROS GNATHSAIL, natural laws, ros, seed, flowing from knowledge; gnath, custom. Particularly those having to do with mechanics: the lever, the wheel and axle, the inclined plane, etc. The source of many magical effects. ROSAD, an evil spell, "standing before obstruction." ROSUALT, proud horse. A mighty sea monster cast ashore on the plain of Murrish in County Mayo. The sea-serpent is said to have lived for three years in its exposed position and its vomit killed fish and swamped the curraghs which happened to be at sea at these times. The third spasm ended with a pestilence that spread from four-footed creatures to many of the men in that place. ROTACH, rough weather, a hand rattle used to frighten cattle and men. This device was sometimes mounted on the nether end of a short spear, and was referred to as a “dart.” RUADÅN. A son of Breas and the goddess Bridd. At the time of the second battle of Magh Tuireadh, he was sent to spy on the smith of the gods. He wounded the metal-worker but was himself killed in combat. The goddess Mhorrigan, who is a form of the Bride, appeared as a keener after death for the first time on this occasion. Also the name given a Christian saint, one of the twelve “Apostles of Ireland,” who sheltered a kinsman against King Diarmuid. The High King violated sanctuary and for this he and Tara were cursed. As a result Tara was “desolate forever,” as Ruadan had promised. RUADH, red, Red,ruddy, brown or tanned, deer, hind, roe, strength, virtue, Saint Anthony’s fire. EIr. ruad, Cy. rhudd, Bry. ruz, Lat. rufus, AS. read, Scot reid from which the family name Reid. The prime colour of the gods, a hue suggesting war-like activities. Also, the son of Rigdon, and therefore probably the sun-god Lugh. He voyages with three ships into the waters northwest of Ireland. Some say he

was becalmed. With his crew getting weaker he was approached by three Fomorian goddesses, who took him to the seabed for rest and recreation. For nine months he slept and caroused with them, “without fearful hurt, under the sea, free from waves, on nine beds of bronze.” Collectively they bore him a son. When Ruadh refused to stay with them they cut off the boy’s head and threw it after the retreating landsman. see next. RUADH ROSESSA, ROSEISG, ROFHESSA, “Red of the Evil Spells,” the “Knowledgeable Satirit.” The Dagda in his guise as the god of druidism. Ross has noted that one of the gods of Gaul is Rudiobus, “whose name also contains the word “red.” (and) is equated with Mars. See also Rudraidhe and entries immediately below. RUAMHAIR, to dig, delve, EIr. ruamor, root up, from rou, the Eng. root, note the Lat. rata, minerals. The craft of miners. RUDHA, a blush, a form of ruadh. Also rugha, a reddening of the face due to excitement or embarassment. Related is ruicean, a “little redness,” a pimple, and ruitach, ruddy. RUDRAIDHE. On of the sons of Partholón, a survivor who returned to found the northern royal house of Ulster, Ireland. The men of Ulster were alternately called the Rudraidhe or Rudricans. RUITH NA H-AOINE, ruith, fast speech; “Friday’s count.” Note the goddess Aoine or Anu? A wish for bad luck! RUITHEANNA, ruith, run. The quasi-rhymthmical form of the oldest tales. He poetical form used by the Gael before he formalized verse, metre and rhyme. Notice the nest! RUITHIL, a reel or wheel dance. In honour of the sun-god Lugh who “wheeled” daily through the sky in his fiery chariot. RUN, mystery, secrecy, an intention, love, a secret, Cy. rhin,

ON. runr, Eng. runes. The root is revo, to search out. See rann. RUTHADH NA SIRACH, the “Fairie’s Point,” near Gaolin Castle, Kerrera, near Oban, Scotland. In years go by a changeling was deposited here. The family noticed that the girl did not grow and was always “delicate.” A visitor from Ireland eventually came to the castle and identified the little girl as a little woman: Tha thusa sin a shirach bheag lennan brian mac braodh, “So there thou art, the little fairy sweetheart of Brian MacBroadh.” Totally offended at being identified, she rasn fromn the castle and threw herself off this headland; hence the name.

S, sail, willow. Seg, the hawk; sodath, the colour of fire; April 15 until May 12. Monday.

SABH, ointment, salve, spit. Human spittle was often used as a curative agent. SABHD, a lie, a fable, straying, lounging. Similar to saobh, liable to err, the root is svoibo-s, turning aside (from truth), wavering. Cy. chwifio, to turn or twirl, the Eng. swoop and sweep. SABHAIL, DU THAOBH AN T-, “The Two sides of the barn.” The “pleasant” wedding rite of singing “at the two sides of “an sabhail.” One group consisted of the bride’s friends and relatives, the other of the groomsman’s friends. The side that persisted longest would end by saying, “An du-chapaill oirbh!” This contest seems to have presaged the ruling force in the union. Seeing a capuill, or “black mare” is known to have predicted every unpleasantness short of death. SADB. The daughter of Boabd Dearg turned into a fawn by the Dark Druid. In human form she mated with Fionn mac Cumhail giving him the son named Osgar. SAGAN, SAGAIN, obs. roundel, circle, the fold of a serpent, spire. The chief symbol of druidism; indicates closure and regeneration, sagart, a priest. art. high. This latter word also describes a ram with missing testicles, sagatachd, priesthood, sagartail, holy, pious. See next.

SAGART, priest, one who attends to religious or holy things. Ram with one missing testicle. Sagartail, the Eng. Sacerdotal. SAGH, obs., a bitch, drink, suck, guzzle. Same as sath, plenty, abundance, a surfeit. Saibhir, wanton; saich, satiated; See next. SAIBHUN, same as samhan, a female dog, bitch, horse, trout, small-sized giant. And see next. SAIDH, SAIGH, SAIGHTHE, SAIGHIN, (sow), a bitch. Ir. saith, MIr. sogh, sodh, EIr. sod, she-wolf. Confers with the AS asa-soge, a sow or female pig. Also one of the hounds that travelled with Cromm na Cam, the Prince of Darkness. The Mhorrigan. This lady had attachments with the ON. Saehrimner, “a marvellous beast, slain daily by the cook and boiled in the great cauldron. Although Odin’s guests had true northern appetites and gorged themselves to the full, there was always plenty of meat for all...Moreover...the boar always came to life again before the time of the next meal.” Compare this creature with its Gaelic counterparts under sod, muc and muice. SAIGHDEAN SITHE, fairy arrows. Invisible by the Daoine sidh against their enemies.

projectiles

used

SAIGHNEAN, lightning, a hurricane. SAIL, obs. the willow-tree, the letter S, a salute. Guard, custody. See next. SAIL-SPIROID, in current use: a guardian spirit, a bas-finn. SAILM, an oak-bark preparation used founded on English salfe now salve.

to

staunch

blood;

SAIMH, SAIMHE, luxury, sensuality, obs. Entwine, embrace, sexually couple, Ir. saimhe, luxury, peace of mind, EIr. saim, pleasant, Eng. sweet. Cf. samhach, quiet, still, pleasant,

allied with Eng. soft and same (of a like mind, peaceful with one another). obs. saimhin, bait, allurement. All based on the goddess Samh, the Eng. Sum. See samhuinn. SAIMHEACHDH, coupling. Saimhin, obs., bait, allurement; saimhrighe, obs., lovers of pleasure. SAINGLIU DUBH, the Black of Saingliu. The second of two horses kept by Cúchullain. Both were born on the same night as the hero, thus forming a human-animal triad. Their fate was tied to his. These totems were side-forms of the goddess Mhorrigan. SAINNSEAL, the handsel, a gift given at New Year's or to mark marriage or any new enterprise. From Sc. handsel, the M. English hansell. Obs. Eng. hand-sellan, to deliver in person. Literally, hand-sealing a bargain with another person, or the gods, through a hand-signal. The former generally took the form of a handshake; the latter, a crossing of oneself or the external landscape, the first protective, the second a crossing out or curse. The handsel seems to have been invented by the Old Norse and was tied to their New Year which commenced at the beginning of the festival known as the Juul, or Yule, the Gaelic Noll. By Old Style reckoning this holiday coincided with "Mother Night" or midwinter, the shortest night of the year. After that, the sun returned by degrees, as a new year dawned. The conclusion of the Yule proper took place ten days later on the "Night of the Bane," when the King of the Yule (an Odin/Uller figure) was deposed and sometimes burned. From the earliest times this was the penultimate continental European festival, devoted to Thor, Odin and Frey. One handsel of this season was directed at Frey. the "patron of every joy", a god particularly invoked by married couples who desired to live in harmony. His symbol was a golden boar, and he was considered reincarnate in such animals at the Yule. At this time "Frey's boar" was cut down and eaten as symbol of the dead but regenerate god, who was thought reborn through ingestion and digestion.

The boar’s head was always presented first at the Yule feast, crowned with laurel and rosemary. Before it was carved so that all could partake of the god-spirit, the head of the family placed his hand upon it, swearing "by the boar of atonement" that he would be faithful to his kin, and would fulfil all obligations promised in the coming year. Other retainers followed him, from the greatest in the kingdom to the lowest kitchen-servant. This dish could only be carved by a man of unblemished reputation, and wrongdoers cringed in its presence for fear the god would strike them dead. Men and women who had lived together for a year in peace were awarded a portion of the remaining boar's flesh. Andras the Horrible and Ansel, or Hanselm represent dialectic spellings of one name given the god-spirit of the north wind. The celebration of Hansel is definitely known to have come to Britain from Scandinavia. The Danish word "handsel" means to make a gift of money (or patronage, i.e. a bribe) to seal a bargain. The Icelandic handsala is more reserved, suggesting only that the participants shake hands on concluding an agreement. In the Gaelic lands. this sassenach custom was understood to be a token gift presented to mark the beginning of some new enterprise, such as marriage or the construction of a new home. The handsel was also understood to represent "earnest money" that is the down payment, to be followed by a number of "easy" instalments. Handsel Monday, in Scotland, was the first Monday after New Year's Day, a time of much hand-shaking and the giving of small gifts to servants, tenant-farmers and children. Although this January special day has vanished from the calendar, it once vied with Hogamanay and New Year's Day as the most important Scottish winter festival in the year. In the early eighteen hundreds, the only recognized vacation for the working class was the annual fair at Beltane or Samhainn and Auld Hansel Monday. This was the

day when working-people returned to their families "spent the close of day with a few close friends".

and

Servants could look forward to a hand out after the fashion of the English "Boxing-Day", and this usually took the form of a breakfast hosted by employers. A typical Scottish menu consisted of sheep's head broth, followed by goose or beef-steak pier, ending with currant dumpling or plain pudding. Befitting this red-letter day, there was a plentiful supply of home-brewed ale and whisky. Not all hosts were generous and in the worst case, the "treat" might consist of fat brose, toasted oatmeal with fat poured over. Old Handsel was already an institution when the Reformation struck Scotland. When the Yule was abolished at the instruction of the Presbyterian Church, the custom of the handsel persisted, but when the calendar was reformed the restrained rites were forwarded to New Year's Day, thus sloughing off associations with what had come to be regarded as a "Popish" if not a "pagan holiday". In the seventeenth century, the Kirk kept a watchful eye on Auld Handsel calling up offenders before the Sessions to answer charges of drunkenness and disorderly conduct. Calendar reform was introduced in Scotland in seventeen fifty-two when eleven days were removed from the month of September. After the change, the somewhat conservative Scots sometimes continued to celebrate the old dates. In attempting to place Auld Handsel in the year, some Scots said it was taken from "New Year's Day plus eleven days stolen". As a result most of the Highlanders celebrated eleven days after the New Year, and in time this was set as January twelfth. As some people preferred the new calendar, there was "a serious lack of conformity on the date with others celebrating Auld Handsel on New Year's Day or upon the first Monday in January. No matter how much Scots disagreed on the date, the celebrations were always similar to that of Hogamanay.

The celebration officially commenced after midnight on the day before Auld Handsel, when horns were blown and noise makers employed to chase off the wolves or little people. Singing and dancing, the youngsters of each community proceeded through their village, adding to their numbers at each home visited. The noise made certain that all were at least made aware of the celebration. After much marching, dancing, drinking, and drifting, the residents assembled for a breakfast feast and afterwards splintered to visit friends and relatives or participate in games or sports. The nature of Handsel Day varied. In Highland communities the game of "shinty" was popular, but some villages preferred football or cock-fighting. Whatever the diversion, a "curious licence" was allowed (as at Hogamanay) to carry out practical jokes aimed at the adult population. In a few places, there were "disagreeable accidents" where marksmanship involved the use of antique rifles or shotguns. Kirkcady had a custom peculiar in the fact that Ravenscraig Castle was opened to the young as a place for their games. In nearby Wymess, youngsters, bearing lighted candles visited a cavern having a magic well in it. By the nineteenth century the purpose of this annual visit was forgotten, but it was said to have some link with the Yule fire-festival. At Dumfermline and Sterling, Auld Handsel lasted several days and until the middle of the nineteenth century, festivities generally took up a week of time. Kirkcaldy and Dumfermline kept this old day longer than most communities. Editorial opinion in both towns was in favour of some "great national holiday" throughout Scotland, with New Year's Day being an appropriate substitute to serve in place of the "annual Saturnalia". By eighteen seventy, Auld Handsel had been extinguished although a few hold-outs formed the Auld Handsel Monday Association, which met in

the evenings for nostalgic re-unions of earlier participants. Unfortunately, these hotel-meetings involved the middle and upper classes and not those who were its first supporters. When the observance of Christmas was abolished by the Presbyterian Church, the custom nevertheless persisted but was now held after the New Year, thus avoiding any association with the "popish" festival of the Yule. Even so, the Kirk kept a watchful eye on these proceedings. In the seventeenth century there were cases of offenders being ordered to appear before the Kirk Session of Aberdour for being drunk and disorderly on Handsel Monday." At that time, Handsel coincided with the first day of January, which had become the New Year's Day on the Gregorian calendar. A problem arose in 1752 when the calendar was reformed by removing eleven days from September. Many Scots refused to recognize the new system thus some celebrated Handsel on January 1, New Style, while hold-outs remained with January 1, Old Style (now eleven days later on January 12). As more people adopted the reformed calendar serious disadvantages faded. No matter what the date, the celebrations throughout Scotland were much like those for the Quarter-Days. The celebrations started just after midnight with first-footing, the blowing of horns, general noise-making, singing and dancing. Except that they did not dress as mummers, young people moved from house-tohouse in the spirit of other similar festivals, adding to their numbers with each house visit. Some of the revellers kept busy until dawn, and there were communal breakfasts followed by a sport’s day. Auld Handsel Monday, set at the first Monday after the New Year, whether reckoned by the old calendar or the new, became the premier holiday for working people throughout Scotland. Although it is now hardly remembered, it was in 1845, the only recognized holiday for the working classes. In most places there was a winter fair and on Auld Handsel Monday, servants and farm-labourers enjoyed the luxury of spending a day with family and friends. Auld Hansel was

also the time when this group might expect a small gift or gratuity from employers. Quite often this took the form of the breakfast, funded by those in positions of power and wealth. On the day of Handsel Monday the games and pastimes varied between communities. In some places shinty was played; elsewhere there was cock-fighting or bull-baiting. At Callendar it was noted that the young folk enjoyed "a curious license,"Being able to carry out practical jokes on their elders without repercussions. At Currie, raffles and bird-shoots were called for. At Kirkcaldy, the youngsters were admitted to Ravenscraig Castle for formal gaming, but in the nearby parish of Wemyss, these same folk bore torches into a cave possessed of a "magical" well. The exact purpose of this visit had been forgotten by the nineteenth century but there may have been links with earlier fire-festivals. This august holiday continued into the last century in Dunfermline and Kirkcaldy, but the buffets of the Church and confusion over the correct date led to formal abolishment of the festival in 1870. What traditions remained became attached to New Year's Eve, New Style. In some English villages this ancient custom is still observed, although the reward is now a flitch of ham or bacon. The giving of this gift led to the act of using the "handsel day" to give small advantages to farm workers and domestics. The opening of a new year was regarded as an appropriate time to seal business relationships with a handshake (thought to have more validity than a written contact) and to pledge marriage or start a new business. In both cases, it became proper for relatives and friends to present a small "handsel" as a gift. These habits came to the British Isles with the Norse invasions, but fit well with traditions already in place. In Scotland, "well before the Reformation, the giving of alms or handsel was part and parcel of the Christmas festivities. SAL, SAIL, SAILE, the sea, salt water, the willow, slimey, dirty, Lat. salum, Eng. swell, Bry. c’hoalen, salt. Salach, dirty. salann, salt, the Lat. sal, salt.

SALL, obs. lampoon, satire, invective, bitterness, singing, harmony. SAM, The Sun. SAMALILIATH. sam, see next; lileadh, obs. sucking, licking the lips. The Partholonian who introduced ale into Ireland. SAMH, SAIMH, MIr. Sam, (sah, sow), sorrel, a clownish individual, rest, ease, a god, a giant; also "a savage, flock, fold, herd, a god, giant, clown, mist in warm weather," fat, rich, productive; the smell of air in a long-closed room, stink. sorrel. cf. obs. The Sun, The Ocean (Sutherland), originally the goddess of Sum-mer, Samhair, “High Summer, Samhuinn, Samhainn, Hallow-tide, the days around November 1. The month called November in the English world. “Summer’s End,” Cf. Sc. sow, one of dirty appearance. Confers with EIr. saim, pleasant and with saimhe, luxury, sensuality, peace. Samhach, quiet, still, pleasant. peaceable, serene; samhachan, a soft or peaceable person; samhan, female dog, bitch, horse, large river trout; samhanach, savage, giant, monster; sasmhas, delight, pleasure; samhlach, a typical, ghostly, spectral; samhladh, a ghost, slender person, person near death; samhlaich, assimilate; samluth, brisk, active; samhnag, the bonfire on the eve of Samhuinn; Samhnaich, Dead Summer, Winter; samhraichail, belonging to summer, summer-like; bringing in summer; Samhradh, the season belonging to Summer; Samhrag, a trefoil, shamrock; samhuilt, a precise resemblance, an image, apparition, slender person; Scot. sow, one who makes a dirty appearance, a “pig.” Precise counterparts are the Middle English summer and the Middle Eng. summe, highest, a superlative, similar to Fr. somme. Lat. summus, highest, the source of other words such as super. cver and sub, under. Having two aspects; any aggregate and from this a host, gathering or assembly. Also the word sum as used in arithmetic. The source of the word Summer, a goddess of two aspects;

anciently, the AS. Sumor, a compound of Sum + mer, any female animal. the “High Bitch,” Confers with ME. somer or sumer, Dan., zomer, Sw. sommer, Cy. haf, the warmest part of the year, Skr. sama, year. Also note the ON. samr, together, which is the English word same. All related to our word sweet. The Gaelic word "samh" has numerous European cousins including the Old Norse samr, the Scandinavian "samme", the Old High German "sam", the Russian "samy" and the Sankrist "sama". Like the Anglo-Saxon word "sam", "samh" is rarely seen disassociated from another word, and like all the others, has the meaning of "half". Thus, the Danish Samsoe , or island of Samme, is presumably named for its location halfway between the mainland of Jutland and the island of Sjaelland. The Anglo-Saxon word "samsoden", was similarly applied to half-sodden, or halfcooked food. The obsolete English word samdede, meant half dead, just as samhale, indicated a person in less than peak condition. Sammy is another abandoned word, once used to describe a half-wit, ninny or simpleton. Samhuin is literally half-time. There are two periods standing on either side of any half-time, and these were anciently identified as samhradh, or summer, and geamhradh (geowr-ug), winter. Since then, we have added foghar (foh-ur), autumn, and earrach (ehruch), spring, but these were unknown to the earliest Gaelic hunters and herdsmen. The Maritime seasons have been described as ten months of winter and two of damned poor sledding, a description of the year that may have Gaelic roots. It is guessed that two events governed the herdsman's year: the removal of animals from upland pastures with the onset of winter, and their return to these fields at the opening of summer. The two important Celtic festivals contained no agricultural landmarks such as midsummer (the festival of the first harvest) and mid-winter (which celebrated the return of the sun), happenings of interest to "tuathanachs", or farmers.

This goddess was Bonne, or Boyne, also called the the Bridd, whose followers, the mortal earth-goddesses of the Brugh na Boyne, had as their ultimate death-world, Tir na t’Samharaidh, the “Land of Summer,” a place closer in character to Tir nan Óg than to the dreary northern netherlands associated with An Domhain. The Dead Lands included the Fomorian “winter-islands” of Dun Sciath, the “Fortress of Shadows,” and Hy-Falga, the “Hidden Place.” Summer Land was, or lay close by Magh Mell, the “Plain of Happiness,” and Tir na mBeo, the “Land of the Living.” As we have said, Samh was the goddess of the easy season, the ritual bride to the kings of Tara, one of the Daoine sidh, who came annually out of the Brugh na Boann to celebrate beultainn, the “Fires of Bil.” Her name, like that of her male associate Bil, has gathered about it the characteristics of numerous local deities such as the basfinne, the “death-maidens” who the Norse called the valkyra. Particularly allied with Samh is the Fomorian seagoddess known as the Mhorrigan, the youthful form of Mebd and Macha. She is often also seen as affiliated with Aoine and the matriarch of the Daoine sidh, the deity called Anu or Danu, who is ultimately Domnu, the creator-goddess the equivalent of the male Don. Her over-wintering form, the Macha was most often referred to, less informally as the Cailleach bheurr, or “Winter Hag,” although she was sometimes designated as Cailleach beara, the “Bear Woman.” She was also called Bui, the “Pale Yellow One,” goddess of (and dominant over the male) Winter Sun. Thus, she was the half-year mate of the enfeebled and whitehaired Lugh, in his guise as Cromm, the god of the DeadLands. Because she controlled the winds of winter this goddess was alternately called Fea the Hateful, from the Gaelic ve, the verb “to blow.” Bui is obviously Búanann, also seen as Boann or Boyne, the “Mother of Heroes.” In some tales. she is spoken of as “the lady who taught martial arts and ran a school for warriors.” The name signifies ‘Lasting One, ’ “ but the name Boanu or Anu, is more often translated as the “Cow-fire” goddess. Also associated was Cathubodua, the “Warrior cow-person.” The Book of Lecan says that she was regenerated as a virgin maiden on seven

important occasions, and married at least seven kings. She had fifty foster children in addition to those from her own loins, and”founded many tribes and nations.” This is quite probably Mebd Lethdearg, of the “Red Side,” the daughter of Conán of Cuala, a queen of Leinster. She was represented as a goddess of sovereignty to whom it was necessary for the king to be ritually married to be legitimized. Although she had numerous affairs she was the legal wife to nine high-kings, including Conn of the Hundred Battles, Conn’s son Art, and Art’s son Cormac in a short list. Alternately named Luain, the “Moon.” We note also occasional reference to Samhain, “a dreaded Druid god, Lord of the Dead and Prince of Darkness, the chap who assembled the living dead.” He appears to be a modern invention or a male knockoff of the goddesss. In the well-known tale, "The Dream of Aonghas," the god fell in love with a dream-maiden, and being certain she walked the land of men, asked his brother Bodb Derg (Red Crow). for magical help in finding her. The girl was finally pointed out as Caer Ibormeith, the daughter of a side-hill dweller living in Connaught. Aonghas enlisted the aid of Ailill and Mebd, the rulers of that province, in persuading Ethal Anubhail to part with his daughter. Ethal sent word that he could not comply since his daughter was the product of a dalliance with a swan-maiden (one of the shape-changing children of Domnu), and she moved with her mother's kin on Loch Bel Dragon, The Lake of the Dragon's Mouth. The father noted that if Aonghas could identify her from among one hundred and fifty resident swans, he was welcome to have her. Being a god Aonghas had no trouble with this, and courted her and won her love while he was in swan-form. This lady thus became the bridd, the bride; a character much honored as the goddess of love. The swan personae was one she could not escape, and on the Samhuinn she always reverted to this configuration and fled from Aonghas of the White Steed. The Scots said she was no willing wanderer but was periodically taken by the dark death god whose name was Bel or Bile. Some held that she was a

winter prisoner within Ben Nevis, Scotland, where she awaited annual rescue at the Beultainne. A larger number of Celts held that her prison was somewhere in the winterlands of the north-west, or perhaps within An Domhain. Like all of the mortal gods Aonghas died and his inheritance was "the green island of perpetual summer (and youth) that drifts about on the silver tide of the Atlantic." There he suffered from the inevitable amnesia brought on by other loves and occupations, but on the Samhuinn he invariably dreamed of his Samh, and went riding out from his western palace to find and succor her. It was sometimes held that the Cailleach Bheur, or Winter-Hag, attempted to keep them apart, but by Bride's Day (February 2) it was always evident that she had failed. With the return of the spirits of the Samh and Aonghas Og to their Brugh on Beultainne (May 1), the rule of the Bel and his winter cohort, the Cailleach, were seen to be at an end and summer sat enthroned again upon the world of men. In the first quarter, until Lugh's day (August 1), during the time entitled, "the days of the long sun," the happy couple excised their sunny influence from Tir na tSamhraidh, or Summer Land. By mid-summer it was clear that the powers of love and the sun were on the wane, and in the second quarter the pair were less attentive to one another. With their ardor decreased the sun became progressively more distant, cold and lacking in life-giving powers. In the Gaelic world summer was the samhradh, literally, the "riding out time of Samh." Her final day of some authority was Oidhche Shamhna, now known as Hallowe'en, but she was memorialized in the month of November which was an tSamhuinn. Thus commenced a new year and "the days of the short sun," which were given into the hands of the death god Bel and his consort the Cailleach Bheur, also known as the Winter Hag. This pair was northwest, the source Their summer palace, Atlantic island of Dun

thought to live somewhere in the of the most violent winds of winter. and place of exile, was perhaps the Scaith, the Fortress of Shadows. The

shadow queen seems to be the Norse giantess Skadi , who following a number of trial marriages, allied herself with Uller, the god of Winter. The battle between the seasons is also seen in Norse mythology where Skadi is recognized as the shape-changed goddess Frigga, who is usually paired with Odin. Like Aonghas, Odin had a tenancy to "lose his place," and went wandering the earth in summer and late fall. While he was gone his authority, and his "wife," were taken by his "twin," the god Uller. By the first day of May, Odin always returned to a regenerate Frigga, driving off the unwanted suitor. Lugh and his bride may be thought of as a manifestation of Dagda and Danu, the patriarch and matriarch of the Daoine sidh, and he has another dark personae in Crom the Crooked. In some of the tales Lugh struggles against Crom to restore summer. If the agents of light are the land gods; those of dark are decidedly the Fomorian sea-giants. The Cailleach, the ruler of the three months of the graine lugha, or failing sun, is described as one-eyed and hairy, “like the seals of the ocean.” From this last characteristic, she was also known as Mag Moullach, the one with the Hairy Hand. She was also given as the Beire, or Bear. Various Anglo-Saxon tribesmen identified her as the Old Sough, Gyre-Carline, The Storm-Wife or Gentle Annie. The death goddess was said to have a local seat within the Scottish mountain called Ben Nevin, and came forth from it on or about the time of the New Year (November 1), to wash her great plaid in the whirlpool of Coire Bhreacain, the "Cauldron of the Plaid." "Before the washing it is said that the roar of a coming tempest is heard by people on the coast for a distance of twenty miles, for a period of three days until the cauldron boils. When the washing is over, the plaid of old Scotland is virgin white." The Cailleach was represented in lore as a hag, the mistress and guardian of wild animals, but no friend to men. In her season she went about brandishing her magic staff, blasting the vegetation and the beasts of men with bolts of

lightning. At the peak of her bad temper, which came at mid-winter, she rode before the storm-winds, her packs of ravaging animals seizing and carrying off the souls of the dead. Sometimes the withering winds also carried away the bodies of those not yet dead. The Reign of the Winter Hag ended nominally at the Imbolg, which we now term Groundhog Day (Februrary 2). The latter is a perfect remembrance of the Cailleach since she was a Bear, Grund Hogge, or Earth Beast. The Imbolc was also called Bride's Day remembering that this was the day when Lugh chanced upon his lost bride. According to one tale the Samh was kept imprisoned during the "short months," a guest within Ben Nevis; but there is more general agreement that Lugh had to travel to the An Domhain, or the dark islands of the west, to recover her. While Lugh sought to carry her off on his white stallion, the Cailleach made every effort to hold her, and in this interest raised the storms of spring. In the week known as A Chailleach she still still makes her best effort, her final overthrow coming after the day that bears her name, Latha na Cailleach, the Auld Hag's Day, March 25. The complete failure of the powers of the winter deities was symbolized in the celebration of Beltane (May 1). It would seem that Lugh and Bil, and the Cailleach and the Bride are not really contending personalities, but components of a single god and goddess. Some of the old tales reinforce this by saying that the Cailleach retreated annually to the Island of Youth, far out in the western sea, on the Oichche Bridd, or Eve of the Bride. In the center of woods in that place (as in An Domhain) there was once a fountain of perpetual youth. "There at the first glimmer of dawn, before any bird has sung or any dog barked, the hag drinks of water that emerges from a crevice of a rock, and having renewed her youth, emerges as Bride, the fair young goddess at the touch of whose wand the dun grass turns to vivid green, starred with the white and yellow flowers of spring." Of course, the transformation of Beul to Lugh and Cailleach to Samh was only made fast on the first of May,

and in the interval from Bride's Day to Beltane schizophrenia (and mixed weather) prevailed, as it does to the present. , or failing sun, is described as one-eyed and hairy, like the seals of the ocean. From this last characteristic, she was also known as Mag Moullach, the one with the Hairy Hand. She was also given as the Beire, or Bear. Various Anglo-Saxon tribesmen identified her as the Old Sough, Gyre-Carline, The Storm-Wife or Gentle Annie. The death goddess was said to have a local seat within the Scottish mountain called Ben Nevin, and came forth from it on or about the time of the New Year (November 1), to wash her great plaid in the whirlpool of Coire Bhreacain, the "Cauldron of the Plaid." "Before the washing it is said that the roar of a coming tempest is heard by people on the coast for a distance of twenty miles, for a period of three days until the cauldron boils. When the washing is over, the plaid of old Scotland is virgin white." Her season, extending from May 1 until October 31, was entitled the samhradh (saur-ach). The celebration at the end of her reign was the samhainn (tav-inn) a name also applied to the month we call November. The Gaels were a cattle-people, who recognized two seasons based on happenings in the herdsman's year. The first of these was the removal of animals to lowland pastures, a duty completed by the first day of winter. May Day marked the date by which they had returned animals to the upland meadows. The most important festivals of their year contained no agricultural landmarks such as mid-summer and mid-winter, these holidays being added when farming peoples joined their ranks. Sir George James Fraser thinks that the Samhainn was the more important of the two festivals. He has noted that new fires were kindled at this, the beginning of the Celtic New Year. Divination was given attention, and the spirits of dead ancestors were welcomed, while evil spirits were discouraged through ritual magic. This was the time when the baobhe (witches) were at large and the sidh loosened from their magical binding. Alexander Macbain has noted

that samhuinn may derive from the same root as the English word same which is also the basis of the English assembly. He also says that the gathering at Tara took place "on 1st November while the Ceit-shaman, our Ceitein was the first feast held on 1st May." Mary L. Fraser has noted that "The druidical feast of Samh'in, the second great event of their (pagan) year, was coincident with Hallowe'en. On this day they killed the sacred fire and discharged judicial functions with which superstitious usages for divining the future were intermingled...(eg) the eating of a salt cake before retiring in the hope that one's future husband might appear, with a glass of water, to the thirsty dreamer...the only day on which Satan was unchained..." At the Samhuinn Maritime Canadians once placed candles in every window (to drive off evil spirits and serve as a beacon for spirits of the welcome dead). "On this day the old people used to carry, personally, food to their poorer neighbours. There seems to be something quite pagan about the injunctions given and carried out by careful housewives on All Soul's Night not to throw water out of doors for fear of harming the spirits..." Fraser further indicated that Samh was a moon goddess; and noted the local superstition that crops and animals only fatten during the increase of the moon; and that animals were not killed on the wane lest they lose body weight. Human hair was similarly only cut on the wane, "otherwise it would grow too fast". Observing the summer moon (which personified Samh) over the left shoulder was thought to invite bad luck; so men were careful to observe it over the right shoulder. Wishes made on the new moon came true, provided an object was held in the left hand and the cross signed with the right. Changes in the phase of the moon used to be carefully watched as it was observed that "a change in the moon always brings a change in the weather." Some of our ancestors held that "The prevailing weather at the time of the change would be the weather for all of the following quarter." Some went further than this suggesting that the

weather that came with the change would continue until the cycle was complete. Mariners also noticed that the sea was usually calm for about twenty-four hours before and after the full moon; but at the full moon "there is generally blowy weather." It was also said that both the new moon and the full moon brought "a swell on the water" and my grandfather Guptill used to say that "fish will rally at that time." "The tide runs fastest then, fish follow the bait better on the run and the hook is best set at that time." Men also noticed how the incarnate Samh sat in the sky. When she was seen with her tines up it was noted that "the moon holds water" and a dry period was expected in the next few days; otherwise she was thought to be "spilling water" and rain was anticipated. If the moon was close to a high-magnitude star it was observed that fine weather was in the offing since "the star is trolling a long painter (towline)." If an intense tow-star was seen at a distance it was assumed that the long lead was needed in anticipation of stormy seas. A "star-dogged" moon was the worst omen; this rarity was supposedly a star within the inner tines of the moon, a physical impossibility. Whatever was observed, this was supposed to suggest the worst possible weather since the tow star was within the mother-ship. The old-world Gaels said that the sun and the moonspirits were pursued in the sky by the wolves or dogs of the under-sea world, who (at the time of eclipses) came near to devouring her. Maritime Canadian seamen said that the sun as pursued by sun-dogs; the moon was considered at hazard because of pursuing dawfish (dawnfish or dogfish) which are a species of shark. Although these sharks are too small to be a hazard to men they were always considered ominous: "A ship followed by a shark is due for bad luck." The cloud formation known as the sharks mouth is infrequent enough to be remarkable. When it occurs the clouds are seen to arrange themselves in parallel rows (like sharks teeth). These rows usually fan out from two points on opposite horizons and are most expansive directly overhead. "When the shark's mouth is seen, wind will come from one of these quarters."

SAMH, sorrel. Plants with a sour taste because of their oxalic acid content. Oxalis is a noted member of this group. Poisonous when consumed in quantity. SAMHADH, a congregation of folk. SAMHAIL. SAMHUIL, likeness, alike, things of the same kind, similar, Cy. hafal, Corn. haval, avel, Nry. haual, Lat. similis, Eng. same. A characterization of those who gathered for the Samhain. SAMHAILDANACH, “skilled in all the arts.” An epithet first applied to the Irish god Lugh (sometimes regarded as the consort of Samh). SAMHAINN, SAMHUINN, (tav-inn), Cape Breton pronounced sah-oo-yan), November, Ir. Samhna (souna). See following entries. A brother of Cian Contje bore this name. According to some tales this little red-haired boy had charge of the Glas Gaibhleen, while his brother was having a weapon forged. Balor of the Evil Eye tricked the child into parting with this magic cow thus inspiring Cian’s voyage to Tory Island. Ellis says that the Samhain festival is named after this poorly defined Gaelic god. Samhuin has been described as "a Celtic feast of the departing sun" but it was also the beginning of a New Year. Sir George James Fraser thought it was more important than the beultaine, as new fires were rekindled then, divination of the future was attempted, the spirits of dead ancestors were welcomed home, and evil spirits were discouraged through ritual magic. The nature of the samhuin is reflected in related words such as the Cymric, or Welsh "swm", the colloquial Scottish or northern English word "sam" and the Sankrist "sam" all indicating a collection of people or things gathered in one place. The obsolete English "sam" is related to the Anglo-Saxon verb "samman", "to collect, or gather,

unite, join, or consort with". The English word "samed", "to be together at one time", is no longer used but the word same, a synonym for alike, has survived as have derived words such as similar, some and shame. It is obvious that the Samhuin involved large scale public rites. One man's shame is another's religious practise and the nature of the Samhuin is approached even more closely in the Sankrist word "samadh", which is defined as "an act of profound meditation, where a god-like state is approached through self-immolation, cremation or burial." In ancient India, where the Indo-European languages (including Gaelic) are thought to have originated, such acts were usually limited to holy medicants, who had shrines erected over their dead bodies. These religious fanatics were referred to as samans, or shamans, and their trade was called shamanism. The "holy-men" were not always on the up-and-up for the word sham is derived from their name. Apparently they became adept at illusion, trickery and cheating, which allowed them to establish more than one shrine. At first, the shamans were Indian beggar monks, but their name and reputation was passed to itinerate magicians in northern Asia and Europe. The shamans were mediums who claimed that the gods, demons and spirits of the dead were only accessible to ordinary men through their paid intervention. They represented a very early development of a professional priesthood, which became popular throughout the world. Shaman is now applied very loosely to people who act as tribal magicians or medicine men and has become particularly attached to North American Indian spiritual advisors. The Sankrist or Samkrist people spoke Samskrit, words combining "kyta", "made perfect", with "sam", "by combination". As Sankrist was a collective, the word san, or sam, used alone was taken as descriptive of individuals, and might identify a lord or lady of high rank. SAMHAN,

female

dog,

a

bitch,

corresponding

with

the

English summer, a horse, large river trout, a smaller-sized giant; also the savin or savine-bush AS. savine, MEng. saveine, Lat. sabina. Commonly called the juniper. A plant found in Asia, Europe and northern North America. “the druids, also, use a certain marsh plant that they call the samolus, this must be gathered with the left hand, when fasting, and is a charm against the diseases of cattle. But the gatherer must not look behind him, nor lay the plant anywhere except in the drinking trough (of afflicted animals.” (Pliny, Natural History, XXIV, p. 104). This plant has bitter acrid tops used in human medicines as an abortive compound, and it also considered for the relief of gout. The North American red cedar is within this group of plants. SAMHANACH, SAMACH, from samh, still, pleasant, EIr. sam, at ease, at rest, quiet, allied with Eng. soft, the OHG. samfto, softly, Goth. samjan, please. a wooden handle, a spirtle, a magical staff; also for the people named for the goddess Samh also known as Summer. The name of the goddess confers with the Skr. gramana, beggar-monk, one devoted to the gods, from which the people of the Ural mountains obtained shaman, a practitioner of magic. These were invaders of the British Isles whose arrival was foretold by Lugh and Nuada: "After the Feadarlaich shall come the Samhanach tribes, the Arrogant Samhanaich, the Despot Samanaich, the Rancid Samhanaich. these savages shall destroy the civilization of wise men in every land they visit." (The Hebridean Connection p. 464). The exact identity of these unwelcome intruders is not known. To save members of the community the bother of treating individually with the creator-god, specialists in magic took up the business of communicating with him. The most capable of these were able to convince fellow tribesmen that they were in on close terms with the Oolaithir by developing the crafts of sleight-of-hand, ventriloquism, augury, and the "silver tongue". The priests who were most intelligent knew that there was an element

of make-believe in their profession, but many came to believe their own propaganda. Shamans, priests and successful war-leaders, relieved of field-labour, had time to devote to becoming "gods". The pagan religions always assumed that men, being fractions of the creator-god, could aspire to godhood, thus the old Scottish saw: "Men are born above their station!" The magicians knew that men were exposed to impersonal forces which might spoil their rise to power, but they believed that humans and gods could be manipulated through spells and charms. In ancient Egypt the magic-makers said they controlled even the highest gods, and demanded their obedience on threats of destruction. Similarly, in India, the Hindu trinity was regarded as submissive to sorcerers, to the extent that it was said: "The universe is subject to the creator-god; the gods are inferior to the mantras (spells) of the Brahmans; therefore, the Brahmans are our gods." It is not surprising that the Celtic druids exercised their power over men by claiming to influence the spirits of nature, but it is shocking to note that some Christian priests used magical-rites as a power-base. In France, not many decades ago, Sir James George Fraser said that, "the majority of peasants still believe that the priest possesses a secret and irresistible power over the elements." These men had little possibility of becoming kings among men, but their pagan counterparts often managed to become persons of great importance through the awe inspired by their elaborate ritual acts. The most impressive magician in a tribe could rise to wealth and power, and use these as levers to the kinship. SAMH-DAIL, Summer Dale, Saddall, located ten miles north of Campbellton, Scotland. Sometimes given as ON sandell, a sandy dell, but the former seems more appropriate, a “quiet or peaceful valley.” The Somerled of the Macdonalds is buried here. The monastery here was inhabited by the Cisterian Order, monks who had, in all 13 monasteies throughout Scotland. Exempted from paying tithes (because

of their great piety) they became wealthy. Taken in by their own press they became a drain on the surrounding communities and were suppressed at the Reformation. It is claimed that the monastery was established by an individual who had done in a near relative. Haunted by his spirit he applied to the Pope who granted him absolution on a promise he would establish a church. SAMHLADH, a ghost, a spectre, slender person, an antitype or pattern of reality. SAMHNA, SAMHNAG, SAMHNAGAN, Samh-na-aigeannach, spirited Samh, meditative Samh, "the fires of Samh;" aigeach, a young horse; aigeann, the deep, IIr. oician, the English ocean. The Samh was a sea-giantess, and her kind were often referred to as "the flames of the sea," from the phosphorescence of the waters. The name given the fires of the Quarter-Day eve before the first day of May. There were individually the teine-iotoiche:, or “fires of the night.” Anciently, the Night of Samhain, it became All Saint's Eve, All Souls Eve or Allhallow's E'en in Christian times, and this was contracted to Hallowe'en in English-speaking places. This holiday was termed Hogmanay in Anglo-Saxon-lowland Scottish communities. "On the last day of autumn (October 31) children gathered ferns, tar-barrels, the long thin stakes called gainisg (sedge), and everything suitable for a bonfire. These were placed in a heap on some eminence near the house and in the evening set fire to. The fires were called "Samhnagan." There was one for each house (although probably a single communal fire in the earliest times) and it was an object of ambition who should have the biggest. Whole districts were brilliant with bonfires, and their glare across a Highland loch formed an exceedingly picturesque scene. In the parish of Callender, they still blazed down to near the end of the eighteenth century. When the fire had died down, the ashes were carefully collected in the form of a circle, and a stone put in, near the circumference, for every person interested in the bonfire. Next morning, if any of these stones were found to be displaced or injured, the people (were sure) the persons represented were known to

be fay or devoted and could not live twelve months from that day (earlier on, this may have been a means of selecting sacrificial victims)...In villages (of the northeast) the boys went from house to house and begged a peat, usually with the words, "Ge' us a peat t' burn the witches!" When they had collected enough, they piled them in a heap, together with straw, furze, and other combustible materials, and set the whole on fire. Then each of the youths, one after another, laid himself down on the ground as near as he could without being scorched, and thus laying allowed the smoke to roll over him. The others ran through the smoke and jumped over their prostrate comrade (who surely represented a victim of the fires in earlier days?). When the heap was burned down they scattered the ashes, vying with each other to see who should scatter them most." (The Golden Bough, p. 736). The beneficent effect of smoke is noted in all accounts of these fires. With this one, in particular, two flames were frequently kindled, and the cattle driven between them so that they might be relieved of evil-spirits and the diseases that attended them. In point of fact, the heavy smoke was probably a serious bother to external parasites, which were either killed or dropped free on the ground. In the hag-ridden years, the ancestors of these first pyromaniacs set similar fires in their fields to bring down witches in flight. Once the treats had been collected at the Samhain and the tricks enacted, the ritual of torching the Hallowe'en fire was set about. At Balquidder, in the last century, the fires of Samhainn were described as "a custom chiefly observed by children." Fraser noted that "The fires were lighted on any high knoll near the house; there was no dancing around them." This was not the case in northeastern Scotland where it was said that "Villagers and farmers alike must have their fire." In our provinces the urge to fall pyromania was extreme, and I well remember flying (courtesy of Trans Canada Airways) over a Hallowe'en landscape where the grass-lands seemed entirely aflame. Spring and summer

used to be the seasons of burning. More specifically, we had a childhood habit of roasting potatoes wrapped in tin-foil in a Hallowe'en bonfire of leaves. Perhaps more significant than this was the communal fire which the adults arranged each fall for the tidal flat standing before Blackhall's Beach, at Oak Bay New Brunswick. In the 1940's tuberculosis and "infantile paralysis" were periodic scourges which frightened the entire community. In an attempt to escape these diseases those who had the means fled from the towns to summer "cottages" in the less crowded countryside. Blackhall's Beach was rented on ninety-nine year leasehold from the Anglican Church and was the site of numerous rudimentary buildings that housed a full-time population of women and children and an overnight and Sunday influx of male adults. These people provided their own evening entertainment, chief of which was "the beach fire" invariably scheduled for one of the last warm weekends in October. Ostensibly this fire was set to clear the beach of driftwood and other debris "before winter". Afterwards my grandfather painstakingly raked the black shale beach. Whatever the adults said, it was obvious to the children that these end-of-summer rituals had nothing to do with actual housekeeping since the winter ice invariably undid all these efforts. The day-long collection of beach wood took place on a Saturday and was reminiscent of similar activities which used to take place in Buchan shire, Scotland: "When they had collected enough peats, they piled them in a heap, together with straw, furze, and other combustible materials, and set the whole on fire." In our case, the fire was not made on a height of land but far out on the tidal flat where flames and sparks could not endanger the surrounding fields or forest. Aside from driftwood, the materials included dried seaweeds, beach grasses, fallen logs and parts of rotted wooden lawn furniture. The communal supper was not obtained by threat, flounders for a fish chowder coming

from the sea and clams from the mudflats, everything timed to the demands of the tide, which had to flood sometime near midnight. The cooking of food took place over modest beach fires, the clams being steamed between layers of seaweed. The whole evening is remembered as having the bittersweet sense of that time of year when "autumn to winter resigns the pale year." After "the feed" time was given to singing, fiddle and accordion entertainments, many of the men wandering away from the fire for a drink from their private stock or their own whispered rituals. The bonfire which was kindled was massive, smoky and filled the air with embers, and surely resembled the "Coel Coeth" of northern Wales. In that place, people watched as the flames died and then threw into the ashes a white stone, bearing individual identifying marks. Having said their prayers, they paraded three times around the expiring light and went to bed. "Next morning, as soon as they were up, they came to search out the stones, and if any one of them was found missing, they had a notion that the person who threw it would die before he saw another Hallowe'en." Our custom was more like that of the Perthshire Highlands, the colour of the "omen-stone" being of little importance, compared with their placement in a circle at the edge of the fire. These were hefty rocks rather than pebbles and were chosen for heat resistance, for their fragmentation due to heating and sudden cooling was taken as a bad sign. They were partially buried in sand by individuals interested in future events and were left to the broad sweep of the tide, whose waters soon overcame the last sputterings of flame. Each rock supposedly represented the "befind" of the individual who positioned it and if it was seen to be missing or damaged in the morning this was taken as a sign that the person was "devoted" and probably destined to die within the year. If the rock was moved by the water this was taken as evidence that person would travel, the distance being proportionate to the displacement.

Snakeskins were sometimes posted on cottage walls to protect against lightning and accidental fires, but if one was not found in the season, cottagers might carry away a burnt stick from the "clean-up fire" to serve the same function. The very name of this fire ties it to the old pagan custom of burning away the various evils of the land, although no reference was ever made to doing this to prevent the baneful influence of witches or fairies, Satan, the Morrigan or Aod. In an older days, all fires were extinguished throughout the Gaelic countryside and "new fire" was taken to each hearth from the "samhnagan", an act symbolizing the "taking to earth" of evil and new beginnings. Hallowe'en was often referred to as All Soul"s Eve from a common belief that ancestral shades sought out the new fire. Mary L. Fraser noted that candles were set in the windows of Antigonish County homes to guide souls of the departed to their former places of residence. She also said, "There seems to be something quite pagan about the injunction given and carried out by careful housewives on All Soul's Night not to throw water out for fear of harming the spirits." Sir James George Fraser says that this time was one "when the souls of the departed were supposed to revisit their old homes in order to warm themselves by the fire and to comfort themselves with the good cheer provided for them in the kitchen or the parlour by their affectionate kinfolk. It was, perhaps, a natural thought that the approach of winter should drive the poor shivering ghosts from the bare fields and leafless woodlands...Did not the lowing kine not then troop back from the summer pastures? and could the good-man and the good-wife deny the dead the welcome which they gave to the cows? While men spoke of the dead in the hours after the fires had died, they sometimes made attempts to divine the future of those who were alive. On Hallowe'en men had best access to their befinds or guardians and might see through their eyes events to come. SAMRACH, SAMHRADH, Summer, (sah-oo-rug), literally, "the

bringing out time of the Samh."belonging to Sum, bringing summer, EIr. samrad, Cor. half, M. Br. haff, Br. hanv, Skr. sama, the year, English Summer. summer. Bry. Samonios, thirty days, corresponding in all cases with the month now called June. It will be noticed that raidh also appears in geamhradh, literally the season of the game-keeper. "Raidh" has the same sense as the Anglo-Saxon "rad", or ride; thus winter can be thought of as the time for the ride of the game-keeper, while the Samhradh was the riding-time for whatever spirits controlled the other half of the year. The samhradh commenced officially with the "feis", or feast called beultaine, or bealtaine (Ir. G. b'aulhin'i), the English Beltane, which took place on the first day of the month of May. This season began and ended with a ritual fires, the first on May eve and the second on Samhuin eve. When Christianity gained an edge over the pagan "dawn-religion" of the Gaels, the evening before Samhuin became known as All Hallow's Eve, or Hallowe'en, while Samhuin proper was renamed Hallowday or All Saint's Day. Seumas MacManus has noted that while the Scots still lived in Scotia Major, or Ireland, their "great Feis was held at Samain (Hallowday). It lasted for three days before Samain and three days after..." SAMHRADH. Samh’s quarter. See radh for details. Summer, the month of May. SAMHUINN, Hallowtide, the period about Hallowe'en. Ir. samhain, EIr. samuin, samain, sam-fuin, the ending time for Samh, "Summer's end." The root may be som, like or same, similar to the Latin simul, from which the English assemble. This was the time for the annual fire-festivals, held to mark the beginning of each new year. The summer counterpart was Cet-shamain, now entitled simply Ceitein, "the first feast" held May 1 of each year. This holiday was termed Coel Coeth, “Blackened Wood,” on the Isle of Man, and was the festivity the Anglo-Saxons remembered as Hogmanay. In Christian times it became All Soul's Eve, All Saint's Eve, or Allhallows Eve, contracted to Hallowe'en.

SAMTRUSC, trussed up, “twisted by Summer.” damaged by the will of the gods. Leprosy, a disease thought spread by spirits abroad at the Quarter-Days. SANAS, augury, a whisper in private, advice, warning, knowledge, science, an understanding of word-magic, a glossary, a dictionary, word-magic, after san, obs. holy. Sanasan, a glossary, etymology. a whisper, private hint, warning, Sanasaiche, an etymologist or word-smith. SAOBH-AORADH. superstition, saobh, to charm, infatuate, to err, to go the wrong way. SAOBH-SGEULACH, stuff.

idle

tale,

fiction.

The

telling

of

such

SAOGHAL, the world, an age of the world, life, from Lat. saeculum but allied with Cy. hoedl, life. SAOI, a good and generous man, a scholar, a warrior, EIr. sai, a sage, from the root vat, faith. Cf. saoihhir, rich, from the added root bher, to bring. SAOIBHAGEUL, a fable. SAOR, a sawyer, a carpenter, a freeman, free, derived from the root su + viro + s, “good-man.” literally one “free of fear,” i.e. free of sai, trouble, pain, the Lat. servus. Thus names such as Gobhan Saor. See sar. SAOTHAIR AN DAOI, the “devil’s work,” applied to any landform whose origin is or was unknown. In English terms such as the Devil’s Dike, the Pict’s Wall, The Roman Wall are substituted. Saothair, punisher, torturer, diseased man, false-land; that which appears as land at low tide but is within the inter-tidal zone and deluged periodically. SÀR, oppression, Lat. sperno, Eng. spurn. See above and note below.

SÀR, excellent matchless, noble, brave, a hero, Cy. hoer, positive in outlook, stubborn, assertive, thus an oppressor. This word appears in Ogam in names such as Netta-sagru, Sagarettos, Sagramni, based on seg, strong, fast, victorious, mighty, the Skr. sahas, might. SÀR EUN, an “excellent” or “oppressive bird.” Individual symbols of the deities of the pagan Gaels. The eagle is sometimes identified with Lugh but, otherwise, has a surprisingly small role in cult mythology. The crane is more persistent. Usually it is represented as a shape-changed woman, often the possession of a god. It was disliked in folklore even after this connection was lost. Its flesh was tabu in Ireland and it was believed to have the power of bringing death to anyone who ate it. It became attached to Christian churchmen once it ceased to be regarded as a servant to the old gods. The raven, the crow, the owl and the goose were similarly “honoured” Otherworld birds. They were once conceived as messengers of the deities, servants of the gods, and as the gods, or goddesses, incarnate. They were, at times, signs of evil, bringers of luck, or harbingers of death. SAS-MHORT, murder. SATHURNA, SATHUIRN, SATHAIRN, DI-, (je sa-ern-e), Saturday. H.A. Guerber says that this day remembers Satere, the "thief in the night", another name for the Norse god Lokki. The older spelling is Sathuirn. Confers with sàth, to stab, pierce, thrust, to transfix, plenty, great, abundance, enough meat and drink, a surfeit, saith. ba + uir, earth; the ON. aurr. The fast-breaking day. "Saturday is good for changing one's residence if going from south to north (Lokki was the god of the south-wind), but it is not right to spin on a Saturday night. A woman who once did so had her spinning fingers joined together." (Celtic Monthly, p. 162) SCADABHAGH, SCATHACH, SGATHAGH, EILEANAN, the Island of Sgatha, the Isle of Skye, named after a baobh womanwarrior who hired out to train Gaelic fighters. See entry

below. SCÉIL, boasting, prattling, a story. In OIr. sgéal. Often transcribed as sgal, a howl, a shriek, to give tongue; MIr. scal or skall, to sound a cry, similar to the ON. sköll, a toast at drinking parties. The stories of the Gaels were of two varieties: the primhsgal and the fosgal, the “important stories” and the “lesser stories.” The categories under “prime tales” included battles, voyages, tragedies, adventures, cattle raids, military exploits, courtships, elopements, concealments, destructions, sieges, feasts and slaughters. The “under tales” consisted of pursuits, visions, exiles or banishments and the eruptions of lakes from the underground. SCEOLAN. The faithful hound and nephew of Fionn mac Cumhail. Its brother was Bran. These two dog-children were born to Fionn’s sister Tuireann while she was magically altered as a bitch by the jealous mistress of her husband Ullan. SCETNE, the landing place of the Fomorian host when they came to oppose the Tuatha daoine in final battle. The Fomorians included “their king, Balor of the Strong Blows, and Breas, one-time high-king of Ireland. Also present were Indech mac De Domanann, Elathu mac Lobos, Goll and Ingol, Octriallach mac Indech and Elathu mac Delbaeth. Lugh sent his father Dagda to spy out their camp and delay them while he rallied the men and gods of Ireland. The Fomorians thinking they could make sport of this land god invited him to take porridge with them for he had a reputation as a great lover of that meaty broth. They filled the Cauldron of the Deep with twenty gallons of new milk, and stirred in equal quantities of fat and meal. In this they placed the carcasses of pigs and sheep and boiled everything together. They poured this into a great eating hole in a rock and said he could he could take his fill so that they might not be reproached for showing poor hospitality. They, nevertheless, warned him to leave nothing uneaten, “For we will make an end of you if you do!” So the Dagda took the wooden ladle he

carried with him and ate until the soup “bowl” was empty. When it was gone he actually scraped the gravel for remnants. The Fomorians laughed at his huge belly, but after he had slept the god took his leave without suffering anything more than threats. SCHIEHALLION, sidh, the little people; ON, hall. hill found in Robertson country (Athol)

The sith-

SCHIEHALLION MOR, the “Great-hall of the Sithe", found on the western side of the Island of Handa in Mackay country (Sutherlandshire). It is now partially lost to the Atlantic Ocean. SCIATHBHREAG, the Bregians, members of carriers of the Salmon or “speckled shield.”

the

Féinn,

SCOTA,obs. SGOTAI, SGODAI, Ir. Scott, pl.n. Scuit, earlier Skuit, d. Scottaib, an Irishman, later a Scot. Lat. Scotia, Ireland (Adamnan), Scoti, the Irish. Scoti Britanniae, the Scots living in Britain, those in Dalriada, Scotland. Another form of the Latinized Scota or Scoticus. The root is usually given as ON. skatt, the English scathe, hurt or cut. Some authors suggest they were the “cut-” or “tattooed-men,” but the word more likely refers to their hostile nature. Note that the word is allied with the Goth. skatts, money, the Germ. schatz, treasure, or holdings in cattle, wealth, “masters, owners.” The ultimate source is perhaps found in the winter-goddess Skadi, who had a falling out with the Scandinavians and moved her stock to Scotland. Note the Gaelic sgiot. scatter, cut, from Norse skjota, shoot. The termination “air” is obsolte but used to indicate a territory or region. The word also suggested controversies over land, the inheritance or possession of property. A herd, A Cow. Skadi, the matriarchal goddess, may have given her name to the Kingdom of the Scots, later named Scotland or Skotland. According to other accounts, Scota was the

daughter of the Egyptian pharaoh Cingris. She became the wife of Niul and the mother of Goidheal, the progenitor of the Gaels. There was a third lady of this name, the supposed daughter of the pharaoh Nectanebus, the wife of Mil. She was killed warring with the Tuatha daoine and is buried at Scotia’s Glen, three miles from Tralee in County Kerry. See Sgatha. SCOTRAIGE, Eir., a vassal sept listed in the “Book of Ballymore.” Their geographical position was unstated. The form Scott is certainly a contraction. The modern G. Equivalent may be Scottaib, originally a dweller in Ireland, currently a resident of Scotland. During the four centuries of Roman withdrawal from Britain the Scots invaded Dal Riada in Alba from northern Ireland. This was about the year 500 A.D. about the advent of Celtic Christianity in nearby Northumbria. Adamnan classified the mainland Scots as Scoti Britanniae and said they consisted of genus Gabran and genus Lorni. The latter may have been mercenaries similar to the Feinn of Ireland. SEABHAG, SEOBHAG, (showag), same as seaghd, a falcon. SEAC, to wither, EIr. seccaim or secc, to shrivel, Cy. sychu, to dry from Lat. siccus. The G. searg, wither, is the same word. This is the OSax. swercan, to become gloomy, and is related to the G. seasg, barren, dry. at the root is the Celtic sit, dry. The chief effect of “witchcraft,” anciently called “withercraft.” SEACHD-MHIOS. The ”seventh month.” In spite of the literal meaning. this is July. SEACHD-SIONA, the seven elements, water, ice, wind and lightning.

i.e.

fire,

air,

earth,

SEAGH, sense, esteem, Ir. seagh, high regard, esteem, strength, seaghdha, learned, Mir. seg, strength, Gaul sego-, pith, filled with spirit, ON. sigr, victory, the Indo-European word segh, to hold. This word has reference to the

mythological Daoine sidh, or “side-hill folk.” The next word confers and shows additional linguistic connections. SEAGHDH, Shaw, anglicized as Seth, sometimes aspirated in Gaelic as Ay. Formerly Siach, Schiach, Scheach, Scythach, Sithigh. Represented in The Book of Deer as Sithech, the MIr sidhach, wolf. The same word as sithich or sith, one of the side-hill people; the direct descendants of the Daoine sidh, who "went to earth" following their defeat by the Milesians. The feminine personal name Sitheag, anglicized as Shiak or Shihag. The southern Shaws of Ayrshire and Grenock are descended from the Teutonic de Shaw of England, but their name influenced the northern spelling and pronunciation, the latter having once been "shee." Moncrieffe says that Shaw was aspirated to create the Gaelic Clan Ay or Ha. SEALBH, possessions, cattle, luck, EIr. selb, OIr. sel, take by force, Cy. helw, possession, ownership, Eng. sell and self SEALBHAG, sorrel, the “bitter herb,” cf. Eng. sorrel perhaps from the word sour. SEALG, a hunt, OIr. selg, Cy. hela, to hunt, Bry. Selgo-vae, now known as Solway, the “Road of the Hunt.” the root sel, to capture, as in sealb, possessions, cattle, good luck. After the ON. goddess Hel, the Gaelic Cailleach bheurr. SEALGAR, a hunter. The Gaels of the western highlands were only gradually weaned from hunting and herding after the great Caledonian Forest was chopped away by Norse shipbuilders and deliberately burned to eliminate "wolves" (sidh) and "bandits". Agriculture was a poor substitute on this rainy coast and cropped failed regularly every second year. Noticing that his tenants were starving on their oatmeal diet, Clanranald, the proprietor of South Uist imported potatoes from Ireland in 1743. Clanranald actually had to imprison some of his farmers before he could convince them to plant spuds, and even after they were harvested, people refused to eat them. In the most barren lands of the far north, the clans took work as

military mercenaries, thus gaining their daily bread second hand. SEALLADH, sight, view, vision, dream, supernatural sight. See an-dara-sealladh. SEAMH, SEIMH, good luck, chance, prosperity, mild, peaceful; also a charm used to make one’s friends prosper. See next entry. Resembles samhach, quiet, still, pleasant. Possibly allied to Eng. soft. See the goddess Samh. SEAMHAS, good luck; also seannas, good chance and seamhsail, lucky, from the English chance. It was said that men would receive as many blessings as curses in a lifetime, thus the wise Scot sought to avoid surfeits of either good luck or bad. SEAMLACH, a cow that gives milk without her calf being present, an impudent or silly person, Scot. shamloch, a cow that has not calved two years in succession. SEAMSAN, hesitation, delay, quibbling over a point, a sham. Northern English sham, a trick. a cecit, similar to shame. SEAN (shawn), old, OIr. sen, Cy. & Bry. hen, Gaul. seno, Lat. senex, Goth. sinista, oldest, Eng. seneschal, an elderly advisor, Skr. sanas. Seanagar, old-fashioned. knowing, seanair, the “high old-one,” a grandfather. SEANACH, crasfty, lucky. SEANACHAS, conversation, a story, a tale, history, genealogy. Hence senachaidh, a reciter of ancient lore. The priests who arose to gather and periodically reiterate the rules of human conduct used myth as the backbone of the ethical and moral edifice we call religion. A problem with myth has always been the fact that it essentially verbal rather than recorded history. The scientist and the historian place great reliance on ideas

magically embedded upon paper for future retrieval. It is an irony that the invention of writing is usually credited to the gods, in the case of the Celts, Ogma, of “the silveredtongue.” The Old Norse said that their runes were given to them by Odin. Magazines such as “National Enquirer” make it clear that the printed word is not essentially truthful simply because it seems to have more persistence than the spoken word. The printed word often preserves unintended errors or even deliberate lies in our history and science. The old senachies among the druids were at least held to an oath: It is my duty To preserve inviolate the history of the fathers, To

pass

it

along

without

bias

by

instruction, From mouth to mouth, from knee to knee, The witness and the heritage most precious In the power of the free, as opposed to the unfree, Without injury to any person or thing, Without twisting the truth, in opposing deceit, Without strengthening evil, without weakening justice, So long as the blood is warm, and breath in the body... As far as we know, excepting the Hippocratic Oath, there is no promise of veracity in the modern arts and sciences, and fable is probably more often immortalized now than it was in times past. Speaking to the question of truthful accountings, Irish historian Seumas MacManus has said: “the ancient myths of Ireland are far from baseless myths. The Irish people cling to tradition. Not only were the great happenings enshrouded in their memory forever, but even little events are seldom forgotten. We know that away back to the remotest antiquity , the senachie and the

poet were honoured next to the king because of the tremendous value the people set upon the recording and preserving of their history. The poet and the senachie following the fashion of the time, took advantage of their artistic privilege to colour their narrative to an extent that to the modern mind would seem fantastic. But it was the details of the story that were granted this liberty. The big, essential facts had to remain unaltered. The things of importance no poet of repute could or would dare to falsify.” SEANACHAS, tale, story, narration, conversation, discourse, talk, speech, language, tradition, chronicle, history, a history, antiquities, genealogy, biograohy, old stories. SEANAIR, high and old, a druid, elder, older relative, member of parliament etc. SEANFHACAIL, sean, old; facail, sayings. The wisdom of the elderly.

strife,

proverbs,

wise

SEANMHAIR, sean, old; marach, big and ungainly; a grandmother or grannie. “Bordering on the supernatural were stories told of the “grannies” or healing women. They were last in a line of women who had been more numerous in the days before the rise of the medical profession...From generation to generation, the grannies had passed on the mysteries of their healing arts, an essential element of which was the “charm” - the secret word or words which helped in the healing process. For example, if the grannies were told that someone had something in his eye, as long as it could move, she could take it out (even if the person happened to be at a distance) provided she had his full name and baptism, and knew which eye it was in. This was done by taking a special bowl to the spring where the charm was repeated and the water was dipped three times. No matter where the person was, the offending object would leave the eye. This charm had come from Scotland. It was probably Gaelic but since secrecy was essential for the efficacy of the charm, nobody but the granny knew this for

certain...Unfortunately this charm was lost (on Pictou Island, N.S..) when the last grannie died over on the mainland, before she could pass it on to a successor who also had the “gift.”” (Pictou Island Nova Scotia, pp. 15-16). SEARBHADAIR - M'ILLEATHAIN, Maclean's Towel, searbant, from the English servant; mac Gill' Sheathain (Iain), the “Servant-lad of the sith named Iain.” A seat of the Macleans is Ardgour, a Gregorian home at Allt Coire, above Loch Clunie. Behind it stands "Maclean's Towel," a waterfall which is closely watched since it has been predicted that the Maclean's will only hold their lands until this rivulet runs dry. SEARBHAN, “Eastern Declivity,” Trees, being rooted in the underworld, were regarded as influenced from above, but guarded from below. Thus a one-eyed Fomorian named Searbhán had charge of a magical tree, squatting at its foot by day and sleeping in its branches at night. Of terrible appearance, he turned back the powerful warriors known as the Feinn. During the pursuit of Diarmuid and Grainne, the pair made friends with this sea-giant and persuaded him to hide them among the leaves (i.e. in the Otherworld). there were safe there from pursuing enemies but when Grainne grew hungry and began to nibble the berries (was sexually active with him) and Diarmuid had to kill him. SEARG, wither, OIr. sercim, illness, Osax. swercan, to be overtaken by gloominess. English sear. One of the arts of the boabhe. See next. SEARGACH, the act of withering, to cause withering, to cause decay, blistering, fading or pining away; the blasting (of corn), scorching a crop. See next. Searmonaiche, a fireand-brimstone preacher SEASG, barren, dry, EIr. sese, Lat. siccus, dry, situs, thirst. From this seasgair, literally the “high-and-dry one,” a person in comfortable circumstances, cosy, one who is warm and quietly disposed. From this also seasgann, a fenny

country, a marsh, i.e. a place devoid of normal plant life, a “barrens,” cf. with Eng. sedge. Seasgach, causing barreness. SEIC, a sac. A meal bag made of rushes or hide. satisfactory container for magical relics. Peritoneum.

A

SEID, swelling of the body due to excessive food. Surfeit, voluptuessnesss. To blow, as the wind, breathe upon, as in witchcraft, pant, puff, flatter, inflate, prompt another to do evil, seidean, quicksand, seidir, lazy inactive person, seidrich, hissing of serpents, asthmatic. See next. SEIDEAN SIDE, SIDE GAOILE, GAOT SIDE, the sithe-wind, seid, to blow; the sidh gale, the "fairy" blast. A sudden gust, or whirlwind, of air said caused by, or surrounding, the Daoine sidh as they travelled (see also, faet fiala, the cloak of invisibility). Wise men seeing this breeze, bowed to it, wishing the "little people" bon voyage. Those that failed to slow good manners were often injured with dust or a sprig blown into an eye. The Daoine sidh sometimes guarded treasures and those who sought to steal it away were often lifted out of this world on the siden side. When this wind appeared under a gray sky it was the signal of the passing of a soul from the world of men; on a sunny day it was an omen for good haying weather. SEILEACH, a willow, EIr. sail, genetive saileach, Cy. helyg, willows, Corn. heligen, the salix, Brey. halek, willows, Lat. salix, Eng. sallow. A cult-tree useful in creating homes and coracles as well as magic. SEILE-SGANN, placental membrane. a seal, the placenta of an animal, used as the focus for witchcraft. Considered a sign of Fomorian attachments if found positioned over the head of a human at birth. If kept it was proof against drowning and death by fire. SEIRC, love. SEIRM, sound, a musical note, a musical noise, as the ringing

of a bell, Celtic root sver, song, Skr. svara, sound, music, Eng. swear, answer, Lat. sermo, a speech, Eng. sermon, Cy. chwyrnu, hum, snort, the Eng. chirp. Seist, the melody of a song, a ditty, SEISE, pleasant to the senses, a match, equal in abilities, a comrade, companion. A more powerful partner was considered likely to tap, and draw off, the vital energies of a less powerful mate or co-worker, seiseachd, sensuality, noisiness, a treat. SEMION MAC STARIST. The progenitor of the Firbolge. SEOD, SIOD, a jewel, a hero, same as seud, a treasure, Lat. sentis, a real presence, a being. SEONADH, SEONIADH, augury, sorcery, druidism. Also identified as a water-sprite of Lewis propitiated with a cup of ale. On an annual basis, the folk of the isle came to the church at St. Mulway. Each family campoed there and used malt to brew ale.One representative of each family group then waded into the sea up to the waist carrying a cup-full of brew. There he cried out Seonadh, I give thee this cup of ale, hoping that you will send the seaware to encrich our ground in the copming year.” The ale was then thrown to the water. This ceremony was performed at night and afterwards residents went back to the church where a candle had been lighted before the altar. The congregation stood respectfully before the flame which was suddenly and deliberately extinguished. After that the parishoners retreated to their make-shift camps in the field s where they made good use of the surplus of ale. In the morning all the islanders returned home expecting that their crops would flourish in the coming year. This word confers with seun, a charm for protection. SEUDAG, a charm, jewel. SEUN, a charm, also to defend using a charm, EIr. sen, good luck, a blessing, a sign from a god, Cy. swyn, a charm and

swynor, a magician. Related to the Latin signum, the "sign of the cross." This device was used to ward off evil long before Christianity. In Scotland tailors were approached for remedies against evil-spirits in much the same way that cobblers were considered in England. A story is told that a tailor, in the north, was once "troubled" by a baobh who came to him seeking embers to start her fire. The tailor's wife was busy at her churn when the witch-woman entered and the crafts-man said, "Keep busily at it." He gave the visitor every thing she required but took one ember and muttered words over it, thus creating a charm, which he then dropped into a tub of cold water. When this happened the witch-woman's fire went out and she came a second and a third time looking to renew her fire. The woman saw the third ember dropped into the water, and seeing it muttered, "Let my hand away!" indicating she now found herself bound in place. The tailor assured her he would not unless she promised never to raise her arts against him again. She did this and then showed her hand which was seen bruised as with strokes from the churn paddle. All through this the tailor's wife had continued to churn, and the tailer explained that the baobh had felt every blow of the paddle. When the lid was taken from the churn there was, however, nothing in it except three perfectly churned lumps of butter." (Celtic Monthly, p. 220). SEUNADAIR, a charmer, one who uses charms and enchantments, conjurer, a defender against magic, seunmhor, one who has powers of enchantment, enchanted, using such power, seunsail, risky, in danger of enchantment, seuntas, seuntas, a charm, an enchantment, magical power, state of defense against magic, propitousness in supernatural matters, denial, concealment, stench. SEUN, SEN NEMED, a “charmed grove.” After Nemed the leader of an early colonial attempt on Ireland. Sometimes considered the ultimate ancestor of the British folk. There is only one Irish place of pagan provenance bearing this name. This is Nemed on Sliab Fuait in what is now the Fewer Mountains. The Christians did, however, borrow the

idea of sacred groves from the pagans, and Saint Patrick had sen nemed, an “ancient sanctuary” at Dunpatrick. There was one fidnemed on the Isle of Lemnos and the gaels were praised when the held their forces from entering ni ra-chill na nemed or “sanctuaries.” Violation of such places was punishable by a fine. In Scotland, which was much later Christianized there are plenty of reminders of Nemed. There was Medio-nemeton, or “Mid-Shrine” standing on the line of the Roman Wall between Forth and Clyde. And one ancient gloss says that Patrick himself was born at Nemthur somewhere in northern Britain. Dumbarton stands in a district referred to as Neved. There is also Navitie Hill near Loch Leven in Fife and it was hear that Christians established the Convent of St. Andrews. SEUNAN, SINAN as in breac-sheunain, freckles. “Fire spots,” considered a mark of association with the dreaded Fomorian sea-giants. SGUABADBH NAN TUINNIDH, sguab, a broom or besom; badbh, witch; nan, of the; tuinnidh, hard firm, similar to tuinneasach, deathful. Euphemistically entitled, "WaveSweeper," the blazing ship of Manann mac Ler, especially when piloted by the Cailleach bheurr. It is believed to be a galley that passes once in seven years between the Isle of Man and the Hebrides. Some say that these tours represent Manan's inspection of his land realms, but others insist that he gathers the souls of dead men for transport to Tir nan Og or An Domhain. This ship is also entitled the Teine thall, or “Tall Fire.” SGAD, a loss, mischance from the Scot. skaith, the Eng. scathe, the Germ. schaden, to hurt, from the ON. goddess Skadi. Confers with the Eng. scatter. See Sgaitheach, the Gaelic equivalent of this lady. SGADARTACH, a group of ragmuffins, anything scattered about in a haphazard manner, cf. the Eng. scatter. SGAIL, a shade, a shadow, MIr. scail, OBry. esceilonn, a

curtain, a dividing line, the root ska as in sgath. See next entries. SGAIN, burst, rend apart, with the root in skad, to rend, divide, cut, Skr. skadate, to split. Sgainnir, scatter, make scarce, the Eng. scatter and squander. SGAIRNEACH, a heap of loose stones sited on a hillside, also the sound they make in falling, cf. Scot. scarnoch, a crowd, a tumult, noise. SGALG, a servant, husbandman, rustic, EIr. scoloca, said taken from ON. sklalkr, a gille or servant, a slave, Goth. skalks, Germ. schalk, a knave, Eng. marshal, seneschal. Sgallis, insult, contempt, mockery. Allied with sgal, a shriek or howl, the crying of a dog, cf. sqel, to hit, to split. SGAOG, a foolish or giddy female, the Scot. skeich, Eng. shy and skittish. Sgaoim, skittishness. SGAOIM, a fright, a start due to fear, skittishness. EIr. scingim, I start, Skr. khanj, limp. SGAP, to scatter, from skhad, divide, the ON. goddess Skaddi, the “Disperser.” Similar to Eng. scape and escape. Also note sgar, sever, separate, sunder, Eng. shear. See next.

SGATHEACH, SGAITHEACH, SCATHA, SGATHA, sometimes SCATHACH, a shade, a shadow, Cy. ysgod, Cor. scod, Br. skeud, English, shade, shadow. Uncapitalized sgatheach is sharp, edged, cutting; sgait, a prickle, a chip of wood beneath the flesh, from sgath, to lop off. Allied with Eng. scatter. Also allied with sgar, sever, separate. The root may be sker, put asunder, the Eng. shear, or seq, cut; both related to the Gaelic sgeir, a skerry, i.e an “island” cut off from the mainland, “a rock in the sea,” all from the ON. goddess Skulld often represented in the giantess Skadi. She confers very closely with the Bafinn often being identified as the third of the Norse fates. She is perhaps remembered in the named Scatland or Scotland and Skraelingaland, the ON. name for a portion of Atlantic Canada. in Skadi was a giantess (the Cailleach bheurr) the goddess of winter, whose father was the ugly frost-giant, inadvertently killed by Odin's people. She came to Asgardr expecting compensation and some say Odin married her to keep the peace. Others say she was allowed to choose from among

the gods the one she wished to marry, judging their worth from their legs alone. In this unusual beauty-contest she selected Niord, a god of the sea. They lived together but were incompatible and Skadi finally teamed-up with Uller/Odin, the god of winter. After a time she tired of him and moved her animals across to the western islands, where she remained. This mistress of battle was also called Sgathach nUanaind, the Horrible and Sgathach Buanand, the Mercenary, and she was said to be the daughter of ArdGreimne (the High Sun). The suffix uanaind can be interpreted as “(one) having a fixed purpose,” and it was often written alternately as buanna, a “mercenary,” This corresponds with Búanann, an alternate form for the goddess Boann or Boyne, who is allied with the Mhorrigan and the various sea-deities of the west. She is said to have been a daughter of Árd Greimne (High Stronghold) and she dwelt in the fortress of Lethra (on the Other Side). The island of Sky was named after Sgathach, and there she conducted a military academy. Her most famous student was Cúchulainn, who she trained for a year and a day. She gave him the formidable weapon known as the gae bulg. Sgathach’s daughter Uathach became Cúchulainn’s mistress and bore him the son named Conla. Similar to Mhorrigan. See sgithe. SGÀIL, SGATH, SGAITH, shade, shadow, a ghost of things living or dead. See Sgaitheach and Bafinn. SGAIPEAN, a ninny, a dwarf, sgad + peanas, mischance + punishment; from Scand. skaith, the English scathe, from the ON goddess Skadi or Skulld, the third goddess of fate, the lady given the task of cutting the threads of life for men and the gods. SGANRADH, scatter.

dispersing,

terror,

similar

to

sgainnir.

to

SGARBH, a cormorant, the Hebridean island of Scraba, from the ON. skarfr, a cormorant, the N. Scot. scarf; cf. ON. skarfva, to cut out in order to join together, scara, to clinch

the planks of a boat, the Germ. schharben, to cut small, chop into bits, thus Eng. scarf, to cut away in channelled strips, as the flesh of a whale. Also scarf-skin, the epidermis. Gaelic sgar, to sever, separate, OIr. scaraim, Cy. ysgar, to separate, OBry. scarat, same, the Celtic root sker, part, sunder, the Germ. scheren, shear, cut, the Eng. shear, a skerry, a rocky island or islet, all conferring with scar, by all implications, a dangerous place. Thus, “Among the many Sudereys (southern isles of the Hebrides) the island of Scarba, alone, can outmatch the coast of Glamorgan (Wales) for its clamorous walking-dead. Resembling a dolphin in shape Scarba is lofty (1500 feet) with awe-inspiring cliffs. Located north of Jura “it ranks among the most haunted islands in the world,” This is not surprising as the place was the land base for the “Winter Hag” known as the Cailleach bheurr. She was actually seen personified in the adjacent whirlpool of Corryvreckan which unversed taletellers speak of as “the lair of an enormous sea-beast and the headquarters of powerful Celtic sea gods.” These latter are no less than Lugh and Manann mac Ler. The “ship of the dead,” piloted by one of these deities begins its annual run into the Atlantic from this whirlpool. The beginning of winter is announced in northern Scotland when the Cailleach begins her “washing” and moans are heard from this place. “Few fishermen, even today, will venture near Scarba’s shore after dusk, for many a rumour tells of the dreadful cries echoing across the sea from Scarba, and of the strange eerie forms seen flitting along the shore in the light of the moon. Here there are certainly more sinister phantoms than ordinary ghosts and spectres. Legend states that sailors who have been most evil in mortal life come here for penance after death and have to walk Scarba’s cliffs forever; some to be chased eternally by the famous Grey Dog, drowned between Scarba and Longa, which belonged to Prince Breacan of Lochlarn. As they run from the dog’s fangs the phantom sailors must recite their crimes in a loud voice.” In Celtic art the cormorant is sometimes represented as having three horns, the crest representing a central horn. This creature is often illustrated as chainbearing, indicating its links to a triad deity. Note also sgor ,

sgaith, and nem-ban-more . SGEACH, SGITHEAG, the hawthorn berry, EIr. sce, gen. sciach, Cy. ysbyddad, the hawthorn, Bry. spezad, fruit, a currant. SGÉANN DÂN. the Shandy Dann, a witch, in person or effigy. Also known as the Shony. Sgéan, a sudden fright or start, a wild facial expression, sgeann, a stare, gazing long upon a thing’ dân, fate or destiny, after the bafinn. Note sgaiteach, sharp, an edged tool, cutting, from sgait. the Eng. skaith, a curse; scathing, a prickle, a chip of wood lodged under the skin. Has correspondence with the goddess Danu. AS. sceand, shame; note also the English shandrydan, a rickety, time-worn vehicle from the horse-and-buggy era, “a witches’ trolley.” Dr. George Henderson identifies her with Sjofra, one of the goddesses mentioned in the Eddas. In any case, the word is probably Norse by way of the Isle of Lewis. The ancient practise of “Torching the Shandy,” was preserved as late as the reign of Queen Victoria, when it was a part of the Hallowe’en rites at Balmoral. In those days an effigy known as the Shandy Dann was kept in effigy on a shandrydan and hauled about by a torch- bearing procession of townsmen. She was transported to an already stoked fire in the town square and there papers were read by an advocatus diaboli suggesting why she should be spared death by fire. This advocate being considered an unreliable witness of character she was, of course, condemned, and she and her sledge went up to the skiers amidst the skirl of bagpipe music. Her human attendants sprang from her blazing car at the last possible moment. “All of the residents at the Castle enjoyed this curious rite and none more heartily than the head of the Empire herself.” The Rev. J. M. McPherson saw this curious rite as a communal business, “the destruction of a witch as representing the powers of darkness.” See Samhuinn for more details. It seems clear that the witch is the sea-goddess Mhorrigan or Samh for the inhabitants of Bragar used to sacrifice to a sea-deity named Shony “at the Hallowtide.” A special ale was brewed at this season, and some chosen representative of the community waded into the sea and poured out a

libation, saying: “Shony, I give this cup of ale, hoping you will send us plenty of sea-ware (seaweed) for enriching our grounds in this coming year.” SGEILM, boasting, prattling on, a thin-lipped mouth, a tattler’s mouth, from the root skel as in sgal, howl, shriek. SGEINNNIDH, twine, flax, hemp thread, Ir. sgainne, a skein or clue of thread. Scot. skiny, probably from Eng. skein. The chief material used in witchcraft. SGEIR, a rock in the sea, a skerry, from the ON sker, whence the English scaur or skerry, a place “cut off” from the rest from the G. root sgar, “sheared.” SGEUL, a tale, OIr. scel, Cy. chwedl, the root seq, to say, Lat. inseque, this say I, I tell, Germ. sagen, Eng. say. SGEUN, dread, disgust, a look of fear, Ir. sgean, fright, a wild look, from skeng, to start or spring, ON. skaga, jutt out. SGIAMH, beauty, OIr. sciam, cf. Goth. skeima, a light,, AS. scima, ON. skimi, a gleam of light, Eng. shine and shimmer. SGIAN (skane), a knife, EIr. scian, Skr. cha, to cut off. Lat. scena, the knife of a priest, Eng. section, saw. SGIATH GAILBHINN, the Storm Shield, ON. skith, firewood, a billet of wood, a tablet, a shield made of wood. At the battle of Magh Tuireadh, Lugh struck the head from Balor of the Evil Eye after he had killed him with his sling. He hung the venomous head in the forks of a hazel-tree and the leaves were shed from that tree because of the poisonous vapours that came off it. For fifty years nothing frequented that tree excepting ravens and crows. At the end of this time Manann mac Ler approached and bade his men dig u p the tree for its wood. As they did some a poisonous vapour arose from the ground, and nine men got their immediate death from the radiation. Nine more men died at a later date and none others were permanently blinded. Nevertheless,

Luchtaine the Carpenter made a shield and a set of chessmen out of the wood for Manann, and he passed these relics to Tadg mac Nuada, who deeded them to his grandson Fionn mac Cumhail. SGEUL, a narrative, a tale, OIr. scel, from a root-word, "I tell," sgeulachdan, narrative tales. John Shaw says that oral mythology, embodied in the long narrative stories, was the province of male tale-bearers: "Occasionally women recited from the body of historical and legendary lore and more frequently they were the custodians of songs (with their associated stories, musical traditions, charms and various other branches of oral tradition. Joe McNeil does not recall any instance of Fenian tales being recited by women in his own district though the area boasted a good number of women story-tellers. (Tales Until Dawn, p. xx). "The druids, highly educated as they were, preferred to transmit their lore orally to chosen disciples; to record it would have lessened its magic. They did not want too familiar a congregation; the less available the mysteries the more potent their effect." Scientists have tended to dismiss myths as relics of a past where allegory was taken literally because science was in the hands of amateurs who liked truth less than comfortable theology. Even wordsmiths, who are clearly of the Celtic druidic tradition, are uncomfortable with myths: “traditional stories of unknown authorship, ostensibly with an historical basis, serving to explain some phenomena of nature, the origins of man, the customs, institutions, religious rites, etc.” The word “ostensibly” makes it clear that Mr. Webster, and his lexicographers, wanted to disassociate themselves from the old world of myths. The truth is, modern men is neurotically attached to explaining everything he sees while the ancients were often content to record natural happenings as they observed them. Perhaps each new generation can only exists in this unpredictable, uncontrollable world by thinking themselves less child-like and inept than those who came before?

Mythology is now seen as fable, untruths meant to explain the terrors of the night and create ghostly terminators able to scare an essentially amoral group into observance of the few basic rules, without which civilization is impossible. The priests who arose to gather and periodically reiterate the rules of human conduct used myth as the backbone of the ethical and moral edifice we call religion. A problem with myth has always been the fact that it essentially verbal rather than recorded history. The scientist and the historian place great reliance on ideas magically embedded in paper for future retrieval. It is an irony that the invention of writing is usually credited to the gods, in the case of the Celts, Ogma, of “the silvered-tongue.” The Old Norse said that their runes were given to them by Odin. Magazines such as “National Enquirer” make it clear that the printed word is not essentially truthful simply because it seems to have more persistence than the spoken word. The printed word often preserves unintended errors or even deliberate lies in our history and science. The old senachies among the druids were at least held to an oath: It is my duty To preserve inviolate the history of the fathers, To

pass

it

along

without

bias

by

instruction, From mouth to mouth, from knee to knee, The witness and the heritage most precious In the power of the free, as opposed to the unfree, Without injury to any person or thing, Without twisting the truth, in opposing deceit, Without strengthening evil, without weakening justice, So long as the blood is warm, and breath in the body... As far as we know, excepting the Hippocratic Oath, there is

no promise of veracity in the modern arts and sciences, and fable is probably more often immortalized now than it was in times past. Speaking to the question of truthful accountings, Irish historian Seumas MacManus has said: “the ancient myths of Ireland are far from baseless myths. The Irish people cling to tradition. Not only were the great happenings enshrouded in their memory forever, but even little events are seldom forgotten. We know that away back to the remotest antiquity , the senachie and the poet were honoured next to the king because of the tremendous value the people set upon the recording and preserving of their history. The poet and the senachie following the fashion of the time, took advantage of their artistic privilege to colour their narrative to an extent that to the modern mind would seem fantastic. But it was the details of the story that were granted this liberty. The big, essential facts had to remain unaltered. The things of importance no poet of repute could or would dare to falsify.” Ignoring these myth limits us to recorded history which reaches back about 6000 years into our past. Some anthropologists say that men have walked the planet for as much as 4 million years, and this leaves us with no knowledge of about 3,994,000 passes of summer and winter. To ignore this wealth of material the observational and deductional powers of ancient man have to be dismissed out of hand, and we are forced to presume that, for generation after generation, the past was never witness to anything more exciting than the occasional incursion of a hungry predator into the caves of men. This is a very doubtful interpretation, although we would never pretend that myths and legends were all duly attested eyewitness accounts, unencumbered by artistic flourishes. When bad things happened to “good” people, in the course of three million or so years, we think that ancient men noticed even if they didn’t commit the memories of catastrophic terror to clay tablet, papyrus, wood or paper. Vine Deloria, author of Myth and the Origin of Religion (1974) guesses that creations stories might not be fables

but “collective memories of a great and catastrophic event though which people came to understand themselves and the universe they inhabited. Creation stories may simply be the survivor’s memories of reasonably large and destructive events.” Of course there may have been repeated times of destruction and construction, so that the world’s cultures were forced to reinvent tales of global disaster and rebirth. There may not be a racial-memory as such, but some rattling good tales have been handed down to us, and we can be assured that they have some central truths. The alternative to this view is a colossal impertinence, which is almost racial in its overtones. Admittedly, some of our forbearers had smaller brain cases ( but some had larger), and we would guess that they were far more intelligent and accomplished than is generally supposed. Samuel Noah Cramer says there are mythologists who think that myths are “trivial superstitious fairy tales of little intellectual and spiritual import...” Opposed to them are others “who believe that the myths represent the most profound achievements of the human spirit, the inspired creation of gifted and unspoiled minds, uncontaminated by the scientific approach, and therefore open to profound cosmic insights...” In addition, there are schools of thought which suggest that myths are spoken forms of rite and ritual and those who insist that ancient myths have an etiological character, being tales invented for the purpose of explaining the nature of the universe, the destiny of it, and the origin of the customs, beliefs and practises of men. Cramer thinks that the origin, character and significance of myths is a separate matter from their veracity: He says that it would not seem unreasonable to expect that folklore might be “based on the written texts of the myths as contained in the written documents of the ancients, and not on the versions surmised and improvised, transformed and recast by some modern enthusiast with an axe to grind and a point to make.” He is one of those who assumes that the printed word has extra power or implicit magic. SGIOBA, a ship’s crew, from ON. skip, a ship.

SGIODAR, splashing about in a bog through muck and mire, diarrhoea, related to the Scot. scutter and skitter. SGIOGAIR, a jackdaw, a buffon, a mocker. See above. SGIOLC. to slip in or out without being seen, a form of witchcraft. The Eng. skulk. SGITHE, MIr. Skeith, rhyming with neith. Nom. Scia; genitive Sceth, dative Scii. The Isle of Skye. Sgithe is later. Same as Sgath. The nominative is now an t-Eilean Sgiathanach. Compares with the Norse Skith. SGIUNACH, a bold and shameless woman, a charm for getting all the fish in the waters into one's own boat to the annoyance of one's neighbours. SGLEAP, ostentation, to flatter, to stare open-mouthed at a person one wishes to impress. SGLEO, boasting, romancing, Ir. scleo, boasting, the use of “high (magical) language.” SGLEOGAIR, a troublesome fellow, an unwelcome guest, cf. sgleog, snot, phlegm, a knock at the door. Sgleoid, a silly person, a slattern or whore. SGLAIM, wealth acquired means. See glam.

by

questionable

(i.e.

magical)

SGOD. conceit, error, defect, blemish, trailing, dragging, , corner of anything, airiness, coqetry, foppery, undue pride, lordliness, command, rule, disposal. Allied with the next. Same word as sgot, having a small property at the corner of nowhere, a piece of land cut off from the rest, a small farm, a small flock, a small villegae, thus also sgoth, a concealed hut, a shaded shelter for sportsmen, a son, the choicest part of anything, overhanging cloud, steep rock, abrupt hill. Confers with sgotai.

SGOIL BANN. What the boabh did for a living would later be termed craft by the Anglo-Saxons, and magic in the tongue of the Normans. Among the Tuatha daoine, these people were probably members of a priviledged class, which the Milesians described as the "aes dana" (people of poetry). The phrase actually embraced a much wider variety of skills, including musicians, bards, singers, historians, jurists, physicians and those who worked with metals. The skills of any of these might be "sgoil-dubh" (black art) or "sgoil-bann" (white art) depending on whether they were used to damage or aid an individual. Any poorly developed craft was labelled sgoitechd, which is to say silliness or quackery. The basic kinds of Gaelic "magic" involved divination, or sooth-saying, employing an da shealladh (the two sights) and wonder-working, which carried ordinary crafts to god-like heights. SGOIL DUBH, "the black arts," sgoil, school, literally the black school. In Celtic Britain there were no witches. The hagges and wights, the ancestors of the witch, arrived with Anglo-Saxon sea-rovers, who did not "trouble" the island kingdoms of Britannia and Hibernia until the middle of the fifth century after Christ. It is a misnomer to speak of Celtic witchcraft, and it is equally improper to speak of druids, witches and bhaobhs as if they were all equal participants in the "sgoile-dubh", or black-arts. The "sgoil-dubh" was anciently considered the business of the "bhaobh", or "baobh". This word is retained in the Gaelic tongue to describe "a hag, a male or female practitioner of magic, or a carrion crow." It used to be thought that the baobhs were capable of assuming the form of the crow and the word "druid" has, similarly, been preserved in Gaelic to indicate another black bird commonly called the starling or thrush. When Englishmen found themselves in an awkward situation, they spoke of being caught "between the devil and the deep blue sea." A Gael with few options would say that he stood, "eadar a'bhaobh 's a' bhuarach", which is, "between the magician and the staked cow." The latter tended to get surly from standing in the

sun, and there was "a superstitious fancy" that men nudged by the horn of a tethered cow would afterwards be childless. 1 SGOILTEACHD, silliness, quackery, teachd, boasting; boasting school. Christian view of the sgoil dubbh. above.

the See

SGONAICHEAN, scones, the lowland form for bonnach, or unleavened bread. SGÔR-SGRAIDEAG, SGÔRR-SCRIÂD, SGEIR-SCRIÂD, a sharp rock in the ocean, the ON. skaerr, Eng. scar, a cliff, also shore, the AS. score. Confers with ON, sker, G. sgeir, a rock in the sea, Eng. skerry, seaur, “cut off,” similar to shear. The last word, a diminutive woman, a hag, witch or crow, an old cow; an “island of witchcraft.” All from the ON. skratta-sker, a wizard or troll skerry. There are three prominent skerries in Scottish waters: The one off the extreme northwestern coast is represented on current maps as Sula Sgeir, the “Gannet Skerry,” but is noted on a 1611 sea-chart as pfouil Skarre, the “fell or “foul Skerry.” The Skellig Rocks off southwestern Ireland, also entitled St. Michael’s Skerry, seems an equally unlikely spot for human habitation but we are assured that a thousand years ago between 500 and 800 monks of the Celtic Christian Church considered this a monastic centre. The island still preserves the beehive huts and oratories used by those holy men. Like monasteries elsewhere these passed into ruins after raids by hostile Irish tribes and the Vikings. This word may have its ultimate root in Kari, the Old Norse god of the upper air, an elemental whose “brothers” were Lokki and Hler. His feminine counterpart is perhaps 1See

Thomas M. Murchison, Prose Writings of Donald Lamont, Edinburgh, 1960. Notes, #10, p. 172. He says: "Baobh is applied to several female supernaturals of very evil omen."

Skati, the goddess of the winter winds, the Gaelic Cailleach bheurr. These sea-islands had the benefit of fresh air, thus the MEng. schere, pure and bright. Notice that the Grecian hero Odysseus fleeing from Calypso’s mid-Atlantic retreat, was carried on a “swimbladder” to Scheria an island kingdom which appears to have been dominated by the Phoenicians, and was perhaps an outpost of that ancient Mediterranean civilization. The natives of this place may have been the Nemedians who fled the Fomorian giants of Ireland. It is noted that the Scherians had once lived on the islands of the Cyclops (oneeyed-giants) but had fled from the oppressions of these savages. Again, they resemble the Tuatha daoine being described by Homer as “god-like, fearing no man.” They were said to be extremely wealthy and lived in such remoteness they were “undisturbed by the alarms of war.” It is recorded that they had no need for bows or arrows and that their chief joy was oceanic navigation. Like the ship of Manann their craft were fast cutters apparently driven by an intelligence that required no pilots. It was said that their trade ships knew “every bay intimately,” and that they had the fortune of being governed by a king who was “a just man and a beloved sovereign.” This classical island is reminiscent of the “northern isles” where the Tuatha daoine gained their learning in the magical arts, for it is said that although this island was in a northern location it had a courtyard near the palace which was “four acres in extent.” Within the confines, the visitors noticed pomegranate, pear, apple, fig and olive trees and saw that these plants were magically touched since “neither winter’s cold nor summer’s drought arrested their growth.” The vineyards were equally prolific and there were garden-borders “of all kinds blooming the year around.” Surprisingly, there are such “summer isles,” off the northwest coast of Scotland, places where semitropical plants are commonplace. SGOR-SGRAIDEAG DUBTH, the “Black Skerry,” also known as

“The Black Skerry of MacPhee.” Note that Mac-Phee denotes “Son of the Sith,” thus an individual with supernatural assets. The last of the MacPhee lairds at Colonsay being defeated by the MacNeils was forced to take shelter in a cave at Urkaig Beag. This cave has an entrance from the land and another towards the sea. The chief placed his three guard-dogs at the sea-entrance, and positioned himself at a place in the cavern where the cave contracted so that a man could only pass on his hands-and-knees. When MacPhee saw theshoulders of an enemy poke through he beheaded him, and dragged his corpse inside. When five or six foes went missing, the remainder decided to dig down into the cave from above. hearing them decided to flee through the seaentrance which was now below the tide. He started the mile swim across Kiloran Bay, and had nearly escaped when he was spotted. A lucky arrow lodged in his hip and he was forced to land on a rock in the stream. There he extracted the arrow and completed his swim. The cave where he harboured is today known as MacPhee’s Cavern while the rock where he stopped is the Black Skerry. SGRAB, write, erase, scratch, sgrabach, rough, and the writers or scratchers, “an sgraid” an old hag, also an old cow or mare. Sgraideagach, puny, diminutive, ugly. Sgraingeag, surly woamn, sullem woman, niggardly woman. See next. SGREAGAG, shrivelled old woman, penurious or mean old woman; greagair, an old man of the same sorts. SGOTH, a boat, a skiff, a Norwegian skiff, from Scand. skude, ON. skuta, a cutter. SGRAIDEAG. a small morsel, a diminutive woman, the Ir. sgraideog, a hag, an old cow or mare. Cf. Sc. cradyn, a puny sickly child, skrat, a puny person and skratti, a wizard, a goblin, "Old Scratch", a pagan god, the Devil. See Sgatheach. SGRÀL, host. A huge force consisting of many individual units. Formerly, an individual having the power of life or death over a hostage, or guest. Also, the pack of animals

and souls of the living and the dead that trailed the winterdeity, as he or she swept south, seeking new recruits at mid-winter. This was the crowd referred to in the lowlands as the "Unsely (unsilly, not funny) Host." In the Old Norse communities this band was labelled the Asgardreia, or “Asa's Pack” after the god Asa, or Odin. Alternately, these soul-collectors were entitled the "Raging Host, Gabriels Hounds, Woden's Hunters," or simply the "Wild Hunt." The leader of all this in Scotland and Ireland was the Gaelic Cailleach bheurr, their Nathair or the Norse Odin, who was sometimes reckoned as the “Lord of the North Wind.” In this guise Odin rode out upon a jet-black steed, that had eight legs. His pack travelled on anticyclones of wind and souls were swept away on the storm, supposedly riding forever in the upper air, upon gusts that whirled in an endless counter-clockwise array. As the leader of disembodied spirits the Death-lords (or -ladies) were in charge of hunting hounds, and men of earlier times fancied they heard the barks of these monsters and the beat of horses-hoofs in the rush and roar of the winter wind. In Scotland, as elsewhere, it was thought bad business to mock the host by repeating the storm noises. It was reported that those who did were often snatched away before their allotted time on earth was ended. The few who wished the wind-god good hunting, sometimes found themselves possessed of a haunch of meat thrown down from a thunder-cloud. In some cases, this "meat" turned to a pile of gold overnight. If the death-god left a household with a small black dog, it was understood that this hound was a stray and had to be well-kept until the winter-clouds gathered again unless it could be exorcised or frightened away. In the middle ages, when the old gods had become a memory, northern folk still dreaded winter-storms for their spiritsapping effects. In Christian times, when Odin was no longer known, men still remembered the host, and could only guess that the leader was some human criminal, thus

leadership passed variously to King Arthur, Charlemagne, Frederick Barbarossa, or other notable sabbath-breakers, supposed to have been given this duty as punishment for sin. As the winds blew most fiercely during the days of the Yule (Yell), peasants were careful to leave a measure of grain in the fields for the passing host. The leader of this gang in Gaelic parts was the Nathair or the Cailleach bheurr. SGRÂL, AN, The Host. again a whole made up of many individual parts. Conferring with sgriothail, sgrios, destroy or break up into minuatæ. The ultimate root is sgar, to severe, separate or cut away. This is the OF. graal, the F. gréal, Lat. gradalis, referring originally to a vessel or container cut up into compartments for different kinds of food. Possibly a terraced structure as gradus, stepped, the San Gréal or Sainted Grail, more often referred to as the Holy Grail of the medieval Romances. Conferring with ON. skrá, dry shedding skin, a parchment; the Gaelic sgreag, dry, parched, the Eng. scraggy, shrunken, possibly referring to the solid part of the host. This last confers with sgreataidh, disgusting, horrible, which relates to the ON. skratti, a monster, wizard or goblin, and to skrat or skraeling, a puny individual, a dwarf. The name skratti relates to skatti, a tax-payer and to the Eng. Old Scratch, the Devil. Again, the Gaelic sgrios, destroy, and sgreubh, to dry up or crack because of drought. The ultimate reference is to the mortal-goddess Sgratheach who the Norse called Skatti or Skadi, whose name is given Skatiland or Scotland. A variant of this name was also visited on a portion of North America discovered by the Old Norse during the first century: Skraelingaland. From her, the Gaelic sgàth, a shade or shadow, and Sgratheach is the “cloaked one,” the shaded one. Skadi is their goddess of winter; the Shandy-Dann of Scottish folklore. She was nicknamed the Cailleach bheurr, or “Winter Hag,” and corresponds with the Gaelic Danu, Anu or Boann who is also the triad goddess known as the Bafinn.

In Scandinavia the goddess of fate was known as Nornr and one of her three parts was Skulld, who is said to confer with Hel, the warder of the underworld known as Nifhelheim. The English Holy Grail is an interesting concept as the Anglo-Saxon halig, or holy has direct reference to Hel. In English a grail was a vessel, chalice or cup perhaps taking note of the LL. gradalis, a vessel used for liquids. In Christian mythology the expression The Grail or Holy Grail was reserved for a legendary platter from which Christ is said to have eaten his Last Supper, and in which Joseph of Arimathea caught his blood at the Crucifixion. It was sometimes, erroneously, described as the wine glass, or chalice, which he used at that supper. The Grail was supposedly brought to England and there preserved for many centuries by the knights of the Grail. Its bad reputation was in its reaction to imperfect individuals. Eventually it overlooked too much evil and vanished from human sight. Some of the knights of King Arthur’s court quested after it, but those tainted by impiousness or impurity were barred from finding it. In the end the perfectly pure triad of Bors, Percivale and Galahad viewed this “Christian” relic and were immediately assimilated into the Otherworld. Norma Lorre Goodrich says some of the medieval writers identified the grail as “a cup or a chalice; some thought it was a platter, or a monstrance, or a brilliant gemstone. All associated it with a dazzling white light...” The “rehistorian,” Michael Bradley noticed a loose similarity between the medieval San Greal and the modern French sang real, and interpreted the word as “blood royal.” His esoteric arguments led to the conclusion that the True Grail was the physical bloodline of descendants of Jesus Christ secretly preserved and protected in Europe and Canada by descendants of the Knights Templar (see Holy Grail Across the Atlantic). The only problem with this is the fact that The Grail is older than Christianity and has the patently pagan connotations noted above. The Grail is the pagan Coire Dagda or, the “Dagda’s Kettle,” or Cauldron of

Abundance, which appears in both Gaelic and Cymric mythology. This Coire Mor , or “Great Kettle,” has been identified as a metaphor for the Atlantic Ocean, its plant and animal life providing all that men might need. The “pigs of the sea” which gave the Fomors and the Tuathans immortality may represent these resources. It was, also, a talisman of god-spirit, the source of abundance and reincarnate life in Celtic mythology. In the Welsh legend of Bran it was taken from Ireland where it was returned as part of the dowry of his sister Branwyn. In Taliiesin’s poem it is represented as part of the spoil from Annwan, or Hades, brought out of the western ocean by Arthur. In this case it is to have been deposited in the Castle of Pwyll at Caer Pedrywan in Wales. It had a rim of pearls at the edge and was tended by nine virgin maidens who fanned the fires beneath it with their breaths and refused food to any man who was “forsworn.” This is similar to The Gaelic conception except that the Dagda placed it, for safe-keeping, with the goddess Mhorrigan, the daughter of the creator-god Don, rewarding her duplicity in allowing them within the gates of An Domhain. Most remotely it is said that the Cauldron represented the sun itself, a kettle pouring forth light, heat and accompanying fertility upon the earth. Lugh was the Gaelic god of the sun, and the Ocean was often referred to as “Lugh’s Kettle,” as it was seen that he passed into it each day at dusk. In the early myths of the “Rape of the Deep,” it is said that many treasures were taken away, and sometimes the Cauldron is spoken of as a “Stone of Abundance.” As we have noted Lugh was entitled Lugh “of the Long Arm,” because he was invariably seen carrying the “Spear of Creation,” and this “lightning weapon” was equated with the male sexuality and abundance. Following this concept back into Indo-European myths we encounter the lightning-lance of the thunder-god Indra, which seems to be translated into Norse mythology as the hammer of Thor and the lightning-staff of the goddess Bolg or Bolt, the Gaelic Boann. Notice that the sword of Tyrr was said

fashioned by dwarfs from “a stone that fell from heaven,” and this was similar to the sword of Nuada which was struck against the spear of Lugh to fashion the worlds. However it happened to be represented, this source of inspiritment, symbolized the tendency of the world toward chaos and the restoration of order in the seasons by some divine instrument and/or champion. This centre of all being was also consulted to bring an end to end famine, war and pestilence. We know that the pagans fashioned mockcauldrons into which they dripped the blood of enemies from lance-point. Some Christian poet, in a flash of inspiration, transformed the ancient Cauldron into the cup of the Eucharist, and then Chrestien de Troyes launched the idea in European literature under the title Conte del Graal. This was the tale of Perceval and that itself is significant in the fact that the Welsh per is the Irish coire, a “kettle.” Notwithstanding, the graal or “grail” is represented it this tale as “a blood-dripping lance.” Twenty years later, Wolfram von Eschenbach reformed the graal describing it as the sustenance of the guardian knights of Grail Castle: “It is called lapsit exillis, or the Gral.” The term lapsit excillis breaks down into lapis ex celis, the “blue-stone from the ceiling (i.e Heaven). It is significant that the mythic sword of the Old Norse god Tyrr, which was named Tyrfing (Tyrr’s finger), was similarly made of meteoric iron. This Gral was said deposited at Anjou, France, by a flight of angels. Its power for good was renewed by a dove that alighted on it on Good Fridays. Its repository was the Castle of Montsalvat where it was guarded by four hundred knights, all vowed to virginity, excepting their king, who was commanded to reproduce in order to support the order. The Grail was said to speak to men through messages which appeared on its face. It was said that sick or wounded men did not die as long as they gazed on this amulet of Heaven and its servitors, like the Tuatha daoine, never wearied or grew old as long as they were within sight of it. he The knights saw it daily transformed into bread and wine, and upon this magic

foodstuff they lived individual lives in excess of two hundred years. Each man found in it the taste he most desired, thus it was noted that the food was a son gre, or “custom tailored.” The connection of this food with Manann’s “sea-pigs,” which were eaten and then regenerated themselves overnight seems obvious. A stone of Abundance is seen in the Welsh “Peredur.” It was guarded by a black serpent (Mhorrigan’s stand-in) which Peredur slew, afterwards giving the amulet to a friend named Etlyn. The final transmutation of the Grail recreated it as a cornucopia or a drinking vessel with all the magical properties of the Cauldron of the Deep preserved in full. The word grail has been said derived from the Low Latin cratella, “a small vessel or chalice,” but that word may be derived from Celtic models rather than the reverse. It will be recalled that the Dagda’s cauldron and Lugh’s spear, were the chief treasures of the Tuatha daoine, but they also possessed Nuada’s sword and the Lia Fail, or “Talking stone.” Interestingly, these are the very objects which folklore and literature place in the Grail Castle. Wolfram also included there the notion that the Grail could only be touched by a virgin maiden, and said that it was invisible to pagans, who could not benefit from its powers. It is, perhaps, a sad comment on Christian morality that the knights who protected the artifact were finally corrupted to the man. See An domhain, muc, samh and saigh. SGREATAIDH, disgusting, horrible. Cf ON. skratti, monster, the Devil, "Old Scratch." See above entries.

a

SGREUCH, dried up, parched, cracked by drought from Sc. scrae, a dry withered elder, skratti, the Devil, Eng. Screw, the Devil. Note the Samhain rite of “Fathoming (Embracing) the Screw:” “In Shetland a small stack of bere (barley) was set aside for Broonie (Brownie). One went blindfold into the courtyard and fathomed the screw three times sunwise and three times widdershins, and at the last turn embraced the

shade of the future spouse. Elsewhere an undedicated screw sufficed.” SGRID, last breath of life, thought to carry with it the spirit of the deceased. SGROB, scratch from the Lat. scrobis, a ditch, and scrofa, a pig, a “scratcher” in the dirt. Eng. scrape and grub. Another collective name for disenfranchised pagan gods or the Devil. See muc. SGRIOB AN TUIRE, “the boar’s rayk.” the course gollowed by this mythic animal to its death; having reference to a famed boar-hunt and rights of passage. Thus we have in Sutherlandshire The Tongue, one of the places where Diarmaid’s final hunt has been located. In the Legend of Saint Andrews it may be noted that King Hungus granted Cursis Apr, “the boar’s course,” as a right-of-way, “to God and St. Andrews.” SGUIT, SCUITE, wanderer. Particularly a resident of the Western Isles of Scotland. Macpherson’s scuta from which he derives Scotti and the ON. Scotti-lande. See also Sgath. SGULANACH, flippant, evil-tongued. After the ON. goddess Skulld. SHELAGH, anglicized spelling, originally SIGHLAG, "the pretty sidh." Eng. Sheila. Also seen as Sheelagh, the "englished" form of the Gaelic sith, one of the side-hill folk, or little people; those the English call elfs or fairies. The pronunciation is "shee" in Ireland and "shaw" or "shay" in Scotland. + lag, weak or hollow, curved, and thus laghach, pretty. Similar to the Latin electus, chosen over others and the English election. Similar to the Irish Gaelic sidh, a fairy hill and their word sigh, a fairy. Siabhrach, siobrag and siochair are a few of the equivalent names in the Scottish Gaelic. There are numerous other local forms of the word in both Ireland and Scotland, all derived from the Old Irish side, those the Romans recognized as the "dei

terreni," or "gods of the earth." Their dwellings were the sid and side was the ancient name for their magical powers. The last two words are similar to the Greek sed, a dwelling place, seat or abode. The Romans learned of these "people of peace" and introduced into the theology at Rome as the novensides, the "new (British) gods." Finally we have sithean, literally "the peaceful home", a green fairy knoll. Sidh is sometimes translated as wolf, or as venison, the feed of wolves. A generalized name for any female leader of these sigh would be siabrach-laghach, which may be anglicized as sheelagh. The earliest Sheelagh was the daughter of the Celtic god Dagda, variously represented in folklore and literature as the May Queen, Mebd, Morgan, Samh or Bridd. See mhorga and Cailleach bheurr which are also synonymous. In the Christian mythology of Ireland Saint Bridd, Brigid, or Brigit, is considered the female equivalent of Saint Patrick, who died in the year 460. She is supposed to have been born in 450 to a chieftain named Dubhtach (the Dark One) of Fang and a Christian bondswomen living in County Louth. Dubtach's legal wife was not fond of the child and so Bridd (the Bride) was fostered to a druid, in nearby Faughart. Interestingly, this is the site of the ford between northern and southern Ireland, where the northern hero Cuchulainn single-handedly beat off the armies of the wolf-witch queen Mebd or May. Brigit adopted her mother's religion rather than the druidic traditions and supposedly founded "a convent" at Kildare. Some have guessed that she chose this site because it was easy to gather the recently converted at such well-known places. What is not so easy to explain is her establishment of "a sacred fire in an enclosure outside the church." The flame was kept perpetually alight and was guarded by twenty virgin nuns. This does not sound like anything remotely connected with Christian creed, but the fire burned on until it was ordered extinguished by the archbishop of Dublin in 1220. At that, it was rekindled and only went dark at the time of the Dissolution of the

monasteries and nunneries. The warmth of Brigit's personality was sufficient that she gathered 10,000 converts to her convent. Those were the days before such places were unisexual retreats and it was noted that while Brigit "had no interest in marrying, she never eschewed the company of men." As the abbess became more powerful she invited bishop Conlaeth to come to Kildare to serve the interests of the males in her community. He was a fine artificer in gold, silver and iron and the community began to specialize in the production of metal objects for religious and secular use. Some of the nuns worked with the men in the forges and design shops but others specialized in weaving, dyeing, cloth work and medicine. Four years after the birth of Saint Columba, in the year 525, Brigit died and her remains were placed "in one tomb with Patrick at Down." She was clearly a woman of mythic dimensions described (long after her supposed time) as "the prophetess of Christ; the Queen of the South; the Mary of the Gaels." Irish historians have rebelled at the suggestion, but there is obvious merit in Sir James George Fraser's idea that, "St. Bride, or St. Bridget, is an old heathen fertility goddess, disguised in a threadbare Christian cloak. Probably she is no other than Brigit, the Celtic goddess of fire..." Anciently, a tribe known as the Brigantines were known to have crossed from Belgium to northern England and to have migrated from there to northern Ireland, the seat of St. Brigit's power. They are sometimes compounded with the Tuatha daoine (northern people, or people of the goddess Danu). Folklorist T.W. Rolleston supports Fraser, noting that "Dana also bears another name, that of Brigit, a goddess much honoured by pagan Ireland. Her attributes were in great measure transferred in legend to the Christian St. Brigit of the sixth century." The name of the older goddess was also found in Gaul (France) where she was inscribed as Brigindo. In Greater Britain (England) she was worshipped as Brigantia.

Her father/husband was sometimes given as Dagda (father of the day) and their grandson was Ecne (pronounced Yeo-hee) whose name means "knowledge" or "poetry". Dagda and Danu, or Brigit, represent the source of the Tuatha daoine, "the gods of the earth", and she was identified as "the mother of the Irish gods." The Tuatha daoine were eventually defeated and "driven to earth" by totally human invaders who have been identified as the Milesians, or sons of Miles. They had insignificant magic as compared with the Tuathans but they had the advantage of ultra-sharp iron weapons. It was after the Tuathans were driven to the hinterland, and to refuge beyond the sea, that they were contemptuously dismissed as the Daoine sidh, or side-hill people. The pre-eminent female leader among these defeated people was Mebd, the "wolf-queen" who took residence under Sliab Cruachan in the southern province of Connaught. She was definitely curvaceous, and pretty, and elected to office by her Irish peers. On the other hand, she was hardly as generous with her enemies as her incarnation in Saint Brigit would suggest and she was definitely more than casually interested in men. Brigit, herself, was a superior horsewoman, being represented in a contemporary hymn as the "cailleach", or nun, who used her chariot to "range the Curragh" behind two spirited horses. The same was said for the southern "queen of the May" but she did more than spread the word of God, being a warrior of the highest order. She cut down Cuchullain's pal, Cethern in armed combat. Complaining of this unknown assailant Cethern noted: "As I stood a tall, long-faced woman with soft features came at me. She had a full head of yellow hair and two golden birds stood strangely silent on her shoulders. She wore a purple cloak folded all about her and had five hands of gold decorating her back. She carried a light, stinging, sharpedged lance, and held her sword in a woman's grip over her head. Truly she was a massive, frightening figure of womanhood." Hearing this Cu chullain smiled wryly:

"You are lucky

to remain alive for that was certainly Queen Mebd of Cruachan. This character is Sheila, the personification of storm at sea. Like the ocean she is a shape changer: she is often pictured as a hooded crow, or a dark haired warriorwoman. This is also the case with mermaids who were seen at the surface as having golden hair but it became seaweedcoloured when they were in their deep-water homes. It is on record that Mebd was as generous as Brigit with her friends, but enemies were beyond the pale. While Cuchullain and his friends believed in fair play, Mebd felt no similar constrains. At the onset of war, she abandoned the north, and visited a curse on the men of Armagh, promising them monthly stomach cramps not unlike those of the female menstrual cycle. They might not have survived the initial invasion except for the help of the offshore hero Cuchullain, who came to them from the Island of Scathach, off the western shore of Scotland. He held the pass (where Brigit was born) until his allies recovered their strength. Mebd is a personification of the voracity, willfulness and ambivalence of the ocean. On one occasion, Mebd suggested wiping out friendly tribesman fearing their eventual attachment to the northern cause. Her consort Ailill condemned this suggestion as "a woman's thinking" and said it was "an evil concept." Mebd, the mhorrigan, said candidly that she never slept with a man unless another stood in his shadow ready to do duty. She was always willing to use her sexuality to cement alliances, thus she said she would sleep with the warrior Fergus if he would march against Cuchullain. When that failed to inspire him she offered wealth and marriage to her daughter. Ailill had a great deal to forgive, but did so saying, "I know much about queens and women and I lay all fault in marriage with the strange swellings within a woman';s breast and with her natural lust." Cuchullain was a repeated target of Mebd's alternate bursts of lust and hate. At one "truce", the lady sent six armed warrior against Cuchullian but he cut them down.

Next the queen suggested a one-to-one meeting, promising she would come accompanied by her unarmed maids-in-waiting. Cuchullain's charioteer was doubtful of her honesty and advised his co-adventurer: "Mebd is a forceful woman; if I were you, I'd watch for her hand at my back." Thus advised, Cuchullain took along a hidden sword, and it was just as well, for the accompanying maidens turned out to be fourteen armed men in disguise. Even after that, Mebd appeared to her nemesis as a beautiful, although shape-changed woman. When she propositioned Cuchullain, he said something to the effect that he was too busy and tired to bother. At that she became truly annoyed, revealed her real identity, and promised evil times. At their next meeting, she fought him in serpent form, worried him as a wolf, and tried to trample him after she shape-changed into a ravaging herd of cattle. Eventually, Cuchullain fought the black queen to a draw, but she had the last laugh. When the hero was an older man, she approached him as the three old crones (the hags written into Shakespeare's Macbeth). By subterfuge, these fates convinced Cuchullain that he should share a stew with them. Unfortunately, it contained dog-meat, which was his "geis", or taboo. As a result, he was paralyzed on one side, but even then he and his stallion held off enemy warriors for three days and nights. Not long after, Mebd was herself killed when an enemy shot a fruit-stone into her forehead with a slingshot. Mebd may therefore be seen as the alter-ego of Brigit; the former an adherent of the dark forces; the latter a representative of light, wisdom and knowledge. Actually, the matter is more complex than this, as the supreme goddess, Befind, was known to be a triad. The Befind resemble the Roman Fatii and the Scandinavian Nornr; each group consisting of three women who were responsible for the fates of the gods and men. The goddess of the past was the sheelagh, pretty, vivacious, quixotic and sexually active, and most often called Mhorrigan, or Morgan. She is alternately Samh or Brigit or Danu, the matriarch of antique

times. Her mature counterpart, the goddess of the present, was usually said to be the warrior-queen Mebd, Maeve, or Badb (the last translates from Gaelic as witch, wizard, hag or carrion crow). The crone of future events was entitled Macha. While these spirits might be encountered individually it has to be understood that they were each components of the larger Befind. The woman adherents of Befind became the befinds, the spirits given to men and women as guardians at their birth. In Atlantic Canada the "line storm" is sometimes alternately called "St. Patrick's storm" or "Sheila's storm". This event is usually a snow-storm that comes about the time when the sun seems to cross the equatorial line at the time of the vernal, or spring, equinox. Sometimes parallelling the equinoctial gale, Sheila's storm was expected "a little before or a little after" Saint Patrick's Day (March 17) and was expected to be one of the most difficult storms of the year. It is noted elsewhere that the sigh (shee) controlled the weather. Those that dwelt in the underworld were the daoine sigh, while those who lived beneath the ocean were the daoine mara, and the latter controlled the face and force of the waters. In Gaelic parts of the Atlantic Canada folklorist Mary L. Fraser has noted that any spontaneous assembly of women is guessed to be an omen of storm. She says: "This may be a survival of the Old Celtic myth of Cailleach Bheurr (The Winter Hag), a giant woman who brought the storms of winter." This woman is, obviously the "horse-faced hag" who the early Irish called Macha, the third form of the Befind. In ancient Ulster Macha was said to have assumed the sheelagh form and to have taken residence with a young man named Crundchu. He impregnated her, but noticed that even encumbered she could outrace the deer of the forest. Being addicted to gambling, he bet that she could outrace the king's horses. At the race-course, she pleaded with the men who were assembled to put off the running until she was

delivered, but the men of the north had no pity. "Then bring on the horses," said Macha, "I will certainly beat them but my curse will fall upon you for this infamy." She did as promised, but fell immediately afterwards and gave birth to twins. Arising she held the boys aloft and faced the men saying, "Men of Ulster! From this hour, for nine times nine generations, you will be as weak and helpless as a woman in childbirth for five days and four nights of each month, your spirit robbed when it need be strong." Thus the goddess of fate abandoned the northerners, and blighted them with "the Debility of the Ultonians". This caused them to call for the services of Cuchullain, who was unaffected by the curse since he was in Scotland at that time. It was, of course, Queen Mebd (another form of the Befind) who opposed this northern hero. It is significant that North Americans remember Ground-hog Day (in Luneburg County, Nova Scotia it is called Dak’s Day, or Badger's Day). This informal holiday is celebrated annually on the second day of February when men look to see if the groundhog sees his shadow. If he does, six additional weeks of winter are expected. If the day happens to be cloudy it is supposed that the back of winter is broken. In Scotland, men considered bears to be their "ground-hogs" and looked to their emergence, after hibernation, with similar interest. Interestingly, the Micmac tribesmen shared this concept: "The second of February was regarded as a turning-point in the seasons, and sun seen on that day was not hailed with delight. There is the Indian wise saw that goes, "If the bear can see his shadow on February second, he goes back to his den for more sleep." Anciently, this was a pagan quarter-day which the Gaels entitled the "Imbolc", "Imbolg" or "Imbolt." This is another two part word, derived from "im", once every twelfth-month, periodically + " "bolt", a welt. This refers to certain religious practises that need not be examined in this context. The time was also called "Bridd's Day" which was renamed St. Bride's Day or Candlemas. Even after

Christianity was established in Britain, rural men and women thought it practical to consult the spirit of Bridd in the highlands of Scotland. There, the beginning of February was seen as the time for the emergence of mean and animals from their winter of hibernation or inactivity. It was also the time for the real or ritual deflowering of the "oigh" or virgin animals of every species. It is of interest that the Gaelic word for virgin resembles "og", any young animal, and "oighre", ice. Thus, the Imbolc was held at the revival of vegetation and was a fertility festival. One of its intentions was to melt the ice of the Cailleach Bheurr and return the fertile summer-queen Sheelagh to the land. Sir James George Fraser tells us that some of the old customs were still practised in the Hebrides in the last century: "The mistress and servants of each family take a sheaf of oats and dress it up in women's apparel, put it in a large basket and lay a wooden club by it, and this they call Bridd's bed; and then the mistress and servants cry three times, "Bridd is come; Bridd is welcome." This they do before going to bed, and when they rise in the morning they look among the ashes (on the hearth) expecting to see the impression of Bridd's club there; and if they do, they reckon a good crop year, and the contrary they will take as an ill omen." Another commentator says that "one or more candles are left burning nearby all night long." The interpretation of this we leave to the individual, but it has obvious sexual overtones. Spring is much later appearing in Maritime Canada than in Britain, nevertheless the old weather lore that surrounds the Bride's Day is well known in parts of our region. Fraser tells us that people in Antigonish County, Nova Scotia, referred to February as "the wolf month". This is understandable since "Faoilleach" is the old Gaelic month extending between what is now mid-January and midFebruary. The month derives its name from "faol", anciently a name for the winter sea, but is now that given "a wild dog" or "a wolf." In Irish Gaelic "mi na Feile Brighde", the month of the Wolf-Bride", is used to name February; in

Scotland "am Faoilteach" is the modern form for January. According to local myth, the Cailleach sent her "wolfstorms" out into the world all through "wolf-month." It was her spirit (she was, after all, the "bear-woman") which emerged from the winter darkness of her cave on February 2. She was content if the skies remained grey on her day; but the appearance of sunlight, and the reminder that her powers were fading, was always sufficient to cause her to vent her fury on the land. As Fraser has noted, the first three days of the third week of February were "the sharktoothed days", a time when the "sea-wolves" were joined by "biting, stinging east winds." Then came "Feadag", the "plover-winged" time, marked by three days of swift, fitful blasts of rain - bringing winds that killed the sheep and the lambs." "Fead" indicates a flute, whistle, blast, or breath of air. In Scotland "an Gearran" is the entitlement for the month of February, but it used to be a period of time following that of the plover or wind-bird. In any event it was a four week interval, beginning as late as March 15, and was perhaps at first, thought dependent on the whims of the Old Bear Woman. The meaning of "gerran" is "gelding", any young but sexually mature animal. Related words are "gearr," the sexually precocious hare; "gearrach", any flow of bloody fluids, and "gearraidh," pasture-land between the shore and the moors. This time was always invariable followed by "Cailleach", the Old Woman's week, which was characterized by horrid weather. What followed was the time called "Oisgean," the three days given to the birthing of the "Ewes." Finally, there was the month of "Mart" (the Cow), or March, and Sheila's Storm, sometimes called Sheila's Broom, the very last gasp of the Winter-Hag, near the time of the vernal equinox. At this, the Cailleach Bheurr threw her hammer "beneath the mistletoe" and became reincarnate as Samh, the goddess of summer. The Cailleach Bheurr, known as Mother Night, or Mother Gode, in Scandinavia, was considered at the height of her power at Yule eve, and her ascendancy was celebrated in

the twelve days of Yule, which ended January 5. As a consequence, here as in Europe, "it was commonly held that the weather on each of the twelve days between Christmas and Epiphany indicated what might be expected of the corresponding twelve months of the year. Consequently (fishermen and farmers) drew weather calendars on this basis; the early hours of December 25th, for example, indicating the weather for the early part of January, its later hours proving what the close of the month would be like." Weather forecasters watched the midwinter solstice with a great deal of interest for it was suggested that "the way of the wind and weather (on the day) when the sun crosses the line will be reflected in conditions during the following three months." A seaman explained the effect in this way: "Last December, remember that the sun crossed with the wind south and thick o' fog. Then, afterwards, we had a very mild winter. Irrespective of this, it was always held that, "If Candlemas (Brigit's Day) be clear and true; there'll be not winters one, but two!" Another version of this homilie goes: "If Candlemas Day be fair and bright, Winter will take another flight." Another version says: "If Candlemas day be fine and fair, The half the winter's to come, and mair (more)." At the time of Sheila's storm, near the spring equinox, the wind was watched with equal interest for it was said that "when the wind happens from the west fine weather will follow." The other quarters carried their own predictions following this little verse: When the wind is in the north Dare the mariner not go forth. When the wind is in the south Blows the bait in the fishes' mouth. When the wind is in the east Venture not, nor man nor beast. But when wind is in the west Then the weather's always best. Creatures unrelated to water-goddess always sought cover when Sheila was at large. Thus it was stated that "when hens run for cover, it is a sign of storm. Cats and

hares, which were an animal-totem of Sheila acted very differently, running, jumping and frisking like the wind itself. It is another local belief that loons are particularly plaintiff just before an easterly gale. The wind that was particular to Sheila originated in the north; and was that which she rode when her host travelled the Yule-tide sky seeking the souls of the dead. Hereabouts, that wind was sometimes called "the stepmother's breath." Sheila's last gasp was sometimes referred to as Sheila's Broom and this storm usually came in mid-March at about the time of the vernal equinox. That storm is often the worst of the winter in these parts and is alternately identified as the line storm, or the Saint Patrick's Day storm. SI, She, see I. Note next word which confers. SIABHRACH, SIOBHRAG, SIBHREACH, Ir. siabhra, EIr. siabrae, saibur, a ghost, one of the wee-folk or Daoine sidh. Cy. hwyfar. Confers with siab, blowing into drifts, similar to the ON. sveiper, the English sweep. Note also siaban, the Gaelic for sea-spray or drifted beach-sand. Siabhas, a futile or useless act. Also seen as sheelagh, the "englished" form of the Gaelic sith, one of the side-hill folk, or little people; those the English call elfs or fairies. (The pronunciation is "shee" in Ireland and "shaw" or "shay" in Scotland). In this case the form is sith+ lag, weak or hollow, curved, related to laghach, pretty. Similar to the Latin electus, chosen over others, and the English election. Similar to the Irish Gaelic sidh, a fairy hill and their word sigh, a fairy. Siochair is an equivalent name in the Scottish Gaelic. There are numerous other local forms of the word in both Ireland and Scotland, all derived from the Old Irish side, those the Romans recognized as the "dei terreni," or "gods of the earth." Their dwellings were the sid and side was the ancient name for their magical powers. The last two words are similar to the Greek sed, a dwelling place, seat or abode. The Romans learned of these "people of peace" and introduced into the theology at Rome as the novensides, the "new (British) gods." Finally we have sithean, literally "the peaceful home", a green fairy knoll.

Sidh is sometimes translated as wolf, or as venison, the feed of wolves. Sheelagh was the daughter of the Celtic god Dagda, variously represented in folklore and literature as the May Queen, Mebd, Morgan, Samh or Bridd. See mhorga and Cailleach bheurr which are also synonymous. In Atlantic Canada the "line storm" is sometimes alternately called "St. Patrick's storm" or "Sheila's storm". This event is usually a snow-storm that comes about the time when the sun seems to cross the equatorial line at the time of the vernal, or spring, equinox. Sometimes parallelling the equinoctial gale, Sheila's storm was expected "a little before or a little after" Saint Patrick's Day (March 17) and was expected to be one of the most difficult storms of the year. It is noted elsewhere that the sigh controlled the weather. Those that dwelt in the underworld were the daoine sigh, while those who lived beneath the ocean were the daoine mara. The latter controlled the face and force of the waters. Creatures unrelated to the water-goddess always sought cover when Sheila was at large. Thus it was stated that "when hens run for cover, it is a sign of storm. Cats and hares, which were animal-totems of Sheila acted very differently, running, jumping and frisking like the wind itself. It is a local Maritime Canadian belief that loons are particularly plaintiff just before an easterly gale. The wind that was particular to Sheila originated in the north; and was that which she rode when her host travelled the Yule-tide sky seeking the souls of the dead. Hereabouts, that wind was sometimes called "the stepmother's breath." Sheila's last gasp was sometimes referred to as Sheila's Broom and as we have said this storm usually came in mid-March at about the time of the vernal equinox. SIAN, storm, rain, foxglove, a charm, same as seun. The source of digitalis which slows the pace of the heart, and stills it in an overdose. This was one of the plants “most favoured by witches,” and its bell-like flowers were entitled “witches’ thimbles.”

SIAN A BEATHA BUAN, charm for a lasting life. The first word has been given as “a local occult agency, supernatural power used to ward away injury. When MacLeod of Bearnasdale was on his way to the battle at Culloden in 1745 he went first to a baobh on the island of Skye who chanted a protective charm for him. At the battle it was claimed that although he was pelted with bullets he escaped unharmed. Afterwards it was discovered that his coat was filled with bullet holes but not one metal pellet had penetrated his invisible shield. The incantation sought the intervention of the gods or God seeking that “no spear shall rive thee; no sea shall drown thee; no woman shall wile thee, and no man wound thee.” SIAN CHRIOS FHAGLAIN, prophetic weather belt; an enchanted belt used to increase the strength of the wearer or allow him to predict future weather or events. Known to have been possessed by Lugh and the Old Norse god Thor. This artifact was also used by the Micmac Indian folk-hero Glooscap. SIANACH, a monster, screeching, roaring, storminess; sian, a storm.

screaming,

yelling,

SIANAN, BREAC-SHIANAN, freckles, denoting a possessor of the two-sights. Possibly from sian, foxglove, which has a spotted flower. Another form of the first word is, sianan, derived from seun, a charm. Freckle-faced people were thought related to the Fomorian sea-giants. SIAR, westward, aside, from s-iar. The s is a contraction of suas, under and iar is the west. From this siaranachadh, languishing, and siarachd, melancholy, the effects of travel in the forbidden Atlantic. In each of these words the effect is that of “going backwards,” i.e. “against the sun.” SICIR, wise, steady, cf. Scot. sicker, MEng. securus, which persists in Eng. sure and secure.

siker,

Lat.

SID, SIDE (sheej), weather, peaceful weather following a

storm, tide. From the root sed. to sit. Ir. use side in the sense of “a blast of air.” Also note tid which seems allied with ON. tith, the Eng. tide. Allied with the sithe, the little folk and siochair, the "people of peace." The chief work of the boabhe and bodache was the creation of weather on demand. SID-BUIDB. The side hill of Len Linfiaclach the smith of the fay-people. SID-CHAILLINN, SCHIEHALLION, SIDH-CHAILLEANN, "hall of the little people." The hollow-hills of the sithe, variously located in Scotland, Ireland and eastern North America. Each god was allotted an individual hill before the leavetaking of Manann mac Ler. These included: Sidhe Fionnachaidh, occupied by Ler; Sidhe Bobd, the retreat of Bobd Dearg; Sidhe Bri Lith, the place of Midir; Sidhe Airceltrair, that of Ogma; Sidhe Rodrubai, Lugh; Sidhe Eai Aedha Ruaidh, in which was built the palace of Ilbreach, the son of Manan; and Brugh na Boinne, coveted by Dagda but finally acquired by his son Aonghas Og. There were many lesser sidh-hills. The most famous in Scotland was Sidchaillinn Mor, the “Great Hill of the Sithe,” in the northwest in Mackay country. Note also Sidh-Chailleann, the Grampian peak knowe by the Scot. Schiehallion, or as “The Fairy Hill of the Caledons.” Others of note include: Tom na hurieh, Invernesshire, the Fairy Hill of Aberfoyle, the Calton Hill, near Edinburgh, and the one in the Elidon Hill where Thomas the Rhymer had his encounter with a Fairy-Queen. “It is doubtful if a parish in Scotland did not once possess at least one fairy hill, although these are gradually being forgotten; and in addition there was in every region a larger hill (mot) where fairies from far and wide foregathered on the eve of the Quarter Days and other high occasions.” SÍDH DUMAHAIL, DÒMHAIL, the “Bulky Side-hill.” Near Leyney, Connacht, Ireland. Here the sithe were harassed by “pirates from overseas,” and sought the help of a former Feinn named Ceolta. With his help the “fairy-folk” prevailed but the hero was left wounded. The wee-folk, in

recompense, predicted that Ceolta would live seventeen years and die by drowning in a pool near Tara. They offered him eternal life, but the man refused knowing this would compromise his soul. SIDH ERCMAN, Ireland. “When Ena Nemed, son of Nama, reigned over the Gaels, he had two horse reared for him in the Sidhe Ercman of the Tuatha De Danan, and when the horses were let loose from the Sidhe, a bright stream of water burst out after them, and the foam spread over all the land for a great length of time, and it was there until the end of the year, so that the water was called Uanib, that is foam on the water, and it is still Uanib today.” SIDHE NECTAIN, “Nechtan’s Side-hills. the Hill of Carberry, County Kildare, Ireland. The god Aonghas allied himself with Ogma and the Dagda in the pillage of An Domhain and the execution of the proto-giant known as Oolathair. After the Tuatha daoine were themselves routed by the people of Mil, the Dagda had the responsibility for allotting the sidhe, or “side-hills,” to those of his folk who wanted to remain within Ireland. Aonghas was not given a hollow-hill as his father thought that he should personally inherit the family “homestead” on the death of Boann. Aonghas, however, extracted a promise that he would be allowed to spend “the last long day and night of all time,” at the Brugh. The Dagda , never a great intellect, failed to realized that he had promised his son occupancy throughout eternity. Since “the twelfth of never,” never arrived Aonghas became the defacto owner of this place which is now equated with Newgrange. Newgrange is not a fabulous place but a real passage grave, consisting of two side chambers and an end chamber, in the form of a cross, all buried within a sweeping mound of stones. Sean O’Riordain says that “the excellence of the work and the height (20 feet) makes the Newgrange roof an impressive feature of this great monument.” This place was originally the site of the fortress of Nechtan, an early water-god often identified as the legitimate husband of Boann. Sidhe Nectain is the traditional location of the Well of Segais, the source of all

the world’s knowledge. SIGH, (shee, shay, shaw), the daoine sidh, the side-hill folk devoted to the goddess Danu. Sigh is a contraction of siabhrach, siobhrag, sibhreach (the spelling varies between districts) which appears to derive from the Old Irish Gaelic siabra. The word confers with the Welsh hwyfar which is used in such names as Gwenhwyfar or Guinevere, in each case a fairy, elf or fay, one of the wee folk. Hence: siaban, sand drift or sea spray; siab, a dish of stewed periwinkles (Hebrides); siabhas, a useless ceremony. The siochair gave the impression of malformation even where visual defects could not be seen. Keightley says they are separate from the liosalfar and the svartalfar, the light and dark elfs, "the more usual appellation for them being troll or trold (the Scottish trow). Like the dark elfs and the sidh, the siochair were represented as living in caverns, and from this were sometimes termed the bjergfolk, or hill-people. They were extremely rich living "in fine houses of gold and crystal", and were obliging and neighbourly; freely lending and freely "borrowing". Keightley says that they had "a sad propensity to thieving, not only to stealing provisions, but women and children." The most noteworthy characteristic of this tribe was their dislike of noise, particularly the chant of Christian psalms and the ringing of bells. Those who were plagued by them knew the remedy! They had properties of invisibilty and shape-shifting, the ability to foresee the future and reward their friends. They had not much personal beauty being possessed of humped backs and long crooked noses. The daoine sidh were generally regarded as the descendants of men. When the Tuatha daoine were defeated by the Milesians they were left no recourse but to swear allegiance to the Fomorian sea-gods and take refuge beneath the hollow hills of Ireland and Scotland, or join the Fomors in Tir Nan Og. In exchange for their complicity, Manann mac Ler gave the sidh their cloaks of invisibilty, the magic diet

against aging, and access to "the pigs of Mannan" who were a reincarnate source of never-ending food. The sidh resembled the North American little men in all but their size and social habits. The sidh were "wee folk" in the old sense of the word, "tall and thin" rather than small or diminutive. It was said of them: "Their attire is green, their residence the interior of hills. They appear more attached than their neighbours (the elfs and fairies) to monarchical government, for the fairy king and queen were recognized by law in Caledonia (northern Scotland). They were more mischievous than the southrons, and less addicted to dancing." King James VI of England suspected their might be a "jolie court" composed entirely of these "seed" people, but felt their reality was not something that should be "believed by Christians." Questioned why the Crown burned witches for having "congress" with the completely fabulous sidh, James was unable to answer. Tradition says that the elfs, fairies and sidh fled Greater and Lesser Britain "by the reign of James or Elizabeth at the fartherest." A little after this the entire clan was found landed in North America. As some Gaels considered the sidh descendants of the Firbolg settlers of Ireland and Scotland (those bearing the prefixes Mc, Mac and O') they were nicknamed the mickeleens (sons of the little ones). We have seen this name applied particularly to a group of little people at Seabright, Nova Scotia, but the English "fairy" is more often seen than either this designation or "sidh". This is a cause for confusion, but there is no doubt of the identity of the race that settled the Shean (Gaelic Sidhean, sidh hill) which is now the land upon which the town of Inverness, Cape Breton, sits. Mary L. Fraser says that: "In this district there was a small hill, shaped something like a large haystack, where the old people (colonials) used to see "little people" in the thousands." Before they moved in to develop the area, the Scots would

not walk in that place after dark. The few who tried to approach the sidh found that they vanished from sight exactly like the elusive mikumwees. Nova Scotia historian Will R. Bird thought that the "pixies" at Mother Cary's Orchard Indian Burying Grounds, in the Kejemukujik Lake region of Nova Scotia, might have predated white settlement, but the stories of their residence caused a neighbouring body of water to be named Fairy Lake. There was another well-known hill within the present city of Dartmouth, one in the Dagger Woods at Beech Hill, Antigonish County, and a fifth within Sugar Loaf Mountain in Cape Breton. At the Beech Hill location a man was abducted although "returned in good condition.” Again, in New Hampshire, it was reported that fay-folk were in resident as early as 1720 having come to that place with a Irish Presbyterian emigrant. While he flourished, they died out “after lingering a few years ina very melancholy and desolate way...” They were supposedly last seen in New England about the year 1816 when a testy temperance man spoiled the hospitality of his New Hampshire inn. The landlord’s wife, stout, buxom and never fazed, patronized the liquor agents when he was not about and thus maintained her “own heart whole.” It was now rumoured that the little people had taken permanent residence at the inn, and in spite of the landlord people on the road began to drop by to observe this curiosity. The “folk” were never seen but guests were invited to listen to their chatter in “Yankee-Irish dialect” from oine of the back rooms. The Inn benefited from this blessing and the landlady had less time to visit with her gin-bottle. As the novelty of this situation began to wear thin, customers disappeared and it was whispered that the voices were witch-inspired or those of a ghost. The little visitors provoked by this disbelief left and some say they retreated to Old Ireland. These folk are often confounded with English elf or fairy, but they were never a true little-people, the word

indicating sigh indicating a seed-like, or enduring race. These aristocrats of the realm of faerie were said to be beautiful to look at, and in the latter days were seen to be of great age and potential power. It was noted that the sidh lived ordinary lives if left undisturbed, caring for their animals, drinking whisky, and raising children. If seriously molested they could react against "men" with great violence. Their touch was seen to sicken or madden humans, who were similarly afflicted by their breath and their "elfarrows" which caused paralysis that often led to death. It was guessed that the bog-people kidnapped those who disappeared from Gaelic villages as slaves or concubines. Any visit among them saw time pass in an attenuated way and those who escaped from their underground quarters were invariably morose, insane, afflicted with a sexual disease, aged, or possessed of strange divining or healing arts. When they were seen it was noted that they were thin, up to six feet in height, handsome and young-looking in spite of their suspected great age. Befitting an ephemeral race, their forms appeared shadowy, and it used to be said that they could only materialize within view of a human. Their skin was observed to be soft, their hair long and silky and their essential clothing of sun-drenched white linen. Their speaking and singing voices were seductive, but their way with the single pipe, bagpipes and harp was unrivalled among men. They dressed well until the tax-men came to call; thus the Tain Bo Cuailgne says: "They all wore green cloaks with four crimson pendants to each; and silver cloak-brooches; and kilts with red tartaned cloth, the borders or fringes being of gold thread. There were pendants of white bronze threads upon their leggings and shoes, the latter having clasps of red bronze. Their helmets were ornamented with crystal and white bronze and each had a collar of radiant gold about his neck, with a gem the worth of a new-calved cow set in it. Each wore a twisted ring of gold about the waist, in all thirty ounces of this metal. All carried white-faced sheilds bearing ornamentation in silver and red bronze. There were ferrules

of silver upon their spears and the had gold-hilted swords carrying coiling serpent forms, gold and carbuncles. This astonished all who saw their parade." SIFIR, a male of the Daoine sidh. SIGEAN, diminutive person, a silly pleasant face. Like the Daoine sidh.

person,

one

with

a

SIGHIDEACH, spectre, “fairy,” pereson accried off by the Daoine sidh. SIMON BREAC. The son of Starn. After the defeat of the Nemedians by the Fomorii, this man and his followers fled from Ireland. Arriving in Thrace they were enslaved, but escaped to become the Firbolge. SINE, a teat, also a personal name, often rendered phonetically as Sheena, Sheenagh, Shennah, Shena, Sheena or Shiona. Eng. Jane, Jayne and Jaine being sometime variants. A female of the Daoine sidh. Norse, spani, a teat, Scot. spain, to wean from the teat. A feminization of Iain, the Eng. Ian or John. “One of the common folk.” Seonaid or Janet is a diminuation of this name. Scottish nicknames include Jess, Jessie, Jessy. Jennie, Jenny. Netta and Nita which also occur as independent names. Note also the related Janice, Joan and Jean. SINEACH. a “stretched out horse,” a sea-serpent. See muirdris. One of the characteristics of kelpies, tangies and other “monster-horses” was their ability to stretch out allowing any number of riders. SINNSEAR, ancestors, EIr. sinser, elder, ancestor, from sean, old SIOCHAINT, peace, from sigh or Siobhalta, civil, peaceful, mild, polite.

sith

(which,

see).

SIOCHAIR, SIOCHDAIREAN, one of the Daoine sidh, a "fairy."

MIr. sidheaire, a host of little people, EIr. sithchaire, from sith, an individual of this race. SIOCHARRA, “fairy” darts. SIOGAIDH. sion, unpredictable; gad, a switch; gadhar, a “lurcher (dog).” a word applied to the motion of a snake. Music is described thus when it magically twines and coils about the heart. SIOL, a seed, OIr. sil, semen, rooted in Celt. se, a sow, the AS. surname Sile, anglicized as Sheila or Sheela, one of the Daoine sidh, or “seed people.”In Christian mythology the name becomes Cecilia supposedly remembering the blind saint who was a patron of music and those without sight. Celia is a diminuation of this name. Cecil is the male form in English. SIONADH, obs. lord. The root is perhaps sion, the source of unpredictable things, something, anything, weather, from sian. Note also sen, the Lat. senior and the Eng. sir. SIONAN. The daughter of Lodan mac Ler. She went to the Well of Knowledge, or Cauldron of the Deep, which lay at the headwaters of the Shannon. As with Boann, the water rose against her and she was drowned in the seas of the west. Some said that the river was a pursuing sea-monster and the river was named after her. SIONN, phosphorescence, sunlight, also seen as teine-sionnachain, playing about with light. The appearance of the merpeople when seen after dark. SION NANSAR, “Heroes' Heaven,” the equivalent of the Old Norse Valhalla, usually identified with Tir-nan-Og and others mythic islands of the western Atlantic. SIOCALL, Gaelic for for the Eng. circle. SIORRITE,

SIRITE,

the

English

soiree,

evening

festivities;

siorruidh, eternal, sior, long, continual, OIr. sir, a comparative from sìor-rad, eternity. The “eternals,” the first word conferring with sithe, the little people. The ending ite indicates a feather or wing; a flying fairy. siorruidh, eternity, eternal. SIOTHLAGH, a sheelagh or sheila, siota, a blackguard, a pet, related to the Scot. shit. Also SIOTHLAGH-NA-GIG, gig, small, diminutive; figurines carved of stone which are explicitly sexual. The male figures show an erect penis, while the females typically show a vaginal opening held apart with the two hands. It is presumed that these figurines had magico-teaching functions in communities where men and women were often too tired from manual labour to "preform." Perhaps because of their lingering power, the sheilas were picked up by Christian churchbuilders and placed within the walls of their structures, often in seemingly inappropriate locations. The early fathers do not seem to have been disturbed by these images, or if they were, felt no sense of sin. Remember that the Culdee priest were not celibate! The medieval church of Rodil on the island of Harris was once filled with these extravagant representations of how to do it. The Clan MacLeod of Dunvegan seem to have been liberal with respect to preserving their interesting heritage, but in the nineteenth century, the island passed to Murrays of Atholl. The then Earl of Dumore discovered the sheila-na-gigs shortly after he built Amhuinnsuidh Castle. Lady Dunmore either disapproved, or was too deeply moved by the figurines, for she routinely instructed her gamekeeper to use his shotgun to blast away the private parts of these stone sithe. (Highland Clans p. 22). In Ireland siothlagh na bhoga, the “sheila of the wetlands,” a whore. Compares with the Scottish Gaelic corr, a “crane” or a “whore.” SIR, (the vowel is short), to search, from sper, to “foot it,” i.e. till the soil, the ON. syr, a pig, one who “roots in the earth,” a farmer. Not an inferior craft, see saigh and muc. SITEARN,

Latin

cithara,

a

stringed

instrument

somewhat

like the lyre. The musical instrument of the sithe, "harp". . Said to have been a five-stringed instrument somewhat like the classical lyre. It was among the instrument proscribed by Christian missionaries as an instrument of dark forces. In the end the bagpipes of the peasant class were almost the only ancient musical instruments to survive. See next entry. SITH, long-striding, quick-paced, to dart, to shock, to gnash, bite, span, grasp. A determined position. SITH, SIGH, SIGHEOG, plural, SITHE, SITHICH, SITHICHE, peace, quietness. tranquility. Rest from war, reconciliation, a truce; also one of the Daoine sidh. Spiritual. Having a long quick stride, to dart, sudden attempt to bite or grasp, taking a determined stance. Ir. sidh, a "fairy" hill, OIr. side, the "earth-gods", whose dwelling was a sid. Side, the collective magical powers of the little people The root word appears to be sed, a place of worship, a temple. Similar to the classical sed, the "seat" of a god. In Latin there is reference to these Gaelic earth-god who were imported to Rome as the noven-sides or noven-siles, i.e. "the new gods." Note also the Latin sidus, a constellation, "the dwelling place of the gods." The Gaelic sidhean is similar to the English side-hill, thus these were the Tuatha daoine, defeated by the Milesians, and banished to the British countryside as the Tuatha daoine, i.e. "northern" or "rustic-people." Note also sithionn, literally sithe-flesh, also termed venison. The little people were shape-changers who often travelled as deer. “The most active spirits of Highland mythology.” SITH BHEATH, immortality. SITHCHENN, a druid, seer or smith. Niall of the Nine Hostages and his four brothers consulted one of these folk to determine their futures. He fired up his forge and placed items within it to see what each would attempt to rescue. One took out a sledge hammer, another a pail filled with ale, a third bellows, one a spearhead, another dried sticks, but

Niall rescued the anvil, betraying the fact that his destiny was greater than that of his brothers. He eventually became the most powerful High King in Irish history. SITHEIN, the sithe-hill at Bailanduin, behind the Cloichfoldich mansion housen Strathtay, Scotland. Consisting of a dun, a circular mound twelve feet in height and fifty feet in circumference. On this is a stone with score-marks said made by fairies sharpening their blades on this natural whet-stone. SITHEIN ATH-LEODAIR, a sithe-hill , "a Kiln under a Dungheap." The residence of the Bafinn, the Gaelic goddess of fate on the island of Uist in the Hebrides. She supposedly retired here "at the end of the big world (the Golden Age of Celtdom)," and has been instructed to refuse her favour to men for a period of three thousand years. "Once the old woman of the son of Iodhagan was out upon the slopes. It was a hot day and the lambs were grazing. On the fairy hill of Ath Leodair she sat down. At last she lay down and fell asleep. Between waking and sleeping she became conscious of a muffled muttering as if people were arguing with one another...She heard them clearly agreeing on one thing, and that is that they would carry the worldly one to the Fairy Bower as soon as she would wake up. But the old woman (hearing this) jumped to her feet before they noticed. She then ran with might and main, shouting at the top of her voice, "When the forest withers, when the forest withers!" Indeed, she frightened the fairies for a brief while so that they took up her cry. Before they collected their wits, the worldly one had made them look like silly asses and they retired into the hill, still arguing savagely among themselves." Later the sithe were seen by two girls of a neighbouring village, who claimed they all had "the faces of hornless sheep." Among them was a orator, who addressed his fellows while standing on his head. To scatter them one of the girls made brief mention of several Christian dignitaries including Mary, "the mother of God" and Saint Columba.

SITHEIN, SITHEAN DRUIM MHAC BHRANDUIBH, “the fairy knoll of the ridge of the son of Bran the Black.” naera Onich, Argyll, Scotland. SIUBHAL SITHE, siubal, walking, moving, stirring, similar to the English swimming. The sithe-wind, their mode of passing invisibly from place to place. Also known as the slidean side, its power was personified in the wind god Myrdynn (see gaoth) who the Norse knew as Ve. Odin was often given as the god in charge of the north wind and in Scotland this duty was given to the Cailleach bheurr or Balkin, Lord of the Northern Mountains, all supernaturals who led the host of the dead. The baobhe and mentally "challenged" people were known to be able to call upon the sibuhal-gaoth, or “traversing-wind,” to move instantaneously from place to place: "Mrs MacMullin came out from Scotland and settled at the rear of East Bay (southwest of Sydney, Cape Breton), with her only child, an idiot boy. She had left behind her in the old country a set of horn spoons that she prized very highly, but never expected to see again. The idiot boy formed the habit of leaving the house every evening at nightfall. He would go out even in the teeth of the storm, and would not return until daylight. His mother never knew where he was, nor did the neighbours. But one morning he returned bringing one of his mother's much prized horn spoons. A little later he brought another, then a third, a fourth, a fifth, until all the spoons were returned to her. His mother and the neighbours believed that on account of his idiocy, he had the power of travelling through the air, and that in his nightly disappearances, he had crossed the seas, and brought back his mother's treasures." (Folklore of Nova Scotia, p. 110). A member of my own family claimed that the baobhe had no power of their own to subvert time and space, but used their forked-sticks and brooms to pass from ground level, up a chimney, to the level of the rooftops. There they were met by the "wind-bucks" who, for consideration,

carried them where they wished to go. Incidentally "strong wishing" was once considered a sinful act. It was a popular belief among Celts that if you wished yourself anywhere at night (whether you were a practising witch or not) you were sure to travel (spiritually if not corporeally) to the desired location. This was not, in itself, a dangerous business, but the "earth-spirits" were certain to demand payment for the transport, and it was never certain what they might require. Any individual who thoughtlessly wished himself in a new place after dark was advised to hedge saying aloud, "I wish I was at..., from the bottom of my soul I wish this, but not on this night." In Antigonish County, Nova Scotia, two families living on adjacent farms had children who were friends. When they were adults, Malcolm remained at home, but Mary moved to Montreal. Soon after her departure, Malcolm arose one night as if assailed by an ailp, or "nightmare" creature. He felt a great pressure on his chest and awoke to see a shadowy figure very like that of Mary kneeling on his chest, an open umbrella over her head. Amazingly she closed the umbrella and began pummelling him about the head and chest. He seemed caught in a dream and only exorcised her wandering spirit with great mental effort. The next morning he was physically black and blue and too ill to work. When he was again up and about, he wrote Mary enquiring what she had been doing on the night of his encounter. Amazingly she wrote back saying she he had been very lonely at that time, and had walked the streets of Montreal, blaming him for allowing her to leave for the big city. She said it had been drizzling all that night and she had been carrying an umbrella. She had wished herself back in Nova Scotia with Malcolm and seems to have been granted her heart's desire with a vengeance. (Folklore of Nova Scotia, p. 53). Again, at Antigonish Harbour, a young man named William was awakened on a stormy night by the voice of his brother who was not present in the area, but far away at sea. Nevertheless, Dan heard his familiar tread on the back stairway, and saw his figure dressed in sea-oils, enter his

room. "Is that you Dan?" questioned the land-dweller. "Yes." was the reply. "I've come a long weary way, walked here from Cape George (eighteen miles)," At that the travelling brother undressed and took his place in the bed. Seeing that his brother was settled, William turned down the lamp and slept. In the morning, he awakened to find that Dan had already gone about the day's business, or so he thought. When it became apparent that no one else in the family had seen his brother, and that he was nowhere on the premises, William had to conclude he had encountered a substantialseeming spirit of the night. A full fortnight later, this was confirmed when William arrived home in the body. Asked about the stormy night he said, "Yes, I remember, our schooner was just rounding cape George, the waves were mountains high, and I wished with all my heart and soul that I might be home." (Folklore of Nova Scotia, pp. 54-55). SIURSACH, a prostitute, a whore, from Eng. with G. feminine termination. SLABHCAR, a sloucher, a taunter, from slouching fellow, hence the Eng. slouch.

ON.

slokr,m

a

SLACHDAN DRUIDHACH, slachdan, a beetle, a rod, related to the verb slachd, to thrash or beat. Similar to slacc, a sword. The Eng. words slash and slay. + magician, thus a magician’s rod. In a tale from the West Highlands, a king set on adventure entered an old castle where he was met by an old crone “whose looks were evil, but whose words were smooth and pleasant.” When he crossed her threshold she drew the slachan druidhach on him and he fell, dead. Three sons went to avenge the father, and only the last had the sense to insist that the witch woman go before him across the stoop. He attempted to kill her with his sword, but she seized it and caused it to adhere to one of the stone walls. In a wrestling match, the man seized the magic rod and knocked off her head with it. In an inner room he found the bodies of his two brothers and revived them with a touch of the rod.

SLÀN, healthy, whole, Lat. salvus, solidus, firm, Eng. solid. This is the Eng. silly, the Scot. sely, from this last the family name Seely, etc. Originally a “wholesome” name conferring with Germ. selig, blessed (if naive). Skr. sárvus, whole, all in one piece. WBr. holl, Lat. sollus, whole, all. Not one of the Daoine sidh or the dead, the latter comprising the Scot. unsely host. Possibly after Slan, Slaine or Slainge the son of Partholan, the first Gaelic physician. His grave is at Dinn Righ, which is also known as Duma Slaine, “Slan’s Grave.” SLAN MAC DELA. A Firbolg ruler of Leinster who fought against Nemed. SLAT, a rod, a twig, similar to the English lathe. An implement used in acts of magic. A magical extension of the human arm used as a conduit of power. See also piseralas. SLATAN DRUI’ACHD, the druid’s rod. MIr. slatt, Cy. llath, Br. laz, MEng. latt, AS. laetta. Perhaps cognate with iubhar, the yew. This tree was the preferred wood for wizard’s rods. In former times there were many tree cults it being believed that the gods and men originated as the spirits of trees and that they could become reincarnate within them for periods of time. An important yew-tree cult formerly existed on the island of Iona, which some render in Gaelic as Tom-naa-Iubhraich, the “Knoll of the Yew-wood trees.” This druidic sect was wiped out by Saint Columba. Iona itself is said to be a side form of Iubar, translated as “The Place of Yews.” A Well of the Yew was formerly located at Easter Ross, but the ancient tree associated with it was cut down in the last century. The best-known extant yew is that at Fortingall, Perthshire. It is known to have stood at the time of Christ in the Glen Lyon, and is currently protected by a wall and iron gratings around its roots. See bha firid, aige beoir. “The Highlanders retain a tradition of the slatan drui’achd, which they say was a white wand.” (James Logan). Note that in Atlantic Canada it was once commonplace for unmarried girls to seek “the stick” of their husband-to-be. This

phallic symbol was considered to possess the characteristics of the future mate. Thus a slender stick brought a thin man not overly endowed, while a stout stick gave way to a robust mate. Where a woman proved overparticular in her judgement of marriageable men, it used to be said that she would surely end “married to some stick in the woods.” If a woman married badly it was agreed that “when she danced through the woods she picked up a crooked stick!” SLAT N’ NATHAIR, rod of the Dark Lord, who was the alterego of the sun-god Lugh. The magical extension of the arm of Cromm the “Crooked.” SLAUGH, the “aerial host,” Also, people, folk, an army, a multitude, the spirit world. O slaugh!, a cry for succour from the Daoine sidh. Slaugh-ghairm, Equivalent of the signal for a gathering of clansemen; usually a distinctive clan war=cry. Scottish”Unsely (un-silly) Court.” Members of the Daoine sidh and the human dead in counterclockwise flight. Confers with their leader Lugh. “ One day an old man of North Uist was walking along by the seashore when he was impelled to look up, and what should he see approaching him through the air but a great spirit-host; and in the forefront were the shades of men, hawk on wrist and hound straining at the leash, whom by the beauty and nobility of their countenance he knew to be Oscar and Finn and the great heroes of old; and they were moving swiftly westward toward Tir nan Og. The old man stood spell-bound until the vision had passed, and even after he reached home, he could for a time find no speech, so overcome was he by the wonder of what he had seen.” These packs of the dead were usually assembled under Lugh or the Cailleach bheurr at the Yule and frequently included men of less heroic proportions. “The Slaugh may not be unrelated to a natural phenomena - a whirlwind that raises dust on the roads and is known in the North East (of Scotland) as “a furl o’ fairies ween.’ (a whirl of fairies’ wind).” J.G. Campbell guessed that “these eddies are

amongst the most curious of natural phenomena. On calm summer days they go past, whirling about straws and dust, and as not another breath of air is moving at the same time, their cause is sufficiently puzzling. In Gaelic the eddy is known as oiteag sluaigh, “the people’s wind,” and its motion as falbh air chuiseagan treorach, “travelling on tall grass stems.” By throwing one’s left shoe at it, the fairies may be made to drop whatever they may be taking away - men, women, children or animals. The same result is attained by throwing one’s bonnet, saying, Is leat-sa so, is leam-sa sin! “this is your’s, that is mine!” A naked knife will do the same as will earth from a molehill.” See oiteag slaugh. See sloc and saigh. SLEAGH, a dart, a spear; EIr. sleg, to hurl or sling. The blunt end was referred to as cnap-starradh, a bronze or brass ball filled with stones. In the field it was shaken to maintain contact between allies, to dissuade evil spirits, and to demoralize the enemy by suggesting a larger force than was actually present. SLEAGH AN LAMH LUGH, Lugh's spear, sometimes described as “the Spear of Life"; integral to the Gaelic creation story. In the tale Lugh is represented as the sun and Nuada, as his twin, the moon. Bored by their existence in chaos, the two decided to create the universe. In a play at battle Nuada brought his irresistible sword against Lugh's immovable spear, creating the sparks that are the stars of the universe and ultimately the stuff of life. Like Odin's spear, Lugh's spear was a magical extension of his arm, the wood being derived from his own spirit. In the war between the Fomorian giants versus men and the gods, Lugh used this “dart” to blind and kill Balor of the Evil-Eye. SLEAMACAIR, a sly person, cf. ON. slaemr, bad. SLEMUIN. The “bull” possessed by the goddess Mhorrigan. See Odras. SLIAB, SLIABH. SLAIB, mire, a moor, a mountain, root slib,

to slip or glide down a slope. Norse sleipr, slippery. Similar to Eng. slab but regarded as native Gaelic. SLIABH BALOR, Balor’s mountain. When the Cauldron of the Deep was removed to the land it was placed in the geographical centre of Ireland a site first called Sliab Balor, which was named after the hero of the Fomors. That name was no longer appropriate after the land-gods killed him and purloined his spirit. He is clearly another model victim for seasonal sacrifices and his hill became Sliab Uisneach, The “”Hill of Huis,” or Hugh the Horse. We have already indicated Hugh’s connections with all of the “good” gods of war and agriculture. The “navel of Ireland” was located at the place where the four ancient provinces had a common boundary. The idea of an genius astral, or landspirit, with a base at a particular location came long before the New Age concepts of sacred sites and “power points.” Mountains or hills are quite frequently given as places for spectacle and unexpected movement, and indeed the laws of physics exclude much action on a level plain. The mountain of Labna in south America was one of these sites during the Mayan Late Classical period, but Nantai San, in Japan, is still climbed by pilgrims seeking enlightenment. There are similar locales world-wide, the Micmac version being Blue Mountain on the central uplands of Nova Scotia. SLIAB CALAD, “Slieve of the Mooring Place.” MIr. calad, a harbour, bay, cove. Some say that the Gaelic is borrowed from the Romance languages, hence It. calata, and the Fr. cale, cove. The underlying Celtic root appears to be qel, to hide, as in the Eng. hoth, a hole. hollow or cave. Perhaps related to clad, a ditch. Midir is perhaps the antithesis of Aonghas or Lugh. Often referred to as “Midir the Proud,” he was the son of the Dagda who “went to earth beneath Slieve Callery west of Ardagh, County Longford. His first wife was Fuamnach and his second Étain is sometimes seen attached to Ogma. He is said to been chosen as a foster father to Aonghas, which explain why this god is not shown taking an active

who have may role

against him in the troubles that followed. Midir confers in many ways with the Welsh Myrddin, the Anglo-Norman Merlin who the Romans called Merlinus. This god-hero is, in turn, reflected in the earlier Welsh underworld deity named Gwyn, “who was a great hunter, the one who conducts the souls of the dead to Annwyn.” His antagonist was the magician called Gwydion, “a friend of mankind and giver of the arts of civilization; he wars against the underworld deities.” Linguistically Midir boils down to “a cave threshold,” or “an eye in the earth,” and it may be significant that the country called England was once referred to as Myrddin’s clae, which is to say “Merlin’s enclosure.” Additionally, one of the wonders of the ancient world was Merlin’s cave, located somewhere in central Britain, and referred to as “The Cave of the Winds,” from the perpetual breeze that blew up from the depths of the earth. Some said that this was an entry point to other worlds and guessed that the wind was one which travelled “between the worlds.” It was also agreed that the World Flood commenced with waters which gushed up through this opening and that the cave’s location was lost beneath the silts that covered it when the waters subsided. Looking carefully at this myth leads to the conclusion that this place was one of the power-points of the elder world, one of the mysterious “navels” so often referred to in early literature. Remember that the Oolathair was either dismembered or relieved of his belly-button, and this was sometimes given as the cause of the Great Flood! Remember also that Misgarth, the great Norse “Middle Garden” was constructed of reorganized bits of the dead proto-giant. Midir may confer with Norse word, and represent the earth in a male configuration. In this case, the concept of rushing waters may be seen as part of a vaguely defined fertilization process. The name Fuamnach identifies Midir’s first wife with underground “noise,” and perhaps this is why he tired of her company and took Étain, the “kerna l” of all things, a lady who surely confers with Samh,

the goddess of “Summer.” It is said that the expression “as fair as Étain” still identifies any Gaelic beauty whose charms are without question. Fuamnach the Cold One was very jealous of this rival and used the magic she possessed to turn Étain successively into a pool of water, a worm and a fly. While Étain was in this last form the witch-woman raised a storm that lifted the fly out of the underground and buffeted her for seven years in the skies of Ireland. In all this time Midir and Aonghas sought the seemingly lost lady, but nothing could be deduced from her disappearance until the long period of storm ceased and the fly settled within the Brugh na Boann. Being no novice at magic, Aonghas immediately recognized the enchanted Étain but had no idea how he might raise the spell. While he was working on this question Fuamnach tracked down Midir’s love and raised more winds which blew her away. This time her fly body fell into the drinking glass of a chieftain’s wife, and thus she was impregnated with this goddess of the Daoine sidh. When Étain was reborn she had no memory of past events. This was the time of the high king named Eochaid who being wifeless discovered the beauty known as Étain, the seeming daughter of the Milesian lord named Etar. The king wooed her and brought her back to Tara as his wife. There the high queen became troubled with dreams of one who claimed to be her husband in a past life, and before long the underworld king appeared before her to invite her to rejoin him in his side: “...that marvellous land, full of music, where none says,”mine” or “thine,” where white always are the teeth, and black the brows of men and women. Their eyes always flash with many-coloured lights and the hue of foxglove is on every cheek. Pleasant it is true is the plain of Ireland, but these are deserts compared with the Great Plain which lies beyond. It is a wonder of this place that youth never surrenders to age, and that there men are all fair and without blemish, and women conceive freely without taint of sin...O lady, come with me to this far land and the purest gold will rest on thy head, thy meat will be the swine’s flesh all unsalted (the pigs of Manann); new milk and mead shalt thou drink, and live forever.” In spite of

this persuasive argument Étain was not ready to accept a pig in a poke, “a stranger without name and lineage.”To remedy this, Midir revealed his background, and spoke of his wife’s 1,012 year incarnation following her birth in the Land of Youth. Ultimately Étain accepted her fate, but only on condition that the Eochaid agree to some form of annulment of their marriage. Having to be content with this, Midir approached the king on the Hill of Tara knowing that his weakness was gambling. After playing a number of games of fidchell in which Midir was the consistent loser, the king was led to propose a final game the stakes to be at the pleasure of the winner. Thus Étain was demanded after Midir revealed his true prowess at the game, and Eochaid was bound to honour his word. An hour was set when the queen would be “reclaimed,” but Eochaid set a trap for his rival, surrounding his castle with a host of armed warriors. As it happened this was a useless preparation. As the king sat feasting, Midir suddenly materialized at his table next to Étain. Holding out his right hand he caught the lady about the waist, and the two rose away from the assembly straight up and out through a roof window in the palace. Angry and bewildered the king and his men followed to the out-of-doors, where they observed two white swans circling and moving toward the side of Slievenamon. Not an ready loser, Eochaid summoned his chief druid, who tried to regain the queen through magic. Not much of use was accomplished through this except that the ogham written upon three wands of yew revealed where Midir and Étain were located. This allowed the king to assemble his forces and mount a campaign against the Otherworld. In this he had the support of some of the Daoine sidh: When Boabd Dearg had been elected high king of that tribe, Midir had supported the opposition led by Ler and Manann mac Ler, and those of the old “gods” who were on the opposite side now supported king Eochaid. This combined force spent nine years digging up one

souterrain after another, but while the diggers slept, the people of the sidh repaired the damage. At that, the men finally came upon the inner stronghold, the “gate” to the Otherworld. Seeing that this was indefensible, Midir offered to compensate Eochaid ard-righ for his loss by sending him fifty beautiful handmaidens. When the high king refused, he sent Étain to the surface-world,along with the maidens, each shape-changed in her image. It is said that the queen gave some intimate sign which allowed the human king to recognize her, and thus she was returned to the world of men, and lived with Eochaid for ten years before his death. In that time she bore him a daughter who was also named Étain. This daughter, distinguished from her mother as Étain oig , the “younger,”married Cormac, the king of Ulster and from their line came Ireland’s most famous high king, the man named Conaire mor. This was the last major war between men and the “gods.” Those of the Daoine sidh who allied themselves with men were absorbed into the large gene pool. The sithe were not decisively defeated, but they withdrew further into their underground retreats, and followed the sun westward into the sea, becoming at last a people unknown outside folklore. Eochaid was not quite home free for he offended the tribes of Tethbai ( a district comprising parts of Westmeath and Longford) by demanding statutory labour to build a road across the Bog of Lamrach. The foundations for the road were laid with the trunks of trees, but the people resented the task and on the eve of Samhuin set their ritual fires about Eochaid’s palace while he was inside. As a result, the causeway was never completed. SLIABH MIS, anglicized as Sleemish, County Kerry. Here was found the fortress of Cu Roi which very much resembles An Domhain. The entrance to this place could never be located after dark, and the owner could chant a spell that caused the fortress to rotate like a millstone. SLIAB MONAIDH, a mountain range The Gaelic word is though

borrowed from the Picts, OBry. monid. In modern Gaelic monadh indicates hilly ground. Once used more generally as a territorial or district name, implying particulaly the mountainous parts of Scotland. Some of the rulers of the land were entitled “The Bear of the Mountain.” The “Mountain Slab” proper sometimes implied the Grampian Range. Then there was Sliab monaidh in of Findchad, from which an Irishman purloined “fairy-cattle.” Note than dun Monadh was described as baile righ Alban, “the king of Alba’s stead.” It was to this residence that Cuchullain came when he was in quest of Emir his wife-to-be. The Fian were once involved in the taking of this place, and the sons of Usneach probably stayed here for they were termed as being from dun Monaidh. This may have been Dun Add, the old seat of the Scottish kings, but the reference was likely applied to any seat of the king. SLIAB NAMON, a famous underground palace located at Tipperary. Fionn stood here and gave himself to the Irish maiden who first reached the top. Grainne won him with disastrous consequences. SLIDEAN SIDE, sithe-wind, the whirlwind used for transit by the Daoine sidh. See slaugh. SLIGHE AORAIDH, “the way to worship.” See slaugh, which is related. Aor, worship, but formerly, “a curse.” SLINNEARACHD, slinnean, a shoulder blade, shoulder, OIr. slind, a tile, smooth and sharp, Eng. sley and slay (with a weapon). A means to divination. In this rite, meat was cleaned from a shoulder blade without using a knife. The diviner inspected the transparent part of the bone and from the disposition of spots on it predicted events in the future. At feasts or marriages a “bard’s portion,” usually the rump, was delivered by chance to some individual. This person was expected to compose an extemporaneous verse in honour of the event. SLIOCHD

The mythic "ard-righ" (high king) called Ard-bheur

(the high bear), or Arthur led an mythic assembly known as the sliochd a company of bears. The word is similar to the Gaelic slighe, a path or way through the woods. In the English language we have the similar word slew, a host of people or animals; in particular the devils of the Devil. The Dictionary of Prince Edward Island English says that a slew or slough is "a hollow in an uneven or snow-covered road that causes a vehicle such as a horse-drawn sleigh to lurch sideways." In the past these obstacles may have been created by the slue for it is said that this species "lay at roadside jumping up to frighten or waylay strangers." The slue were exactly like the sea-going soughs, or sows, in fact the two words have the same root in the Anglo-Saxon tongue. Confers with the Anglo-Saxon sleuth, sloth, sloucher, slaughter and slought, to cover with mire. Also similar to the word slew, a large number, as, "a slew of people." A multitude, a host, the host of the Devil, or of devils. Local dialectic forms for this creature include zwoog, swoog or sow, all pronounced sough. The former use is in Prince Edward Island, the word being derived from the Middle English swough, or sough. The zwoog is a creature that can be called to tranport a cowalker from one place to another. In this, it corresponds exactly with the Lunenburg, Nova Scotia, guy's buck. When lowland Scots settled Deer Island, N.B., they found an Indian water-demon resident off the south-western shore, a spirit that occasionally materialized as the world's second-largest off-shore whirlpool. This they named the Auld Sugh (since corrupted to Sow). Sugh also corresponds exactly with the Middle English swough, which derives from the Anglo-Saxon swoogan. This is similar to older Teutonic words which mean to sigh or whistle. It is confluent with the Old Norse suugr, a rushing sound, like that of moving wind or water, and confers with the English word surf. The Old Sough was a place of hollow mummers, moans and sighs, as well as a salt-water drain (a secondary meaning of seugh, sewer or sough). Elsewhere we refer to the Gou Gou and the Woodswhooper, beings who seem to be particularized forms of

this creature. Both produced uncanny sounds which had the capacity to frighten men to death. The fishermen of our waters still listen for the "rote" as a guide to their position on the water, particularly when they travel in fog. This word is the Anglo-Saxon "ryn", the Old Norse "rauta", to roar, and defined any sound heard in nature, whether produced by the sea, winds, thunder or some unidentifiable agency. When Henry Hudson made his voyage into Canadian waters, he was keenly aware of everything within hearing and in his diary we read: "Wee heard a great "rutte" or noise with the Ice and Sea...We (therefore) heaved our Boat and rowed to towe out our ship farther from the danger." A Sable Island fisherman once explained that he was "listening for the "rote" as "the surf breaks with a different sound all along the shore." Unfortunately not all sounds on land and sea were as easily placed as to source. In our own century, scientists have been puzzled by cannonades of high intensity sound that appeared along the eastern coast. At first it was assumed that these were due to the after-shocks of jetaircraft breaking the sound barrier, but it was later shown that there were no crossings of airplanes in the places where these noised occurred. It was finally decided that these were "moog sounds." By chance, the word is phonetically associated with "zwoog" and "sough." We are not sure that science has eliminated spirits as a source of these noises, since these are the rumbles and thunders and creakings of the moving earth as it stretches across its plates. Long ago the Indians of Connecticut chose Machemoodus as a spiritual gathering place because of the "earth music" they heard there. The name means "place of sounds" and has been shortened to "Moodus". The Wangunk Indians suspected that the bear-like growlings which they heard at this location were gods breathing from the caverns of the earth. The phenomena is lived with on a daily basis by residents who describe the effects as ranging from the sounds of corks popping from champagne bottles to the rush of a cavalry at full charge. Whatever the intensity, from

light popping sounds to the sensation that the bottom of the feet are being hit with a sledgehammer, the "thunder underfoot" is almost unceasing. Actually such noises occur from time to time in all kinds of locations and are due to minor earthquakes along faults. Most faults are deeply seated and the sound is generated to far from the surface to carry to the ears of men. The Moodus quakes are noisier than most because they the faults there go down a mere mile (as compared with an average of six to nine miles). The Moodus movements do not lose their voice, and the overlying rock is a particularly good conductor of sound. Since the town is located between two nuclear power plants residents have shown more anxiety about the integrity of these buildings than with the general effects of quakes which constantly juggle their dishes in the pantry. The fay people were often described as "being of the smallest size and uniformly habited in green." On the other hand, they were recognized as shape-changers, able to alter their size and appearance at a whim. After "threshing the corn, churning the butter, drinking the milk &c," one goodfellow was observed "lying before the fire like a great hurgin bear." Keightley noticed that "picklehaaring" (hairy sprite), the German term for the zany or merry andrew, seems to have resembled the English puck-hairy, a creature very like the sliochd, one that "wore a vesture of hair or leaves, thus making it rough like the brownie and kindred beings." "From bug also comes bugbear, and bugleboo, or bugaboo. They owe their origin probably to the ho! ho! ho! (or boo! boo! boo!) given to puck or robing goodfellow, as well as to the Devil (or Pouke) in the Mysteries. Bull-beggar may be only a corruption of bugbear or bug-a-bear." The Scottish pawkey and the Gaelic bogle are both related to these creatures, who were reputed to lay at the roadside jumping up to frighten or waylay strangers. In general, the maliciousness of this slough-dweller was in proportion to the wetness or dryness of his countryside, the dryer the surround the less dangerous the sidh may be only a corruption of bugbear or bug-a-bear."

The Scottish pawkey and the Gaelic bogle are both related to these creatures, who were reputed to lay at the roadside jumping up to frighten or waylay strangers. In general, the maliciousness of this slough-dweller was in proportion to the wetness or dryness of his countryside, the dryer the surround the less dangerous the sidh. Our ancestors, in Atlantic Canada, had some trouble with the eastern panther, which was perhaps a projection of the woods-whooper, but they had more difficulty with pigs and bears, the first our mythic sows, the other our slue. Pigs were not native to the Maritime Provinces and the first settlers turned them loose to make their own way during the warm months. Unfortunately they developed tusks and were very much like wild boars, so that they could only be brought to the dinner plate after being shot in the head. In Pictou County, Nova Scotia, notice was taken of a bear driven to a stump by enraged domestic pigs, which finally got him off balance and gored him to death. We have mentioned the caution with which aboriginals treated the Old Bear Woman, and white men had were equally careful with her offspring. Even so they were casualties and as late as the year nineteen hundred, Amos Wite of Memramcook was reported eaten by a bear while he was in the woods picking berries. Even Christian ministers considered recall of the bear-spirit a potent curse. When the Hansons and Turners of Bocabec Cove, New Brunswick refused to leave their woods work to bury the "old man" of their tribe, the Presbyterian minister promised them a visit from "a great bear who will tear you with jaws of iron." At Cocaigne, on the northeastern shore, a child was born with bear-paw marks, brown spots covered with hair, "on account of a fright the mother received from a bear." The sidh-bheur or slue were however more often heard than seen. Invisible bears created noise, but no physical damage,in Nova Scotia at Glen Haven and Tantallon. On the other hand a "real" bear was constantly sought

at Hoyt, New Brunswick, after it killed sheep and farm animals and smashed a milk shed. They trapped it and followed the slue on an obvious trail through the woods, but the trail was never traced to an end and neither animal or trap was recovered. When lowland Scots settled Deer Island, N.B., they found an Indian water-demon resident off the southwestern shore, a spirit that occasionally materialized as the world's second-largest off-shore whirlpool. This they named the Old Sugh (since corrupted to Sow). Sugh also corresponds exactly with the Middle English swough, which derives from the Anglo-Saxon swoogan. This is similar to older Teutonic words which mean to sigh or whistle. It is confluent with the Old Norse suugr, a rushing sound, like that of moving wind or water, and confers with the English word surf. The Old Sough was a place of hollow mummers, moans and sighs, as well as a salt-water drain (a secondary meaning of seugh, sewer or sough). Our ancestors had frequent run-ins with corporeal bears; it is reported that the son of Amos White was eaten by a bear while berry-picking at Memramcook, New Brunswick, in 1900. It is not surprising that they incorporated this ravaging animal into their legends. For the most parts ghost-bears were the source of inexplicable noises in the woods, but left little sign of their night-time visits. One exception was the mythic New Brunswick creature known as Old Shan who left, "a path through the woods like a bull-dozer might make today..." It was formerly believed that the spirit of a bear might be projected on the unborn within the womb. Thus it was noted at Cocaigne, New Brunswick (1878) that a child had been born with what appeared as brown spots "covered with bear-like hair" on its body and these were blamed upon "a fright the mother received from a bear." There were, apparently, bear-like creatures in the Hell: When the Hanson and Turner boys of Bocabec refused to come out of the winter woods to bury their patriarch, a local minister cursed them in public. Afterwards, a ballad was written promising that they would

each meet their death beneath "jaws of iron and teeth of steel." It is said that latter day members of these clans have been pursued in their dreams by bear-like wraiths. SLIGHE, a way, EIr. slige from the root sleg, I strike (with an axe). Ro sligstear ro selgator rotu: They hewed out ways. Confers with slachd, thrash or beat, strike; the Eng. slash and slay. The Celts were the first road-builders and landdevelopers. This word is related to the next. See slaugh. SLIGHEGALLION, Slievegallion. Something of Cúchullain’s troubles with the side-hill folk is preserved in the tale known as “The Chase of Slievegallion: Here we are again introduced to Culann the Smith, who is often taken as the human form of Manann mac Ler or his father Ler. He was said to reside within the sidh of Slievegallion, the “Hewn Out Way of the Stranger.” It was this ”god-giant” who had his guard dog strangled by the young Setana who was afterwards nicknamed Cúchullain. In the Fenian version of the tale this Tuathan-Fomorian divinity had two daughters, Aoine and Milucra , both in love with Fionn. As Ellis has said “Aine has been identified with Anu, mother of the gods, as well as with Mhórrigán, goddess of battles.” The youthful Aoine once admitted that she had no interest in white-haired men and her sister saw this as a means of having Fionn for herself. According to this tale, the Fionn were at the hunt when they came upon a doe near the Hill of Allen, and ran it northwards until it was forced onto Slievenamon, the “Holy Hill,” a veritable focal point of Tuathan magic, a place very similar to Hugh’s Hill in legendary lore. Fionn alone saw the doe disappear into the mountain-side, and it was he who encountered the weeping Lady of the Mountain. She claimed to have lost a golden ring in a nearby lake and asked Fionn to find it for her. He tried and at last succeeded, at which the lady plunged into the lake and disappeared. Fionn then saw that the waters of the lake had been magically charged against him for his youth had fled, and he was so feeble and

ancient that his hounds failed to recognize him. When the chase party caught up with Fionn his voice was so weakened he could barely whisper his identity. Fionn said he thought he recognized the perpetuator of his misfortune as Milucra of Slievegallion. The Féinn, therefore, placed their leader on a litter and carried him to that side, where they began to dig. Like others before them, they eventually penetrated the gates of the Otherworld, where they were met by a maiden carrying a drinking horn of red gold. She was Aoine, the goddess of love and youth, and the first “drink from her cup” restored him, but left his hair white. It is said that Fionn’s hair colour would have been returned with another sip, but he was content to be young again and went his way with prematurely grey hair. Fionn’s failure to accept the second draught from the drinking horn was tantamount to having other love interests, and the fay-woman were exceptionally jealous beings. At Slievegallion there is an antique standing stone on the mountain-top, which the locals used to avoid as the dwelling place of the Baobd or “Witch” of the Lake. Although the place was not often visited a mysterious beaten path, worn by inhuman feet, is still seen to lead from the lake-side up the mountain to the standing-stone. SLIOCHD, posterity, a tribe, MIr. slicht, a trace, track, a vestige (of the past), root. sleg as seen in slighe. Similar to Germ. geschlecht, race, lineage. Confers with sluagh, people, the OIr. sluag. The ard-righ (high king) called Ard-bheur (the high bear), or “Arthur” led an mythic assembly known as the sliochd a “company of bears.” The word is similar to the Gaelic slighe, a path or way through the woods. In the English language we have the similar word slew, a host of people or animals; in particular the devils of the Devil. The Dictionary of Prince Edward Island English says that a slew or slough is "a hollow in an uneven or snow-covered road that causes a vehicle such as a horse-drawn sleigh to lurch sideways." In the past these obstacles may have been created by the slue for it is said that this species "lay at

roadside jumping up to frighten or waylay strangers." The slue were exactly like the sea-going soughs, or sows, in fact the two words have the same root in the Anglo-Saxon tongue. All confer with the Anglo-Saxon sleuth, sloth, sloucher, slaughter and slought, to cover with mire. Also similar to the word slew, a large number, as, "a slew of people." A multitude, a host, the host of the Devil, or of devils. Maritime Canadian dialectic forms for this creature include zwoog, swoog or sow, all pronounced “sough.” The former use is in Prince Edward Island, the word being derived from the Middle English swough, or sough. The zwoog is a creature that can be called to tranport a cowalker from one place to another. In this, it corresponds exactly with the Lunenburg, Nova Scotia, guy's buck. When lowland Scots settled Deer Island, N.B., they found an Indian water-demon resident off the south-western shore, a spirit that occasionally materialized as the world's second-largest off-shore whirlpool. This they named the Auld Sugh (since corrupted to Sow). Sugh also corresponds exactly with the Middle English swough, which derives from the Anglo-Saxon swoogan. This is similar to older Teutonic words which mean to sigh or whistle. It is confluent with the Old Norse suugr, a rushing sound, like that of moving wind or water, and confers with the English word surf. The Old Sough was a place of hollow mummers, moans and sighs, as well as a salt-water drain. A secondary meaning of the Eng. seugh, ie. a sewer. SLINNEARACHD, from slinnean, a shoulder. A method of divination involving the examination of meat cleared from the shoulder of a cow or lamb. This had to be done without the help of steel implements and the diviner was chiefly interested in the transparent portions of bone. From the disposition of patterns seen there he could presage what might happen to any person from whose flocks the animal had been taken. SLIOGACH, sly, sleek, fawning, sligtheach, sly from Scot.

sleek, ON. slikr, slick, smooth, Indo-European sleig, to glide. See sliabh. SLOC. a pit, a slough, root, slug, to swallow whole, AS. slóh, Germ. schlucht, a hollow, a ravine; slup, lubricus. See next. SLOINN, surname, OIr. slondim, name, Cy. ystlyned, kindred. SLUATH, SLUAGH. People, multitude, host, army, Ir. sluag, slog. Implies a servant. Dwellers in or along a slighe or slough. Related to the Gaelic sloc which is the German schlucht, a hollow ravine. Dwellers in the outback. Also confers with the Samh and with the Eng. “Summer,” slop and sow, The common rabble, the main elements of the Gaelic sgral, or host, which, see. Sluadh, the host of the dead. In Maritime Canada the form of this word is slew, sloo. slue or sow, and is used to describe a hollow in an uneven or snow covered road. The Old Sow, the world’s second largest whirlpool, is located southwest of Deer Island in Passamaquoddy Bay, New Brunswick. Confers with Sgatheach and slaugh, which see. SLUGADH, SLUDACH, that which swallows. The act of swallowing, engulfment, absorption, devouring, gluttony. A curious spring in the parish of Cromarty, Scotland. It gushes with undiminished volume until it shuts down, suddenly, each summer. In the autumn it bursts forth from it side-hill in undiminished strength. It supposedly took on this character after a seventeenth century happening involving two residents of nearby farms. One, a tacksman, and no friend of the other, made haste to drink first from the spring. He then muddied the waters and noted, “Now it’s ready; drink your fill!” At this an offended spirit reacted, causing the water to boil and dry up. On the opposite side of the frith, a new jet of water appeared where there had been none before. The tacksman, uncouth though he was, could not suffer the evil-eyes of his neighbours and went to a seer for help. The wizard suggested he clean the stream with a linen towel, lie in the vicinity of the former fountain, at the hour of the offense, and await the justice of the stream. He

did this and a jet of water erupted from the ground. At the same time the distant fountain across the frith disappeared. It is clai med that the naiad of the stream still continues to withhold her bounty at the season when it would be best appreciated by men. 2 SLUAGH-GHAIRM, a call to war, a pre-arranged clan signal for a gathering. Each district had a distinctive battle-cry. SMACHD, authority, correction, MIr. smacht, a fine imposed for breaking the law, from s-mag, the root being magh, to be strong, Eng may. SMAG, SMOG, a paw, see mag, magh. SMARACH, a lad, a juvenile, Skr. maryakas, a little mannie, Cy. morwyn, girl, merch, daughter. In Aran a marlach is a child of either sex, from two to five years of age. SMEILEACH, pale, ghostly, ghastly, smeilean, a pale, puny person, cf. meileach. SMEUR, SMIAR, smear, anoint, Ir. smearaim, smear, possibly from the Eng. See smior.

grease,

to

SMERART, the high anointed ones, i.e. “Beloved of the gods.” In pre-Roman times they occupied the Oykel and Carron basins of Scotland. The Latin is either Smertae or Mertae. The word is a participal formation from G. smeur. Cognate with smior, bone marrow, Eir. smir. Note the Gaul. goddess Canti-smerta and the one called Rosemerta. She is equated with the L. Mercurius, who Caesar says was the most worshipped of their Gaullish gods. This deity was devoted to war, industry and the arts and was the god they also called Teutates, “who was wont to be worshipped with human blood.” He was also said embodied in Esus , the Gaelic Aod. There seems to be little doubt that the warriors of this clan were ritually besmeared with blood, perhaps that of 2Miller,

Hugh, Scenes and Legends of the North of Scotland, p. 18.

enemies, or men slain in battle, the liquid representing that of the sacrificed and reborn god. There were several sites named Sliab Smertain in County Cork, Ireland, and there is still a Scottish ridge dedicated as Carn Smeart. Note that the beardless youthful heroCuchullain once provided him with a necessary ulcha smearthain, “smeared beard,” by casting a spell upon a handfull of grass he seized from the earth. Notice that Solinus says that the ancient Irish victors “drink the blood of their slain and then anoint their faces with it.” SMERTAIN, thought to be an epithet of the Gaullish war-god Esus, the Gaelic Aod. See above. SMIODAN, spirit, from Scand. smeddum. Relates to smior the English smear, bone-marrow, sometime considered to be the place of the life force in animals and men. SMIOR, smear, marrow, EIr. smir, AS. smeoru, lard or butter, ON. smjorr, butter. SMIOT. To throw in the air with one hand and hit with the other, Eng. smite. SMIUCHAIREIN, smiur, smear; a dining-room in the land beneath the waves. The Fomors ate raw meat (until Cian Contje made them a gift of cooking-fire) and were without eating utensils. Has reference to barbarous eating habits. SMOG, see SMAG, a paw, cf. ON. smjuga, to creep through a hole. AS. smugan, to creep, Eng. smuggle. SMUAIS, marrow, the juice from the interior of bones, to smash (bones). SMUCAN, smoke, drizzle, Eng. smoke, G. smuc, post-nasal drip. Smuid, the same word. SNAILLEAN, counter-charms cut from wood. The equivalent of certain runes first fashioned by the Norse god Odin. The

Gaelic snaillean were the invention of Ogma. SNAIM, a knot, EIr. snam, a bond, from the root ned, to bind, Lat. nodus. See next. SNATH, thread. "A man was going to mass early on Sunday morning...as he crossed the strand, he found a woman and her daughter engaged in framing witchcraft by means of pieces of thread of various colours. He tore up the whole apparatus and rebuked them for malice and breach of the Sunday. They entreated him not to reveal what he had seen, and promised their protection in return for his silence. Nevertheless after mass he told the story. Shortly after, when he was about to sail for the mainland, a black crow settled on the mast of his boat and a storm arose in which he perished. This story is not only true but of recent occurrence." (CM, p. 220). Notice snaithean, directly below. SNAITHEAN, the woollen snare, a counter-charm against evil spirits, snath + engach, thread + a fetter, a net, an entrapment. The ultimate counter-charm. Folklorist Miss A. Goodrich-Freer stated: "I have never heard a case it which it had failed (Celtic Monthly, 1901, p. 219). The snaithean was a pleated or knotted length of wool thread, that taken from black lambs being preferred. In Canada black horsehair was often substituted for wool. Goodrich-Freer said that "Certain persons in most districts know how to make it, and can repeat the charm (which activates it). The person who fetches it (from the charm-maker) should carry it always in the palm of the hand, not between the fingers and the thumb, because they are "not blessed." This magical device was then placed on the animal or person thought to have been "overlooked" by dark force, and had to be kept in place until the effects of the "evil eye" or "spell-casting" were lifted. The maker of a snaithean could diagnose the presence of the "evil eye" as he was invariably "seized by a fit of yawning" while weaving the thread. If the weaver experienced some of the symptoms of the illness of his applicant, it is assumed that

some other form of evil was in action. To determine whether the baobh producing the ill effect was male or female, the maker of the snaithean usually produced a frith or horoscope along with the knotted thread. When the thread was placed upon animals, latter-day users said the Latin "Pater" and then intoned the following charm: An Eye will see you. A Tongue will speak of you. A Heart will think of you. He of the Strong Arm is blessing you. The Father, the Son, the Holy Ghost. Four persons there are who may have done you harm. A man, a wife, a lad, a girl. Who is to turn that back? The three persons of the Trinity, The Father, the Son, the Holy Ghost. I call Mary to witness, and Bridd. It will be a human thing that has done you harm With wicked wish, Or with wicked eye, Or with wicked heart. That you (name of person or animal) be well From the time I place this about you. In the name of all, the Father, the Son, the Holy Ghost. Freer thought that the reference to "the Arm" applied to the crozier of St. Columbus, but it could as easily identify the more antique Lugh "of the Long Arm." The effect of this device is shown in accounts from "the Powers of Evil in the outer Hebrides (Celtic Monthly, p. 220)." A woman who fell ill at the sea-shore, suspected she had been "eyed" after she passed a man leading two ponies and carrying grain on his back. In her weakness, she found her way to the nearest croft, where she nearly succumbed to vomiting and shivering. The residents gave her butter mixed into warm milk to sooth her stomach, while a man who was present being sure she had indeed been "overlooked", set about twisting threads, which he passed round the hearthfire three times (these fires were set at the mid-point of

the room). He then tied the artifact to her hand and she began to improve. In another instance a girl came to a local counter-charm maker begging a snaithean for her sister, who appeared gravely ill. As Ranald "the Tie-Maker" was in the presence of others when the request was made, he refused, noting that he was now a good Christian, and that the village priest had instructed him not to practise the elder-day arts. Seeing his difficulty, the petitioner managed to get him away from the crowd, and he then asked his wife to twist some wool on her spinning wheel, so that he could make a snaithean. "The girl got better, and is alive to this day to prove the efficacy of the cure." Magical knots were also put to prophylactic use since it was difficult to avoid encountering magicians on the road to market. Thus Freer has noted that, "If you buy a horse or cow in the market you are almost sure to find a piece of black wool round its tail, well out of sight, under the tail...This must be burnt when removed." It is noteworthy that the snaithean was regarded as ineffectual if the maker demanded payment for his weaving. Notwithstanding, those who received this help considered themselves under a powerful obligation to the weaver, who had to be repaid in kind at some future date. In New Brunswick, Canada, a variant of the snaithean may still be in use. This is "hair from a black stallion's tail" which is worn below a high necked sweater, or (with the ladies) beneath a ribbon of velvet. Asked whether black hair from some other animal might suffice, a user said "no, I tried cow's hair and it was no good. I had to trouble myself for stallion's hair, and when I feel a sore throat coming on, I wrap it about. I've never had a sore throat now in seven years, but once when I mislaid my cord. Now I wear it pretty constant and am well again!" Speaking on this subject, Joe Neil MacNeil, of Cape Breton, said that stallions were reliable allies against evil spirits, but that a mare was likely to join the opposition, "she would side with

your enemy and harm you...But it was also said that if a rope were put around her rope, even if it were nothing more than a woollen yarn...she would side with you and fight fiercely against the spectre." (Tales Until Dawn, p. 217) It must be noted that most rural farmers and herdsmen, here and in Britain, once belonged to secret societies, such as the Horseman's Word or The Ploughman's Word, and considered themselves allied with ancient gods, who have since been associated with the Devil. Scottish historian Hamish Henderson says that "the Horseman's Word" embraced the entire farm labourer population of the NorthEast (in Scotland). Its principal ceremony was an elaborate initiation rite in the course of which young lads became "made Horsemen."...The Horseman's Word developed out of earlier cults about the middle of the last century. The cult was exported to Ireland by Scots planters (and presumably found an easy passage to America with the Highland Clearances and the various potato famines). The final rite of initiation, which usually took place at Samhuinn (Old Style, about Nov. 11) was followed by a "signing over" to "the Deil" and the giving of the passwords that would enable the new Horseman to call for supernatural help. Afterwards, if the "newly-made man" found himself troubled by a ill-natured mare, he had only to "say his lessons over" and "a horse would appear. He would have good cause for fear for that horse would be the Devil - but if he took courage and slipped the collar (snaithean) over the uncanny cratur's head and mounted it, he would never afterwards have trouble with any pair of horses." (Scots Magazine, May 1967, p. 118-124). Some of the Gaels contended that knots were "locks" against evil-spirits, being effective counter-charms to ward off the familiars of human magicians, wolves and even Aog, or Bil. When a boabh was brought to the stake at Saint Andrews in 1572, it was found that she wore a white cloth about her neck, and within it they found many knots tied upon strings of wool. They took these from her, much

against her will, for she cried out, "Now there is no hope for me." Notice that the source of magical power of the witch and her victims was the same. In ancient times, the god who empowered the horsehair may have been Eochaid, "The Horseman of the Heavens," whose name derives from each, a horse. He is first mentioned as the high-king of the Firbolgs, the first people to establish a capitol at Tara in Ireland. The name was later applied to Eochaid Breas, who may been thought of as this god reincarnate. In the latter form, this god was associated with the dark forces of the sky and the sea, as evil incarnate, thus his association with the "modern-day" Satan. The horned-gods of the past included Fomorian seagiants with the heads of sheep, and these may been the forces drawn into play in creating the earlier snaitheans. In every instance, it was thought that the baobh launched an evil spirit with her "troubling eye", or mysterious chants. This invisible traveller entered the victim through a body opening and produced the effects of illness by contending with the internal soul for control of body functions. In the worst case, the foreign spirit won, and the individual lapsed into a coma, followed by death. While this was going on, the body of the instigator lay, at home, in a trance state which could only be broken with the return of his familiar and reinstatement of his own primary soul. Counter-charms did no harm to the witch-spirit, but "locks" such as the snaithean had the effect of preventing the witch-soul from returning to its place of origin. If this continued for a long time, the body-functions of the evildoer were thought compromised. At this, the instigator was forced to confront his victim asking mercy, which might be granted if the curse was lifted. This was usually a difficult decision for the baobh since the runner, or secondary-soul, demanded blood once it was unleashed on a mission. If possible, the magician would redirect the bafinn to a secondary victim, thus the old Gaelic saying that individuals were sometimes "saddled with someone else's

ills." There was a danger here, since vengeful bafinn could not be caused to operate against people who were without guilt. In this event, the runner would return and vent his wrath against the witch. SNATH-DEILBHE. warp-spasm; snath, thread; deilbh, in the process of forming, warping. The Norse berserker-rage, a complete shape-change of the human body creating an inhuman fighting machine. In both communities this effect was fuelled by the drinking of blood containing potent hallucinogenic herbs. See crómagan, the drink that inspired this condition. SNATH GORM. the blue-green thread of witchcraft. The blue clews carried by baobhe and wound about animals or objects as an enchantment. SNEADH, a nit, a house-goblin, OIr. sned, AS. hnitu, Eng. nit, the Scand. niss-god-dreng, a house fairy similar to the boabh and bodach. SNEDGUSA. possibly from the above+ gas, a stalk or twig, a diminutive. A cleric in the household of Saint Columba, the subject of the Imram Snedgusa acus meic Riagla, “The Voyage of Snedgus and mac Riagla.” which has been preserved in the Yellow Book of Lecan dating from the fourteenth century but is considered to date at least to the second half of the ninth century. In it, the men of Ross successful killed Fiacha mac Domnaill righ “for his intolerable tyrannies.” All were found guilty before the law and sixty couples were sentenced to banishment as ringleaders of the uprising. Two Christian monks, Snedgus and mac Riagla , sat as judges but they were sympathetic to the cause of the men whose fate was left “to the Great Ocean.” Afterwards they set out on a voluntary pilgrimage following in the wake of the earlier curraghs. It is said that they drifted north-west “in the outer ocean” and after three days their thirst became almost intolerable. Christ took pity on them and

brought them into “a river within the sea,” where the water had the taste and sustaining qualities of tepid milk. Afterwards they visited many other islands, at last reaching a landfall where they met people who spoke Irish Gaelic. Their first encounter was with a group of women who sang to them and told them that many generations of Irish considered this land home. They were eventually taken to the court of the king of that place, and he received them well asking their origin and mission. It was obvious that the king had knowledge of the earlier civil war in Ireland for he asked, “How goes it in Ireland, and how many of Domnaill’s sons still live?” They answered that three remained, “but Fiacha mac Domnaill fell by the men of Ross, and for that deed sixty couples were banished to the seas.” The king smiled and responded, “That is a true story: I am he who killed the King of Tara’s son (i.e. Fiacha) and we are partly those who were sent to sea. This action was well for us, for we will stay here until Judgement Day, and be none the worse for it, for this is a land without sin, without evil, and without sinful desires. This island we live on has been good to us, for it is the birthright of Elijah and Enoch.” Thinking this place suited their needs the two clerics remained presumably enjoying immortality in this western retreat. SOD, an awkward person, a stout soul, cf. Scand. sod, a heavy person, the OIr. she-wolf from which the modern saigh, a bitch, ultimately the goddess Samh or Summer, who was accused of untidy housekeeping. Sod, the noise of rushing or boiling water, the steam of water in which meat is boiled, Ir. sod, boiled meat, particularly pork, related to ON. soth, the broth or water in which meat has been boiled, Eng. sodden, seethe, sod, Scot. sotter, to boil slowly, sottle, the noise made by boiling porridge (which anciently contained meat). The Eng. sows of Manann mac Ler, and thus his one time “daughter-consort” the Mhorrigan, or “Great queen of the Ocean.” All the “billow maidens” were renewable virgins, “eaten” at dusk but reincarnate by dawn. The Scot. sodick or soudie, an “ample” and clumsy woman. G.

sodal, pride flattery, insolence, the OIr. sotli, animosity, the source of the Eng. and Fr. sot, a drunkard. Also, sodan, caressing, joy, a happy reception, sog, mirth, good humour, tipsiness, sôgh, luxury, riot, EIr. suaig, having many pigs, prosperous, soidean, a jolly or stout fellow. See feiss, a female pig. The sacred nature of the Anglo-Saxon sow is shown in the fact that it was termed asa-soge, literally, “Asa’s sow,” or “Odin’s sow.” These female creatures obviously confer with the Walkyra or Nornr, who are the Celtic Bafinne. Fredrijof Nansen has said that: “The Norse myth of the sow must have found a favourable soil among the Celts, as according to the ideas of Celtic mythology the pig was a sacred animal in the religion of the Druids, especially concerned with Ceridwen, the goddess of the lower world.” She is, of course, the Cornish Horridgwen, known in Gaelic myth as the Mhorrigen. “The Celts had heard of the pig that by the help of steel causes fairylands to remain visible; but regarded this as being connected with the animals sacred properties (and not with the steel). It cannot have originally been a Celtic conception, otherwise we should meet with in other Celtic legends.” Nansen did not read widely enough and apparently lacked a knowledge of Scottish and Irish folklore: To begin, the Gaelic goddess of fate was the tripartite Bafinn and her youthful form was Mhorrigan, the “Great Queen of the Ocean.” She was usually referred to as the Samh , pronounced “sawh’ or “saah,” which is to say “Summer” personified. She was also termed the Saigh or “Bitch.” The Irish form of this is saith, sagh or saighin, the Middle Irish sogh or sodh and the Early Irish sod, a bitch, especially a she-wolf (the favourite totem of Mhorrigan). It will be noticed that his confers exactly with the Anglo-Saxon soge and the English “sow.” The Anglo-Saxons often termed this goddess Asasoge indicating her sexual attachment to the god Asa, or Woden who is the Gaelic god Dagda or his son Lugh. Notice

that the depersonalized word samh,” is defined as “a clownish individual; cf. Sc. sow, one who makes a dirty appearance, “a pig.” Notice also that the boar was a totem animal of the two Gaelic male gods mentioned above. This goddess is spoken of in the Cuchullain tale as the “Great Black Sow,” and she confers with Boann, Anu, or Danu, the matriarch of the Tuatha daoine. After they became the Daoine sidh, these people were frequently seen in the form of goats, sheep, horses, cows, dogs, cats, hares or pigs. A number of Welsh observers agreed that they perceived fay-folk as sheep. These disappeared from the hill side but “About half-an-houur before sunset, they saw them again, but not all alike (each person had his own perception of them); for some saw them like sheep, some like greyhounds, some like swine, and some like naked infants. They appeared in the shade of the mountain, and the first sight was if they rose out of the earth. This was a notable appearance of the fairies seen by credible witnesses.” As the Milesians approached Ireland as an invading force it has been said that they at first called it the “Sow’s Island,” “as each hill seemed to have the semblance of a pig.” Historians have guessed that this was because the place had the appearance of a pig’s back, but the explanation is deeper than that: The Firbolgs were the first settlers to leave certain descendants in Ireland and they said that their ancestor was a pig-god. By the time of the invasion their mythology was one with that of the Daoine sidh who supplanted them. The idea of a pig-god may ultimately go back to the Fomorian shape-changers, for the creator-god, Don, also known as Ler had seven daughters, sometimes referred to as the “wave-” or “billow-maidens,” The chief of these was his daughter/wife, Mhorrigan, who resembled the Welsh Ceridwen in having care and control of the famed Cauldron of the Deep. It will be recalled that she paired herself with the land-god Dagda the father of the Tuatha daoine. This “pig-goddess” is thus insinuated into the main line of the fay-people.

Incidentally, the Fomors are particularly associated with Munster and the people of Breg in the south of Ireland. Drimne Breg, the “Ridge of Breg,” still carries the alternate name “The Back of the Great Sow,” from the days when it was associated with the powerful Tuatha daoine. Fionn mac Cumhail was a Milesian Gael, and Aonghas Og one of the defeated Tuatha daoine. It is said that ten hundred of these two folk once gathered at Brug-na-Boann which lay in a hollow hill near Tara. During the festivities Fionn baited Aonghas about his lack of hounds, horse and military strength. Aonghas retorted saying that Fionn possessed all of these things, but suggested that his host was incapable of cutting down a single “Tuathan pig.” Fionn countered, saying that his two hunting dogs had never failing in bringing down any pig. A battle might have ensued but Fionn was sober enough to advise his men: “Let us leave off, for we are but few among the Men of Dea.” As a result they retreated to Slieve Fuad where the Feinn happened to be encamped at that time. As a result, the Tuatha daoine began boasting of how they had “conquered” the Milesians and in a year’s time Aonghas invited the men of the south to hunt for some of his “pigs” (i.e. Firbolg warriors). The Feinn agreed to the hunt , and “on a plain to the east,” found “a terrible herd of great pigs, every one of them the height of a deer. And the leading pig was blacker than a smith’s coal, and the bristles on his head were the like of thorn-trees,” It is said that this hunt brought losses to Aonghas but was also grievous to Fionn whose force was depleted by ”ten hundred missing men not counting servitors and dogs.” Enraged members of the Feinn suggested marching against Brugh-na-Boann to avenge their dead, but Fionn knew that these “pigs of the ocean” were virtually immortal and would regenerate themselves if they were not ritually destroyed. The bodies of most of the pigs were destroyed in seven need-fires but the lead pig was impossible to destroy until woods with magical properties were burned around it. After that the Feinn marched against Aonghas, but

they were met by emissaries suing for peace. Fionn was uncompliant until the Tuathan explained that the lead pig had been his shape-changed son, and that the others had includes the son of the Narrow Sea, the son of the King of Seagulls, a grandson of Manann mac Ler “and seven score of the stately sons of kings and queens of the western realms.” At this Oisin “the Wise,” consulted with Fionn saying, “It is best for us to agree and pay whatever fines are required for there is no help in this!” And thus, peace was made and the two races gave foster-children to one another as security. For all that, Aonghas was never particularly friendly toward Fionn and that is why he afterwards aided Diarmuid when he stole Grainne from the leader of the Feinn. The “pigs of the sea,” appear in the story about Easal, the “King of the Golden Pillars,” (which may confer with structures supposedly located on the Canary Islands). He possessed seven magic pigs. Even after they were killed and eaten at feasts each night, they arose each morning regenerate. It was noticed that anyone who ate their flesh was never afflicted with disease. Easal befriended the sons of Tuireann (thunder-fire) and gave them his pigs which were a part of their world-wide quest. It is said that this king, whose name translates as the “weak-one,” had a daughter married to the king of Ioruaidhe , who lived on an adjacent sea-island. The Tuireann’s later bespoiled taking away Fail Inis, invincible battle-dog that lived there. This is a kinder version of the rape of An Domhain by the Dagda and his sons. In both cases, the “pigs of the sea” were carried back to Ireland to benefit the sun-god Lugh. Even the redoubtable Manann mac Ler had trouble with these pigs: It is reported that his hounds sought “a pig that was destroying the whole countryside” in the vicinity of his Irish retreat (he was given property by the land-gods for his help against his own Fomnorian kin-folk). It was said that this single animal (which may represent Firbolg guerillas) had made a desert of his place. The animals tracked this sow to a lake, but it turned on the pack of dogs and fairly

decimated them. Afterwards the pig swam out to an islandrefuge in the middle of a lake and appears to have settled there. The island was afterwards termed Muc-inis and the loch, Loch Conn, the “Lake of the Hounds.” In some tales it was said that some of the “seaswine” remained the property of Mannan mac Ler. When the Tuatha daoine accepted Manann’s invitation to serve the sea-gods in return for invisibility and immortality, they were invited to the “Pig Feast,” and had to renew this rite on a yearly basis if they wished to remain perpetually youthful and full of vitality. Again these pigs could be eaten at evening but were completely recovered by dawn.. These creatures are of course parallel to Odin’s boar named Sæhrimnir , “Sea-froth,” or “Sea-sperm,” the creature that would “always come to life for the next meal. In Old Norse mythology a similar beast, the “Golden-bristled One,” was given to the god Frey by the dwarfs (who correspond somewhat with the Fomors). In Celtic mythology the boar is one of the totem-animals of Lugh. The pig was almost the only animal transported on the first ships that came to North America. It took up little room as an immature animal and could be turned to fend for itself during the summer. It was vicious enough to defend itself against bears and could be killed in late autumn as a source of food for the winter. It was a prolific, if not very tidy beast and some animals were overwintered, so that it must have seemed almost immortal to those who depended on it. Clearly there is some interplay between Old Norse and Celtic myth, but the “pig-god” cannot be clearly credited to either language group. SOIR, the east. EIr. sair. The source of all Christian doctrine and mythology. SOIS, fond of ease, snug, from Scot. sosh, sociable. SOISE, a ball of fire in the air; a portent. See fear dreag.

Soisgeul, gospel.

SOISE A’ BHÀIS, also entitled SOLUS A’ BHÀIS. The “ball of light.” A portent of bas or “death.” Some individuals in Gaelic communities kept lights at night hoping to escape seeing the “death light.”Frances MacEachen speaks of the light as being red in colour, but that was not invariable. She also mentions a Cape Breton woman who, as a child, stood in awe of the warning of her grandmother’s death; “Later in life she became less nochalant when seeing the red light. While tying a mocassin she looked up to see solus a’ bháis glowing brightly in her kitchen. She froze, stunned, staring at the light for a few seconds. It left her feeling as though all the blood (was) drained from her body. “I knew something awful was ging to happen,” she said. She noted that the telephone stretched exactly to the place where she saw the light. “I knew I was going to hear it (the bad news) on the phone...”” That afternoon there was an explosion at the mill where her husband worked. Although her husband was unscathed four men died,an dword of the accident came by phone just as she expected. Elsewhere a woman saw a light which had the general shape of a light bulb and was “a pretty blue shade.” She noted that it sped over the roof-tops of her village, passed across an open field and zoomed off into the heavens. She did not mention the light to her friends as she understood its meaning, but the next day she heard that a neighbour had passed on.3 See fear dreag SOMHITH. An entirely shapeless supernatural made of the beginning stuff. Often perceived as black or grey spheres of “anti-matter.” SONA, happy, the opposite of dona, which, see, literally “doing pretty well.” SONN. a stout man, hero, from earlier sonn, a club, a staff, a cudgel, a beam, Skr. spand, to draw or move about, Lat. pendo, that which hangs down. Well endowed, after the fashion of the Dagda. See this entry. 3MacEachen,

Frances, “Am Braighe,” Autumn 1994, p. 14.

SONRAICH, ordain, OIr. sainriud, hence sain, to sign the cross ordaining something to the protection of the Christian God. Outward saining had the weight of a curse. SORAIDH, a farewell, a blessing, from EIr. soreid, happy, successful. eg.

"On Going On A Journey" Seven prayers, seven times over told, Morag left to her sons of old, Bridd left to her mantles length, The gods left to their own great strength, Between us and the sithean kind. Us and the People of the Wind, Us and the water's drowning power, Us and temptation's evil hour, Us and the world's all-blighting breath, Us and the bondsman's cruel death.

SORCHA THIR, SORCHIR THIR, “The Land of Light,” solus, light, Eir. solus, bright, obs. sorcha, light, AS svelan, to glow, Eng. sultry; Skr. svar, sheen, the sun. In medieval times the Gaels used this as a name for Portugal but earlier on the meaning was any land to the south of Gaeldom. The land of the north was lochlann, which see. SPANG, a spasm, a twinge of conscience. Usually thought of as an imposition of the outer spirit. SPAD. kill, fell, Ir. a clod, a sluggard, a eunuch, cf. Cy. ysbaddu, to exhaust, to deplete, to geld, from the Lat. spado, an emasculated male, hence the Eng. spayed. Spadair, a fop or braggart, one who talks loud but cannot perform. SPART, energy, power, substance, Ir. spairt, brain, a splash, plaster, daub. The physical form of the human brain was well known to our ancestors, who frequently saw its tissue splattered about. The spirit, the empowering force

observed to flee at death. See the related word spiorad. SPAG, having a clubbed-foot, a claw or paw, the limb of an animal, a clumsy-legged person, Cy. ysbach, a claw. G. spaga-da-ghlid, a buffon, a quarter-day fool, a tomfool. Spagach, an inarticulate man or woman, spaig, wrymouthed, spagluinn, ostentation, conceit. SPEARRACH, a fetter, a binding spell; speir, hoof, ham, claw, talon, ankle. A means of binding evil spirits by plunging an iron steel knife into a foot-print of the creature; equally useful against supernaturals or human baobhe. e.g. The following, a charm against marsh fever. While it was intoned three horseshoes were nailed to the bedpost: Father, Son and Holy Ghost, Bind the Nathair to this post. Thrice smite I with holy croc. With this mell, I thrice do knock. First for God But one for Wod, And one for Lok! Reference is made to "holy croc" (Holy Cross) but earlier versions refer to the Cailleach's staff or Thor's hammer, and the trinity may be the Bafinn. In this interesting mix of Christian and pagan tradition, the spellbinder calls for the assistance of God, but hedges his bet by asking the help of "Wod" (Odin) and "Lok" (Lokki). SPIDEAG, a delicate or slender creature, from Scot. spit, a small, hot-tempered person, spitten, a tiny mischief-maker, the Eng. spit. A “fairy.” SPILIGEAN, a seedling, appearance. See above.

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SPIORAD, spirit, OIr. spirut from Latin spiritus. The Cy. ysbryd, Cor. speris, Br. speret. Each human was thought to

possess and inner soul, or spirit and an external spirit, the latter gifted on a man by the gods. By Victorian times, the soul was regarded as something other than a little spirit, resident under the breast-bone, or in the head, given responsibility for the physical workings of the body. Hasting's Dictionary of the Bible points out that the word "soul" is used throughout most of the Bible as an exact synonym for "life". In the earliest versions of the Old Testament it was never confounded with "spirit", or "the animating principle", as is now the case. The idea that the soul was immaterial and capable of surviving death has no Biblical foundation, but seems to have derived from the Church Fathers, especially St. Augustine. He argued that this immaterial force, which drove the human spirit, had to be immortal "because it was the repository of imperishable truth." In redefining the soul as the "immortal essence of life" the Christians made the word soul nearly synonymous with ghost, or spirit. The major difference between this, and pagan belief, is that the latter held out for periodic rather than a single rebirth. Christians agreed with the pagans that "everything is eternal" but did not share their insistence that "life is a kaleidoscope of power, and death a mere shifting of the glass." All spirits may be sub-divided into those that are immortal and those that are mortal. The creator-gods, such as the Anglo-Saxon Alfadur, the Abenaki Kjikinap, and the Gaelic Dagda belong to the first group. The elementals were also considered unchanging, timeless, and not subject to periodic death and reincarnation. The god of fire was called Loki in Scandinavia. His German counterpart was Laugar, and in England he was Lob-Lie-By-Fire. The Gaelic equivalent was named Lugh. The god of the waters was variously known as Hler, Eagor, Ler or Llyr in the northern countries. The god of the air was Kari, Carey or Wyn ab Nudd. All of these gods were easily recognized by the fact that they have names which reveal nothing of their

character: Kjikinap, for example translates as Great Power; Dagda as the Father of Day; Loki as Bound Fire and Wyn ab Nudd as Wind of the Night. Fraser noted that the immortal gods had no marked individuality and no accepted traditions as to origin, life, adventures and character. Like the Christian "God the Father", they were remote characters with their own objectives and hobbies, and rites aimed at them were magical rather than propitiatory. The elemental gods had names synonymous with the elements and their powers were always restricted to this domain. No special class of persons was given charge of firing flaming arrows into the air to promote sunlight, and priests were not considered necessary to the act of sprinkling water on the ground to encourage the help of the water god. These were all rites of simple sympathetic magic, as was flapping a rag in the air, or whistling, to encourage the wind-god. The rites were performed informally without the need for a temple, as occasion demanded. We have spoken of the spirits of men, who were a mortal-race. In most countries folklore identifies other spirited beings who were classed apart from either men or the higher divinities. Almost all legends agree that the first race on earth was the giants. After them, the creatorgods constructed the mortal-gods, who immediately warred with the giants. Because the big fellows had few magical abilities beyond the "evil-eye", divination, and shapechanging, they were defeated and suppressed by the wonderworking latter-day gods. The mortal-gods were credited with creating the little people as their first experiment. Variously called the sidh, elfs, wights, fairies, or mikumwees, they were gifted with the forms of men but were superior to them in their knowledge of magic, longevity and intelligence. Men were the last race to people the earth, and only gained superiority over the others through their use of iron, which allowed the construction of superior tools and weapons. What little magic they possessed survives in the technological crafts.

SPOTH, geld or castrate, Lat. spado, a eunuch, whence Eng. spay. SPRACADH, strength, sprightliness, from Eng. sprack, lively, ON. spraekr, do, Eng. spark, sparkler. SPREANGAN, a cloven stick employed in acts of magic. The English spring, a flexible rod. The "divining rod," made from hazel, alder, beech, or apple, or some other water-loving tree. Used to discover the presence of metals, hidden water, treasures, to point out thieves and locate the victims of murder. Traditional extensions of the arm, and energies, of the sithe and the boabhe. They were used as a mode of transport before brooms came into fashion with the witch-clans. "The talent for making the divining rod turn is given only to a few...One can determine whether one has received it naturally by cutting a forked branch from a hazel-tree and holding one of the two tips in each hand. When his foot is placed on top of the object that is being sought, or upon clues that may indicate the location of the object, the rod will turn independently in the searcher's hands and will be an infallible guide. No less astonishing is that the rod turns only when the holder intends it to turn (toward whatever is sought). Thus when a stream of water is to be identified, the rod will not turn when the diviner passes over hidden treasure or clues to a murder." (Dictionary of Witchcraft, p. 54). Jacques Aymar, a peasant born at Saint-Veran, France in 1862 became a mason, who was also noted for his use of the diving-rod. "Some have attributed his rare talent to the precise moment of his birth, for his brother, born during the same month two years later, had no success with it. Previously the rod had only been employed in searching for metals used in alchemy, but he laid claim to the discovery of underground streams, forgotten landmarks, spells, thefts and assassins..." (Dictionary of Witchcraft, p. 20). SPROCHD, dejection, sadness, MIr. broc, anxiety, sorrow, cf. murach.

SRAC, tear, rend, rob, Lat. rapio, Eng. rape. SRAON, stumble, make a false step. rush forward with more violence than objectivity, MIr. srained, dragging down, defeat, overthrow, scatter, EIr. scroenim, hurl, drag, defeat, the root ster, to strew, scatter, etc. SRATH, a valley, a strath, OIr. israth, meadow land located along the banks of a river or loch, a swampy place, from ster, to scatter, to spread, Lat. sterno, I strew, Eng. strand. SREATHAN, caul of an unborn animal. An object much sought as the focal point for foresight. SREANG, to extend, to draw out into threads, to tear away, also: string, a line, a cord, rope; a charm to ward off the effects of the evil-eye. See next. SRENG. A Firbolg warrior who cut off the hand of the Tuatha king named Nuada, thus subjecting Ireland to the TuathanFomorian war. In Connacht, people of the seventeenth century still confidently pointed out Sreng as an ancestor. SRION NA-H-EANACHAIR, sometimes BODACH SRION NA-HEANACHAIR, “the bodach with the long nose,” a supernatural bodach supposedly the shade of an gille donn, the ancestor of the Browns of Carradale Glen, Scotland. He was the youngest son of a former chieftain of The Macmillan. He is “supposed to have inhabited the hills for generations” and his lamentations presaged the death of “a certain clan.” This lad contracted brain-fever, and in this state fell into a three mile passage into the earth and there was either killed by the fall or drowned. The cries of the gille donne as a caointach issue from this pit and are said to be sufficient to make the ground tremble. This creature is used by parents to terrorize naughty children! SRUAN, shortbread cake having five corners. SRUTH, a stream. Eng. spurt, spout.

STAC, a precipice, a steep hill, related to ON. stakkr, a stack (of hay), Scot. stack, a columnar isolated rock in the ocean. STAIR, stepping stones in a river, a path marked by stones in a bog. The Eng. stair, from the root tar, to cross. STAN, obs. tin, Cy. ystaen, Bry. stean, Lat. stannum, tin. Currently, below, down below. Staoin, pewter. STAOIR. ventriloquism, staorum, bending of the body to one side. It can be guessed that this craft was used where druids interviewed standing stones or talked with a god resident in a fire or a cloud. Where the nature of this "stage-effect" was understood it was still considered valid magic, since trickery was seen as a craft gifted on those favoured by the spirits or the gods. The use of this form of misdirection was the basis for charges of witchcraft in "the hag-ridden years:" "Toward the middle of the sixth century a woman named Cecelia attracted attention in Lisbon (Spain). She possessed the art of modulating her voice in such a way as to make it appear to issue at times from her elbow, at times from her foot, at times from a place it would be improper to name. She engaged in conversation with an invisible being...who answered all her questions. The woman was a reputed witch and was possessed by the devil; however, as a special favour, instead of being burned at the stake, she was merely banished forever to the island of St, Thomas, where she died peacefully." (Dictionary of Witchcraft, p. 38). STARN MAC SERA., The brother of Partholon. STARN MAC NEMED. The father of Tuan, the progenitor of the Firbolge. STARRAN, an elderly dwarf; starr, fashion, starrag, obs. Wry-necked.

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a

jerky

STARR-SHUILEACH, having the eyes physically distorted, stard, moon-eyed, cf. ON. starblindr, blind because of a cataract, Eng. stare, having a fixed-gaze from some such cause, Scot. stare. Starr, sedge, star, a mote in the eye. The latter condition was considered to tie a man to the uncanny Daoine sidh. STEAFAG, a little staff or stick, from Eng. staff. STEOCAIREAN ITEIN GEOIDH, "goosequill drivers," propagandists, whose craft of writing (using quills) was also considered spirit-driven. STEORNADH, under the guidance of the stars. STIC, STIG, a staff, imp, demon, long-legged, a devil. a ghostly person, a fault, blemish, defect, pain, blackguard, uneasiness, from Sc. stick, any act which is bungled. A ghost, a skulking person and imp of the Devil. This is the English word stick. Stican an donais, an “imp of The Devil.” Stican an deamhain mhoir, “imp of the Great Demon,” Stican taighe, a “house-imp.” Note the English dia. Old Stick, the Devil. Gaelic kings were barred from power if they had any noteworthy physical deformity. Magicians were frequently hired to produce pimples on the face of a rival. It was suggested that this was accomplished by spell-casting, but the act was probably coupled with the use of strong herbal preparations applied to the victim through sleight-of-hand. Note that “unlucky first-footers (at the quarter-days) included those with a lame leg, splay feet, flat feet, and generally all those having impaired faculties not acquired through accident.” Also in this category: “persons of immoral (in the widest sense) character; hypocrites; those with who were stingy, sanctimonious, or had eyebrows that met on the brow.” Also suspect: “Persons carrying a knife or any pointed tool and those wearing mourning or black clothing.” All such individuals were seen as relatives of the uncanny Fomors. In spite of precautions ill-luck could be avoided when the stigean arrived by throwing salt on the fire at entry; by having the first word before the visitor; by

signing the cross; by burning a wisp of straw on the hearth; or by placing a red hot ember in water. In each case the god of another element was brought to play against the god of the ocean. STIG, STICEARTACH, a skulking or abject look or attitude, a ghost that haunts the exterior of a house, from ON. stygr, shy. As used in glais-stig. See also stic. STIOLTADH, smelting. The creation of cast metals was considered a form of magic. This “art” was practised from an early date by the adherents of the goddess Bridd and her “brother” Lugh. STIORC, to stretch out at the time of death, from Eng. stark? Stiorlag, a thin, worn-out rag, a used-up woman, stiorlan, a thin person, stiorlach, watery porridge. STOILIEAN, membrum lecherous, bawdy.

mas;

stoileanach,

wanton,

lewd,

STOL, a stool, the stool for reconsideration upon which couples to be married stood during marriage. Much later, the repentance stool for those doing church penance. STRACAIR, a troublesome fellow, a quarrelsome stranger. STREAFON, the caul covering unborn animals in the womb. It was though lucky to retain this if a person were born with it over his head. STRIG, an explosion, a sound like a blast furnace, particularly a noise of supernatural origin; as that heard in Ireland when the druids of the Milesians and Tuatha daoine warred with each other. In earlier days it was said that the nature-spirits governing the air waged war "with the fiery spirits of Heckla (a volcano in Iceland)." "At such times, many of the fiery spirits are destroyed when the enemy hath brought them off the mountains to fight over the water. On the contrary, when the battle is upon the mountain itself,

the spirits of the air are often worsted, and then great moanings and doleful noises are often heard in Iceland, and Russia, and Norway, for many days after." (Reginald Scott, 1665, quoted in Ghosts Fairies Gnomes and Other Little People, p. 183). Such sounds persist and some are now credited to movements along faults in the earth's crust. The noise produced by explosive weaponry. See gae bolg. STRIOPACH, a whore, from OFr. strupe, from Lat. struprum, dishonour, violation, the Eng. strumpet. STROG, paint, a craftsman skilled in painting upon wood. Image making was considered a high art, the image being considered spiritually akin to the original. Anything done to harm the sculpture or drawing or painting was thought to reflect negatively upon the object or person associated with it. Even the names of men could be inscribed on wood, and destroyed, to their detriment. STROM, a stream within the sea. The Gulf Stream would be one example. A lesser example is the extension of the fresh-water of the Saint John River into the adjacent Bay of Fundy in north-eastern America. The two bodies are of drastically different temperatures, colours, and densities and do not mix for many miles seaward. In fact, the river is still intact beyond the island of Grand Manan. This gives rise to a phenomena known as "tidal-streak." At the streak the water is physically higher within the stream and broils at the intersection of fresh and salt water, forming at the same time a miniature tidal bore at sea. Men with fish-nets in the water remove them at the approach of the "strom" since it carries debris which may damage them. A phenomenon ascribed to the presence of water-sprites. STUAIC, a little hill, a rounded promontory, “of sullen countenance.” Eng. steep. Also stuc, Ir. stucan. a small conical hill, stucach, horned, from Teut. stuka, winged, Eng. stook, a shook of corn (12 sheaves), cf. stuiaic. above. Stuic, a projecting crag, having an angry or threatening look.

SLUAG SIDE, the "wind riders", the sidh-host. The sithe were sometimes pictured as riding straws within the wind after the fashion of horses. They were, themselves, invisible to all but those with the "gifted" eye. STRUIDHLEACH. A wicked woman, one who has no good intentions. STRUILEAG, the “boat of the wits.” In olden days every person at a festival was expected to contribute in some way to the entertainment, When one had sung, or dances, or recited or played upon his musical instrument he would say struileag seachad orm gu ___. Naming the next entertainer. This was “passing the buck,” putting responsibility on the next person. STRUTHAN, cake made on St. Michael's Day and eaten on his day. Michael is associated with the pagan god Lugh, originally his cake. SULATAM Dechtire.

MAC

ROTH.

Cuchulainn’s

“mortal

father.”

See

SUAN, SUAIN SIDE, sith-sleep. An unnatural sleep imposed upon people when the sithe crouched upon their chests. Those subject to these ailpe sometimes claimed to have been sexually assaulted while sleeping and women were sometimes impregnated. This was an dream-ridden sleep from which men and animals arose unrefreshed and weary. Those faced with many months of this torture died and their souls were carried into the sidh-hills. Sometimes said inspired by sidh- music or song. See ailp. SUANTRAIGHE, suan + treaghaid, sleep + transpiercing, biting, soulful. The magic sleep music first practised by the gods Dagda and Lugh. The geantrighe (laughing music) was that first invoked on the harp by Moriath, the daughter of Scoriath, when she was courted by Labraid Loingsiuch. As her parents did not approve of the swain, the two were never permitted to be alone together. In desperation

Moriath hired her father's harpist to play at their next feast. His lively passages were followed by the suantraighe which left the whole assemblage in a state resembling death. The young couple took the time while the court slept to become lovers. When the queen arose, she looked once at her daughter and then turning to her husband said, "Arise Scoriath, thy daughter respires the breath of a plighted wife." SUBHACH, merry, OIr. sube, joy, opposite of dubach, from the root bu, to be. SUBHALLACH, obs. Religion. SUD, dialectic for sid, other, yonder. The Otherworld. SUGH, SUGHAN, juice, sap, to drain, to suck up, Ir. sughaim, EIr. sugo, to suck. The lowland Scottish sowan or sowen, usually referred to in the plural. Sowans Nicht was Christmas Eve "when friends foregathered around a big bowl of sowans. Sowans cooked with butter is a traditional Samhain dish. At that time, a ring was often put in the mixture and whoever found it was considered the next to be married in the new year. Sowens consisted of oatmeal "sids" (the inner husks of the oat grain, combined with water and salt). These ingredients were boiled and held for a week in summer "a little longer in winter." Strangers thought it unpalatable but it was meant to be taken with "a social glass of strunt (any alcoholic drink)." SUGH AN SGEACH DHU, “Juice of the Blackthorn,” taken as an antidote against witchcraft and the evil eye. SUIBHNE GEILT. An Irish king cursed by St. Ronan for his paganism. In spite of his human form he possessed all the characteristics of a bird. A tale from the Scottish Highlands identifies him as a resident of Trotternish on the island of Skye. He supposedly created such mayhem there he was banished to the Hebridean island of Mainland. There the creature lived until the locals tired of his wickedness and

decapitated him. Afterwards he became a malignant and dangerous ghost which floated above certain passes falling upon travellers to suffocate them. A young man finally impaled the head on his sword blade and reunited it with the body. In this condition the corpse was exported back to Skye and the haunting ceased. SUIDHE, suidh, a seat. Applied to places where gods, heroes or saints took their rest. Suidheachan Fhinn, “Fionn’s Seat” at Loch Broom is only one of many. The same holds for the may places held in memory of King Arthur, St. Columba and his ilk. There were also, anciently, many judgement seats and seats of learning. SIUIDHE ARTAIR. Arthur’s Seat, located near Edinburgh. There is another in Aberdeenshire. And one at the head of Glenlivet. SÙIL, sùil, eye, from svar, “to burn,” From the same Celtic root: seall, look thou; sealladh. sight; Cy. selu, to espy, to gaze. selw, beholding; haul, the sun, Breton, sell, a look, sight, heaul, the sun; the Bry. Sul or Sulis, a goddess of fire and thermal waters, who the Romans equated with Minerva. They entitled her waters Aquae Sulis, the “Waters of Sul,” and theses are still to be seen at Bath, England. This Celtic goddess was also based at Hesse, Germany, where she is referred to as “the Eye of heaven.” This being the case she is the female form of Lugh or Aod. See next entry. SÙIL OLC, the bad-eye, the evil-eye, first mentioned in mythology as possessed by the Fomorian giant Balor of The Malignant-Eye, whose gaze felled his Tuatha daoine enemies as they stood before him on the battlefield. He was killed by his grandson Lugh, a personification of day and the sun. Attributed to the Mhorrigan and her baobhe, all of the Fomorian line of descent. Goodrich-Freer says that the evileye is not related to eye colour, "nor necessarily upon any desire of doing harm, and the person so unfortunate to possess it may even (unintentionally) injure his own children. The people who have skill in making snaithean,

“counter-charms,” say they know without being told whether the eye was that of a man or a woman." These are people who "quite unwittingly bring misfortune upon others" and are members of a much larger fraternity described as the "droch chomhaliachen" (which, see). "Father R had a good cow which died of some internal inflammation; but of course the Evil Eye was at the bottom of it...He had a capital pony; and a few days after the cow's death, one of his parishioners looking at the pony, began to dispraise it in no measured terms, with the notion of warding off the (further) attention of the Powers of Evil. Another advised him to put his new cow in a park (paddock) at some distance from the chapel, on Sundays, so that it might not run the risk of being "overlooked" by any of the worshippers." (Celtic Monthly, p. 162). To counter the effects of the evil eye it was advised that individuals turn their coats after the fashion of the Daoine sidh. In point of fact, any article of clothing, at any level, worn inside out was said to confuse evil-spirits concerning the identity of an intended victim. Saint John's wort and the marsh ragwort were carried for this same reason. SUILEACHD, the effects of the evil-eye. SUILEAN NA FEANNAIG, "the eyes of the crow", a phrase implying voraciousness, gluttony, over-ambition. The Morgan and the baobh, whose totems were the crow, were said to share piercing evil eyes. SUIRE. a maid, nymph, mermaid, perhaps from Lat. siren. see Daoine mara. SULTAM MAC ROTH, also Sualdaim, the brother of Fergus mac Roth, Cuchullain’s mortal father. During the Tain wars he attempted to raise the accursed men of Ulster. Unable to do so he turned toward his horse, the Grey of Macha, with such suddenness he came upon the rim of his own shield, which sliced off his head. The severed head continued to give the battle call until the curse of Macha was lifted.

SULTAINN (tool-tinn), September. suil, eye, originally sun + teine, fire. Possibly having reference to the quarter-day fires at the end of this month. The first word resembles the English wheel and the Latin sol. In honour of the sun-god Lugh. SUMACH, plaid. SUMAIR, gulf, whirlpool. Sucker, swallower, drinker, glutton, drones of a bagpipe. SUMAIRE, leech, serpent, reptile, cudgel, leathal weapon. SUMHAIL, closs-packed, tidy, tame, quiet, peaceable, humble, obedient, obseqious; sumlach, crowding, pressing, together; sumlachad, the act of crowding closer and closer together (as at quarter-day festivals). See samh. Note conference with Eng. summer. SUTHAINN, eternal, OIr. suthin from su + tan, under + time. Unaffected by the passage of time.

T, tinne, the holly. Tuesday. Truith, the starling; temen, deep grey; July 8 until August 4.

TA, obs. water. Thus words such as tabach, marine. T-OSGAR, AN, the spirit of life; the life force. thought born with a finite life-spirit, which replenished but not to the point of immortality. the draining of the final dredges of this source of

Men were could be Death was power.

TABH, TAIBH, the sea, the ocean, from ON. haaf, the open sea as opposed to inland or enclosed seas. In Norse mythology mer-people are referred to as the haafmannr. See tabhs. TABH, TABHALL, a sling, EIr. taball, a casting device, root tab, to fire, to sling, Eng. stab. Note next. TÁBHALL-LORG. Tablet staff, the wooden repositories for records, poetry, genealogy and history. Similar to the ollamhs, which were kept on simple rods of wood. The lorg were distinguished as taibhli-filidh, “poet’s staffs;” tamlorga filidh, “death staffs,” and flesc filidh, “feathered staffs.” The Brehon Laws said that none but poets could carry such property. Made of birch or beech, these tablets could be opened in the fashion of a fan. In a few instances yew wood was preferred. See ogham. TABHS, TAIBHS, TAIBHSE, a ghost, or spirit, of the dead; a ghost of the living; the visible totem animal of an individual. OIr. taidbse, a vision, closely allied with the

English phantom. Men were believed accompanied throughout their lives by invisible external souls termed the bafinne. At the approach of death these cowalkers appeared first to the victim and then approached his relatives to inform them of the passing. Eigheach taibhse an nochd, the cry of a spiritual manifestation. Taibhsean an tsleibh, the “ghosts of the moor.” Taibhseireireachd, the ability to perceive the ghost world, “second-sight.” the observation of the unseeen world. The warder of spirits of the dead was believed to be the detatched soul of the last person dead and buried in a given community. Guardianship of this kind was never considered an enviable posting and when two men died at about the same time their relatives struggled mightily to get their man or woman underground first. See fair’e chlaidh. TABHSEAR, TAIBHSEAR, a person gifted with the two sights, taibhs, apparition; ear, eastern. See an dara selladh. Related to the English seer. Dr. Keith Norman Macdonald speaks of an example of the second sight on the Isle of Skye: "At that time merry-making at harvest-homes was much more common than at the present day. A very handsome and well known couple were entertaining their workers and friends and, and everybody was as happy as possible. Among (the guests) was a well known taibhsear, or “second-sight seer,” who was noticed by a friend to turn ghastly pale all of a sudden and left the room. His friend followed him and asked what was the matter. The seer replied, "It does not concern you, but before long a tragic event will take place in this house." He had seen the hostess in her shroud. A fortnight after this occurrence the hostess, who was apparently in the best of health, was dressing to go out in a party when suddenly she dropped down dead in the bedroom." (Celtic Magazine, 1901, p. 147). TABHSEAR, TAIBHSEAR BREAMAS, the Brahan Seer; bra, mill-stone. Holed stones were often considered peep-holes into the unseen world. Brahan Castle was long the residence of the Mackenzies of Seaforth. Their doom was said predicted with uncanny accuracy by "Sallow" Kenneth,

"the Brahan Seer", who used his "long sight" to perceive the Count of Seaforth in bed with some French ladies. When he relayed this information to his mistress she reacted by having the soothsayer confined in a spiked barrel and rolled down a hill. Her husband arrived too late to save the magician from cursing the family with his dying breath. This is a colourful but unlikely tale since there is record of the seer's execution before the Earldom was created: In January 1577 a writ was issued to "apprehend, imprison and try Kenneth, alias Kennoch Owir, principal or leader in the art of magic." TABHSHEIS, the bull feast. A ceremony in which a high druid would eat the flesh of a bull and drink its blood. Sleeping with indigestion, this individual dreamed of the next high-king. It was thought that if he lied about things seen in the dream the gods would punish him. As part of the rites the king-to-be bathed in bull’s blood and ate and drank its substance. The bull-god was Lugh. See tarbh. TABHLEIS, TAIBHLEIS, obsolete game, fidchell, similar to Literally, "nicked at the tables," Having reference to its use as a

form of taileasg, a board the English word tables. or “Taken to the cleaners.” tool of gaming.

TACHAIR, meet, happen. Manx taghyrt, an happening, from to + car, “to turn.” See next.

accident,

a

TACHARAN, a ghost, the yelling of a ghost; an orphan, one alone in the world. Particularly the spiritual remnant, or unattached befinn, of an unbaptized child. TACHARRA, changeling, a dwarf or pigmy. TADG, TADHG MAC CIAN, (Teig), A Poet, Many-Layered. Deep. The son of Cian, king of Munster. He allied himself with Cormac mac Art and was wounded in battle against the Ulstermen. Cormac promised him whatever land he could encircle with his chariot immediately after the battle. Cormac knew that Tadhg coveted Tara, which, at that time,

came complete with the high-kingship of Ireland. Since the hero was swooning from battle wounds, the king was able to bribe Tadhg’s charioteer to describe a path that would cut off Tara. Angered by this duplicity Tadhg slew his driver. As heir to a portion of Munster Tadhg made the rounds of his father’s kingdom, and happened to wander into Beire do Bhunadas in the far west of that land when a Fomorian pirate named Cathmann surrounded his party and took his wife Liban and his two brothers as slaves. Tadhg managed to cut himself free of his enemies and afterwards ordered the building of a curragh suitable for a long ocean-voyage into the western islands. “Very strong it was and had forty ox-hides on of red leather that had been soaked in bark. It was fitted with masts, and oars and pitch, and everything that was wanting. And they put every sort of meat and drink and of clothes in it, that would last them through the length of as year. It is said that they sailed beyond sight of all land and then rowed westward through twenty days and nights and finally came “to high land having a smooth coast.” Here, Tadhg and thirty of his men scouted the land but found vacant farms, wild sheep and a belligerent ram. Tadhg made a lucky cast of his spear and impaled and killed the animal. Afterwards “they found the bones of very big men on the island but did not know if they had died of sickness or were killed by the rams.” Leaving this island they sailed to two other islands where they noted birds, somewhat like blackbirds but the size of eagles “with red and green heads.” Their nests contained eggs that were coloured blue and crimson, and when they ate some they were troubled by allergic skin reactions. The “foreigner” who was their pilot said that he had come this way before, but now the ships turned into unknown waters through which they passed for a period of six weeks. When the wind rose the voyagers said that its sound was like that of many tramping feet, “and it piles up in great mountains which were hard to climb.” Finally,

the

curragh

came

into

safer

waters

and

beached at a land where there was a beautiful inlet surrounded by green trees. It was said that the bottom of the estuary was of a glittering silvery sand. Two dozen explorers set out for the hinterland where they found fruiting apple trees, oak trees and hazels overburdened with nuts. Inland, they encountered three fortresses on hills overlooking a plain, and visited each in turn, where they encountered Gaelic heroes long dead. They visited last with the mythic Clidona and remained as her guests for a year. Afterwards they departed for Ireland led by a company of magical birds which guided them into the Atlantic. As they sailed away the Dead Isles became veiled in “druidic mists and they were plunged into a deep sleep which continued until they arrived at the Fomorian island of Fresen, which was ruled by their enemy, the king called Cathmann. After a hard fight Tadg liberated his wife and brothers and all returned safely to Ireland. TADG MAC NUADA. A druid and the father of Murna of the White Neck. She was the mother of the famed Fionn mac Cumhail. See Cumhail and Murna. TAGHAIRM, TAIGHAIRM, an echo, divination by listening to the fall of water. Ir. toghairm, a summons or petition, from OIr. togairm, an invocation addressed to the gods. From to + gairm, a call to the sky. Related is tagradh, a ghost. Said to be "the most savage of all sorcery." Described in A.J. Macdonald's book as "the most devastating and certain but also the most difficult (magic)." He defines it as "the spirit-call". The story-teller, Gary Hugh of Uist, says that a prince of the islands divided his inheritance between two daughters. Olga received Griminish and the west of Uist while Val was given Vallay and lands in the north. Olga, jealous of her sister on account of her great beauty, decided to eliminate her using sorcery. She made enquiries of the greatest magicians and hired Grimm. While Val and her retainers were at sea in a longship, the magician called upon a taghairm of rats and these spirits stirred up a violent storm that drowned all in the tidal

channel separating Rona and Grimsay. Val's nurse-maid became suspicious of the situation when Grimm was given Val's inheritance as his sorcerer's fee. She led resistance against Grimm and he and his forces were cut down at the River Bafinn. Olga was banished to a rocky ledge named Olga's Chair looking out over Sgrifearnach, ironically the place where the taghairm had been set in motion. In his book, Occult Elements, the Rev. Norman MacDonald says that the last taghairm was performed on the Isle of Skye during the 1770's. "Obviously, the taghairm, some forms of which could be used to bring about the realization of evil wishes, was very strongly frowned upon by the Church... Carmichael provides a rather detailed description of consulting an invisible oracle, which includes the taghairm of cats (1695). Mr. Alexander Cooper was one of his informants about the use of this rite as it occurred on the island of Lewis...the medium often reported severe after effects. In this taghairm, the medium was sometimes wrapped in a fresh cow-hide and left all night in a solitary place where he was expected to receive a visit from invisible catspirits who would provide an answer to his question or give other aid in achieving an evil wish. In the taghairm of cats, other activities were also involved...e.g. live cats would be continuously roasted on a spit. A legion of devils would then appear, in the guise of screeching black (spirit) cats with their master at the head." (The Hebridean Connection, p. 422). The Camerons of Lochiel tell us that the “Yell of Cats” was last heard on the Isle of Mull in the seventeenth century. “After the completion of these rights the votaries were entitled to demand two boons. A Cameron performed the ceremony as instructed and was given a magical silver shoe with instructions to place it on the left foot of every son born to the family. This custom was observed until the “fairy-shoe” was lost, and afterward Lochiel’s house was consumed by fire in 1747. It was said that the silver birth-

right invariably fit all of the children, except one, up until that time and that it protected them from premature death. The one child whose fit was a misfit turned his back on a foe at Sheriffmuir and was killed. TAGRADH, a ghost, Sutherlandshire, Scotland. Confers with the next. TAIBHS, TAIBHSE, TAIBHSEACH, TABHS, (pronounced tav), an apparition or ghost, Ir. taibhse, a vision, ghost, MIr. taidhbais, OIr. taidbse, from to-ad-bat, that which “shows itself.” a thing that “speaks.” related is the Eng. phantasm and phantom, runners for the souls of men. Ghosts of living men. Middle Irish, tadhbais a phantom. Tais, moist, damp, dank, soft, untempered, faint-hearted, cold, without spirit. pitiful. Taisbean, vision, revelation, apparition, taisdealach, wanderer, person who scuds or vanishes, ghost, taise, dead bodies, relics of saints, taisal, a ghost. The root word is tad, that which speaks or otherwise shows itself from the Old Irish togu, to taste strange things, to choose. The equivalent of the English fetch, co-walker, runner, soul-shadow, guardian, guardian angel, or double. a geist; the ghost of a living or recently departed individual. The Norse knew these as the fylgiar. More commonly, at present, an apparition or ghost, a vision. Confers with the English, phantasm. Runners were gifted upon people by the creator-god at birth, prominent individuals being given more than one protector. Taibhs acted as forerunners, making their human aware of future events; as backrunners, perceiving the past; and as spies on current events. They possessed ultra-sensitive vision, hearing, touch, taste and smell and travelled as invisible heralds or followers of their ward, but could appear as a totem animal. They sometimes materialized, leading to situations of bilocation. The runner appeared before each individual or his relatives as an omen of death, and they were then seen as fire-balls called corpse-candles or gophers. At night, the spirits of men entered their runners and

travelled with these wraiths. Bad dreams were seen as reflections of quarrels between runners. The runner was long absent in fevers and comas, and departed at death. People who could project themselves into their taibhs were said to have "an da shealladh", the two sights, and could predict the future. Those who lacked a guardian were known locally as jonahs, jinxers or "droch-chomhalaichean", rentpayers to hell, and suffered bad luck. Witches supposedly exchanged their runners for an imp, which took the visible form of a familiar. The equivalent of the English fetch, cowalker, soul-dancer, shadow-person, guardian or guardian angel. Runners were gifted upon people at birth, important souls receiving more than one protector. The taibh had the capacity to view the past or future and to examine distant events in the present. They were said to house a supplementary soul and travelled invisibly, or as a totem animal, with the person to whom they were assigned. They sometimes materialized giving rise to stories of bilocation, a person being seen at widely separated places at the same time. The taibh became a forerunner of death when it materialized face-toface with its master. As corpse-candles, gophers or fetches, these runners took the form of fireballs which warned relatives that a death was imminent in their family. The taibh sometimes announced death by becoming a knocker. At night the human soul was believed allied with its cowalker and bad dreams were seen as reflections of actually travels in some parallel world. The runner, and its travelling companion, were long absent in hallucinatory states, madness and comas, and departed together at death. The few Gaels who could project themselves into their taibh at will were said to have "an da shelladh", or the two sights, an ability to see the past and future. Those with no extra-sensory perceptions were the "droch-chomhalaichean" and suffered exceptionally bad luck. The boabh supposedly exchanged these useful spirits for a imp of the Devil. Whether the taibh was a normal runner, or a familiar of a witch, it

passed through the air in going about its business, and existed at the sufferance of the god Kari and his kind. As we have previously noted, familiars frequently showed their attachment to the wind-spirits by taking the form of crows, ravens, owls, eagles and other birds of the air. Mary L. Fraser described the appearance of a forerunner as a sea bird. Two Nova Scotian girls saw it on the beach. When one tried to approach it the other warned, "Leave it alone, don't touch it, it is a taibhs." "And what is a taibhs?" asked the second girl. "It's a spirit," she replied, "We're going to get some bad news." Discussing this phenomena in 1652, Lord Larbolt noted: "there were men and women and children who had the second sight; there were children who had it but not the parents; some people had it when they were old who did not have it in their youth; none of them could tell how they came to have it; but all said it was a gift of which they would gladly rid themselves if possible. They saw the vision only as long as they kept looking at it steadily. Those who had a strong heart usually took a good look at it, and they could see it for a longer time than the weak and timid. Those of strong will did not have visions of the dead, but saw the living, and had no doubt as to what they saw them do, or that what they saw happen to them would actually occur just as they saw it. They could not tell what time might intervene before the events in question might take place; but those who were accustomed to seeing such things had special rules by which they could make a close guess. For example, they could tell pretty well how soon a person was going to die by noting how much of his form was covered by a shroud. If the whole form was covered, the person was on his death bed." While visions were seen by sighted people, this was not a prerequisite; a man might be blind, but his secondsoul, housed in the taibhs, would not be afflicted. Thus, at Saint John in 1777, a blind man, far distant from the scene, was party to a vision of a judicial hanging. When he reported the details to his family, they were able to confirm that his description was complete and correct in

every detail. While most of these phantoms reported to their host by way of a vision, the other senses were sometimes involved; thus there are reports of men and women who tasted, touched, or smelled happenings from another time and place, or by one means or another, observed events at a distance. Mary L. Fraser noticed that many of her fellows in Antigonish County, Nova Scotia would not consider walking in the centre of a road after dark "for fear of encountering phantom funeral processions." Undertakers who worked with the dead throughout the year, often found their horse drawn hearses crowded about with a host of taibhs and were jostled and felt the touch of these runners for the dead as they tried to harness their horses. Often, the person gifted with one type of extra-sensory perception would lack other extra-sensory perceptions. Fraser noted "the persistent tradition that the spirits of the living (but soon to be dead) rehearse the making of coffins." In

English-speaking communities, this ability was often termed clair-audience (as contrasted with clairvoyance, or the ability to see hidden places and events.) In researching her books on folklore, Helen Creighton discovered that, "Many people are deaf to forerunners (that is, unable to detect them at any level). Of six people sitting in a room with the body of a man who had just died, only three heard him call out the name of his wife." Speaking of the taibhs as represented in the sense of touch Joe Neil MacNeil said: "Somebody (from the community) would say, rubbing his lips, "Indeed I feel the itch of a kiss (or the itch of a dram) today," And somebody else would say. "Oh, there is an itch in the palm of my right hand." Or someone else would say, "Indeed I am going to shake the hand of a stranger today." "And how do you mean that?" "Oh, there is an itch in the palm of my right hand." Or someone might say, "Surely I am going to receive money

in a short time. There is an itch in my left palm." And another man would say, "And what does it mean when a person's eye is quivering?" It was good news if it was the right eye and it was poor news...if it was the left eye. And another might say, "Lord how hot my ear is! It's almost on fire with the warmth in it. Someone is talking about me." People would ask the man, "Is it your right ear or your left ear?" "Oh my left ear." "Oh, well then, that's good enough." "And what is the reason for that?"..."Well, when the heat is in your right ear, they are making a lot of talk about you, and indeed it is probably not very good. But when the great heat is in your left ear, they are making excuses for you." In each of the above cases the taibhs would be considered the agency responsible for the physical sensation, which was intended as a message or a warning. Mary L. Fraser said that "All the findings of Lord Larbolt hold good for the second-sight in Nova Scotia, where many people are endowed with the gift. Sometimes whole families have it to a greater or lesser degree The old people watched carefully the colours of the eyes of a child when it was born. If it had, say, one eye blue and the other brown, they were on the look-out for the second-sight; for if at the end of a certain number of weeks the colours had blended so that they could not tell which eye had been blue and which brown, the child was sure to have the gift. If the colours did not blend, the child was normal." Helen Creighton found that the forerunner "usually deals with sounds. Foresight, on the other hand is visual. On the island of Cape Breton it is known as double vision or double sight and people who have the gift are said to be double sighted. It occurs here mostly among those of Scottish descent although there are isolated instances among other groups...Perhaps the word gift...is inappropriate. For a gift is a pleasurable attribute. This is not, for the vision is usually that of a funeral..." At that, it has to be remembered that the taibhs was a ghost of the living thus Malcolm Campbell, of Cape Breton, contended that, "A forerunner can be when you see a living

person...A stranger was going to come. And you'd see a forerunner of a stranger. It might have no connection with death at all." Fraser commented that, "It was a popular belief among the Celts that if you wished yourself anywhere at night you were sure to appear there (at least as an invisible spirit). If harm befell these apparitions, the rash wisher was also harmed. The apparition could be (halted in mid-journey) if to the words "I wish from the bottom of my heart or soul I was there," there were added, "but not with (this) night's wish." Thus it is shown that the taibhs was considered an invisible double, a projection of a living person. It was held that these spirits were gifted upon men by the pagan gods, but they were counted as angels in Christian times, and the Cape Breton historian A.A. Mackenzie, assured his readers that the second-sight "is from God. It is only he who can really know the future..." The taibhs might be considered in this light, but these spirit was suspected to be something less worthy than a guardian angel. A Shelburne man confronted by the "ghost" of a sister, who was still among the living, gave his opinion as follows: "I wouldn't tell about it (the sighting) for ten years (until after her death) because it was considered bad luck to see a person who wasn't there." It used to be said that the mentally handicapped had the ability to travel through the air "at will." These people also possessed runners, but their night-worlds were thought to be less organized than that of normal men. Thus, it is likely that their psychic-travel was more a matter of random process than "a night's wish." Mary L. Fraser tells the tale of an East Bay, Cape Breton family, which possessed a set of hand-made hornspoons of a distinctive design when they lived in Scotland. They were forced to leave the old country in hurried circumstances, and these spoons were left behind. In the new land their handicapped son was often observed to fall into a trance-like state, and the family considered he was then "on his travels." After one of these incidents, the horn-spoons were found in his possession, and it was

assumed he had actually managed a passage to Scotland and back, without the aid of a sailing ship. When he was a young boy, Cleve Townsend, of Louisbourg, Nova Scotia, says he was twice warned away from dangerous situations by his own forerunner, who came to him as a wraith-like boy. In the first case, he was about to go fishing alone on the harbour when the taibhs materialized from the floor boards of the wharf motioning him to return home. He refused, but on the water, found his foot caught up in the anchor rope and was hauled to the bottom with it. On the way down, he saw the face of the ghost-boy frowning his displeasure. This time, he escaped injury, but when he encountered the same apparition in the cellar of his own home, he retreated back up the stairs and "Forever after that I never went against them." The use of the word "them" in the above sentence is informative for it was understood that the gifted individual could often see much more than his or her personal runner. Townsend made this clear by saying, "My father, he'd go into the forest...and he'd sit down and talk with his own father...people in that world...I never went with him (but) I can still speak with my father...He's a young man now. When he comes he comes first with his (familiar) beard and everything as I knew him (in life). And then after I recognize him, he changes to what he is...My mother, the same." Usually messages of impending doom were left to the taibhs, but while Townsend was working as a Cape Breton steel plant in 1955 his runner warned him of approaching doom. When he failed to take heed his father's ghost approached him in broad daylight and said, "You stay on (working in) that plant much longer, you'll be leaving your bones there." After that, Townsend left steel-making for faith healing. Commenting on his knowledge of unseen worlds, the Cape Breton native said, "I've lived in two worlds for over seventy years...the spirit world and the earth plane. You don't see them unless God gives you clairvoyant sight. I can hear them...At the beginning their words are like listening to a mosquito, and after a time it

increases, until it's clear. And I can speak to them. That world is not a different world than the world we see. Sometimes when death comes to the physical body, the man will go over and that world is so much like this that he doesn't know where he is. He doesn't know he's out of body and dead. The inner man will live on, a million years, a hundred million years. There's no death for the inner man. The inner man is what controls this body, not you...There's no hell over there. But of course, if a man lives a pretty good life, why he's going to find over there it's really good and beautiful. But if he lives a life of sin and likes to kill or something like that, his home over there will be the same as down here, black as Egypt. And he may get one hundred years or three hundred years of that." Because of his gift, Cleve Townsend had expectations of disaster when he heard three solid knocks, and noted, "...when I was a boy, I wouldn't let anyone else go to the door but me. I knew there was nobody there they could see...there was always someone there from the other world...It would be like to bring a warning about a death...I'd receive the thoughts from their mind...I would see a form, see their face before someone was to die." Dan MacNeil of Cape Breton, had this to say of another gifted individual "the Mackenzie girl of Christmas Island." "... in the night-time there'd be a knock at the door and a little hand would show on the wall. And she'd go in what you'd call a trance...she'd go across to the other side...when she'd wake up from that trance she'd tell her neighbours, "this person, or that person died just a few minutes ago. I saw him entering into heaven." And by gosh the neighbour died at that certain time... They took her to priests and bishops and everything, and it was no use...she used to be like that every night...this last time, she went in a trance and this old lady that died up there rear of Christmas Island, she was in heaven. And she told her, she says, "You tell your father to go to my son, and look in the old trunk in the attic, and you'll find a ring there, "she says. "And get that ring,and put it on your finger and this'll never happen to

you again." This amulet negated the unwanted gift of precognition. Another local psychic saw no visions but could predict the future: "Before a death I feel something beside me all day and I can't get rid of it." Those that could not see or touch the intangible often heard sounds generated by the taibhs. Joe Neil MacNeil says: "And people might hear a sound as if somebody was on the threshold. They weren't hitting the door at all, you understand, there was no knock on the door but you would hear the stamping as if somebody put his foot on the threshold though no one was there. And they would say. "It won't be long before a stranger comes to the house." When it was suspected that men were in danger on the sea, their relatives used to consult gifted individuals, who might send their runners out looking for signs of their fate. Cleve Townsend was consulted by Mrs. Captain Dan Harris, who once piloted a coal boat between the Island and Halifax. After peering through the "eyes" of his informant, Townsend was able to reassure her: "Mrs. Harris, I got them. They're all right so far. But I can see them all working, cutting ice, and the boat is leaning over, top heavy...Tomorrow morning, ten o'clock, you look out the harbour and you'll see your husband bringing in the towboat." Townsend was also able employ his taibhs more directly when he worked as a telegrapher aboard the ship "Troja," which once sailed from Louisbourg to Saint John. This craft was off Grand Manan when, "The engine room was first to fill with water, the boiler room (went) dead, so there couldn't be a message sent... (nevertheless) a message was received in New Brunswick giving the exact longitude and latitude, our exact position." The "Troja" was rescued, and Mr. Townsend could only conclude that his cowalker had somehow managed to act on his behalf. Gifted individuals were thought related to the elder gods of the sea, thus they were never allowed to drown or die by fire. These "caul-bearers" or lucky individuals were

usually sought as ship-mates because it was believed that their protective spirit shielded any ship on which the individual travelled. On the other hand, the old gods were sometimes held in contempt as devils and Townsend had to admit that a sailor from Forchu, knowing his reputation as a psychic and faith-healer, refused to travel with him aboard ship. In the best situations, the taibhs was engaged at being helpful: Folklorist Mary L. Fraser claimed that her father had had a vision of her mother as a bride, long before the couple had met. She also noted that Bishop MacDonald, of Antigonish Nova Scotia, had routinely had childhood visions of his father returning from distant journeys accompanied by his two black horses. Members of the family were amazed when the eight-year-old's predictions always proved correct. The Nova Scotian writer Roland H. Sherwood claimed that a guardian of an individual working in the United States spoke to his mother at home in Nova Scotia, reassuring her that he had escaped death in the Spanish Flu of 1918. During the Halifax explosion, December 6, 1917, three children managed to avoid death by playing truant for the first time in their lives. Questioned about their actions, none of them could explain why they had stayed clear of a school that was almost totally demolished in the blast. All referred to having vague feelings of unease at the idea of going to school on that day, and one said simply "It didn't feel right!" There are many other instances of men and women who were warned, or even physically barred, from dangerous situations. In the days of horse-and-wagon, the animals often balked at bridges hidden by darkness and storm. However, when men tried to lead their animals into wash-outs they often ran up against invisible walls, were warned by seeming voices in the wind, or were met by apparitions which indicated that they should not continue on the way. At Antigonish,

a runner provides provided light in one

such situation: "It looked like a great big star and was so bright that it lit up the bridge that was one thousand feet long." At that, most of the reports concerning the taibhs have represented the spirit as a forerunner of death. Helen Creighton was told that, "If a person is dying and thinking of someone (to whom he is attached), he can make his presence known (briefly, prior to death)." Presumably, the taibhs first presented himself to his host and then went travelling to inform the next of kin. Since the gifted regularly saw their own runners, this was not a matter for concern. Those who occasionally saw their taibhs as a retreating form were pleased as this was an omen of long life. "There (also) used to be a theory that if you saw a forerunner early in the morning it (death) was going to take a long time (occur at a remote time), but if you saw it late in the evening it was going to happen very soon." The main thing was that the taibhs should remain at a decent distance; when it approached for a face-to-face confrontation this was thought to spell immediate death. Sometimes the taibhs materialized in groups. This was the case at Southern Point, near Scatarie, Nova Scotia: At a shore-camp, which was a temporary home to a number of fisherman, the door suddenly opened at two o'clock in the morning. "In walked eight or ten men in their oilskins. And they sat around the fire. And after a while (the solitary resident) kind of rubbed his eyes and there was no one there." Two days later nine men fishing from the "Ringhorn" were lost at sea and the ghostly figures were taken to be forerunners of these men. Very few individuals were naturally equipped to view their own or other people's shades, and vague premonitions of danger were not always understood by the uninitiated. Perhaps recognizing this, the taibhs often intruded upon the dreams of the common folk. On a March evening, George Salter of Avondale, Nova Scotia, dreamed of drowned lumbermen being washed ashore. The night before five such men had left the Avondale wharf to raft timber down the

river, March 28, 1889. According to numerous witnesses they were heard the men singing a tune entitled "Drifting, drifting to our doom..." This was thought odd since it was always considered an ill-omen to sing songs of loss and destruction on the rivers or at sea. A woman of the district later said that she heard cries of terror and panic from the river at nine o'clock, but if so they were not heard by others, perhaps because the death throes were masked by chivaree celebrations going on simultaneously. At exactly this time, Della Sweet, the wife of John, one of the men on the raft heard her name called out, apparently in her husband's voice. It was five days before bodies recovered, and men agreed that they had witnessed the taibhs. Again, not many men experienced dreams that were as literal as that of George Salter. The taibhs was never deliberately vague, but the connections between his world and that of human kind seem to have been indistinct for most men. A coffin, or a coffin-shaped object, seen in a dream seemed to have a symbolism as direct as that of dead bodies; and funeral parties, hearses, and the like, seemed open to easy interpretation. Clergymen were seen as bad luck at sea, and in dreams, as they were funeral orators. Dreaming of fire, or of hell, was considered unlucky; but there were more obscure symbols of death: A boat seen landing might be considered innocuous, but people of earlier times remembered that the death-god often travelled by sea. Seeing teeth in a dream was considered a bad matter and people did not like to view broken eggs. Interestingly dreaming of an undertaker was thought to presage a long life. Where the taibhs was unable to gather the force needed for a materialization or the creation of a "sensible" dream it might still act as a harbinger in the form of an elemental fire, sometimes termed the "dead-light" or "corpse-candle." Summing up the views of numerous interviewees, Helen Creighton described this phenomena as, "a ball of light...with a tail. The corpse-candle might travel in either direction between the home and grave-site of one

destined for death." Mary L. Fraser noted that, "A light seen going very quickly towards the graveyard was regarded as a sure sign of death. A clear round light indicated the death of a man; a light with little rays or sparks after it, that of a woman. If you could see the house it started from, you would know where the victim was." This form of taibhs was so feared that a new boat built at Broad Cove, Nova Scotia, was abandoned to the shore after corpse-candles seen on board. When Cape Breton resident Malcolm Campbell was asked about the present seeming scarcity of spirits of the living, he said: "When people stop fishing, there's no fish there. I heard this now in 1937. They used to fish off Port Hood Island and Henry Island. And there was an awful lot of fish, everybody was fishing. And the reason somebody told me that there's no fish is nobody is fishing, there's no bait on the grounds. So why were the fish going to congregate there? It's the same with other things, like seeing things, like forerunners." TAIBHSEAR, a visionary. One who possessed the two sights, a foreteller and hindteller. Taibsearhachd, the art of the two-sights, bewildered conduct. It has been observed that during the event gifted individualks stared without blinking as long as the vision persisted. If a happening was observed in the morning it was considered to forecast events in the afternoon; if at noon, later in the day; if an nighht, before dawn of the next day. A shroud seen in the vision predicted a death in the clan or family, the imminence of the event being related to how much of the body of the person seen was enshrouded. If the shroud was about the feet there was little immediate danger; if about the middle, death was thought likely within twelve months; if it came as high as the head death was considered certain within hours. A spark observed falling upon a persons arm meant that that individual would soon cradle a dying child. Individual seers were not privy tro the same “waking dreams” but if one touched another while in the trance state the vision was

relayed. “By pretension to second sight, no profit was ever sought or gained. It is an involuntary affection, in which neither hope nor fear are known to have any part. Those who profess to feel it do not boast of it as a privilge, nor are considered bby others to be adventageously distinguished. They have no temptation to feign and there hearers ahve no motive to encourage an imposture.” TAIGEIS, haggis, the human scotum, a big-bellied person, from Scot. haggis, OFr. hachis, Eng. hash, allied with the verb to hack. TAILCENN, the Irish talcánta, strong. “Adze-headed,” The name given St. Patrick by the druids of Ireland. They had prophesied to King Laoghaire (428-463 AD) that “The Taillcenn will come over furious sea, his mantle head-holed (hooded) his staff crooked-headed. His dish shall be in the east, and all his children will evermore answer - Amen, amen!” The converted said of him: “Now Talcenn, the Patrick, has come into the land and has preached to us the One God and Christ His Son, by whose might the old days are done with, Finn and his Fionn, their fasting and hunting gone! Their songs of war and love have no reverence among us whose prayers instead go up to cleanse of sins and save us from the fires of judgement.” TAILEASG, a ghost,, sport, a game, mirth. TAILGEAN, obs. offspring of a god, Holy offspring, a Soldier of God. TAILGNEACHD, prophecy, see tairgneachd. TAILLEASG, ghost, sport, mirth, game, board game. See fidchell. TAILSE, spectre, apparition.

TAILTU. The daughter of a Firbolg king she was married to Eochaid mac Erc (sometimes equated with Manann mac Ler). She was the foster-mother of the sun-god Lugh and gave her name to present-day Telltown, Ireland. TAIMH, death, mortality, silence, fainting, EIr. tam, plague; confers with tamh, to rest. Skr. tamyati, choke. TAIMH-LEAC, stones placeed where a person has died. TAIMH-NEOIL, trance state, swoon, slumber, ecatacy. TAIMHALICH, the odd soundsd emitted by house spirits just before the dwelling is occupied by men. TAIMTHIU, bed-death. Never the preferred ending for a life. TÅIN, cattle, a drove, spoils (of a cattle raid). A plundering expedition. The most famous of these was the Táin Bó Cuailgne which led to war between Connacht and Ulster. TÅIN Bó CUAILGNE, the “Cattle Raid of Cooley.” The most famous epic in Gaelic mythology. The first reference to it in written form is mentioned by Senchan Torpeist, the chief poet of Ireland, who died in the year 647 A.D. Surviving texts date much later than this, perhaps as late as the eleventh or twelfth centuries, but essentially all describe the troubles that a Connaught queen named Mebd had while trying to capture the prized Brown Bull of Cuailgne, which was kept in Ulster province. She led a host of warriors against Ulster, whose warriors were rendered useless by “a strange debility inflicted on them by the the Macha.” Only the youthful champion Cú chullain was unaffected by this “curse of child-bearing,”since he was in training in the Land of Shadows at the time of pronouncement. He defended the northern kingdom at the Ford of Ulster, until these men were relieved and able to come to his aid. TÅIN Bó FRAOCH, the “Cattle Raid of Fraoch,” which starts with Fraoch’s attempts to woo Findbhair, the beautiful

daughter of Mebd and Ailill. In this tale, the hero encountered and overcame a powerful sea-serpent. Professor C.W. von Sydow (1923) suggested a correspondence between this story and the Anglo-Saxon Beowulf. TAIRCHEADAL, a prophecy. Same as next. TAIRGNEACHD, TAILGNEACHD, TAIRGIRE, a prophecy, Ir. tairrgire, a promise to be kept in the future, OIr. tairngire, a promise. Tairgreadh. obs. prophecying, a proverb. TAIRM, necromancy. The art of raising the dead in seeking prophetic answers to questions. See taghairm. TAIRNEANACH, thunder. See torrunn for root. Activity created by the actions of the god Tor. Tairneanaiche, thunderer. Tairn-thoirm, thundering noise. TAIS, cold, without spirit, moist, dank, damp, untempered, not hardy, blunt, fearful, timid. TAISBEAN, to reveal secrets. This word has the same origin as tabhs, which, see. Related to taisgeal, locating things, the finding of objects, taisgelach, a spy, betraying, from tosgeul, to tell stories, and thus taisgealadh, news. TAISBEAN, TAISBEIN, TAISBAN, vision, apparition. TAISBEANADH. Revelation, showing, disclosing, show, pageant, The Wepipphany, Twelfth Day of Twelfth Night. A dwemonstartion, celebration, apparition. TAISDEALACH, pilgrim, lounger, passenger, traveller, wanderer, hiker, person who passes quickly and is fleetingly seen, vagabond, itinerant, contemptible, a ghost. TAISEAL, ghost, flitting kind.

any

mysterious

object

of

a

fleeting,

TAISG-AODACH, winding-sheet for the dead. TAISLEACH, TAISLICH, ghostly sounds heard from the dark. TALADH, enticing, hushing, carressing, that which offers fascination, for example the solus an aigh, or “blesssed light,” often seen above graves. This apparition had the tendancy to act as a leading light, sometimes with dire results. ON, tal, a device or entrapment, AS tal, calumny; Lat. dolus, the Eng. doleful. TALADH NA MNA SITHE, the “Lullaby of the Fairy-Women.” According to folklore a fairy-woman appeared in the nursery of the MacLeod heir. The nurse was awe-struck as the woman took the baby in her arms, wrapped him in a shimmering cloth and intoned: Behold this my child, limbed like kid or fawn, smiting horses, grasping the harness of shod horses, of spirited steeds, mo leasnabh bheag. Oh that I might behold thy team, the men serving them, serving women returning home, the catanach sowing the corn... Not of Clan Mackenzie art thou, and not of Clan Conn: Bout of the race more esteemed, Leod of the swords and armour, whose father’s native land was Lochlann.” So impressed were these words on the nurse she never forgot them. When the fairy disappeared the servant hurried to the main-hall to show the assembly the strange relic which had been left behind on the child. For years after, all children were sung the croon of the fairy-woman as it was believed to be a seun which would protect the infant chieftains from evil. As for the “fairy-flag,” it was given to a custodian known as a duinbratach, or “standard-bearer,” who was given freehold lands near Bracadalke for guarding this relic. Afterwards the position became hereditary. There is a second version of this tale, in which it is claimed that the memento was obtained by the Chieftain in the Holy Land after he successfully “wrestled” with “an elfin adversary.” Afterwards this woman said that the Fair Flag might be unfurled three times, but no more, to the magical benefit of

Clann MacLeod. It was said that misuse of the flag would carry away the luck of the Clan. A third tales says that a MacLeod chieftain had sex with a fay-woman, who presented him with the favour as she returned to the Otherworld. The leave-taking place is still known as Drochaid nan tri Alli, the “Bridge of Brooks,” and is situated where the Portree, Dunvegan and Vaternish roads converge. TALLAGHT. A mound near Dublin formerly called the Taimhleacht Muintor Partholain, the “Plague Mound of the Patholonians.” It is said that 9,000 of Partholan’s people died and were buried here. TALAMH, earth; Lat. tellus, earth, flat, a board; Skr. talus, level ground. In times past men swore by the earth. When a Gaelic hero required retribution, his companions lifted bits of the ground and shouted “Vengeance!” In the Outer Hebrides there was, in every township a constabal baile, who represented the crofter in all dealings with the laird. His oath of office consisted of standing barefoot on the earth as he made his promise to represent them. The earth was formerly considered a living spirit the ultimate mother-symbol. At birth, Highland mid-wives traditionally gave new-born infants a small spoonful of earth as their first food, and as we know, it is still customary to throw a handful of earth on the breast of the dead. At the Quarter Days the earth was always given a libation of the food and drink, things seen to be derived from the soil. TAL-FURADHARC, foresight, the ability to perceive coming events. TALTIU, TELTA, a daughter/wife of Manan mac Ler. In some instances she is given as the foster-mother of the sun god Lugh. She was sometimes said to have married Eochy mac Erc, a king of the Firbolge. Taltiu's palace was at Tailtiu, now entitled Telltown. There she died and was buried, and her "son" is said to have created the great Lugnasad, or Telltown Fair in her honour.

TAIGH-FAIRE, the wake house, taig, a custom; faire, lands covered by the sea, "a hole". The Dead Lands, An Domhain. TAIRGNEACHD, TAILGNEACHD, TAIRGIRE, prophecy, promise, tairm, necromancy. The raising of omens through consultation with the dead. TAIRM, TAIRN, necromancy, superstition, enchantment, either Christian or non-Christian magic. See also taghairm. Specifically, the raising of the dead for purposes of divination. TALADH, enticing, hushing, caressing, ON. tal, an enticement, bait or trap. “Nursey songs” employed by the sidhe to hush abandoned children prior to making a changeling exchange. TAMH, rest, delay, sleep, dwelling, idleness, The Ocean, Plague, EIr. tam, rest, repose, plage, death, rooted in sta, to stand in one place, Eng. stand. Note taimh, death. Tamach, slow, dull. TAMHASG, also TANNAS, TANNASG. TANNHASG, a bodach, a brownie, a human blockhead. See amhas for the first part of this word. The ending is confluent with uruisg and tannasg. These are creatures of the sithe, which is the phonetic equivalent. A individual sith, indentured to a human household. tamhasg, tannasg, possibly from the root-word tann, long, thin, stretched out. A ghost of the departed as opposed to the "taibh" or ghost of the living; an apparition, wraith or spectre. Possibly confluent with the Brythonic tann, the Breton tan, an oak tree, or the Cymric, tan, fire. The Celtic ending asg is a preposition, indicating "out of". The equivalent of the Anglo-Norman revanter. Contrast with taibhs, immediately above. This invisible creature usually made its presence known through poltergeistic activity, but sometimes materialized in human form or that of a totem animal. It was thought that the spirit of a dead person usually combined with the spirit of his or her taibh, moving afterwards to reincarnation. It is uncertain

whether the "tannas" represented this combination in earthbound form or was merely an unemployed taibh forced to remain behind because of the trauma of a violent death. Some of the tannas were known to have been deliberately created to guard treasure, and these could only be unbound through the removal of their horde. In Gaelic communities it used to be thought that ghosts had unfinished business, the fingering of a murderer, the settling of a debt, or the righting of a wrong which occurred while the spirit lived. Some returned to fulfil an oath made while alive or to see that alms were given on their behalf. This disembodied spirit was often suspected of being malignant and it was sometimes thought wise to propitiate it, or exorcize it, through magical rites. The Celtic eve of the Samhain (Oct. 31) was a time for lighting the "samhnagan" or ritual fire, whose purpose was to scatter witches and other evil spirits. The souls of the departed hovered then, taking what comfort they could find before autumn to winter resigned the pale year. A ghost of the departed as opposed to a "taibh" which was a ghost of a living person. This being took his name from "tan" a Celtic word sometimes taken to mean fire, but also describing the oak tree and the colour imparted when people lie to long in the sun. The ending "asg" is a preposition indicating a spirit that "comes out of". The equivalent of the Anglo-Norman "revandir", which we commonly call a "ghost". This creature usually made its presence known through poltergeistic activity but sometimes materialized as the old totem animal of the dead person. Some tannas were deliberately created to guard treasure and these could only be allowed to pass on when the horde had been removed. It used to be thought that ghost had unfinished earthly business. Mary L. Fraser said, "It is a belief that the dead cannot rest easily if they have left debts unpaid, or wrongs done and not righted. Sometimes too, they have come back in fulfilment of a promise, or to request almsgiving on their behalf." Creighton thought that ghosts should be carefully watched: "Whether a ghost is coming towards you or

walking away is thought to determine the length of life of the person seeing the vision." The former indicated that spirits of the hereafter would soon come looking for a soul among the living; the speed of approach was thought related to the period of life remaining. This folklorist had thoughts about eliminating a bothersome spirit: "As to the way to lay a ghost, the method is the same as that used in (against) witchcraft. In comparing the two, it looks as if witches are more easily controlled than ghosts. Witches are always evil in their intentions while ghosts may appear for a variety of purposes..." The most persistent tannas in Celtic history was the "Rider" of Iona, Scotland, Ewan Maclain, of the Little Head. He fought in battle against his own father, Iain the Toothless, and persisted afterwards as "the Headless Horsemen" whose ghost rides to presage the death of any Maclaine of Lochbuie. His story is told in garbled fashion by Creighton, and with better understanding by Fraser. What is important here is the fact that this shade has been seen in Maritime Canada as well as in Scotland. In the battle, Ewans horse nearly threw a shoe and the haunt is invariably heard by the clinking of this loose shoe before it is actually seen. Old Macclaine of Inverness County, Cape Breton was struggling against "bas" while a Macdougall watched his wavering breath. Several times, the dying man was heard to say, "I'm waiting...waiting..." All at once Macdougall heard the rattling of a horse harness and looking from the window saw "a military man with a small head" ride to the front door on a grey horse. At this the attendant turned to see how the old man was faring and found him dead on his bed. Looking back through the window he saw a headless man riding away but he dissolved before reaching the forest. Mary L. Fraser has said: "It is a belief confirmed by many examples that the dead cannot rest easily if they have left debts unpaid, or wrongs done and not righted. Sometimes too, they have come back in fulfilment of a

promise, or to request almsgiving on their behalf." Creighton's work in Lunenburg County suggests that necromancy was still a known art at the turn of this century. At Madder's Cove, she encountered an individual who insisted that "There was a man at Mader's Cove who used to go to sea, and another fellow taught him how to talk to the dead. He used to do it, but he said that it was a great strain upon him." Strain, or not, there were benefits in conversing with the dead. Aside from information concerning past or future events which might be obtained from these shades there was a promise of longevity. A Hubbard’s resident put it this way: "If you see a person who isn't there it means you'll be a long liver." Opposing religions, supposing that the "other" had more evils to undo invariably saw more ghosts in their cemeteries. Thus at Wasabuckt, on the Bras D'Or Lakes of Cape Breton, the Roman Catholics always said that"...the Protestant cemetery swarmed with ghosts...The immediate neighbourhood was not considered safe even in broad daylight..." The reality of ghosts was also admitted in the Protestant camp. The Reverend Rev. Dean Cooper, a one-time cleric at Fredericton, New Brunswick, admitted "Yes I was called to perform the right of exorcism in Fredericton with the authority of the Bishop and following the form prescribed in the Church. The family concerned are very responsible people...I became thoroughly convinced that...some kind of "other world" activity was taking place in (their) house..." Although Cooper followed prescribed form Helen Creighton makes these suggestions concerning the tannas: "as to the way to lay a ghost, the method is often the same as that used in witchcraft. In comparing the two...it looks as though witches are more easily controlled than ghosts...Witches...are always evil in their intentions whereas ghosts may appear for a variety of purposes..." TANAISTE, next heir, tanist, heir apparent, second in status.

OIr. tanaise. The headship (whether chief or king) was hereditary only to the extent that the leaders were chosen from the righ-damna (king material). Beyond this, the tuatha, mortuatha, or tribe was free to elect the man (or woman) who seemed to incorporate the greatest degree of god-spirit. In later centuries, to avoid quarrels between royal relatives over succession, a king-elect, called the tanaiste was chosen, whenever a king was declared. Like the king, he had to be without physical deformity and when elected agreed to govern according to law and ancient custom. At the inauguration by an ollam, he agreed in public to abide by tradition, one foot being placed on the "homestone" as he swore to the conditions of his oath. Kings made the same testament with both feet on a sacred-stone. Non-observance of the swearing-in promises constituted grounds for deposition. When the power of a king was seen to flag, it was the duty of this individual to see that aging, or ailing king was “brought down.” In the earliest times the god-king sometimes agreed to ritual suicide, but where he could not be persuaded, he might be eliminated by one of his successor in the heat of battle or a cattle raid. TANNAS, TANNASG, apparition, ghost, from tana, thin, elongated, stretched out. Note that the Daoine sidh, or "little" people were never described as "small," the opposite of "big," but as men and women who were tall and so thin as to be and almost “invisible.” Related to the A.S. tangey or tyangie. Dialectic English of Scandinavian origin. Confers with the Danish tang, the Old Norse pang and the English word tangle. All refer to seaweeds of the genii Ascophyllum and Fucus, the species called Fucus vesiculosis being known as black tang. Tangy, or tangie, refers to either the sharp, tart pinching taste of these seaweeds or the spirit that resided in them on the island of Orkney. Like the kelpie, who lived in the kelp beds, this creature could take the form of any marine plant or animal, an ability gifted on it by the sea-giants. These sea-horses were commonly referred to as the eich uisge in the Gaelic tongue. They often came ashore as young horses or ordinary men and women. In a playful mood, they often invited humans to

mount them and carried them on a ferocious ride that ended with a ducking in some nearby fresh-water stream. They had kin among certain clans and these they warned from the possibility of drowning by setting up corpse-light over the water or moaning after the fashion of a banshee. Those without this useful connection were warned against mounting this kind when they were at the seaside for they were capable of rape and murder, the male tangie especially so since he had an oversized sexual apparatus. The seahorses seemed maddened in sight of the deep sea and invariably carried their victim to a drowning afterwards consuming every part of his body excepting the liver. In some respects this creature corresponds with the neas, which sometimes shape-changed into a horse. TAPAD, good luck, a clever feat. TAR. TARR, TER, TEARR, THAR, TOR, TORR, TUR, TUIR, evoke, ON. Thor, Thunar, Thuner, Thunor or Donar, the Old Norse god of thunder. Particularly seen in those parts of the old Gaelic realms where the Norse were in occupation. Confers with the continental Tyrr, a Germanic-Scandinavian god of war and agriculture and with the Gaulish Taranis. Probably related to the Gaelic tarachair, an augur taraid, a truncheon or staff of authority, taran, the ghost of an unconsecrated infant, tarabh, a bull, tarcuis, contempt, targadh, ruling body, governing assembly, targair, to foretell, tarlaid, a slave, tormach, to grow ripe or increase, tarnach, a thunderclap, tarsuinn, to traverse, to come across a distance, tartar, noise, tir, land, dry-land, torc, a boar, torchar, a fall usually resulting in death, torr, a conic hill, a tower, torrach, pregnant from tor, belly; a belly-full. torradh, a burial ceremony or wake, torrunn, thunder, any great noise, tuireann, a spark of fire, tur, a crowd, turguin, destruction, turlach, a massive fire, also a squat person, a round lump, turloch, a lake that dries in summer, turrag, a surprise, turradh, an accident, turram, a distant mummering, turus, a journey. AS. thunor, similar to their thunian, to stretch, D. donder, G. donner, OHG. donder ON. thôrr, all meaning thunder and Thor. Skr. tan, to sound, stan,

to thunder, Eng. astonish, detonate, stun, Thursday, tornado, terra, the Gaelic tir. Also the source of many northern family names: eg. Torry, Torey, Tori, Torquill,Torcail, Torcull, Thorkell, Maccoruodale. F. Marian McNeill says that the northern Scottish town of Harwick has as its “ancient slogan:” Teribus ye Teri-Odin “which is held to indicate (as does the word burgh) the Scandinavian origin of the community. Teri-Odin is believed to invoke two Norse deities -one either Thor the god of thunder, or Tir (also called Ti) the war god, the other Odin or Woden, the father of the gods. Actually, the pagans were no less facile than the Christians at uniting disparate gods, and Odin is known to have displaced the older Thor-Tyrr. The Harwick slogan seems to translate quite directly as “The land of ThorOdin,” but Sir James Murray thinks it is a contraction of an earlier expression: Tyr haebbe us ge Tyr ge Odin, which is “Thor be with us, Thor and Odin (be with us).” Thor is the Germanic Donar , the son of Jörd, or Erda and Odin . Remarkable for his childhood rages he was fostered out to parents whose names are a personification of sheetlightning. As one of these parents was Vingnir, the “Winged,” Thor is often referred to as Vingi-Thor. At the age of reason he was admitted to the Asgardr , the ruling faction of the gods. He built the distant realm known as Thrudheim where his palace, known as Bilskirnir (Lightning), was erected. It is noteworthy that this place was “the most spacious in all Asgardr, the “Home of the gods.” All thralls, or common folk, went there after death, and got as good treatment as their masters received in Odin’s Valhalla. Thor was the patron god of peasants and the lower classes. Note that he was always honoured as the first god of pagan Norway and elsewhere was referred to as “Old Thor, ” because it was said that “he belonged to an older dynasty of gods.” After he was displaced, Asa and his aides would not allow him to pass over the bridge Bifröst ostensibly “lest he set it aflame by the heat of his

presence.” This may be taken as representing a general fear that the lower classes might arise against their rulers. Thor’s weapons included a magic “hammer”, the “Crusher” which he threw at enemies. Like the cnap-starradh of the historic Gaelic warrior, it had the property of “always returning to his hand, however far he might hurl it..” This device, the emblem of thunderbolts, was always red-hot and to catch it on return he wore an iron-gauntlet known as the “Iron-gripper.” When he wore the magical belt known as the Megingiörd his already remarkable strength was doubled. Thor has been described as somewhat Celtic in appearance: “a man in his prime, tall and well formed, with muscular limbs and bristling red hair and beard, from which, in moments of anger, the sparks flew in showers. The first century Roman writer named Lucan said that Taranis, the Celtic god of thunder for Gaul (France) was one of three ruling gods, just as Thor was one of three similarly allied gods. This interchangeable trio also included Æsus, the Gaelic Uis, Ugh, or Lugh and the Cymic Hu. The third member of the group was Teutates who is the northern god Tues or Tyrr whose name is commemorated in Tues-dag. Therefore, see Aod, the day-god, who is the chief Gaelic side-form of Lugh. See entries immediately below. See Lugh, Uisdean, Aes, Asduinn. TARACANDACHD, obscurantism, secretiveness, the principles of the black arts. Note the relationship with the previous word. TARACHAIR, augur, SIr for tarathar. See tora, from Thor, the Teutonic god of lightning. See thoir and related words. Particularly, prognostication through observation of weather. TARAID, the truncheon or staff of authority, a billy club. Various woods were thought empowered by magic according to their incarnate spirits.

TARAN, the ghost of an unchristened, or an otherwise unprotected infant. From toranach, a grub-worm, borer, corn-maggot; relating directly to Taranis, the Gaulish god of thunder who is the Old Norse Thor. See tabhs, a ghost. Notice that the svartalfar (dark elfs) of Scandinavia were said derived from the body of "the giant" killed by Odin. Since Odin displaced Thor as the chief god in northwestern Europe, this prime "rime-frost" creature may be thought of as the "dead" god personified. It is said that Odin "called forth" all of the elfs from the decaying flesh and gave them human form, but they were never gifted with nornir (bafinne), the guardian spirits of men. The taran were said to wander the waste-lands as "will o' the wisps" or "corpse-candles," disembodied spirits of the dead. The befinne were said to be tenuously attached to their humans in the first year after birth. Unable to provide much protection they sometimes went back to their source at the death of a child. Where this happened, the child was thought unable to reincarnate (or rejoin God or the gods) and the detached soul was forced to hover "at the borders of elfland, appearing as lightning before a storm. Many humans find these lights hypnotizing and will follow them wherever they lead, into bogs and marshes, and over cliffs." These are the "spunkies" of lowland Scotland and northern England, those that wander the world's oceans are entitled the thoirclann. TARBH, the bull, Cy. tarw, Cor, tarow, Bry. taro, Gaul. tarvos, Lat. tauris, perhaps from the root tu, in which case steer is related. AS. styric, a young bull or heifer, an animal prior to sexual maturity, from which the Eng. sterile. Usually an animal in its second year, a stirk, also, a coarse, bumbling stupid person. The Gaelic tearc, scarce, rare from the root ters, dry. See tir, “dry land.” The totem animal of the moon-god Nuada, and his “twin-brother,” the sun-god Lugh. In the Book of the Dun Cow it is said that the Irish kings were once selected as follows: "A white bull was killed and the Samhain-priest ate his fill of the flesh and drank its blood. A spell was chanted over him as he lay bloated in the trance-state. In the “dream sphere” he could

see the shape and appearance of the next man who would be king." (Celtic Monthly. p. 14). In 1678 a party gathered at Eilean Mourie (Mourie Island) in Loch Ewe, "for the purpose of sacrificing (a bull) in ane heathenish manner for recovering the health of Cirstane Mackenzie." She recovered. for she is subsequently described as, “formerly sick and valetudinaire.” The island of Mo-Urie or Mourie on which exercises of this sort took place was supposedly founded by Maol Rubha (640-722), an Irish monk, whose fame was only second to that of Columba. Midway through his career this Christian missionary built the monastery of Apurvhrosan (now called Applecross) on a sheltered part of the Rosshire coast overlooking the islands of Skye and Raasay. Here he died, and his grave is still sought out for magical purposes. The person who takes earth from above Maol Rubha is supposedly assured of safe travels. “The common oath of that country is by his name,” and he is remembered in various Scottish place-names. The sacrifice of the bull and the circumambulation of chapel’s associated with this saint’s memory by moonlight have led McNeill to the conclusions that this saint is ”merged with the earlier moon-worship,” and Maol-rubha is himself a survival of an ancient moon-deity. “Drawings of salmon and serpents appear on many of our sculptured stones (Scotland), and the bull is no less prominent. At Burghead, in Moray, six stones have been found in different spots, each with an incised outline of a bull, highly conventionalized, and ornamented with spiral curves. The designs vary slightly but all the drawings are strong and spirited. Similar stones have been discovered near Inverness, and in 1920 another was unearthed in the parish of Falkland, in Fife.’ (The Silver Bough, Vol. 1, p. 76). In 1695 the Presbytery of Dingwall reported that the people of Applecross "among their abominable and heathen practises were accustomed to sacrifice bulls at Certaine time upon the 25th of August, which day they dedicate to S.

Maurie, as they call him." Anciently, the bull was said to be attached to solar-deities and bull figures are seen carved on Pictish stones. At least seven representations were recovered from Morayshire, Scotland, suggesting that Burghead may be the site of Tarved (un)um, the “Bull Fort” mentioned in mythology. There is evidence for veneration of this beast in pre-Celtic Britain, when it may have been worshipped in the context of a solar cult. In this case it is often pictured along with swans, horses and stags. See MoÙr. TARBH BOIDRE, AOIDHRE, The “High Day Bull,” having reference to the god Aod. The latter spelling appears in northern Scotland. A monster, a demon, a god capable of shape-shifting. TARBH CHOINNLE, the “Candlemas Bull,” an element of divination at Hogmanay or Samhuinn. Watchers before dawn looked for the first bull of winter in the western sky. If it hung there, dark and forbidding, it gave the same omen as a cloudless sky, a year of death and want. Turning away from the dead lands, the diviner hoped that the “bull” would be in the north. If it was seen here as a large definite black mass with a soft outline, then it was expected that a year of plenty was forecast. If the cloud appeared frost- filled or hard-edged this was taken as bad news. A prominent cloud in the south indicated that the crop of straw would be adequate but the grains would be of poor quality. The eastern sky harboured the bull when a fair crop year was on the line. Many other things were determined from sky position, direction of travel of the cloud and its time of disappearance. TARBH, DUBH, the black-bull, the totem animal of Clan MacLeod. "A black bull is a very ancient symbol of royalty, and the presentation of a black bull's head symbolized the death of an enemy chief. A black bull's head was set before the young Douglas chief at the royal table in Edinburgh Castle before his summary execution in 1440. A decade or so earlier, the Macintosh guests massacred the feasting

Cummins at the entry of a black bull's head...Thus the MacLeod crest is a very ancient royal emblem as befits scions of the old pagan Norse sea-kings, and may well represent their victory over a rival royal line." (The Highland Clans, p. 66). Note that white bulls were identified with the sun god named Lugh who was sometimes termed Aod, the Day. These bulls were ritually killed at the time of Samhuinn. The white bull was the bull of Lugh or the summer sun; the black bull that of the Cailleach or Winter Hag. TARBH EITGH, fierce bull, eitgh, fierce, dismal, abomination, not housebroken. Trabh eithre in Skye. See neighbouring entries. This animal is distinguished from the ordinary variety by his short ears. The water-bull is frequently represented as friendly to highlanders. TARBH UISGE, tarbh (pronounced tar-ev), a bull; uisge, water. A water-bull similar to the Anglo-Teutonic bullerman. These confer with bull-beggar, bugleboo, bugaboo, bugbear and the Gaelic bogle (which, see). The MacLeods had this animal as their totem, which may explain their name, derived from the Old Norse "liot", "an ugly one". The black bull was a very ancient symbol of Scottish royalty and a beheaded bull was presented, as an explicit omen, on the table of a king whose powers were failing. The Scots were in the habit of transferring all the sins, diseases and guilt of their community to a king destined for death, thereby taking it to earth with his cremated corpse. A black bull's head was set before a young Douglas chief just before his summary execution at Edinburgh in 1440, and the Mackintosh used the entry of this dish as a signal to cut down their Cummins' guests. At a much earlier date, the druids are said to have sacrificed bulls to unspecified sea-gods, a procedure that continued in the west highlands of Scotland until well into the last century. Mannhardt supposed that human and animal sacrifices released god-spirits from their humanoid form, their periodic return to the earth being necessary to invigorate it

for crop growth and the health of animals that depended upon vegetation for food. This seems supported by the fact that bull was named as one of the kern, or corn, spirits. When the grain crop was luxurious in a part of the field men would say "the bull lies in the corn." Diabolical possession and exorcism remain a part of some Christian traditions. In County Fermanagh, Ireland a Catholic priest made a notable effort to help to troubled young girls but they were not freed of evil spirits until the family "retreated to America". One Irish immigrant to Cape Breton learned that not all of the "ghaists and gobbles" were halted thy the power of "the vast stream" (the Atlantic). After Old Man Riley was a few months in the New World her approached his village priest at Saint Peters. He told Father Henry McKeagney, that he was in "some trouble", having sold his soul to the Devil while still resident in Ireland. Old Scratch had just appeared to him, he claimed, saying that the contract still had to be honoured. He implored the priest to help, and being a decent man, the father put on his vestments, and "accompanied by a Frenchman carrying a blessed candle" marched out to Riley's place where he was met by "a great squall of wind." His Satanic Highness came down off the steep hill behind the house "in guise of a big black bull." The priest was a little surprised but held his ground, and after calling up the usual Christian god spells, demanded that Riley's soul be surrendered to God. At this the bull became "a great longeared black dog", that argued the case with the priest. The priest won more points for the dog "took off over the bay". The black bull was a very ancient symbol of Scottish royalty and a beheaded bull was presented, as an explicit omen, on the table of a king whose powers were failing. The Scots were in the habit of transferring all the sins, diseases and guilt of their community to a king destined for death, thereby taking it to earth with his cremated corpse. A black bull's head was set before a young Douglas chief just before his summary execution at Edinburgh in 1440, and the Mackintosh used the entry of this dish as a signal to

cut down their Cummins' guests. At a much earlier date, the druids are said to have sacrificed bulls to unspecified seagods, a procedure that continued in the west highlands of Scotland until well into the last century. TARCHADAIR, TARACHAIR, necromancer, seer, auger. One who raises the dead to gain their foretelling powers. Taircadaireachd, the art of nrecromancy. Tar, to evoke. After Thor. See next. TARGAIR. to foretell. See tairgneachd, taragaich, a presage or bodemont, targhail, to forebode, targradh, foretelling, prophecy, divination, predicting. TARLAID, “Thor’s weak ones,” a slave, a thrall, the Eng. varlet. TARAN, the spirit of an unbaptized child, taranch, spectral. TARMACHADH, dwelling, producing, originating, the source, Ir. tormach, increasing, ripe with things, magnifying, OIr. tormach, increase, from Tor + mag, power, the latter part of the word having reference to the May queen. TARRAGH, ingathering of crops at the harvest Harvest Home. Frequent movements to-and-fro.

season.

TARRUINGEADAIR, an artist and a magician; tarruingeach, an allurement, that which attracts or draws. TARSGAL. Monetary reward offered for the recovery of stolen catt6le. In the past chieftains forced their vassals to his their dirk promising not to accept such remuneration upon pain of death. TARTAN. obs. hillock, clod. Surprisingly, the word arises from the Spanish tiritana, a cloth anciently woven from silk. From the Celtiberian world the word may have passed in use to Gaul, thus the French tiretaine, which is the coarser linsey-woolsey, a material made of a combination

of linen and wool. The word may have had original reference to the twisted nature of the thread, thus the French tourte, twisted, and perhaps the Gaelic torc, clefted or notched (a neck-piece). The word may also relate to the ancient lost kingdom of Tartessos, which was destroyed in some unknown calamity in the fifth century B.C. Their guardian god may confer with the continental Celtic thunder-god Taranis, who is equated with the Gaelic god Hu and the Norse Thor. Note the Gaelic Tartar, a sideform of his name. This word also identifies any loud noise. Tartan, the cloth of the old gods, was once widely used across Europe but is now thought of as a woolen material much worn in the Scottish highlands, where every clan is perceived as having an individual pattern consisting of checks or cross-bands of various colours. Actually clan tartans are a fairly modern invention created in the interests of trade and commerce. Tartaned wearing apparel was not a feature of British society until the time of Tighernmas ard righ , the seventh king in the Milesian line, which brought the weave from Spain. “To him, or his successor Eochaid, is credited the ancient ordinance which distinguished the various classes and professions by the colours of their dress: A king or queen might wear seven colours; a poet six, a chieftain five, an army leader four, a land owner three, a rent-payer two, a serf one colour only.” See cadadh, tartan cloth. TARTAR, noise; the replicated word tar or tor as seen in tòirneanach, from the “Gaulish” god Taranis, said to confer with the Gaelic Uisdean, the Roman Jove and the old Norse Thor. May confer with Lat. Tartarus, the underworld and with Tartessos, a Celtiberian kingdom anciently located in south-western Spain. In Gaelic this place was Tarsus, see note immediately below. This was the Biblical Tarhish, Jonah’s destination and perhaps a synonym for the Phoenician city of Tyre, for Isaiah, sermonizing about its destruction, advised, “Howl ye ships of Tarhish, for it is now laid waste.” Tartessos was in the general vicinity of modern Cadiz, and its people were called the Turdetani or

Turduli. Their trade ships were referred to by their neighbours as tarhish and this seems to survive in the Italio-French-Spanish tartana, a Mediterranean coasting vessel having one mast carrying a large lanteen sail, a bowsprit and staysail or jib. This last word may also confer with the Spanish tirtane, for which see tartan. TARSUS, the Biblical Tarhish as represented in Gaelic. See above entries. EIr. tarsnu, to traverse across (water), from tar, across. A pre-historic trading destination for the Gaels of Britain, believed to be Tartessos in Spain. There is reference in mythology to Longan Tharsuis, the “longships of Tarhish.” This name was eventually transferred to all ships having first-rate fittings whatever their port of origin. Thairis, over, across; thar, across, over, beyond, Lat. trans, terminus, Skr. tar, to pass through, bore, G. tarachair, an omen, torrach, fruitful (place), Taranis, the god of thunder conferring with the Gaulish Iove better known as Jove or Thor. Note the traditional tale which insists that the craftsman named Creidné, the chief smith to the Daoine sidh was drowned while “transporting gold ore from Spain.” TASG, TAISG, to store away. A spirit bird, a harbinger of death. Appears in different forms depending on the persoanlity of the person at risk. An aged fisherman might see his forerunner as agray gull while a young lassie would observe a pure white diove. Shooting an ill-omened bird created one’s tasg on the spot. TASGAIDH, taisg. a storage place, to deposit; a treasury. Toad-sec, having the idea of “Put there in the remote past.” Roughly, the female name Tasha. Another name for the Mhorrigan, who was the sovereign queen of the Gaels. TASGAL, money offered for the recovery of cattle lifted by freebooters. TASLACH, premonition, the ghost of living human. TASPAIR, a satirist,

tasp. serious sarcasm intended to do

magical harm, taspullach, taspurladh. invective.

witty,

sarcastic,

petulent,

TATHA, the Eng. Tay, earlier G. Toe, “primarily the name of a goddess.” “the Silent One.” tathaich, having a frequent tendancy to vomit. Cy. Taw, silent, silence. A name given to several British rivers; tath, obs. lord, ruler, anger, slaughter, bail, security. See next. TATHACH, guest, tuathanach.

visitor,

stranger.

May

confer

with

TATHAICH. supernatural knowledge of the doings of folk who are absent, ghost, apparition, tendancy to vomit, a craving. TATHASG, a shade, a spirit, a demon. Particularly that of an orphaned child, supposedly protected by the shade of his or her mother. Scondary meaning: a demon. TATH-BHEUM, a mortal blow, the effect of a well-cast stone or dart from the crann-tabhuil. The Mhorrigan wassd dispatched using this weapon. TE, woman, female, insipid, slightly fermented, thick. See Te-mor. TEADH-BHAIS, “drawn out and dead,” a phantom, a ghost. TEAGASGdruidism.

DRUIDHEACHD.

druidic

TEALL. TEALLAN, philosopher, entries under teine. TEALLSANACH, astronomer.

skeptic,

teine,

philosopher,

teachings,

sorcery,

fire.

See

sage,

learned

various

man,

TEA-MOR, gen. TARA, sometimes TEAMHAIR, (T’yower, Tavvir), Confers with tè or tèa, insipid, slightly fermented, from the root teas, which confers with Eng. tepid. The

wife of the Milesian king named Eremon, the first high-king of all Ireland. He took possession of the Firbolge capitol on three hills overlooking the River Boyne and they became Tara, a corruption of the genitive case of this compound word. Teas, heat from teine, fire + mor, great, wide in expanse, the ocean-sea. Sometimes identified as a goddess of the Tuatha daoine who married one of the human kind. This fiery lady quarrelled with the wife of Eremon's brother, Eber, over possession of Tara. The war that followed ended in Eber's death and Tea-mor took possession of her heart's desire, which became the dun of the ard-righ. The greatest structure there was the Mi-Cuarta, or banqueting hall, which was larger than The House of a Thousand Soldiers. Each prince of the realm had a place on one of these hills, where he was in temporary residence at Samhain and Beltane. There too was erected the Grianan, or Sun-house, made especially for the provincial queens and their attendants. The Stronghold of Hostages was another necessary building as was the Star of the Bards, built for the poets, historians, judges and doctors of the land when they were called to assembly. During the early years of Christianity King Diarmuid became the last high-king to sit at Tara. In one of numerous quarrels with his provincial chieftains, the king commanded that all the duns should widen their doorways so that the king's spear carried horizontally might pass. Diarmuid sent a sergeant-at-arms throughout the countryside to see if this edict had been obeyed. In the process of carrying out the king's command, this overzealous bureaucrat intruded upon the wedding ceremony of King Aed of Connaught. In an understandable rage, Aed struck off the head of the intruder, and realizing the identity of the man fled to the monastery of Saint Ruadan of Lorra. Diarmuid was, in turn, angered by the presumption of the churchmen in shielding Aed and violated sanctuary to take him prisoner. Following traditional procedures Saint Ruadan led a

group of Christians to Tara and began a "black-fast" against the high-king. The high-king started a starvation regime of his own, but being in the wrong, was the first to break fast. Seeing that he could not overcome the tinkling bells and incessant prayers of the monks, Diarmuid made to join them, reasoning with them following the daily prayer meeting. At length, aware that the clerics would not yield to him, Diarmuid cursed Saint Ruardan. At this the churchman retaliated, cursing the high-king’s person and his dynasty, and promising that Tara would cease to exist as the residence of kings. In the year 563, Diarmuid was killed and the wild birds came to roost in the halls of Tara, the beasts of the field being the only residents of the place for many years. This place was also known as Drumcain, which, see. TE, TEA, a woman, a female, insipid, slightly fermented, tepid, after the mortal-goddess, the consort of the Milesian high-king Eremon. This monarch named his capital Teamhair, later Tara after her. Tebaid, a taunt, a repartee, teibidh, having a “cutting” tongue, the root be, to cut. But note also teamhaidh, pleasant, the Eir. temair, delightful. Also teas, heat, root tep, burn, Skr. tap, to be hot. Also from this root teine, fire and teasach, fever. TEACH, TECH, a house, OIr. tech, teg, having the sense of “roofed over.” Thatched. Cf. with Lat. tego, to cover, the Germ. dach, the Skr. sthagati, cover. Tigh is the nominative case. See tuath for more. TEALL, metaphysics, philosophy, from reckoning, the Scot. lauch, tavern talk.

teine,

fire;

lach,

TEALLAID, a bountiful and/or lusty woman, tea TEARLACH, Thor the Flyer, less literally Charles. MIr. Toirrdhealbhach, anglicized as Tirlagh or Tourlough, Lat. Turrisformis, “built like a tower.” In Gaelic the related tear or tair, has the sense of superhuman. Hence M’Kerlie.

TEARMANN, a sanctuary, protection, possibly from Lat. termo, the Eng. terminus, the end of a race for life when one reaches church lands, i.e. the Termon landes. From this tearuinn, save, escape, the root rn, possibly the Eng. run. TEASD, die, fail, literally “I am not.” TECH DUIN, the House of Don, a gathering place for the dead, sometimes said to lie southwest of Ireland. A place presided over by Don, the god of the dead. TECH SCREPTA. The great Gaelic libraries dating from the sixth century B.C. Ireland was the seat of learning during the so-called Dark Ages, vast libraries being presided over by leabhar-coimdaech. Most of these were destroyed when the Old Norse went viking. TEGHAIN, The places where the Daoine sidh lived were teghain, lterally “thatched homes.” With a little twisting and turning through Gaelic the word teg can be shown to relate to tuath, the intermediate form being tugha. which indicates a simple roof-covering, especially a “thatch.” The latter Ennglish form is essentiallty the same word and they resemble the Latin tego, a “cover.” The root Gaelic is thought to be tog , “to raise up,” or possibly steg, which is also written stig. This word is the verb “skulking” and is not unlike the Old Norse stygr, “shy,” and their word stic, “ghastly.” This word appears in the Gaelic glastig, the “grey skulker,” a vampire-like sidh. TEIDH, wild, fierce, wild fire, see Te and teine. TEIDHM, Death, a curtain, a covering. Formerly, Related to teididh, wild-fire.

pestilence.

TEIL, a name for the first of six planets which the druids claimed revolved about the sun. The others were: Riomhag, Saoghal, Corg, Bliugh, Rolag. TEIRIG, to fail, be spent, die, EIr. tarnic, “It is ended.”

TELLTIN, stringed, a harp TEOAS, the trade of the potter. One of the lesser magical arts. TEIDEACH. One of the two sons of the Dark Lord known as Cromm the Crooked. He is sometimes represented as a god although he is also given as a pagan chieftain opposed by Saint Patrick. His brother was Clonach. TEIN-AOIBHNEIS, a bonfire, a welcoming fire. A home- or hearth-fire. Aoibh, pleasant, comely, cheerful, after the god Aod. The fire devoted to the sun-god Lugh, a small personification of his being. The Old Norse, Loki, seen in English medieval literature as the lob- or hob-lie-by-fire. The hobgolbin. The former sanctity of this fire is seen in the fact that strangers were not invited to poke up the flame since this offered insult to the god of the hearth. In Gaelic parts it is a common belief that a hearth-fire cannot be lit if the fuel lies within a beam of sunlight. Presumably the god of that larger orb resents the presumption? TEIN-ATHAIR, the Allfather’s fire, fire from heaven, lightning. thunderbolt, fire-ball, luminous falling object.

TEINE, OIr. tene, Cym. tan, Bry. tan, the Celtic root te from tep, hot. as in teas. The Celtic root is in the goddess Te, see above notation. “The curious fear of ill-luck with the giving or stealing of fire assuredly derives from the druidic firefestivals.” On the eve of the Half Days all fire in the community was “put down” and ritually rekindled to resanctify the hearth. Saining with fire was once a common practise accomplished by carrying a “live” peat thrice round the domicile. The Samhain fires were kindled at dusk and those of the Beltane, at dawn. From the making of new fire flowed the tradition of throwing ashes and smouldering peat into the air, “always repeating a certain formula of words to bring luck. But the strictest secrecy is observed, lest the practise should reach the ears of the (Christian) minister.” There is a saying: “On the Quarter-Day, give nothing away!” and this was especially true of new fire (in the shape of a smouldering flame or kindling). In Rosshire it was said that even the youngest children were “well versed in fire lore.” The local baobhe often came begging wood, but

had to be refused at least three times or they might walk away “with the luck of the house.” One young girl explained: “’gin the cailleach had gotten the kindling, my father would get no herring this year!” To prevent newborn children from being taken by the sidhe a burning peat was taken in the right hand and the mother and child encircled seven times clockwise by the magician. This cermony was performed at sunrise and sunset until a child was baptized and the mother churched. Frequently a “fire cord” of scarlet thread was tied about the child’s wrist and a Bible placed beside it, with another volume placed beneath the mother’s pillow. TEINE-A-BHAIS, flame of Death. The cold light emitted from the residence of a person presaged for death. TEINE-DE, God’s-fire, Saint Anthony’s Fire, perceived amidst the rigging on ships at sea. Considered a good omen, herpes, tetter, ring-worm (a visitation from the gods?) TEINE-DREALLACH, uncontrollable wild-fire. The light given off by decaying wood or that emitted by marine organisms. TEINE-EIGINN, fire of necessity, a "teine-iotoiche" kindled to meet a special crisis (famine, flood, destruction by storm, or other willful maleficence of the gods or naturespirits. Besides the Quarter-Days, the Gaels turned to the ritual of fire in seasons of calamity. Throughout Europe such lightings were termed "need fires,” although they were sometimes entitled "wild-fires" to indicate the drastic character of the ritual. The Slavonic peoples frequently referred to these very special fires as "the living fires." The usual occasion for the teine-eiginn was an outbreak of plague among cattle, the complete blighting of a crop, or a virulent attack of disease among men. As a preliminary to the kindling of this fire, all the regular hearth fires were dampened, it being believed that any remnant spark would destroy the magic of the procedure. It was not unusual for the prohibition against "old fire" to extend across a parish between two streams or rivers of running water, these being considered the natural boundaries of magical practise.

The need fire was always "made" in the open air, the site of fire-creation being a cross-road, or a hollow on a highway. In wilder places the site was invariably an island or the highest hill in the region. The fire was always generated by friction, sometimes using a mechanical device known as the axle-wheel. Various local rules governed the number and makeup of the teams that created the "new fire" the main prohibitions being against men who were thieves, boundary-stone movers or murderers. Once alight, sick animals were driven through the smoke, through the ashes, or between two fires, the pigs first, cows next and horses last. After that family members blackened the beasts, and one another, with charcoal sticks from the spent fire. Finally this parade of people and animals passed through the streets of the nearest village, and it is recorded that the folk did not wash away the blackening "for a very long time." Extinguished brands were laid in the cattle barns and put in mangers where the cattle fed. Ashes from the need-fire were strewn on the fields to "chase away vermin." Sometimes the ashes were sprinkled on the ailing parts of men and animals, or mixed with water to be taken as an internal tonic. The fires in domestic hearths were rekindled from the need-fire, the first pot of water boiled over it being used as a disinfectant. "In the Highlands of Scotland the need-fire was counted a sovereign remedy against witchcraft." (The Golden Bough, pp. 741-742). Last kindled in Reay, 1830: North Uist, 1829; Arran, 1820 and Helmsdale, 1818. See acastair. TEINE-FIONN, TEINE-SIONNACHAIN, a will o' the wisp; foxfire. any phosphorescent light of supernatural or natural origin. tiene, fire, the same word as the English tan. Fionn, white; sionnachain, fox. See teine-side. This is the hauga elldr, or tomb-fire, observed by the Old Norse. "The northern nations always believed that the tombs

of their heroes emitted a kind of lambent light, which was always visible at night, and served to guard the ashes of the dead. It was supposed more particularly to surround such tombs as contained hidden treasure.” One North American Indian magician has explained that spirited objects, "hold a light" which may be felt on the palm of the hand in the daylight. "This is the same light animals leave behind on the stones along the river where they have passed the night." In Canadian legends of the white men and the Indians, natural night-lights were associated with the spirits of the dead. The Scandinavians referred to the light as "hauga elldr", or the sepulchral fire. All of our ancestors suggested that flame-spirits lingered at the burial site until the spirit of the dead moved on to another destination and eventual reincarnation. The Micmacs said that the skitekmuj provided faithful companionship after death just as it provided protection and advice during the life of the individual. In the Atlantic Provinces the flame carried by the guardian was referred to as a corpse-candle, since it was often observed marking the route that the burial party would follow from the home to the grave. The "candle" was called a "fetch" when observed at sea. These flames were not the elfs proper, but the the fires they carried. The spirits were known as the will o' the wisps in our region, but they have many other names: In Scandinavia they were referred to as the lyktgubbe or irrbloss and in Germany as the huckepoten or irrlichter. In Wales they were the ellylldan; in France, the Tan Noz (burnt nosed people), culards or loumerottes. The English once knew them as the elf-fire men, kit-wi'-canstick (candlestick), jack o'lanthorn, joan-in-the-wad, or hob-and-lanthorn (lantern). The English and Scottish spunkies were traditionally associated with the spirits of the unbaptized spirits of dead children. TEINE-GHEALAN. Phosphoric emission of light from decaying

wood. TEINE-IOTOICHE, fire at night. In the Gaelic communities the nights before the Quarter-Days were occasions for creating bonfires, but at times of crisis, teine-eigin, or need-fire, might be set "Tine or teind is the old Scots word for a spark of fire, and on the frolicsome eve - the nicht o'tine - there was fire everywhere - in the kitchen grates, in the kitchen grates for the nuts, in the candles of the turnip lanterns, in the village street, on the neighbouring hill. It was the old Beltane fire of the Druid, the Baalworshipper." . Sir James George Fraser has said that the gathering first prepared their foods and drink in the open air on some eminence. A pit was usually dug about the proposed firesite to contain the blaze so that it might not become uncontrollable. When the meal was done, the assembly entertained itself with "singing and dancing around the flame. Towards the close of the entertainment, the person who officiated as master of the feast (a one-time representative of the god Lugh or some local deity) produced a large cake baked with eggs and scalloped round the edge, called an bonnach beal-tine, i.e. the Beltane Cake. It was divided into a number of pieces, and distributed in great form to the company. There was one particular piece which whoever got it was termed Calleach beal-tine, the Beltane "carline," a term of great reproach. Upon his being known, part of the company laid hold on him and made a show of putting him into the fire (in pagan times they succeeded); but part of the company (representing a late-developing humane aspect) imposed, and he was rescued. In some places they laid him flat on the ground, making as if to quarter him (an completed act in earlier times). Afterwards he was pelted with egg shells and retained the odious appellation (of winter-hag) during the whole year. And while the feast was fresh in people's memory, they affected to speak of the Cailleach beal-tine as dead."

In "modern times" the old Cailleach was replaced at the next Beltane by a new victim. In the elder days the ashes of this dead fool-king were scattered upon the adjacent fields. The fire itself had the virtues of the sungod, cleansing the land, cattle and people wherever its rays struck. Created by friction from an axle-tree, the fire appeared almost magically as if derived from heaven. "They esteemed it to be a preservative against witchcraft, and a sovereign remedy against malignant diseases both in the human species and in cattle; and by it the strongest poisons were supposed to have their nature changed." It was noted that the addition of human "potash" to the soil had a beneficent effect on crop growth. Dead Gaels were routinely burned, the ashes being scattered on fields where crops were due to be planted. TEINE NUAD, new fire. In ancient Ireland all fires burning locally were extinguished before "new fire" was created and carried back to the individual households. It is known that the Celts dated their year from Samhuin day and that the fires were thought to have a protective influence against witchcraft wherever its rays happened to fall. What is now Hallowe'en was also a festival for the dead when the souls of departed friends and relatives returned briefly to the warmth of former hearths. But these were not the only visitors for the gods were all unbound at this time as were the bhoabhs and the sidh; all visitors "when autumn to winter resigns the pale year." T h e planting of the new grain came well before the first of May, but that was the time when the buds burst, and new life was seen to flourish. It is also the time when cattle are reintroduced to their highland meadows. In the Old Gaelic calendar the first day of May was the end of winter and the last day of April time for the Beultainn (Beltane) fires. These varied little from the fires of Samhuinn. In western Perthshire the Beltane was still practised in the last century with participants being invited to take

portions of "an bonnach beal-tine" (beltane bannoch bread) from a cap. One of these contained a portion that was blackened with charcoal, and this was said the part of the "devoted person". Strangely he was not honoured but was said to be a sacrifice to "baal" (a general name for any local god). In that day, this unfortunate was only required to leap three times through the flames, but Fraser suggests "there is little doubt of inhuman sacrifices having been once offered in this country..." and he saw this as a surviving rite. At both holidays, in more demanding times, participants are known to have gathered fuel for the fire while chanting "Gie us peat to burn the bhoabhs". As with the Samhuinn fire, new fire was set and cattle driven three times about the blaze with the expressed intention of protecting them from witchcraft and "murrain". Each man took home fire to kindle his own blaze. Fraser has said that these customs persisted in Ireland "down to a time within living memory." (ca 1922). While more publicity has been given the "witch festival" of Beltane, the Gaels themselves described Samhuinn or Hallowday as the time of their great "feis" or feast. Originally "it lasted for three days before Samain and for three days after" and included a political assembly, fair, marriage brokerage and entertainment in addition to the religious rites. A great assemblage for games and sports was held on the plains of Muiremne, in Louth during three of the days of samhuinn.

TEINE-SIDE, the sithe-fire, "fairy" fire. TEINE SITHE, wild-fire. Fire burning thought caused by the Daoine sidh.

without

constraints;

TEINE-SIONNIC, SIONNACHAIN, fox-fire. luminiscence at sea. rainbow of light seen in spindrift, a whirlwind. will-o’the-wisp. See also teine fionn, the sean na gelagie or Iiam na lasoige, “Jack of the Bright Light,” or William of the Little Flame. Sometime interpreted as a dispossessed bafinn, or as a lost human soul. Its wanderings as an isolated sphere of light, or carrying a light, have warned and terrified travellers. Called the fetch in many parts of Atlantic Canada. See thoir. TEIN’-OIDHCHE, “night-fire,” same as tein-athair. TEINE-THALL, the tall-fire, a ghost "fire-ship." One of the most noted ships of this type is that seen periodically off the Island of Eigg, Scotland. "The phantom ship careens wildly past the island at lightning speed, and on the deck is a long, lean black creature, with a fiddle in his hand,and he is ever playing and dancing and laughing...awful was the howling from below (decks)...Doubtless the fire ship was conveying the soul of some unrighteous Southern Lord..." (Kenneth MacLeod). The fire-ships were often said to be piloted by Manann mac Ler, Lugh, or some other noted Gaelic

god. TEINE THARA, The “will-o’-the-wisp; a haunt of the fens and moors. TENED, genitive of tene or teine, fire, the Anglo-Saxon tannal. Eng. tan, cf. with Gaelic goddesses Te who may be linguistically allied with Anu or Danu. A district fire as opposed to local bonfires. In the Orkneys the Lugnasad or Lammas fires persisted as the great “tannel” of the year. Until the last century it was lit “on the last day of July, St. Margaret’s Day, or Lammas Eve,” according to local preference. “Formerly,” said a writer of that time, “it was customary to do a reel about the tannel, but that has fallen into desuetude.” TEIN-THARA, the will o’ the wisp in English folklore. Also entitled Dain Iain Ghobha. TEINTIDH, “firey creature,” a dragon. TEIRIDNEACH, having medicinal value, curative powers. TERIRMEAG ORT! An infamous curse: “Mishap on you!” TEó, warm, a nickname for Lugh, god of the sun, a male form of Te, cf. deas, right, south, dia, a god. Same as the Eng. tepid. Matching the Gaullish god Teutates the “god of the people” mentioned by Lucan in the first century. Sacrificial victims dedicated to him were drowned in a vat or cauldron. TETHRA, teth, hot. A Fomorian warrior, “The Lord of the Joyous Otherworld,” therefore, a side-form of Manann mac Ler. He took part in the second battle of Magh Tuireadh and lost his magic sword Orna, which was subsequently found and used by the god Ogma. TEUD, string, cord, rope, stringed instument and by extension music, teudaiche, a harper.One of the magical arts.

TEUMANNAN, magically inspired whims, temptations, inclinations, teum. a bite, a wound, sarcasm, a fit. TEURMNASG, bandages tied to the thumbs and big toes of a dead person to keep his spirit from harming his living foes. THALL, Beyond, Over, abroad, the other side, the Otherworld. THENEVA, te, she the patroness-saint of Glasgow, Scotland, possibly in remembrance of the pagan goddess Nemain or Macha. A princess of the Picts she defied her father by refusing to marry Owen, prince of Cumbria. Driven from home she sheltered with a swineherd, who was a Christian, and taught her his faith. At some point Theneva became pregnant, and the doubly enraged father commanded she be thrown from a cliff into the sea. Miraculously she survived this mishandling and escaped from the place by boat. Guided by a shoal of fish she came to Culrose and there gave birth to a son. A hermit resident on the island, baptized mother and son, and afterwards Thevena moved to Glasgow. Her son grew up to be the famed Saint Mungo, and is currently copatron of Glasgow. See Mungan, Neimhidh. THOIR, a fetch, the "dead-light" seen at sea. After the ON. Thor, the Gaelic Tor, Tar or Taranis, a god of the upper air and the controller of thunder. Thoir-clann, a taran, the unconsecrated ghosts of the dead particularly when seen over the sea as “corpse-candles.” The equivalent of the land-based fear dreag (which, see). Based on the Irish tabhair (a "crushed" form of the word), give thou, fetch information. The early G. is toir, to pursue, perhaps based on the English Tory. Related to G. torrunn, thunder and to Thor, the Old Norse god who preceded Odin as the preeminent god of the north. See also tabsh, an apparition or ghost. Lighting effects seen over the open ocean, the spirit of Thor incarnate, observed hovering as a globe of light above the waters. In later days, the "dragon-ships" of the Old Norse carried lights at their bows and these were harbingers of death and destruction. The "fetch-light," or

"corpse-candle" had the appearance of a land-travelling "will o' the wisp, " or "jack wi’ lanthorn." As a rule it commenced action as a pin-point of light which expanded to the size of "a puncheon head." It behaved erratically over the water, sometimes rising vertically "to the height of two vessel spars", and zig-zagging as it travelled. In Lunenburg, Nova Scotia, it was termed "Jacob's ball," while those who lived in northeastern New Brunswick referred to it as "John Craig's light." Some observers insisted the light was carried across the waves by a ghostfigure, but whatever the format, the thoir was considered to presage storms at sea, probably accompanied by loss of life. It was sometimes thought that these "fetches" represented the bafinne of the living, spirits that travelled from the wreck of a ship, to land, to report the impending death of the human who was their cowalker. Unemployed after the death, some such spirits seem to have been condemned to repeat these last actions although this was not invariably the case. At the entrance to Antigonish Harbour, Nova Scotia: "People saw it wend its way up the channel and disappear. A strange boy was drowned just where the light appeared, and his body was taken up the channel (by boat) for burial. It was believed that the light was the forerunner of this death, for it was never seen afterwards. (Folklore of Nova Scotia, p. 50). TIACHAIR. perverse, troublesome.

ill-disposed,

sick,

a

dwarf,

MIr.

TIADHAN, a little hill, a small stone, Ir. , a testicle. TIADHLAIGEAN, TIADLAIGEAN a laoighcionn, calf, calf-skin, enclosing a tiadhan, testicle, a magic amulet, but also a play on words, being also testicles in their scrotum. A charm. “That which would make anyone who had them get anything he wished.” TIAMHAIDH, gloomy, dark, afraid.

lonesome,

dead.

Death,

Ir.

tiamdha,

TIBIRT, fountains (Uist). “The custom of visiting wells on the Quarter Days, or days of the saints, may be traced to a pagan water-cult of pre-Druidic origin.” See tobar. TIDE, time, tide, from Icelandic tith, As. tid, Germ zeit, Eng. tide, as in Yuletide. TIGH, for taigh, a house, a place in which the druids taught classes. The last of these was on North Uist in the Hebrides. Missionaries and their adherents fired these buildings following the excesses of the Reformation (16181625) in Scotland. The form is properly taigh or teach, OIr. teg, covered over, the Eng. thatch, conferring with tuath, which see. TIGHEARN, house-owner, Lord, chief ruler, baronet, master, superior, proprietor of an estate, today: any land-owner no matter how insignificant. After an unfortunate Irish king whose people were largely destroyed by the god known as Cromm. TIGH DIOCUIL., astronomical observatory of the druids. TIGH DO, TIGH DON, TIGH DOMH, the “House of Don,” There was a second branch of magic-makers aside from the House Of Lera. Not much is known of the antecedents of the House of Don: The patriarch is said to have been Mathgaman, from math, a bear, good, forgiving, tame; combined with gamhainn, (the French gamin) a year old animal or stirk. It is thought that the word may compare with the Welsh madawg, a fox, and that it may appear in the Gaullish names Matugenos, Matuus and Teutomatus. Note that this last interpretation brings us full circle to the god Teus the Gaelic Hu. This last word becomes the Welsh huan, the sun. Hence, mathgaman, the “bear-god.” The high-bear is of course mathair, the Welsh modryb, the Latin mater, the Norse móthir, our word mother. In Welsh myth the patriarch of all the land gods was

said to be Mathonwy. Please note the corresponding Brythonic “god” Artair who seems to derive from arto-s, a bear. From him we have clann M’Artair, the Mac-arthurs. This shadowy figure, who may be cognate with Don himself, probably gave rise to the Gaelic goddess Danu, who the Welsh labelled as Dòn. Her brother was named Math, creating another element of confusion with the parent-gods. Fortunately Math had no offspring of his own, but Danu, sometimes called Anu, Boann, Boyne or Dana married Beul, the Mouth (of Death) creating the hierarchy of land-gods for the people known as the Tuatha daoine, literally, the folk of Danu. Beul, whose holiday was the Beultuinne (fires of Beul) was the son of Mangan, a “brother” to Mathgaman, since his name translates as “one born of the bear,” and is quite probably a side-form of Mathgamon. Beul (pronounced beahl), or Bile, or Bil, who the Welsh called Beli, and the Gauls Bele, was informally the Dagda, the “daddy” or father of the deagh, the good ones, or the gods. In Irish myths the sons of this Union were Ogma of the Honeyed Tongue, the god of politicians and tricksters; Aonghas Og, the Young and Choice One, the god of love; and Lugh, god of the sun, and Nuada, god of the moon. A daughter was Bridd, or Bride, who the Christians preferred to name Saint Brigit or Brigid. There were, of course, many extramarital children, the most fearsome the multi-headed Macha who had a heart made of ice. In Welsh myth the genealogy is more complex, the children being noted as Gwydion, the slayer of Pryderi, the keeper of the gates of the dark land; Arianrod, a dawngoddess; Gilvaethwy; Ameethon, god of agriculture; Govannan, the smith-god (who is noted as the Goban saor in Irish myth); Nudd or Lludd, the sky-god; Pendaron, a goddess and the “twins” Nynniaw and Peibaw. within these lines, Gwydion the defender of men and the gods against the dark lords married his sister Arianrod, giving us Nwyvre, Dylan and Llew or Llaw, the last being cognate with the Gaelic sun-god Lugh. This being the case, Lugh of The Long Arm is

a third generation god. The sun-god may correspond somewhat with the second-generation Welsh Llud, who is also a sky-god. His son was Gwy, warder of Hades sometimes called Avalon, an island of the west. To confuse the issue, Pendarun a sister to Lugh, married the god the Welsh called Llyr, giving rise to the House of Llyr or Ler. Thus it is clear that the sea gods and the land gods were one race rather than separate entities as Tuathan mythology sometimes suggested. It is critical to note that Don is an inextricable mix of local gods including Ler, Manann mac Ler, and Beul (the continental Dis) in the Fomorian camp, and Dagda and Lugh in the Tuathan division. Within the genealogical chart of the House of Don, the dark lord is seen “married” to Danu, the mother-goddess, but in a parallel diagram of relationships for the House of Ler, this same lady (albeit given the name Domnu) is shown as the thronemate of the sea-god. Things which are equal to the same thing are equal to one another; Q.E.D. Danu is Domnu and Don or the Dagda or Beul is Ler. The bear-god is, therefore, the representative of the ultimate creator-god on earth, a single entity fractioned in the memories of diverse peoples. He is man-god, born to die because of miscegenation, his immortal genes overcome by mating with lesser folk. This dawn-being (the English word confers) is a dual personality, with a summer and a winter face; having alter egos, symbolizing day and night, the sun and the moon, heat and cold, good and evil, male and female, the athair (father) and the nathair (snake, one who is not the father). The same may be said for his mate, the goddess Danu of the House of Don, or Domnu of the House of Ler. In sum they are the Daoine sidh, the “people of peace,” the lightbearers, who strove and defeated the Fomoraigh or under sea folk, creatures of ill and darkness. In a sense, the problems between the land and sea-people are reflected in the attempts of men to overcome their dark nature. The Gauls affirmed that they were descended from Dis, who the Romans called Dispater: “For this reason the determine all

periods of time by the number, not of days, but of nights, and their observance of birthdays and the beginning of months and years always follows night.” The English term “fortnight” speaks of this older measurement of time TIGH LEAR, the “House of Ler.” islands in the western Atlantic, the great ocean proper. TIGH SUNTAIS, a gymnasium, a place used in the evening for story-telling, music, and dancing. Associated with the druidic academies. TIGHEARNA, AN, The Lord (God). The first bearing this name was the son of Follach, “Lord of Death,” so called from his worship of Cromm. In the king lists he is given as the twenty-sixth high-king of Ireland, in the Milesian succession. He was the first to mine gold in Ireland, introduced tartans as symbols of rank, and created the worship of Cromm Cruach. He and most of his people mysteriously died during worship of that idol. Cognate with Don, the god of the Otherworld. This word was latterly applied to the Christian god. Also the Gaelic counterpart of the Middle English Allfather. Always referred to obliquely for fear of drawing his unwanted attention. Some called him An Tigherarna (The Lord). Others identified him as An Olathir (The Father of Drink). He was also Uil-athir, the All-embracing Father). More often he was simply An Athir (The Father of All) or Ard Athir (The High Father). From this last we have the English name Arthur. Be-al was another name given the creator-god. Thomas Bulfinch says the name is Druidic in origin and has translated it as "the life of everything," or "the source of all being." Bulfinch though it likely that Be-al, sometimes given as Be-ul or Be-ol or Bail, had affinities with the Phoenician Baal: "Druids as well as Phoenicians identified this (god), their supreme deity, with the Sun. Fire was regarded as a symbol of the 1 divinity..." TIGH MOR, the Lord's house, Heaven. Possibly conferring with the earth- bound Tea Mor , “Great Tea,” or Tara. After

Eremon’s wife. TINNEAS, illness, evil, distemper. Similar to the English attenuate. Tinneas-na-gealaich, lunacy, an eclipse, tinneasna-Domhnullach, a pulmonary infection, also termed glacach. The Macdonalds possessed this remedy after saving and showing kindness to a shipwrecked foreign sailor. This was managed by reciting a duan over the patient who was then touched with the right hand. TINNSGEADAL, a bad omen, tinn + sgeach, sick + hawthorn. The hawthorn flowers were said to bring illness when taken into the homes of men. This plant was said to grow at the entrances of the homes of the Daoine sidh and was associated with them and their magic. In general the fruit of this plant and the wood was considered beneficent. TIOBART, obs., a well, OG. tiprat, Ir. tiobar, EIr. tipra, Celtic verb bervo, to seethe, to boil over, Germ. brunnen, Eng. burn. Similar to G. tobar, which, see. TIONNAIL, likeness of a person or thing. An object of sympathetic magic. TIOR, dry, kiln-dry, EIr. tir, to dry, see tir. Cf. tiorail, warm, cosy, sheltered, familiar, pleasant. Tiorc, to save, deliver from disaster. TIR, TIRE, TIREAN, land, earth, country, region, shore, beach, coast, terra firma, The root appears to be ters, to be dry. Confers with tuatha, We have previously argued that the Tuatha daoine were outlawed from Ireland to the northwestern sea islands including those beyond the West Isles and the Hebrides, and their places of refuge are almost universally prefixed with the GaelicTir. This archaic word is usually translated English as land, but is fairly certain to be the name of the old northern god, who the English still remember in Tues-day. As we have shown elsewhere this word compares with Tuatha, “the people of Tua,” and these all confer with the Gaelic tugha which is the English word

“tiled,” and the Middle-English Tyle. A similar Latin form is terra from ters, “dry,” buttressing out idea that the original form of the word implied a surround of water. See tuatha. Tireachadh, colony, the act of settlement on foreign shores, disembarkation. Tireanach, landsman, similar to tuathanach. TIR-A'-GHEALLAIDH, the Land of Promise. associated island.

Hy-Breas-il or an

TIR BREG, The names Bregon and Ith presumably originated in the west (although the Milesians said otherwise) but Muster itself was sometimes entitled Tir Breg and its inhabitants were referred to as Bregians. It was supposedly named after their place of origin, a far western land. In later days the Munstermen became associated with the Celtic redoubt known as Bregançon an island in the Bay of Hyéres, France, but this does not mean that this was their old homeland. The Gaelic brèagh, passes into English as fine or bright. An earlier Middle English form of the word was breht; another was brig, conferring with the Gaelic brig, a heap, a pile, possibly suggesting an ocean-island. The Norse form of this is brik, from which “brick,” suggesting a block-shaped place. The related brigh infers power, dignity or rank but bris, lively, brittle, or hasty suggests men of a quixotic nature, while bras is the Gaelic for rash. All of these words settle on Breas, the one-time High King of Ireland, who unknown to everyone but his mother, was halfFomorian. It was his rejection by the Tuatha daoine that led to the convulsive war between the “giants” and the “gods.” Tir Breg is probably the Hy Breasil to which this unfortunate loser was banished. Something can also be made of the name given his son Ith. As a verb the Gaelic ith means to eat, and what the islanders ate was ioth, or corn. We may presume that the Tir Breg was aiothlann, or cornland, as dead as it may have been in other respects. See the goddess Breg. TIR FO-TONN. the Land Under the Wave, the Undersea Kingdom of the Fomorian giants. fo + tonn, “under a wave,”

EIr. tond, the root tu, boiling up, to swell to bursting, Lat. tumeo, Eng. thumb, AS. theótan, to howl, the ON. thjóta, howl, whistle (as the wind, etc.) Perhaps allied with the Lat. tund, to beat, Skr. tud, to push, the dia. Eng. fuck. From the same root, tón, the anus, the Eng. thigh. See G. famhair. A “fairyland” far out in the western Atlantic, which seemed to sink into the ocean as mariners approached. Actually there were a number of such hidden islands, in fact a fair number of European islands are said to have been reclaimed at the expense of Fomorian holdings. Among these are three Norwegian islands said to have been former huldrelande, or “fairy-lands.” The derivation of this word is from the ON hulder, i.e. “holers” or “hellers,” those living in the Underworld. The Gaelic toll, a hole, all after the famed goddess Hel. Nansen says that hulder also means “hidden,” in which case reference is made to islands of a hidden people or islands which are hidden. Notice that the Norse referred to the early Scots as Hellr. When Bran, the mariner, encountered Manann mac Ler on the high sea, the lord of the dead, who was travelling eastward, paused to explain that Bran was voyaging above Magh Mell, the “Happy Plain (of the Ocean),”, where people were sitting at their tables, catttle grazing, and great forests growing all unperceived. This was the Gaelic Tir fo-Tonn. Nansen has noted that the way to these “hidden lands” was always”through darkness and mist, or sea and water. He also says: “A blending of the fairies (sid-people) and the inhabitants of these lands is particularly observable in the Irish legends. The people of the sid dwell partly in the grave mounds (and are thus like our haugebonde or mound-elf), they also live in happy lands far west in the sea or under the sea, and are thus sea-elves.” We are informed that Nordfuglöi, to the north of Karlsöi was originally “troll-ridden, under the sea and invisible to men, thus a “huldre” island. But certain trollhags (witches) betook themselves to towing it to land; a Lapp hag who happened to cast her eye through the dooropening saw them come rowing with the island, so that the

spray dashed over it, and cried, “Oh, what a good fertile land, we have now obtained..” And thereupon the island stopped at the mouth of the sea, where it now stands (Nicolayssen, 1889). It is claimed that Buskholm at Sunnmör in Norway was similarly recovered and that Svinöiin the Faeroes was once a fay-island. The former was said once “inhabited by underground beings and protected, i.e. thoroughly overgrown with trees and bushes.” Legends of “floating” and “sinking” islands are legion throughout the Atlantic. The foremost floating-island was perhaps Eiru or “Ireland,” which was said to be quite without roots at the time of the great World Flood. Lucas Debes (1673) has said that “at various times a floating island is said to have been seen among the Faroes; but no one can reach it. The inhabitants also tell of Svinöe, “Swine Island,” how that in the beginning it was a floating island; and they think that if one could come to this island, which is often seen, and throw steel upon it, it would stand still... Many things are related of such floating islands, and some think that they exist in nature.” For his own part Debes concluded that such islands were most likely icebergs calved off Greenland. Others thought they were constructions of the Devil or the Söe Draulen, or “sea-trows.” It is said that the Svinöi in the Faeroes was brought to light “through a sow on which steel had been bound.” If some islands have been rescued from the deep, others remain elusive as well as illusive: In 1125 A.D. Augustodunensis wrote concerning the Atlantic islands of the Hesperides, “that have the golden apples... To these islands belonged the great island which according to the tale of Plato sank with its inhabitants, and which exceeded Africa and Europe in extent, (and which lies underwater) where the “curdled sea,” (the Arctic?) now is... There lies also in this Ocean an island called the Lost (Perdita); in charm and all kinds of fertility it far surpasses every other land, but is now unknown to men. Now and again it is found by chance; but if one (actively) seeks it, it cannot be found,

and therefore is called “the Lost.” Men say that it is this island that Brandanus (Saint Brendan) came to.” In a similar vein, Columbus says in his diary, that the inhabitants of the Canary Islands reported seeing land in the west where none was to be detected. Expeditions were mounted to find this western mirage, which the Dutchman named Van Linschoten (1589) speaks of as the beautiful lost land of San Borondon (Saint Brendan). This he asserted was a place “a hundred leagues (about 300 land miles) west of the Canaries. Its inhabitants are said to be Christians, but it is not known what nations they are, or what language they speak; certainly the Spaniards of the Canaries have made many vain efforts to find it. This same island, which sometimes shows itself, but withdraws when one tries to approach it, still lives in Spanish folklore under the name “San Morondon.” Off the coast of Britain one finds similar floating island; “They always fly before ships and one can never land there. They are drawn along by the devil, who compels the souls of drowned men who have deserved Hell and are damned, rto stay in such places till the Judgement Day. On some of them the roar of a terrible beast is heard; and sailors look upon the meeting with such an island as a sinister warning.” There are even North American floating islands, and the Iroquois of the eastern coast imagined that the earth was the creation of a god who ruled from an “island” in space, a place surrounded by realms of eternal peace and solitude, very like the Celtic An Domahin, where there was “no desire, no sorrow, no pain, and where Death had no presence or dominion.” This “Isle of the Blest,” was sometimes said to be located in the Ocean east of Boston, “a green land; it flies when one approaches, and no white man can ever reach its shores. According to Harriet Maxwell Conversly, this island was distantly perceived by an Indian who pursued it as his Death approached in 1886; “He disappeared (in a canoe) in a

storm the likes of which had never been known and after this the enchanted island was never seen again.” The idea of a floating mirage is found embodied in the Norse word Villuland (from villa ; illusion, glamour). Interestingly, this name was applied to the mythic island of Frisland (said to lie southwest of Iceland) which in one manuscript is called Villi-Skotland. This might make it the equal of Irland it Mikla, “Ireland the Great,” another supposedly fabulous Atlantic island. Are Marsson supposedly travelled to Villuland and remained a resident for a number of years. Many of the undersea islands were abroad by night but had the habit of falling back into the sea at night. “If one could only bring fire, or steel, upon them, then the spell of submergence was broken and they remained up, but the Undersea folk avenged themselves on the people who caused such loss, and many humans were turned to stone.” Because animals were often used to rescue sea-lands, some were afterwards named after the species to which steel was attached. Many of the lakes of Ireland and Scotland contained mystery islands, but the ultimate Gaelic Island was Hy Breasil which Geraldus Cambrensis (12th century) said could be seen from western Irish shores on every clear day, “but vanished when people approached it.” Many came within bowshot, and at least one sailor shot a red-hot iron arrow-head on its shores after which it became fixed for a time. Hy Breasil was reported to be above water once in every seventh year. See separate entry under this designation. The Land-Under-Waves was a desired haven for the drowned. A Hebridean woman questioning the spirit of her departed husband asked if he were not “cold in your bed?” He responded: “Here it is neither too cold, nor too hot, but what a man might get if granted that which he wished.” Well she mused “It must be lonely, at least?” “Nae,” he said, “ the best heroes of Alba strand beside me, the best bards of Ireland; and what they do not know the seals and swans tell us!” “Aye,” noted the woman, “are we not foolish

to weep after men-folk and they so happy!” It is said that more than one shade from the ocean has returned to the shore entreating a wife not to mourn and thus sully his happiness in the Otherworld. In the islands it is guessed that. “The sadest death ius the two-fold death. This comes to the man who drowns once in the Ocean and once in the salt of a loved-onne’s tears.” The sea-sorrow is also considered a danger to the person who mourns. To sing a drowning-song more than twice , especially at sunset, not only sorrows the dead but can anger them. There are stories without number of dead who have come back ashore to upbraid their women-folk. Excesses of joy and grief are thought to tempt any Providence in the old gods. “Laughing ovrermuch is an omen for tears; but weeping overly is tatramount to far greater evil.” On the whole, if there must be excess, the folk suggest equal parts of laughter and tears, for that totally confused ocean-spirits. TIR IATH, Tiree, “the land of Eth or Ith, Latin, Ethica Terra. Also seen as Heth, Heth regio, terra Heth. Later iath. ON. Tyrvist. Their form for Uist. See Ith. TIR MÄG, MAGH, the “Lazy Bed Land,” or the “Fertile Land,” as a result of indolence? More directly, mäg, a paw, a hand, a ridge of arable land, EIr. mác from the root man, a hand, magh, a fertile plain or field. One of the lands in the western Atlantic. TIR MÓR, the Great Land, which Nansen thinks may confer with the ON. Vithland, better known in mythological history as Vinland the Good. Another of the mythic Atlantic islands. TIR-NAN-BAS, Land of the Dead. The people who travelled with Lady Cassir, the daughter of Bith were spoken of as the descendants of Nodha. Writers of the Christian era assumed that they were the “sons of the Biblical “Noah.” This seemed to be reinforced by the myth that they came to Ireland from a land named Tir-nan-Bas, which they took to mean “the Land of Basques.” They equated with modern

Spain. It was, therefore, supposed that the folk of the patriarch named Bith or Ith must have sailed to Spain out of the Eastern Ocean, now known as the Mediterranean Sea. Nodha is, of course, a form of Nuada (pronounced nood-a), the “New-One,” the twin-brother of the creator god Lugh (pronounced look-a) and has no connections with Christian mythology. Bas is the Gaelic word for “death,” so their origin was in “The Land of the Dead,” which traditionally lay on an “island” somewhere in the Atlantic. This interpretation makes their seven year journey to Ireland more plausible. A cruise along the Mediterranean would hardly have required that length of time. The Basbreton, or Basques, probably received their names from their war-like habits, as well as from the fact that they claimed decent from the “Lords of Death.” The place where Fintann’s folk settled was ultimately named Munster and it became a province in the south. The name is an anglicized form of the Gaelic Muhan with the Old Norse ster ending. Earlier forms were Mumu and Muma. The Munster kings only grudgingly admitted kinship with other people in Ireland, and only recognized the high-kingship at Tara in the ninth century A.D. TIR N-AM-BUAIDH, Land of Virtue, or Victory, OIr. buaid, Eng. booty, ON. byta, exchange, barter, Eng. boot, formerly that seized as plunder. One of the mythic Atlantic sealands in the western ocean. Notice that the “sea-masks” or respirators worn by the sea-trows were sometimes referred to as the “caps of virtue.” See cuhulann druidhean. TIR-NA-FER, The Land of Men, comparable with Tir-na-mban. “It may further appear that there is some connection between the ideas that appear in certain Irish legends of the land of virgins - where there are no men, and the virgins go to the neighbouring land of men to be Married (Zimmer, 1889). This is similar to the conception of the island of Sena, off the coast of France, where a group of “virgin” priestesses served prophets to seamen of that coast. As the presence of men was thought to negate their powers of

prophecy, these “morgans” “had to visit men on the neighbouring coast, and return after having intercourse with them.” TIR-NA-FER-FIONN, the Land of White Men, another mythic oceanic place mentioned in Irish tales from the thirteenth and fourteenth centuries. The white men (fer fionn) seem to confer with the L. albati, the white-robed men of the British Isles, the G. Alba. This land may also be the Norse Hvitramannaland, “White-man’s Land,” supposedly sited somewhere in North America. Nansen says that all these names are “direct renderings of the Latin Terra Albatorum, “the land of the baptized who are dressed in white. Those so costumed wore the baptismal garb for a week after their plune, dip or sprinkling. Björn Asbrandsson appears in the Old Norse Eyrbyggja Saga as the illicit lover of Snorre Gode’s sister, Thurid, the wife of Thorodd. By her Björn had an illegitimate son named Kjartan. Björn had to leave Iceland in a hurry because of this affair and made the error of leaving land in late autumn with his lady-friend on board. “Afterwards the ship was not heard of for many days.” Gudleif Gudlaugsson now enters the story as a wealthy merchant trading out of Dublin in the last years of the reign of St. Olaf of Norway. He sailed westward making for Iceland and encountered fierce north-east winds so that he was driven than he wished into unknown waters. Finally, his ship came upon a great land previously unknown to the Norse. Although no one knew any of these people it was soon observed that they spoke Irish. Soon several hundred of these folk swarmed about their craft, seized and bound them, and drove them into the interior of their country. They were brought before some kind of judicial forum and a sentence, which they could not understand, was pronounced on them. They did, however, understand that some of the assembly wished to have them killed, while others suggested they simply be utilized as slaves. While this was going on, a great band of men on horseback approached, many

carrying banners. They were led by a stately man of great age, and from his white hair, they guessed he might be their chief. All those in attendance bowed to him, and he went straight to the Norsemen and addressed them fluently in their own language. After he had heard that most of them were Iceland, he began to talk knowingly of all the important men in that place, and he enquired particularly after various people in particular Kjartan, who was now a principal figure in Iceland. After this, the big man turned to discuss the fate of the Norse with his countrymen, and then he turned and gave the Icelanders leave to depart. Although the summer was almost over, this man advised them to make their departure immediately as the temper of the country could not be trusted. He would not reveal his name saying only that he had relatives in Iceland and did not wish them to undertake a long sea-voyage to find him as he was elderly and probably would not be found alive. Further, he noted, that without his presence foreigners were likely to be treated with far less respect. After this their patron had a ship fitted out for them, and when a favourable wind arose bid them farewell at the quay. As they were about to part, he handed Gudleif a gold ring and a sword saying, “If chance allows you to return to Iceland give the sword to Kjartan, and the ring to Thurid, his mother.” When Gudleif asked if there was any message to accompany these gifts. The master of the far land said enigmatically”: “Say to them that he who sent these goods was more a friend of the mistress of Frotha than of the “gode” of Halgafell, her brother...” Gudleif then put to sea and he and his men did make Ireland late that autumn. They stayed the winter at Dublin, and the following summer sailed to Iceland where they delivered the gifts of Björn Asbrandsson. Norse historians say that the leading character in this tale had adventures very like those of Are Mársson who appears in the Landnáma. In this book Are is said to have made a crossing from Iceland to Hvitramannaland, or “White man’s land,” “which some call Irland hit Mikla, or “Ireland the Great.”

This account tells us less than we would like, but does note that it lay “near Winland,” somewhere in the western ocean, “six dœgr’s sail to the west of Ireland proper. Are, who was also an Icelandic chief was driven there by storms, but was never allowed to depart although he was baptized in that country and held in great esteem by the populace. The White man’s land is also mentioned in the Saga of Eric the Red, who said it lay “opposite Markland,” which is most often taken to be present-day Quebec or Labrador. Finally in the Eyrbyggja Saga there is another tale of a voyage which had this same country as its object, although it was not mentioned using either name. It has been noted that Thorkel Gellison is given as the source of information about this place in the Landnáma. As he lived at the close of the eleventh century, the tale could hardly be much younger than that date. White man’s land might be thought to have a reference to skin colour, a surprising anomaly in North America at that century, but it might have other connotations as well: The Old Norse hwit , confers with the Anglo-Saxon wit , a “wise man,” the opposite of wit-les. These men were foregathered to create the witan, the Anglo-Saxon councils that advised the high-kings. The word can be show to derive from the Old Norse god Odin or Woden and to have side forms as: wood, weather and witch. There is a Celtic form of this last word, probably derived from English, viz. buitseach. Related to this is buitseach, a “witches curse or a threat.” This is thought to lean on boid, a vow, hence, “those who have taken vows.” This takes us back to the ancient Irish Isles of the Blest, the Tuatha daoine and the druids. Tartaned wearing apparel was not a feature of British society until the time of Tighernmas ard righ , the seventh king in the Milesian line, which brought the weave from Spain. “To him, or his successor Eochaid, is credited the ancient ordinance which distinguished the various classes and professions by the colours of their dress: A king or queen might wear seven colours; a poet six, a chieftain five, an army leader four, a land owner three, a

rent-payer two, a serf one colour only.” Tradition says that the Milesians arrived in Ireland about the year 1000 B.C. Before this time the entire population, male and female, rich and poor, wore the highnecked, long-sleeved garment which the Romans termed an albus. They selected this word, which means “white,” because this belted shift was made of linen, which is naturally brown in colour but bleaches in the sun to dazzling whiteness. From this, the Latin Albion, a name for all of Britain, and from it the Gaelic Alba , which now applies to Scotland alone. In some parts the chieftains distinguished themselves by wearing the orange kilts, which are still seen in paraded of modern Irishmen. In later times wool supplanted linen as the material of choice for the nobility. The Tuatha daoine, who were in power when the Milesians arrived in Ireland never surrendered the traditional white linen albus and this was also true of the conservative druidic class that managed religious rites. When Christian missionaries came to Britain they had the smarts to make themselves indistinguishable from the vates by wearing white linen, and many Christian priests still wear this basic uniform beneath their black supplice. In the Navigatio Brandani the travellers landed on an Insula Viroum Fortium, an “Island of Virile and Strong” people. In that same tale this place is also referred to as “The Isle of the Anchorites.” It was said that three generations of men dwelt there. The youngest generation had “clothes as white as driven snow.” Their parents wore clothes the colour of hyacinth, and the oldest generation wore clothes of purple. Notice the connotation of white with virginity and wholesomeness, one which has translated into the “White Christ,” and white baptismal garments, the latter was termed the albati. Things get even stranger, for the Irish legends are fond of naked old men who wear nothing other than their white hair. The old man who welcomed Brandon to his promised land was one of anchorites, his body covered with

dazzling white feathers, like a dove or a gull.” In a Latin account of Brendon’s life this man is identified as Paulus, and again he has no clothes, but is here described as “covered with white hair.” In both cases the man is said to have come to this remote oceanic island from Ireland. In Maelduin’s voyage, which is older than the travels of Brendon, the hero meets similar hermits, one on an island which he shared with sheep, and another on “a rock in the sea.” These men were also Irish and used their body hair for clothing. On two other islands Maelduin encountered islands having “soil as white as feathers,” with naked men to match. Again in the Navigatio, Brendon meets an aged man “with hair the colour of snow with a shining white countenance. His head and hairs were white like wool, as white as snow; his eyes as flames of fire.” Notice that the druidic bards who were at the head of their profession wore bird-feather cloaks but these were parti-coloured, so the Christian motif may have been a rejection of this style, a return to ultimate basics. The character mentioned above, who was found on the Insula Alibius is understood to be Jesus Christ incarnate. Not all the hairy creatures of western Europe were Christian, thus we have the Germanic wildermann, the villemand or “wild man” of certain Norwegian tales. These are the woodwose of England, the brownies of the Shetlands and the bodache of Scotland and Ireland and there elders were always described as white-haired. Among the Gaels, in general, there was an attachment between whiteness and supernatural beings. The national hero of the south was Fionn mac Cumhail , and while fionn is frequently translated as “fair-haired” it actually indicates “white.” Bebhionn or Vivienne the giantess who comes from the west seeking Fionn’s help is characterizes as “the white woman,” because she had “dazzling white hair.” The physician Labhra, at the court of Manann mac Ler, has three beautiful white-haired daughters, and the “billow-maidens” of the god himself show their hair in the

breaking waves. When Mider, the king of the side-hill tried to lure Etain away from her husband he says: “Oh, white woman, will you not go with me to the Land of Marvels?...thy body is one in beauty, whiteness to the very crown of your head.” Again, Saint Brendon finds a corresponding seamaiden, “whiter than snow or sea-spray.” Again, the women of the Daoine sidh are frequently described as “the white women,” and the ban-sithe; or “white sids,” are definitely of this class, as are the fates, who are termed the basfinne, the “death-women.” The Norse elfs of the upper world are similarly identified as the liosalfar, the “light-elfs,” and they have their uncanny counterpart in the svartaffar or “dark elfs.” The elf-maidens of Sweden were said to be “slender as a lily and white as snow,” and are frequently designated as albae nymphæ, “white nymphs.” During the transformation on the mountain the Bible says that Jesus’ face “did shine as the sun, and his raiment was white as the light.” In another place it says, “his raiment was as white as the light.” This conference of pagan and Christian ideas led to the concept that the world beyond the grave (in the west) was “a fair shining land.” Thus, in the Floamanna Saga Thorgil’s wife saw in her dream “a fair country filled with menn bjarta, “shining white men.” and her husband said this was “the other world” where one could expect help from “holy men.” In Eric the Red’s Saga the Hvitramanalandrs go about in white clothes, carrying poles before them, crying aloud as they proceed. As these are “poles to which strips are attached,” there is a strong suggestion that the island of “Greater Ireland” hosted holy day parades which now continue as ecclesiastical processions. In earlier times, these may have arisen from pagan models just as the white mitts out in the ocean appear to represent pagan supernaturals of an earlier age. The Gaelic fionn, “white,” has at its root the Celtic vid, “to see,” and a variant appears in the Gaelic word fion, which relates directly with the Latin vinum, the English wine and the Old Norse

win or vin, “white or clear wine.” This confluence explains the confusion of some of the place names seen in medieval literature and on maps of the period: Hvitramanaland seems to be represented in Ranulp Higden’s Polychronicon as Wyntlandia. In the various editions of Higden’s maps it is called Witland, Wintlandia, and Wineland, and this is the short list of variants. In this work the islands (bordering the Atlantic Ocean) are given as follows; “Insulae Fortunatæ (furthest south), and immediately after Dacia (Denmark), and to the west of this island Wyntlandia which stands beside Islandia (Iceland), which has Norway to the south and the Polar Sea to the north. Tile (Thule) is the extreme island on the north-west.” The description suggests that this White- or Wine-land may be an oceanic island, but the fact that it is mentioned as neighbouring Dacia may mean it was confused with Vendland. The Polychronicon was largely borrowed from an earlier English book, the Geographica Universalis, which was written in the thirteenth century. In it the inhabitants of this particular Winlandia are represented as wizards who sell the wind to mariners. Further it is placed on the continent of Europe on the sea-coast bordering Norway on the east. It is therefore Finnland, particularly the province of the Lapp wizards known as the Finnmark. In the same way the Vinlandia mentioned in the Lubeck manuscript of 1486-1488 and described as “an extensive island reaching as far as Livonia ,” appears to be this same mainland. Having said this it is still true that the word Winland sometimes described an western oceanic landfall, and this appears to be the case with the “fairytale land” of Hvittenland mentioned in Faroes lay Finnur hinn Frithi: In it the jarl’s son, Fionn the Fair, who has a notable correspondence with the Gaelic Fionn mac Cumhail, courts Ingesjörg, the daughter of an Irish king. She is as beautiful as the sun, “the colour of her maiden cheeks as blood dropped upon snow.” This last is exactly the description given the crow-goddess Mhorrigan. When he asks for her hand she insists that he first kill the three “Wine-

kings” who live in the western sea, and who are apparently bothering the northern isles. Fionn conscripted his brother Haldan to go an echtral and afterwards they hoisted their silken sails setting forth on the Winland Sea. At their destination Fionn killed Thorstein the first king who came at him as a magical black horse, by slashing him across the navel, a feat similar to the disembowelment of Don by the Dagda. The second, tried a similar unsuccessful attack on the hero, but the third shape-changed into a dragon. He posed a much bigger problem and he shot venom from his mouth into Fionn’s coat-of-mail. Thinking he was near death Fionn removed his golden arm band and gave it to Halfdan instructing him to take it back to Ingebjörg bidding her to find some other mate. At this Halfdan “sprang into the air and seized the third Wineking tearing him off at the navel.” After this he returned to Ireland told the maiden of this unfortunate reversal and gave her the ring as he been instructed. To recompense Halfdan, the girl slept with him for three nights, but finding him unequal to her prince charming, died of grief. Halfdan erected a fortress in Ireland, but never ceased mourning the loss of his brother. Nansen thinks that this solitary tale is “the last echo of the Irish mythological ideas from which the Wineland of the Icelanders arose.” Although some of the Old Norse tales conclude that the land was named after the grape vines found there it must be noticed that no notice is taken of finding grape-vines in the earliest versions of the discovery of North America. Notice that Odin’s vines were the witches’ brooms, the nether reaches of the white-beech trees which were regarded as his places for rest and contemplation, and this might be the source of the name Vinland. TIR MÔR, The exchange name for Tir Fionne the Norse Hvitramannaland in the sagas was Irland hit Mikla, “Ireland the Great.” In Ireland itself Tir-nan-Iongnadh, the “Land of Wonders,” was often called Tir Mór, the “Great Land,”a

place stated to be “two or three times as large as Ireland.” This name confers with Tuatha Mór, “Northern Land.” The name relates directly with the Old Norse Tile or “Thule,” and it is our guess that it was the home-away-from-home for the banished Tuatha daoine, the fay-people of Ireland. Notice that iongnadh, “wonder,” is based on in-gnàth, “not customary,” “not traditional,””not usual,” “not a known entity,” a weird place. Among its unusual features was the Trág Mór , which Nansen equates with the “Great Strands” seen by the Norsemen when they came to North America. This is a mistranslation of the Gaelic as tràigh is any shore and not a sand beach. The ultimate root for the word is troigh, to “draw down,” and it resembles traogh, to “ebb,” and trai, the “ebb-tide, hence traeth, a shore at ebb tide. This is, therefore, a name descriptive of a place where there were great expanses of shore exposed at the ebb-tide. In North America only one place deserves this name and that is the Bay of Fundy, which has the highest tidal ranges in the world. By implication Nova Scotia and New Brunswick may represent “Ireland the Great,” or the “White man’s Land.” There is a seemingly inconsistent passage in the Sturlubôk where Wineland and Ireland are both alluded to: There, Wineland seems to be called Irland et Goda , “Ireland of the Gods,” or less closely “Ireland the Good.” This is strange since the mention follows reference to Irland et Mikla. It will be remembered that Vinland is mentioned elsewhere as being close by “Ireland the Great,” which makes Ireland of the Gods confer with Vinland. This is generally supposed to be a doubling up of a single name due to a copyist’s error, but this is a very rare error and Nansen says “Nothing of the same sort occurs in the transmission of other geographical names.” He suspects that Ireland of the Gods represents the original form for Vinland, and says there may have been two places in the west peopled by the Irish. In any instance he thinks that et goda or hit gótha has a foreign ring in combination with Norse names. He notes that this combination only appears in three other northern place name, “Landegode,” which was

originally “Landit Gotha.” One is a landfall located on an island west of Bodö on the coast of Norway, Peter Clausen has said that this name was a substitution for Jomfruland, a tabooed designation which fishermen would not use when passing this place. The hidden name has reference to a “Jonah’s wife,” a person possessed by demons and driven to consistent bad luck. This “Land of the Gods,” or “Land of the good-folk” is “a common superstition among sailors and fishermen that various things were not to be called by their usual names while they were at sea, presumably a relic of heathen belief in evil spirits, whose power it was hoped to avoid by not calling their attention by mentioning themselves or objects with which their evil designs were connected. It was rather hoped to be able to conciliate them by using flattering words instead of the proper ones. The three islands in point were all so situated in the fairway that they must have been unusually dangerous for coasting traffic in former times.” Other mythologists have suggested that the case is simpler and that Landegod in Sumnmör is called the “good land,” for being the first decent landfall in treacherous waters. If Irland et Goda disguises a tabooed place, this is not without precedent for fairylands are universally referred to in English as the “Good Lands.” and in the Scandinavian countries Landit Gotha was understood to be possessed by the huldrefolk , or “cow-people,” the liosalfar of Sweden. Nansen has suggested that their lands were indeed “good” places since they were exceedingly fertile meadow-lands. The Germanic people, in general, whistle in the dark when they compliment the elfs as “good-fellows” or “godfellows.” In Nordlands, the huldrefolk are in fact called the godvetter, i.e the “good wights.” Among the Lapps these are the güvitter , a name reserved for supernatural humanoids living underground or in the sea. The northern Swedes sometimes speak of the goveiter. The Old Norse mound elf or haugbui (mound-bound one) is called in Nordland godbonden. The Icelandic underground folk are ljúflinger, the German equivalent is the guten Leute .

In English speaking places, they are “the good folk,” “the good neighbours,” or “the good people.” These answer to Daoine magh , the “great people,” in Gaelic places and to dynion mad in the Welsh countryside. In Sweden and Denmark we also see house-spirits entitled nisse god dreng, the “niss good-boy,” or goda-nisse. In Norway the creature is go-granne , the “god neighbour.” In Danish there is also kære granne the “dear neighbour,” and in German guter nachbar or gutgesell for a goblin. In Thuringia the correct parlance is gütchen or gütel and in England he is the goodfellow, sometimes personalized as Robin Goodfellow or Robin Hood. The epithet “good” or god-like” was of course applied to the human dead as well as to supernatural beings in the hopes that these spirits would interfere in the lives of men. Nicknames were thought preferable to the hidden names of such spirits, since the naming of names was thought to case these creatures to become incarnate. Fear was the impetus for these pet names, the same principle as that used when the Swedes refer to thunder as gobon or godbonden rather than mention Torr , the name of the god thought responsible for generating the phenomenon. This similie is like the Gaelic gobhal, “forked.” Hit Gotha has the connotation of godlike, “the altogether good,” “perfect in every respect.” Here it must be remembered that most of the elfs, fairies and Daoine sidh abandoned Europe as it became clear that Christianity was not a passing fancy with the human population. It is also necessary to remember that the “sidehill people,” were sometimes identified as the aes side or oes side , the “wise side-hill-dwellers” because of their skills as craftsmen and magicians. The Milesians who banished them remained aware of their superiority in the healing arts and their gods were incorporated into the pagan theology of the sons of Mil without question. When the Romans discovered the religions of Britain they carried them back to Rome and there the Tuathan “gods” were absorbed as the dei terreni or “gods of the earth. Note that the Latin terra confers exactly with the Gaelic tir and with tuath , “a northern people,” people found to the “left” in the

Atlantic Ocean. These words are similar to the Latin toto, the “state, “ as well as to Teutonic , Deutsch and Dutch. Notice, as well, that the Atlantic southwest of Ireland was called the “Green Ocean,”in medieval times, while waters to the northwest were known as the Oceanus Deucalidonius , the “Ocean of the Caledonian gods,” who were, of course, the Daoine sidh, at first known as the Tuatha daoine, their leaders being the reincarnate mortalgods of the earth. This takes us full circle to the Irland hit gotha and the sister place which is called Vinland hit gotha, “Wineland the Good,” in some of the texts. Since the combination of hit gotha with a proper name is not seen in Scandinavia, Nansen thinks it was used to set aside any “fairyland” in the western ocean. TIR N’ IONGNADH, the “Land of Wonder.” North America? TIR MUCCE, the Land of Pigs, from Manann mac Ler’s magical “pigs of the sea.” muc, a pig, mucce, pigs, Cy. moch, pigs, Lat. muc, mucus, phlegm, also the G. mug, cloudiness, gloom, surliness, allied with Eng. mug, pug, bog, buck and pig and with muggy and muddy. The Roman historian Tacitus, who lived in the first century A.D., produced a map showing the nations of northwestern Europe, and on it the Ocean of the Caledons is called Mare Pigrum, the portion between the Orkneys and Thule being given as Apertum Mare, the “Open Sea.” Pigrum is the Latin superlative of piger, “slow, reluctant, lazy, indolent, inactive, dull, sluggish, inactive, unfruitful,” all modifiers which apply to the arctic waters. But the word may have been intended for its connotations: hence the related pigneror, an (evil) omen, “to take a pledge.” Those who were pledged or mortgaged to evil men (or gods) were termed the pigneratori (the pigs of Tor), and it will be recalled that the Tuatha daoine were indebted to the sea-gods for their lands in the west and were in fact referred to as Aitchech tuatha, the “Rent-payers,” and sometimes as the “Rent-payers to Cromm, “ the Gaelic death-god. We also have the Latin piget, “it disgusts, it displeases, it grieves, it pains one (to see such servitude).”

The Tuatha daoine pledged themselves before the seagod, Manann mac Ler, and it will be remembered that they got invisibility, homes, and virtual immortality for their part of the mortgage. The latter was made possible at yearly festivals where the fay people took part in “Feasts of Immortality,” at which they drank the wine and consumed the flesh of the pigs of the sea, creatures that were immediately reincarnate on the following day. It is obvious that these creatures represented the spirit of the ocean, and may be thought of as a god-sacrifice. In Gaelic the pig is referred to obliquely as a muc , the English “mucker” from its habit of drooling “mucus,” but in earlier times it may have been identified using the more general name bòc, one having “swelled cheeks.” This is the English “buck” a word now applied to the male of any kind of deer, goat, hare or antelope. Bòc and muc may be dialectic forms of the same word, and the former is the source of the Gaelic bòcan, “generated by a buck,” a hobgoblin or sith. This is also the origin of boc-sith , an apparition or ghost. There are all kinds of associated words, as: bochd, poor; bodach, a male member of the Daoine sidh and boabh, a female of this species. Thus, you are what you eat! Note also the connected Welsh, bwg and the Cornish bucca, which are the English bug, pug, bugbear, bogie, boggle or boogey-man. These are all allied with the Gaelic pucca, the Norse pukka, the English hobgoblin who is called a “puck.” Puck can be shown to confer with the god Lokki. and he is derived from the Gaelic Lugh (or the reverse). Thus, the sun-god Lugh is the ultimate source of sustenance for the Daoine sidh. While he is the lord of life, his dark side is seen in Cromm an’ Cam , “Cromm the Crooked,” the lord of death, and god of the night. The pig was the totem of all the Firbolg people of Ireland, and when the Milesians invaded they referred to that place as “the sow-backed country,” a pointed reference to the continued existence and power of the Firbolgs. The Tuathan god Manann

mac Ler had constant problems with place at his annual banquets may submission to him. Pigs seem to be concept of lands of the gods, but the the Danish bigge, a “swine.”

“wild pigs” and their point to their final unconnected with the Middle English pigge is

Sir Thomas Palgrave notes a host of related words: the Anglo-Saxon pœcan, to seduce or deceive; the Low Saxon picken, to play in the fields, to gambol; pickeln, to play the fool; pukra, the Icelandic for a murmuring noise, also to steal away in secret; pukka, the Danish verb to steal. He further adds that the Swedish poika, is an “endearing” term for a “boy,” and says that the Anglo-Saxon and Swedish piga, and the Danish pige stand for “girl.” Thomas Keightley is sure that these words all connect with the Slavonic bog, which is another form of the English word “god.” Notice, as well, that the Gaelic and Gael, the name of the language and people of the highlands of Scotland, both confer with the English “good,” the German gut, and other expressions of “goodness” or “god-hood” mentioned above. The Welsh for an Irishman is Gwyddel and it compares with the Gaulish Geidumni which is very likely the Latin hoedus, a goat; thus, “goat-men,”” good-men,” or “god-men.” The Gaelic rootword appears to be ghadh from which their word gabhar and gabhlan, a wandering man, one devoid of care. Thus, the prohibition against seamen speaking the word “pig” at sea. Doing this draws the undesirable attentions of a god known for his warped senses of humour. As we have seen, “pig” once had the force of an oath against “god,” and saying the word suggested that one might be ready to take an oath of allegiance to these old sea-gods. Hy na-Beatha, the “Land of (Eternal) Life;” Trág Mór, the “Great Ebb-tide (Place),” the “Great Strand;” Tir nIongnadh , the “Land of Wonder;” and Tir fo-Tonn, the “land Under Waves.” TIR-NA-M-BAN, usually given as the Land of “Females” or “Women,” but equally valid as bàn, in which case, the Land of “Whites.” or Whiteness. Hence, a cloudy place. The root

bhâ, to shine, Skr. bhânù, light, The Eng. bale, as in bale-fire. A mythic Atlantic Island, later represented as the Island of Virgins; first noted in the seventh century Echtra Brain maic Febail. This was a place where thousands of amorous women were assembled, all ladies “without care, without death and without sickness or infirmity.” Bran and his men lived there for some time “each living sumptuously” with a woman of his choice. Ordinarily, these perpetual virgins travelled to Tir -na-Fer, the “Island of Men,” to obtain sex and reproduce their kind. In historic times there have been tales of similar islands west of Scotland where men would expire after a short residence. TIR NA-M-BUADHA, BUIDHE, the Land of “Virtues,” Land of the Yellow (Plants), buidhe, yellow, Lat. badius, Eng. bay; hence perhaps also the Land of Embayments. Buidheachas, gladness, thanks, “a safe place.” Note also the conferring AS. béodan, the Eng. bidden as in for-bid. Also referred to as Hy-na-Beatha. A mythic Atlantic “island.” TIR NAN-INGHEAN, INGNAD, INGEN, the Land of “Daughters,” or “Young Women,” and not necessarily “Virgins,” as some authors suggest. The word may have something of the sense of the Latin indigena, the Eng. indigenous, hence a place of “native” peoples. The root is gen, to beget. Loosely translated as the Land of “Marvels.” One of the mythic Atlantic sea “islands.” Confers with Tir na-m ban. TIR NAN-IONGNADH. INGNAD, TIRIB IGNAD, the Land of Wonder, OIr. ingnád, the negative prefix ion + gnàth, customary, usual, the root gen, to beget, to know. Not natural, an “unkind” place. A dwelling place of the Fomors. TIR-NAN-OG (teer nanh ock). Land of Youth. After the god Aonghas Og who may confer with Ogma. Hy-Breas-il or an associated island-kingdom in the Atlantic. Osygia or Ogygia was the Grecian flood-survivor. Homer said that the island named after him was located upon the “Boundless Sea,” and that the place was ruled in the latter days by Calypso, the sea-nymph who tried to detain both Odysseus and his son

Telemachus. Plutarch (d. 120 A.D.) reported this island as a real place within the Atlantic, located five days sail due west of Britain. The Gaelic Tir nan Og was named for Aonghas Óg , Angus Young; also entitled mhac Óg, the younger son (of Dagda). His “brothers” were stated to be Ogma, the god of eloquence and Midir , the god of the underworld. He has an extremely close correspondence with the sun-god, Lugh, who is sometimes given as his father or brother. This was a land where folk drank the waters of tobar n’og, the well of youth and thus lived healthy lives, their persons being virtually indestructible except through accident. It was not until the mainland of North America was encountered in 1513, that the Legend of the Fountain of Youth became a subject of conversation and astonishment at the Spanish court. The peninsula of Florida is clearly marked on the de Cosa map of 1502, but it was the experiences of Ponce de León that eventually led to the idea that there was very possibly a continent in the western ocean. Earlier visitors to that general region had heard the Indians say that there was a fountain that could restore the dead and reverse the aging process on an island named Bimini. Juan Dias de Solis, among others, was said to have stumbled upon it “at a distance of 325 leagues from Hispanola (Spain).” Writing of similar discoveries Italian historian Peter Martyr d-Anghiera said, “those who have explored ann island which is called Boyuca or Ananeo, have found there a fountain which has the virtue that by drinking its water, old men are rejuvenated.” Somewhat later, this coast was identified with that explored by de León. Running into the land at the place where he thought this island might be located, the latter explorer named the northern part of the peninsula Florida, allegedly because he arrived at Pascua florida, or Easter Sunday. The southern part, which he interpreted as an island, he called Bimini, a name now applied to a different place in the Bahamas. Ponce de León did not discourage the rumour that there was a fountain of regeneration as he

needed all the backing he could get to get royal permission to found a colony in Florida. His story was upheld when Peter Martyr met a Lucayo Indian, who attested to the fact that his elderly father had gone to Florida and come away a new man. This Indian, the captured by Spanish slave-raiders was taken to Spain, learned Spanish and was baptized Andres Barbudo, a name derived from the unusual fact that he was bearded, unlike most southern Indians.This story was backed by other reputable men including Vázquez de Ayllón, a high official in the Spanish court. Most of these witnesses attested that they had been prevented from actually seeing the spring by the ferocity of the Indians, who had effectively beaten off several packs of Spanish “tourists.” De Ayllón managed to contact an Indian captured in a raid in southern Georgia. “This man, named Chicorano is by no means stupid,” wrote Peter Martyr,”and was able to learn Spanish with relative ease.” Clever or not, Chicorano told a number of “tall-tales” to anyone who would listen. His repertoire of mythic places and peoples included a place he called Duhare where the residents were all white-skinned and had red hair. Their king was a giant named Datha, and their queen of almost equal stature, had five sons, all nearly their equal in height. Near this kingdom was Xapida, where pearls were taken in great quantity and where more giants tended herds of domesticated deer, which they milked, using the product in cheese-making. He identified a third mainland kingdom called Inzingnanin. Long ago, he said, a people had come there by sea. This race had inflexible tails, like crocodiles. In order to sit in comfort they constructed chairs with a hole in the middle. A sea-people, like the Fomors, they ate raw-fish, but because this product was lacking in their new locale they quickly died of a deficiency disease. It was in Duhare, however, that Chicorano said that the Spaniards would find the fountain they sought. Here all men were of the same age, and were continually renewed from drinking the water. See Coire na Dagda .

TIR-NAN-SMEAR. the “Fat Land,” smeur, smiar, anoint, smear, Ir. sméaraim, fat, grease, to smear with grease, smeur also identifies the black-berry from its tendency to stain; from the root smior, marrow, Cy. mer, AS. smeoru, lard, the ON. smjörr, butter. “Butter-land.” A Norse fairyland off the coast of Scandinavia was named Smjörrland or alternately Flajgland, the “Flying Land,” or Sjóhaj. a “Mirage on the Ocean.” The first name was tendered because the place was exceptionally fertile. All Norwegian names bearing the prefix smjörr have this laudatory implication. “Similarly, in the place names of Shetland we note: Smeerin (smjörr + vin, “fertile pasture); Smernadal (valley with a fat pasture), de Smerwel-park and de Smerr-meadow, all derived from the Old Norse tongue; “Even in early times the word “smör” was used to denote a fat land, as when Thorolf in the saga said, “it dripped butter from every blade of grass in the land they had found (in this case Iceland).” A general name visited on mythic lands located westward in the Atlantic. TIR NA T’SAMHRAIDH, the earth goddesses of the Brugh na Boyne, had this place as their ultimate death-world, Tir na t’Samharaidh, the “Land of Summer,” was a place closer Tir nan Óg than the dreary northern nether lands usually associated with An Domhain. The dead lands generally included the Fomorian “winter-islands” of Dun Sgiath, the “Fortress of Shadows,” and Hy-Falga, the “Hidden Place.” Summer Land was, or lay close by Magh Mell, the “Plain of Happiness,” and Tir na mBeo, the “Land of the Living.” Samh was the goddess of the easy season, the ritual bride to the kings of Tara, one of the Daoine sidh, who came annually out of the Brugh na Boann to celebrate beultainn, the “Fires of Beul.” Her name, like that of her male associate Beul , has gathered about it the characteristics of numerous local deities such as the bas-finne, the “death-maidens” who the Norse called the valkyra. Particularly allied with Samh is the Fomorian sea-goddess known as the Mhorrigan, the youthful form of Mebd and Macha. She is often also seen as

affiliated with Aoine and the matriarch of the Daoine sidh, the deity called Anu or Danu, who is ultimately Domnu, the creator-goddess equivalent of the male Don. Her overwintering form, the Macha was most often referred to, less formally as the Cailleach bheurr, or “Winter Hag,” although she was sometimes designated as Cailleach beara, the “Bear Woman.” She was also called Bui, the “Pale Yellow One,” goddess of the winter son, the half-year mate of the enfeebled and white-haired Lugh, in his guise as the god of the dead lands. Because she controlled the winds of winter this goddess was alternately called Fea the Hateful, from the Gaelic ve, the verb “to blow.” Bui is obviously Búanann, also seen as Boann or Boyne, the Mother of Heroes. In some tales. she is spoken of as “the lady who taught martial arts and ran a school for warriors. The name signifies ‘lasting one, ’ “ but she is more obviously Boanu or Anu, the “Cow-fire” goddess. Also associated was Cathubodua, the “Warrior cow-person.” TIR-TAIRNIGRI, literally the “Land of Thor’s Daughter;” the Land of the Dead. Tairneanach, thunder, relating directly to the Teutonic god Thor, G. Tar or Tor. tir, land; tair, I arrive at, come to; nigh, probably from the ON Nissa, the sea-name for Odin. From this also the Eng. Old Nick and Ness, a seaserpent. In modern Gaelic nigh, to wash clean, nighean, daughter Confers with the Latin nigri, black, and the Eng. negro. The land of Manann mac Ler, the ferryman of the dead, in which was located Emain Ablach, the “Place of Mangled Carcases.” This land was said to be located at the rim of the western ocean. Corresponds with Hy- Breas-il. TIR-TUATH. Land of the Northerners. At various times northern Ireland, northern Scotland and islands in the western ocean. See tuatha and tigh. TIR-UAINE, “ Terra, or Land (which is) Green.” T h e designation “Greenland” has troubled historians who note that land mass is not particularly verdant, but

climatologists have noted that the place was more temperate when the Norse settled there. On the other hand there is a minority opinion that the name derives from Old Germanic models and ”comes from the inhabitants being bluish-green in colour.” This is interesting because of reports suggesting that some of the Daoine sidh were of exactly this complexion. Nansen has said that “the Skraelings (natives) of Greenland are called troll or trollknour in the Icelandic narratives.” These are the trows of northern Scotland, corresponding in most details with the sithe. Professor Torp, a consultant to Nansen noticed that the trolls, like the black elfs, were spoken of as svart , or “black” in complexion and character. But the word svart really implies something which is “blueblack,” and this is “an uncanny colour, a common Germanic trait; cf. Rolf Blue-beard (an infamous murderer and magician).” Here again the blue means green. In the mid-sixteenth century, Green Island (sometimes entitled Grass Island) started to appear on charts and maps. Several historians suggest that the designation is interchangeable with Hy Breasil, in which case it may confer ultimately with present-day Cape Breton Island or mainland Nova Scotia. On the Gestaldi map of 1548 it is represented as ye verdi and is positioned due south of or bellandi and the Labrador coast, somewhat west of a scattering of islands which seem to represent a fragmented Newfoundland. In 1564 we see it as y da grasa and this time it is southwest of Newfoundland on the Grand Banks. Eleven years later, Zalterrius has it as verde and has tucked it into the Gulf of Saint Lawrence between Newfoundland and Cape Breton Island. By the following century this mythological island was a non-entity. There is evidence that Greenland proper had a Celtic past. In the summer of 981 Erik went to Greenland “to see it there was any habitable place.” Erik’s landfall is given as Midjokul . “middle Glacier,” suggesting preconceived Norse knowledge of the coast. Some authors have said that he

searched the east coasts, others the west. Mowat says there is no chance that he would have found any thing of the sort on the “inhospitable eastern coast.” We pass this question for the moment, but note that the Olaus Magnus map of 1557 shows a monastic community far up the eastern coast. In any event, Erik cruised southward until he came to Hvitserk, or “Whiteshirt,” presumably the southern glacier. Somewhere nearby, apparently around the western corner from the most southern extremity, he located and settled Eriksfjord. During the 1920’s Scandinavian archaeologists excavated one of his supposed buildings at Brattalid, “the earliest house known in Greenland.” This place is not at the site of the multi-roomed ruins ascribed to Erik’s tribe, and it has some features that are not characteristically Norse. The entryway is that side,forming a typically Gaelic “half-house.” The hearth is centred in line with the door, rather than in the central location preferred by Norse builders. The ratio of length to width and the very thick stone walls are more Irish or Scottish than Norse, There was a system for conveying running water, which involved a subterranean conduit from an outside spring, an interior holding basin and a drainage ditch leading out through the doorway. Excavations of another local ruin show Norse additions to a much older core-home which archaeologists date from the turn of tenth century. Again, this place is narrow like Irish homes of the period and the house walls are a full six feet in width. It also has internal “plumbing.” The rune-sticks recovered here show that there were Norse tenants, but no stratification was established at this site and none of the other relics are exclusively Norse in design or function. Mowat has suggested that thick walls had a protective function, and thinks they originally housed the Celtic Westmen who logically feared the Norse settlers who were nipping at their heels. It is said that there are church documents suggesting a Celtic Christian missionary presence in Greenland. Lewis the Pious, the Pope of the day, is said to have

taken a special interest in the work of two Benedictines named Witmar and Ansgar. They had been preaching their Gospel in the north prior to 831 A.D. and apparently did a bang-up job for Ansgar was appointed archbishop of all the northern countries. The appointment edict gave him care and control of “Denmark, Sweden, Norway, the Faeroes, Cronland, Helsingoland, Island and Scritfinnland.” Island is “Iceland” and Cronland, “Greenland,” so it can only be assumed that there was some European presence in both places at this date, long before Norse interests developed in these places. It was 846 by the time Ansgar had a papal bull in hand. In 858 Pope Nicholas renewed his charge and over the following sixty years four other decrees confirmed the authority of his successors as archbishop of the north. Over the years the spelling Cronland evolved through Gronland to Groenland or “Greenland.” As noted earlier, Cronland seems to confer with the Greek Cronusland and the Cronian Sea mentioned by classical writers. It is also noteworthy that Pope Nicholas (1448) refers to Greenland as a country of Christians “for six centuries past.” This would place the conversion of that land two hundred years before Norse settlement. Nicholas also credited the evangelization of Greenland to St. Olaf, who was born at the millennium. Nordic scholars ppicked on this as proof that Nicholas either erred in speaking of the date of the establishment of Christianity, or thought that the Nordic element must have been present two centuries before it was generally supposed. The more logical supposition is that Nicholas wished to remember this Nordic Christian saint rather than the now defunct Celtic missionaries, whose occupation of Greenland was extremely tenuous. By the middle of the tenth century the viking “dogs” were no longer biting, and it is guessed that many Celtic clerics went back to Ireland or Scotland on the trading ships which must have occasionally run between western and eastern ports. There may have been a Celtic presence in Greenland as

late as the fourteenth century, if we can believe the Zeno narratives: It is said that Nicolo Zeno, living in Iceland or Shetland, heard of Engroneland, “The Green Land,” from fishermen and sailed there in 1393 or 1394. His three small barks set sail in July and on the east coast he found a monastery of “Friar Preachers.” and a church which he said was dedicated to Saint Thomas. It stood “hard by a hill which vomited fire after the fashion of Versuvius or Etna.” TITHINN, obs. the sun, tit, the earth; ann, living. TIU, TIUGH, thick rather than slender, frequent, coarse, corpulent, hazy, foggy. Possibly a characterization of the god Hu, the Tiu of Tues-day. Also a foggy land. See the above. Corresponds with tir, land. TLACHTGA. A goddess, the daughter of the druid named Mug Ruith, a resident of West Munster. She was raped by the sons of Simon Magus and gave birth to triplets from the seeds of three different fathers. She died in childbirth but left her name on the Hill of Tlachtga. The hill, now known as the Hill of Ward, is located near Athboy, County Meath, twelve miles from Tara, and was particularly associated with Samhain rites. TO. TOE, “As a river name it was doubtless primarily the name of a goddess.” (Watson, p. 51). It means silence, stillness, earlier “The Silent One.” Converted into Tatha in modern Gaelic. Eng. Tay. The Amra Coluim Cille mentions the Tuatha Toi, or “People of Tay” saying that they lived near a river of this name in Alba. In another place mention is made of a high-king with this name, a personage defeated by the Romans. A Latin tract of the twelfth century gives the sppelling as Tae (nominative case). Cy. Tawy. At least one saiint of the Christian church bore the adjecvtive tua, “the silent one.” TOBAN, cowl, hood, wreath. The dress of the fay-folk. TOBAR, well.

From the roots To, see above and , bhurr or

bhur, to well up, to boil, to seethe, the Skr. bhur, to move quickly. Associated is tibirt, a fountain. In Celtic societies, the mortal god-king, and his queen, were seen as the “fountain” and the “well” of regenerative spirit, thus their place at the centre of the community, within a holy circle which conferred with “The Cauldron of the Dagda.” Mrs Macleod Banks says that “wells, springs streams and pools have all been accredited with healing powers wherever man has had ailments to cure and Scotland with its numerous mountains and glens was famed for healing waters. Long before the Christian era, springs endowed with magical virtues were regarded as bringers of health from the heart of the earth, or as forces able to work destruction in overflow and flood; both hope and dread urged the adoption of ceremonial visiting rites.” Thus the Gaelic notion of wells as doors to the Otherworld and the habit of visitations to them at the Quarter Days. Even at present it is said that there are up to 600 known “holy wells” in Scotland alone, and they are certainly not unknown in the rest of Britain and North America. In earlier times each well was considered a local deity, or nature spirit, which could incarnate itself as a guardian. Sometimes the genius of the well was seen as being resident in animal form. The Well of Kilbride contained a single trout and it was treated with extreme respect. At the Well of Kilmore, in Lorne, there were a pair of iasg sianta, holy fish that were left undisturbed. Most of the well spirits were thought beneficent but some were baneful in spite of attempted exorcisms by druids. In the sixth century the Picts were glad to have St. Columba work his magic against one of their more fearful spirits, for they noted that even touching this water created illness. Columba after an invocation washed his hands and feet in the well and drank the water, showing that the demon of the well had passed on. The well at Yelaburn, in the Shetlands, was said to be that of a Water Trow (Troll) a species of very quixotic temperament.

The reconsecration of pagan wells to Christianity is a matter of record: On the Isle of Eigg there is now Saint Catherine’s Well which was rededicated by Father Hugh, “a Popish priest.” In that process, the priest demanded that all the local residents of the community gather at the well. He then required them to create a great cairn at the head of the well by way of penance for their past use of heathen powers. This done, he said a mass at the well, and consecrated it to Christ. He gave each person present a waxed candle, which they lighted and carried “all the way sun-ways, round the well.” From that time it was considered unlawful to use the water of this well for anything other than the curing of injuries. “The natives observe St. Catherine’s Anniversary: all come to the well, drink of it, and pass dessil round it sunwise; this always on the 15th day of April.” The potency of wells was considered strongest at the Quarter Days, but they were not often visited in the winter months due to cold weather. By tradition some of the wells were visited on the first day of the Quarter Week, elsewhere it was on the first Sunday, which was dedicated to the sun-god Lugh or on Monday which was the day of the moon-goddess Samh. In many places the pilgrimages to wells became commercially important and were attached to “holy fair.” It was considered good form to arrive at the well after dusk and before dawn since wells were considered the province of the Samh: “Above all the suppliant had to perform the ceremonies in strict silence and in the absence of the sun - indeed the pilgrim was careful to be out of sight of the well before sunrise.” Some of those who came to well rites were perfectly healthy and bent on revelry, the fair being a good excuse for entertainments that ranged from simple greetings through badinage and gossip to drinking, fornication and prostitution. These “relics of the old nature festivals” were not appreciated by clerics of the Christian Church but were hard

to eradicate. The rites performed by those who sought health or good fortune are well known, having persisted in a few places to the present time: The pilgrim first walked three times around the well (sunwise in Christian versions of reality). He then “silvered” the water by throwing in a few silver coins to draw the attention of the water-spirit. In later days a bent coin did duty. Drinking the water, the suppliant made his wish. Before his departure he pinned his attendant evil spirits to a tree or some other associated relic, catching in up in a bit of his own used clothing. By this act he passed the evil forces into the cloth and anyone who stole or removed these rags automatically acquired the troubles of the original owner. The wells are often associated with particular antique trees or standing stones. At Loch Shiant in Skye the well spirit is though partially resident in a coppice rather than a tree, and no one will venture to cut a branch from it for fear of “some signal judgement.” In Easter Ross, one well is known as the Well of the Yew, but that tree is long gone from the place. The Healing Well on Isle Maree has as its tree a venerable oak, which is itself labelled the Wishing Tree. Before landing on the Isle of Maree, where the tree and the well are located, the boat bearing pilgrims encircles the island three times. At each round the patient (with safety rope attached) is thrown into the Loch and retrieved. After he drinks the healing water from the well the sufferer leaves his ills behind by placing some “offering” on the tree, either a rag nailed to it or a coin driven edgeways into bark. The decoration of a nearby tree with clouts , or rags, explains why so many are known as the “Cloutie Wells.” Within Gaeldom there are many Tobar Mhoirean or wells dedicated to St. Mary, and these hold special appeal for those having “female complaints” or troubles due to childbirth or barrenness. Since Saint Mary’s Day (August 15) nearly coincides with the old Quarter Day known as the Lugnasad pilgrimages were made in that month. John R. Allen claimed to have spied on women and their rites: “The

auld wife gave them the sign to step around her and away they went, one after another, wi’ the sun, round the spring, each holding up her coats like she was holding herself to the sun. As each came anent her, the auld wife took up the water in her hands and threw it on their wames (wombs). Never one cried out at the cold o’ the water...Three times round they went. The old wife made a sign at them and they dropped their coats to their feet...so that their paps (breasts) sprang out...They doiun on their knees before her, across the spring, she took up water in her hands, skripit on their paps, three times the three. Then the auld wife rose and the three barren women rose. They put on their claes and drew their shawls and left the hollow without a word spoken.” Soon afterwards all became pregnant. Similarly, there are a few wells which were said to be useful against leprosy. One in the Border Country is specifically named the Leper’s Well, and it lies in dark woods near Earlston. The spring near Ayr is said to have cured Robert Bruce of this disease. Very few wells bear their old pagan names but the goddess Bridd continues to exist in Saint Bride and there are a number of wells bearing this name especially in the region between Wigton and Aberdeen on the western coast of Scotland. St. Bride’s Well at Piltlorchy was a famous retreat for consumptives. The various Wells dedicated to Nine Maidens have obvious connections with this goddess. In pre-Reformation times it was common to “dress” these female wells. On St. Margaret’s Day (July 20) the well at Dunfermline, was decorated with greenery and flowers, and in the Christian era a procession of monks and nuns visited the well, entertaining it with praise and song. Other wells were done up on the saint’s days and visited by hundreds of people seeking help for their ills. Many of the wells were considered to have precognitive as well as healing powers. The Dripping Well at Avoch, in Ross, was sought to counter deafness: “Whosoever drink of these waters shall be placing two straws of wood

on the surface, ascertain whether he shall recover or no. If he recover the straws will rotate in opposite directions, but if he is to die soon, will lie motionless in the water.” St. Andrew’s Well, in Lewis, is consulted less directly; “A tub full of water is brought from the well to the patient’s room, care being taken not to let it touch the ground on the way. A wooden bowl is set afloat in it. If the bowl moves sun-ways, the omen is favourable...” The Well of Beothaig, the “Living Reaper,”on the Isle of Gigha, off Kintyre, was alone in commanding the winds. It was built up on all sides with stones, and when a fair wind was needed mariners went there and cleaned the well with a wooden bowl or a clamshell. Water from the well was thrown, three -by-three times, in the direction from which it was desired the wind should blow. “ It was customary,” says one contemporary, “for great numbers of persons to go on a pilgrimage, bare-footed, to Christie’s Well in Menteith and there perform certain superstitious ceremonies to the great offense of God and scandal of the true religion.” The position of the commonfolk was represented by Jock Forsyth, who addressing God, said, “”O Lord, Thou knowest that well it would be for me this day an I had stooped my knees and heart before Thee in spirit and truth as often as I hae stoopit them afore this well.” Nevertheless he continued the pagan process affixing an offering to a nearby briar bush as was the tradition. In May 1624 the Privy Council went after his kind appointing a number of gentlemen in each district to stand near the wells to “apprehend all such superstitious persons and put them in the castle of Doune.” Notwithstanding, the rites continued until 1649 when the kirk sessions interfered with these “holywell annuals.” TOBAR CHALUIM CHILLE, “Saint Columba’s Well,” near Loch Saint Clair on the island of Barra. It is said that Columba placed a spell on this well. Fishermen refer to this as St. Clair’s Well, and at one time they used to drink from it on Sundays supposing that the amount they consumed would relate to the size of their herring catches in the coming

week. In pre-Reformation days people of this islands travelling to the only Christian church at Eoligarry hedged their bets by taking drinks of water from this well. TOBAR CLÙD, “Cloutie’s Well, the “Well of Old Rags,” Munlochy, Scotland. Also known as St. Boniface’s Well. Sick people visiting this well look for a cure by leaving behind a rag from one of their older garments. The rag is rubbed on the afflicted part before being hung on a bush near the well. As the rag decays it is believed that the spirit of disease crumbles. Anyone destroying a rag or removing one takes up the donor’s illness. It is estimated that there are currently fifty thousand rags at this site. TOBAR BHAN, the “White Well, flowing into a burn at Glen Elg, Scotland. A healing well which once contained a sacred trout. Nearby the water-cress and a plant locally termed “the flower of the three mountains” was gathered for medicinal uses. Another well bearing this name is found at Bernera, in Glen Elg. An elderly woman named Anne MacRae was for a time responsible for cleaning this well. She also sprinkled the approaches with gravel “to keep it pure.” The sacred trout contained here disappeared at the death of this custodian. TOBAR BRIGHDE, Brigit’s Well, near Moore, Ireland. “Where the multitudes assembled to celebrate what they termed patterns... when I pressed a very old man to state what possible advantage he expected to derive from the singular custom of frequenting in particular such wells as were contiguous to an old blasted oak, or an upright ubnhewn stone, and what the meaning was of sticking rags on the branches of such trees, and the spitting on them - his answer was that his ancestors did it - and that it was preservative against Geasa-Draoidacht, i.e. The sorceries of the Druids, that their cattle were preserved by it from infections and disorders; that the daoine maethe, i.e. The fairies, were kept in good humour by it; and so thoroughly persuaded were they of the sanctity of those pagan peactises, that they would travel bare-headed and bare-

footed, from ten to twenty miles, for the purpose of crawling on their hands and knees round these wells, and upright stones, and oaktrees...” (Philip Dixon Hardy, The Holy Wells of Ireland, 1840, p. 100). TOBAR MOR, The “Great Well,” located on the Isle of Gigha in the Western Highlands. The MacNeil pirates used to put in there when wind-bound, and there they stirred the water with a stick in order to raise the wind so that they could go on their way. The well was covered with a flat stone and this was always carefully replaced from a fear that the land might be inundated. The captains of foreign vessels made no direct use of the well, but used to pay locals to consult the guardian of the well making a request for wind or calm as it suited them. All strangers passing the well were expected to leave a coin or a pin as oblation to the spirits of the well. TOBAR NA BREAC, “Well of the Trout.” In the south of Skye. It contained a solitary trout sometimes accidentally removed in a bucketful of water, but always replaced with extreme care. TOBAR NAM BUAIDH, the “Well of Virtues.” located on the island of St. Kilda. Earlier it was known as Tou-birnimbuey. St. Martin wrote of this as a place of “excellent fountains and springs.” In 1746 Rev. Kenneth MacAuley noted that “the water here was a sovereign cure for a great variety of distempers, deafness particularly, and every nervous disease.” On an altar, not far off, visitors left offerings. TOBAR NA CATHE, the “Well of Battles.” near Kilbar, at the north of Barra, Scotland. An ancient writer has said that there was a spring associated with it and noted that one local insisted that it predicted the coming of war at which time “certaine drops of blood hath oftymes bein sein in it.” Rory MacNeil, the chief of that region, added that appearance of”little bitts of Peitts” in the water indicated the coming of peace.

TOBAR NA CHINN, the “Well of the Head,” located in that part of Skye known as Strath. Here Lauchlan MacKinnon avenged himself on Donald Mor, beheading him and washing the head in this well. See each-ursainn. TOBAR NA CILLE, “Well of the Church,” alternately called Saint Brendon’s Well. On the mainland near St. Kilda’s. If the winds for reaching the island wells, people who were ill selected this as their alternative. Men putting out to sea came here regularly to stand astride it for a few seconds, and thus ensure safe return to the land. TOBAR NAN FION, the “Well of Wine,” among trees at the parish church of Glen Elg. It has a three-corner configuration, now said to honour the Holy Trinity. TOBAR NAN GAM, Gam’s Well, beneath Sliab Gam, Ireland. A young man named Gam was decapitated and his head thrown into the local well. At this desecration, the waters reacted magically, running sweet for half the year but having a taste of death in the other part. This phenomena was regarded as one of the wonders of Old Ireland. TOBAR NAN CEANN, Well of the Heads. In 1660 seven men were beheaded for murder and their heads washed in this spring near Invergarry, Scotland. Following this event, this well was named, and in 1812 a distinctive monument and fountain was erected featuring the seven severed heads. There is another “Well of the Heads” on the island of Vatersay, near Barra in the Outer Hebrides. Here three brothers were murdered and their heads thrown into the water. The father of the men removed the heads from the well and carried them home for burial. On the journey one of the heads, upon passing a standing stone, spoke to his father explaining that he had recently fathered a child who would exact revenge. This accomplished, the fourteen year-old threw the head of the murderer into another well causing it to be renamed Tobar a’ Chinn, the “Well of the Head.” Notice that the ancient Celts placed severed heads upon standing-

stones, when they wished to communicate with it. In this place severed heads were observed to sing and talk and even move about. Some will recall that the demented Suibhne was actually pursued by five bristling grey heads which came down the road after him. A monument, inscribed in Gaelic, commemorates this unusual happening: Erected at Loch Oich, the Gaelic pillar is surmounted by seven “tetes coupees.” Seven wells on Skye have names of heads associated with them and a story to match. One of these located in the moorland known as Druim Ghiurain was the site of the murder of a young girl who had money hidden in her hair. She was robbed and murdered by MacRaing, a celebrated brigand. When MacRaing’s son attempted to denounce him, the father cut off his own son’s head and threw it into one of these wells creating a local haunt. Notice that one of the Irish wells is called Tobar nan Ceann, and this last word has special reference to a head severed in battle. The cult wells have, surprisingly, given way to legends and pseudo-history, stories used by the locals to explain supernormal incidents which are not otherwise comprehensible. “This aspect of the Celtic cult of the head, allied with the veneration of wells and springs, is one of the most convincing features of native cults, where an unbroken continuity can be adequately demonstrated.” - Anne Ross. TOBAR NA H’OIGE, the “Well of Youth,” located on the Isle of Iona. The American equivalent was Le Grand Source, which used to be located near Charlottetown, Prince Edward Island. A second well of this name was located on the slopes on Connchair, Scotland. An aged St. KIldan supposedly found this well and drinking it found his energies restored. As he was carrying a sheep on his shoulders, he staked it at the place as a marker, and hurried to the village to tell others of his find. A crowd of villagers came back with him, but neither sheep or well was located and this well is now entitled the “Lost Well of Youth.” It is noted that this unfortunate happening could have been avoided had the discoverer had the foresight to leave a bit of iron by the

well: “The Little Folk would have been unable to reclaim the well that had the power of restoring youth and vigour (in this instance).” TOBAR TIPTRA SEN-GARMAN, A woman named Sen-Garman was killed at this place in Ireland. Her body was thrown into the water and her head erected on a post in approved Gaelic fashion. This head was intended to have a magical as well as a psychological effect on her clansmen. The magical effect of a severed head in a well is illustrated by an example from the Dindshenchas: In a fight between opposing Irishmen three heads were removed and thrown into a well. A man named Riach was the only survivor among the military and realizing that the well now contained an evil spirit he sought to contain it by building a wooden structure over it. In spite of his efforts, the well boiled up in fury and overflowed drowning a thousand dwellers in the nearby glen. Note also Loch Cend. TOCMARC, wooing. A class of prime-tale. TOGAIRT, the act of directed desire, often thought to end with wish fulfillment to the disadvantage of the wisher. TOICHE, Fate, destiny, obs. wall-eyed. TOINEAL, in a trance. TOINNEAMH, toinn, to twist, twine, spinn, wreathe, plait + neamh, the skies, heaven, the abode of all bliss. In the past, Death. The befinde or Fates were known to weave their “cloth” as clouds in the sky. Toinnte, thread of yarn, possession of one’s faculties; toinnteau, a filament or long thread developed through spinning. These magical arts were those of the boabhe. TOIRM, a noise, after Thor, the ON. god of thunder. Toirn, a great noise, toirt, giving. TOIRCHOIS,

conception,

increase,

plenty,

foetus.

Toir,

pusuit, pursued, pursuers, persecution, help, enough. Confers with the Norse god Thor. Confers with toireann, thunder, toireannach, impetuous, boisterous, toireis, anxiety, toirmrich, noise of thunder or of a marching army, toirneamh, punishment, toirteachd, fruitful. TOISEACCH, a beginning, a chieftain, Ir., a captain, a leader, from OIr., “I lead.” Toisg, an occasion, a state visit, journey, business. TOISGEAL, the left, unlucky, also a reward given for finding a lost object. TOLA, a dining table in the Land under Waves. TOLL, a hole, Bry. toull, the root being the Celtic tuk, to pierce or punch, hence that which is holed with tools. All openings were considered passageways to the Otherworld. Confers with Hel, the Norse goddess of the Underworld. TOLL DRAGON, Dragon Hole. A hole on the “front” of Kinnoul hill, which stands above the Tay at Perth, Scotland. This hole, now about ten feet deep, was said to have been much larger in times past, but is still capable of holding a dozen people. Of extremely difficult access it was the site of Beltane rites until the end of the seventeenth century. TOLL-DUIN, a man living in a toll or tolg, a hole or hollow, in the earth cf. the goddess Hel. Collectively the Daoine sidh. See this entry for the linguistic connections. These are the ON. huldufólk, hul + dul + folk, the “hole + mystery + folk.” They were led by the hulidsverur or “elemental beings.” They were said to resemble men, “being of the same size, eating the same foods, enjoying fishing and berry picking, and raising cattle or sheep like their visible neighbours. Considerate farmers have been known to leave fields intact because huldufólk also needed hay for invisible livestock. Skilled midwives have been called upon to help deliver huldufólk babies some of whom have only one nostril. When interviewed a few years ago, only 10% of

Icelanders thought that the existence of these folk was an impossibility and 55% insisted they were a fact of life. Five percent admitted seeing these mound-dwellers. Folklore collector Jón Aranson has quoted these “hole-dwellers” in their denial that they are alfar, or “elves.” TOLL-SITH, the "elf-bore" of lowland Scotland, any small opening in wood through which one may peer to see the world of the Daoine sidh. Not a recommended practise since observers have seen things better left undisclosed. Men have been blinded by "elf-arrows" shot out through these holes from Never-Land. TOLL TUINDE. “Hole in the Wave.” Forty days after Lady Cassair’s landing in Ireland, Finntann, her husband (or son, or both) fled to Toll Tuinde. Here he survived the Great Flood in a flood-barrel, a cavern, or perhaps shape-changed as a salmon. TOM (towm), a hillock, English tomb, Latin tumulus. TOM AN IONGHNAIDH, the “wonder-tuft.” An animal found amidst the grain, a shape-changer typically seen as a gray stone. When met in harvesting, the “corn” around this creature was left standing so as not to antagonize it. This creature was credited with human rapes and abductions when annoyed. TOM-CNOC, tom, tufted; + cnoc, hill, such as that favoured by the Daoine sidh (which, see). The first word has come into the Scottish vernacular as toom, conferring with tomb, a hollow place. Hence the knockers that dwell in mines and caverns. Similar to the house-dwelling knowie-booh, or knocky-booh. The English word tommy was applied to soldiers in both World Wars had reference to their toomshaped helmets. By association, a tommy came to be recognized as any individual who offered his labour in exchange for little more than food or clothing. In Gaelic lands, he was called the bodach na' cnoc, or bodach of the hollow-hills. The local tommy knockers

correspond with the wichtlein (little wights) of Southern Germany. Keightley says they were "about three-quarters of an ell (33") high. Their appearance is that of old men with long beards. They haunt the mines, and are dressed like miners, with a white hood to their shirts and leather aprons, and are provided with lanterns, mallets and hammers. They amuse themselves by pelting the workmen with small stones but do them no injury, except when they are abused and cursed at. They show themselves especially where there is an abundance of ore, and then the miners are glad to see them; they flit about in pits and shafts and appear to work very hard, though they in reality do nothing. sometimes they are seen as if working a vein, at other times putting the ore into buckets, at other times working at a windlass, but all is show. They frequently call, but when one comes there is no one there. At Kattenburg, in Bavaria, they are very common and they announce the death of a miner by knocking three times, and also knock three times when any misfortune is about to happen." These spirits are mentioned briefly in Bluenose Magic:, A miner at Springhill told Helen Creighton, "I've heard of Tommy Knockers having been heard before an accident. Men have often seen lights before an accident and they would quit and come up." Again at Stellarton, Nova Scotia, a resident suggested, "If miners heard a certain tapping in the mine they would close it down and stop work for the day." A third respondent from Port Mounton said that the "knockers" were known in Queens County mines. Completely typical is a tale that came from the Mount Pleasant tin mine in Charlotte County, a hard rock mine that is now closed. Igneous rock mines are generally less susceptible to cavein than coal mines, but this one was penetrated by vertical cracks filled with white clay and fluorine crystals. When surface water created a washout of this material there was some danger than a miner might be buried or drowned. In this instance, two miners were working at reinforcing the timbered roof of a kaolin "plug" when three determined

tapping noises were heard. Since the incident took place in "modern times", these fellows were not superstitious and probably knew nothing of tommy-knockers. They would probably have ignored this warning if they had not been pelted with rock shards. Thinking that other miners were "having their fun" they charged up the tunnel to do battle, but found nothing in the darkness. Behind them they heard the swoosh of water as an underground lake emptied into the portion of the mine where they had stood. A less usual tale was that of Lazy Lew and the "Devil's imps". This miner was employed in the Maccan coal mine which used to be found a mile west of Maccan River. This mine was opened in eighteen sixty one and extracted about twenty tons of coal each day. While working underground Lew claimed he had contracted with a devil, perhaps the Devil, to exchange his soul for help at work. Lew's coworkers thought this a pitiful tale but were surprised when the miner commenced to send up twelve carts of ore per day where his former record had been four. It was evident that something was helping Lew as ordinary men were only able to produce six in a working day. A burly miner agreed to spy out the situation and arrived at the "front" to find Lew lying at ease, his hands behind his head, while the eerie sound of several picks was heard knocking away the coal. After coal was slid down the balance into the level, Lew moved to help in filling the cart, but other invisible shovels were heard in the piles of coal. Lew's life style changed for the better but on one shift no cars came up from "the devil's workshop". Fearing the worst, men rushed to the rescue and found a solid wall of coal filled in across the mouth of the level. They dug in it and rescued Lew, who following hospitalization, quit the mine. The bodachs of the mine, he explained, had become frantic workaholics and hemmed him in with coal, almost claiming his soul. Creighton reveals the fact that, "Tommy Knockers used to be heard in the mines in Queen's County (Nova Scotia)..." In the Springhill coal mines they were routinely heard before disasters. "Men have often seen lights before

an accident and they would quit and come up. Before Christmas if one were killed there seemed to be three...In Stellarton (Pictou County, N.S.) if miners heard a certain tapping in the mine they would come up and stop work for that day." In his History of the Great Disaster At Springhill Mines, R.A.H. Morrow adds that "Distant rumblings, sepulchral voices, human beings with flaming fire-heads and spectre-like visages, clattering hoofs and other unique surroundings, are more than convincing that if this place is not the abode of "the angels which kept not their first estate, " it is certainly not the paradise of the righteous..." In the Cumberland coal mines a mine horse named Spot hauled thirteen coal cars up and down the slope in one of the seams. Encountering invisible tommyknockers the animal refused to move forward and the roof caved in trapping the unfortunate animal but saving the lives of those who tried to get him to move. After that the mine manager found himself paced by footsteps whenever he entered the mine. When he stopped in his tracks, the following steps ceased and when he took up he was certain he was paced by an unseen being. For their part, the miners insisted that they saw a recurring ghost of the old horse complete with boxcars. TOM CHALLTUINN, the Hazel mound. Site of the great sithean near Aberfeldy. Associated with the fairy mounds of Cnoc forbaidh and Craig Scriadhlain. It is said that visits between the mounds took place triennially. TOM NA-H IUBHRAICH, hillock of the Yew wood. Also known as Tomnahurich Hill. A noted sidh-hill in Inverness, Scotland. See iubhar, yew. A fiddler who fell asleep on this summit was invited to play for the Daoine sidh. Shouting out a Christian holy name he found himself returned to the Upper World, but several hundred years had passed while he entertained residents of the Otherworld. The 13th-century poet, Thomas the Rhymer is said buried in the hill along with his men and a white steed. Like King Arthur he is said to be on call, to return to Scotland in a time of future need.

TOM NA SHIRICH, the “Hill of the Sidh,” near Inverness, Scotland. TONAG, a rear end, describes Tonasg, a

clew of yarn; the basic tool of witchcraft. Ton, the the buns, the anus. Therefore, tonag also a broad-beamed lady. Tonair, a broad-assed man. ball of yarn.

TOR, TORR, TAR, the Old Norse god Thor or Thorr, Germ. Donar, cf. AS. Thur, as seen in Thurs-day, the god of Thunder. Also, a conical hill or castle, a heap. In Norway, Iceland and northern Scotland he was preferred over Odin being conceived as the chief helpmate in war. He was seen as healing disease, warding off demonic forces, and was the god approached in contracting marriages. His name is seen in the Gaelic torr, a conic hill or tower. Note also torrach, pregnant, fruitful and torradh, the wake, funeral solemnities; also torrunn, a great noise, thunder. In Gaul the god was called Taranis and in Italy Jove. There are many other related words (see below). Thor, or Donar, is known to have ruled the north before Odin, and he was always personified in sheet lightning, which was supposed to represent his rage. The god of thunder he was always honoured as the ultimate god of Norway, and everywhere he was called, “old Thor.” In Sweden it was rumoured that he often wore Odin’s broadbrimmed hat, under which storm clouds gathered, and Thor’s hat was a name given one of the tallest peaks in Norway. The roar and the rumble of thunder used to be attributed to Thor’s goat-drawn chariot moving across the skies. As Thor’s control diminished, the southern Germans pictured him as a travelling tin-smith, the noise in the sky being the sounds of pots and pans clanging against the sides of his peddlar’s wagon. It was said that Thor married twice, initially to the goddess Iaranasaxa, the matriarch of the Anglo-Saxons, and later to Sif. He wore three silver stars in his deep steel-blue head

circlet, and it is no surprise to find these represented in the heraldry of the Royal Scottish House of Moray. The house of Moray were, literally, “The Kings of the Sea,” and thus the three “stars of the north” are a Fomorian device. He is given as the son of Jörd (also called Erda) of the giant-kind. Even as a child he was of remarkable size and strength and capable of terrible rage. His mother unable to control him fostered him out to Vingnir and Hlora, who taught him restraint. It would not be difficult to give the Host to Tyr, and even earlier god who was once the most widely worshipped metaphor for war and agriculture. In the newer order he ranked below Odin and Thor in the gatherings of the twelve principal deities of Asgard. Tyr is identical with the Saxon god Saxnot (from sax, a sword) and is therefore the male form of Irenasaxa, and coherent with various sword-gods including Twe, Er, Heru, Cherrui, Cheruski, and the more distant Gaelic deities Hu and Aod. In some countries he was considered a god of the sun, his shining sword blade being pictured as the emblem of its rays. Like many of the northern Scots Tyr was lefthanded, and like Odin, one-eyed. The various sword dances of Europe all spring from rites associated with this somewhat blood-thirsty god. The sword is, of course, a powerful phallic symbol, the counterpart of the womb, referred to as the Cauldron of the Deep. According to legend the sword of Tyr was fashioned by the same dwarfs as those that fashioned Odin’s spear, and it was said that those who held this talisman were certain of victory in war. When it was stolen from a grove in northern Europe the Vala (Valkyra) who guarded it predicted that its power would continue but those who held it would eventually die by it. Not long after the weapon was found being carried by Vitellius, a Roman prefect, who was eventually hailed as emperor. The new ruler was however addicted to food and drink, and carelessly left the sword in an antechamber. A German soldier, replaced the magic blade with his own rusty one without the emperor noticing the exchange. Later, defending his rights, Vitellus did discover the

substitution, and overcome by fear attempted to escape his fate. He eventually came face-to-face with the German thief who cut off his head using the scared sword. The German knowing the dangers in holding the sword used it for a time but buried it on a riverbank before it could live out its promise of death. The next individual to appear before his troops with this ancient sword was Attila the Hun. The sword-god was considered dead by his time, but the north Asia tribesman claimed to have received it as a revelation of his promise as a world-conqueror. Attila was secretive about the source of this finely crafted weapon, but it was whispered that a herdsman, travelling in the wilderness found one of his animals wounded by something sharp in the earth. Seeing, and fearing, the Spirit of Death which he had recovered, the peasant took it to Attila, who had no fear of it. He was helped in his wars by the reputation of this magical piece but should have taken more notice of the curse that went with it. The Burgundian princess named Idico, wishing to avenge her dead kin, used it to despatch Attila. Again, this dangerous toy disappeared for a time but was used by the Duke of Alva in defense of Charlemagne’s interests. After the victorious battle of Mühlberg in 1547, the Franks used the gleaming blade as a symbol for their yearly martial games. When these people renounced the heathen gods the weapon was supposedly given (for safekeeping) to the archangel named St. Michael, who presumable still carries it in defense of Christendom. The single-eyed, single-handed condition of the sword-gods harks back to the sea-people, and this orb was known to represent the sun at its blighting best. In some parts of German, all these old gods were preempted by the Saxon god Irmin. He also possessed a ponderous brazen chariot in which he rode the skies with the expected sound effects.! It was said that he rode upon the path we call the Milky Way, which was once known as

Irmin’s Way (or as Vrou-elden-strat, the Street of the Old ones). This thunder-chariot never left the skies and was said seen in the constellation of the Great Bear, where it used to be known as Irmin, Odin or Charles’ Wain (wagon). In the Middle Ages, when even the names of the gods was forgotten by most men, the leader of the Raging Host was guessed to be other noteworthy heroes or devils, among them, King Arthur, Frederick Barbarossa, Charlemagne, the Squire of Rodenstein, Hans von Hackelberg, or some noteworthy local Sabbath-breaker. In the Christian world, folklore had it that the Host was condemned to ride the winter sky in punishment for sins. For a while the Host of England was known as the Herlathing after the semi-mythic King Herla. In northern France the term Mesnée de Hellequin was preferred, in honour of the goddess Hel. In the Celtic world, the gatherer of souls was always the Cailleach bheurr, or Winter Hag, the game-keeper of the north, the patroness of all wild things. Fleeing Scandinavia this alter-ego of the youthful winter- goddess Skadi, created Scotland for her animals by carrying earth across the North Sea from Lochlann. A giantess, with a single eye, she accidently spilled earth from her creel, thus creating the western isles. She also inadvertently carried some of the troublesome human-kind across from the continent. Unfortunately, from her point of view, these little vermin flourished, but wherever she could she blasted them with lightning from her staff (some say from her hammer, thus allying her with Thor). A frosty character, befitting a death-goddess she shed snow wherever she travelled and as a grey mare (symbolizing storm clouds) hopped from one mountain top to another. The sight of her was said to presage storm and men were careful not to mock her passage by imitating the sounds of her ever-circling host. Those who shouted to the skies with genuine enthusiasm were not likely to be troubled and she always fancied a little graio left standing in the winter fields.

Those who were of the sea-blood of Mhorrigan were in less fear of seeing crows flying the cold steel-grey skies, but even they hated to be gifted with the small black dog which the Host sometimes boarded upon people. This cur whimpered away the entire year unless it could be frightened or exorcised away. The winter-deity and all his (or her) spectral kind hunted, raped and pillaged the earth, the object of their fury being principally the god or goddess who represented the summer sun. In some cases the animal that was chased is thought to have been a horse or a boar, but in some cases the victims were the white-breasted Moss Maidens, wood-nymphs, thought to represent the last leaves of autumn. Wherever in Europe men stood, the folk believed that winter-storms represented something more sinister than the interaction of the elements and they especially feared the howling of a dog upon the wind, for Uller and Cromm the Crooked were invariable accompanied by at least two fierce black, bloodthirsty dogs, who were as apt to carry off the living as the souls of those whose time had come. TORA, an augur. The Ir. tarachair;$Lat. terebra, the root being the Gaelic thar, across, from beyond, from times past. The Lat. trans; OIr. ter, to pass through or bore. See entries below for comparable words. TORADHAIR, a monster, a dwarf. TOR BEALLTUINN, the Beltane Hill when sited on a torr, a conic hill. The Norse god Thor has his name on this form of hill. TORC, hog, a boar. Obs. Lord, Sovereign, the heart, the face, a torque or collar. One of the totems of the god Lugh. Reference is made in the Leabor Gaballa to “Brigit, the poetess, a daughter of Dagda , she who possessed Fea and Femen, the two oxen of Dill.. With them was Triath, king of all swine, for who is named Treitherne . Among these animals was an outcry of three demon voices, whistling and groaning and seeking the plunder of Ireland.” Another

mighty boar is mentioned in the Fenian tales. This animal was Formael who once killed fifty hounds and dispatched an equal number of warriors. This was “a black, shapely, dusky swine.” He was further characterized as blue-black in colour, earless, tailless and without testicles, “his teeth standing out long and horrid from his big head...his mane raised so high and rigid that apples might have been impaled on the rough bristles.” See mucca. And next. TORCHOS-BREIGE, the fabulous moon-calf. TORCRAD, torc, boar; rad, collective, feminine, folk. Ancient Gaelic name for a sept or clan of the region. TORCULL, Torcall, Torquil from ON. Thorkell, a shortened form of Thorketill, Thor’s kettle. Also Corquodale. TORMADH, pregnant, growing big. Torr, the womb, conical hill or mountain. Torraich, to make pregnant. TORMOID, Tòrmod, dial. Tormailt, earlier Tormond and Tormode from the ON Thórmóthr, the “wrath of Thor,” more literally the mother of Thor, Norman. Eng. mood. The name has the sense of “under Thor’s protection.” Confers with Germ. Gearmailt. TORRACH, “struck by Thor,” pregnant woman, related to toradh. fruit. Note tor, a heap, belly.

fruitful,

TORRADH, the charming away of milk from cows; also the waking of the dead, funeral solemnities, EIr. torroma, standing by, watching, attending; to-rad, to give, to produce fruit. The continuance of this evil over a long period typically led to the death of the animal. See thoir. A practise associated with northern wizards, adherents of Thor. Because of the value of cows to the Gaelic economy, this was the most feared of evil influences. Note that it was directed against a "blessed" animal, under the patronage of the pagan goddess Boanne.

The devices used to part a cow from its milk were extremely varied. On Eriskay an owner noticed that his cow gave little milk, and examining the milking-station found, just below the ground, a magical "vessel" woven from the hair of various others cows in the neighbourhood. It was supposed that in milking the milk passed into this reservoir rather than the usual milking pail, being retrieved by the baobh in the dead of night. Another man who knew his cows were being "troubled" went to the home of the person he suspected. Finding only a child at home he asked, "Where does your mother get the milk she gives you to drink?" Without hesitation she pointed out the cauldron chain just under the smoke hole in the centre of the room: "Out of the chain!" "Come, little one, show me how she gets it." "Like this," said the child, and as she drew down the chain milk flowed readily from it. Seeing this, the visitor tore down the chain in spite of prohibitions against even touching it. After that the milk returned to his cows. Fortunately there are as many cures for the torradh as there are means of extracting milk illegally. Some cow-herds attached the buarach (which, see) to their animal just prior to milking, but were careful to put it away afterwards supposing that loss of it would give the finder permanent control over the flow of milk. The simple act of publicly rebuking a milkpirate was often enough to bring the stealing to an end. "If a person is very much afflicted in regard to the "torradh" he is wise to adopt the following remedy. Whenever one of his cows has a calf. to take it away before any milk is drawn. Then taking a bottle he is to draw milk from the four teats, this to be done kneeling. The bottle is then tightly corked; this is important, for carelessness in this respect might give access to the torradh and upset everything. Another method is for a man - a woman won't do - to go to the house of the suspected person and pull off from the roof as much thatch and divots as his two hands will hold, and over this to boil what little milk is left until it dries up. Another informant advised burning the thatch under the churn, instead of under the milk. Another means of removing this blight from one's cattle is to bury the carcass of one of the victims by a boundary stream. Similarly you may transfer

it (the curse) to your neighbour by burying the corpse on his land." In the most extreme case where cows were milked to death by wandering spirits during the night it was suggested that the hide of the most recent victim should be placed on the thatch of one's house. Invariably the totem bird of the baobh would be drawn to, and perch upon, this remain. The next calf to be born was then named after this bird, thus ending the "murrain" for the entire herd. TORRANAN, the figwort (Scrophularia), G. Torr, ON. Thor; annamh, rare, not-tamed. A species found in rocky places in the uplands of Scotland. The flower is white and forms a cuach or cup which is breast-shaped. It is said that this part fills with dew on increase of the tide, but dries on the ebb. To obtain the significant virtues of this plant it had to be picked at the time of high-water, or at least on the gathering of the tide. There are pagan and Christian incantations associated!with taking this plant (See the Silver Bough p. 24). The torranan, once obtained is placed under the milk pail and circled three times while repeating an appropriate eolas or spell. This act was said to insure the free flow of milk as well as proper maturation of milk and cheese. The leaf was applied “to cuts and bruises to sores and tumours,” supposedly with good effect. In the western isles of Scotland the plant was placed over animal byres for general protection and “to ensure milk in the cows.” A charm for plucking the figwort translates into English as follows: “I pluck the figwort with the fruitage of sea and land. It is the plant of joy and gladness, of rich milk, as the lord of heaven ordained. It puts milk in breast and testicle, places substance in udder and kidney. It is with milk, with milkiness, with buttermilk, in produce, whisky whey, in milk-product. I pluck for the spotted female calves, those without male calves. It brings progeny, joy, fruitage, love, charity and bounty.” TORRDARROCH, Hill of the oak. In Shaw country. The location of a ring-cairn that”marks the mid-summer moon-set.”

Nearby at Daviot there is an oval-shaped ring-cairn “said to indicate the path of Venus at the four quarters of the year.” TORRUNN, thunder, EIr. torand, related to Gaul god. Taranis as well as the Teutonic Thor. G. Tor or Tar. See thoir. TORMAS GOBHA, literally Thor of the huge buttocks (read genitals), the Wayland Smith of English mythology. Confers with Culann or Manann mac Ler. TOR MOR, great tower, tor, Thor; mor, great; great tower, great Thor. See thoi. This place, said to concentrate the forces of the sun, was located on Torrry Island, northwest of Ireland. Balor of the Evil Eye, the chief Fomorian at this place, may correspond with Thor. The former god-giant struck at men with "a single glance from his venomous eye," while Thor killed men with lightning bolts. On the Continent, Thor predated Tyrr and Odin as the penultimate mortal god. His name is recalled in the families named Tormoid, Tormod, Tormailt (Thor's protection) and Torquil, Torcull, or Torcall, from the Norse Thorkill a shortened form of Thorketill (Thor's kettle) elaborated in Gaelic as Corgitill, Mhac Corcadail and anglicized as Maccorquodale. TORA, augur, prognostication, divine wind, Ir. tarachair, EIr. tarathar, Cy taradr, Br. tarazr. Latin terebra, from ter, to pass through. From the god Tor or Thor. TORC, a torque. An ornament of twisted metal worn on the arm or at the throat. “They have a religious connotation and are often seen on the necks of gods as well as heroes.” The Old Irish word torc, in fact, signifies a chieftain or hero. TORMAN MULAD, murmur of sadness. The bittersweet cry of the banshee, announcing the death of any of the Firbolge. TORTHAIR, monster, dwarf. TOSCAIREAN DOISGEUL, a propagandistic or revisionist historian, an indoctrinator, a proselytizer, in particular, a

Jesuit missionary TOUTA, adjectival, tout-s, left-handed, good, good-omened, see tuathal, Tuatha daoine, etc. The “flitting-time” for farm workers and “fairies,” i..e. the Quarter-Days. TRASG-DUBH, the black fast. An attempt to obtain justice by fasting on the doorstep of an individual wrong-doer. The offensive party could mount his own fast and the survivor was considered the offended party. TRAOGH-CHAIRN, the shore of the cairn-stones, conferring with the Norse Helluland. Ciabhan was exiled here after his unfortunate affair with the Fomorian princess named Cliodhna.. In historic times this land was located in North America, often being associated with Baffin Island. TRAOGH MÓR, properly traeth, shore (and not necessarily “strand” as some authors suggest). Mór, great. Root of the former is trag, to leap or draw, having special reference to the ebb-tide. A mythic Atlantic land, also termed Tir nam Beo. Quite possibly within the Bay of Fundy, in Maritime Canada, since this is the only North American coastal location having extreme tides. TREANADH, lamentation, wailing. Also the Gaelic name for Whitsuntide, the week from Thursday to Thurday immediately following Whit Sunday. Treann, field-rites. TREN FHER, strong man; a champion of a principality or country. Required to answer all challenges to single combat, appearing as a substitute for his leader. An avenger of insults. The name is anglicized as Traynor. TREOGH DUBH, the black shore. The upper intertidal zone, where seaweeds are deposited by the tide, the boundary beyond which supernaturals of the land dared not pass. Similarly they could not pass over a flowing stream. TREUN-DHAN, an epic or heroic poem.

TREORAICH, soul blessing at death. TRI, three, triad, etc. The gods and goddess of the Gaelic lands were frequently represented as trinities. It was not uncommon for Celtic artists to represent their deities and heroes as three-headed. See entries below. TRIALL, going, journey; originally two parts, tri-all, going through. The migration to and from the hill-pastures at the time of Beltane and Samhain. The removal took place on the first day of May, the triall being led by sheep, cattle following according to their age, goats similarly arrayed, with horses positioned at the rear. When different clans met, great courtesy was demanded: they were all required to bless the passing procession wishing luck and prosperity even to enemies. In the upper hills families went to their traditional hill-crofts where a male lamb without blemish was killed and eaten. See Samhuinn for an explanation of this latter-day activity. Until this century, “Throughout Lewis the crofters of the town-lands go to the sheiling (countryside) on the same date each year, and they return to it the same date each year. the sheep and cattle know their day as well as do the men and women, and on that day...all the ni’ flocks are astir and restless to be off.” TRI-AN, the third part. In the lowlands, this was a portion of land known as the “Gudeman’s Croft,” “Halyman’s Rig,” “Cloutie’s Croft,” the “Black Faulie,” or the “Devil’s Half Acre” It was variously deeded to the gods, earth spirits, the side, witches or the “Goodman,” the Devil of the witch fraternity. No spade or plough was permitted to touch this land which was often smaller than the name might suggest. There were “crofts” associated with large estates and the smallest peasant holdings. The procedure was to enclose a selected spot, repeating words that deeded it to whatever devil the land owner feared. In token of the promise, stones were cast over the enclosing dyke built around the land. This procedure of dedicating land to the old gods continued into the last century and was intended to placate an evil

inherent in the land. Obsolete, the Christian Triune. TRIAN-RI-TRIAN, “third-against-third,” the peculiar cry of the bird known as the corn-crake. This was a bird of ill omen, not to be harmed. TRIATH, lord, chief, Lat. tritavus, any ancestor as far back as the sixth degree. TRID, a rag, a clout, to pass through. A means of eliminating evil spirits by attaching them to a rag of clothing once worn by the victim. Anyone contacting this bit of material was thought to acquire this unwanted “ghost.” TRI DE DAOINE, “The Three gods of the People,” “The Three gods of Danu.” See Daoine sidh and Lugh. TRIDUAN, the “three poems.” Also the fasting for three days which went with this ritual. Fasting and chanting was the means to attaining shamanistic “madness” and the following enlightenment. Three days and nights was the time allowed this procedure. TRILIS, locks of hair in bunches of three, cf. Eng. tress, from Lat. tricia, a plait. Thus braided hair, in three parts, from the root tri. Honouring the tripartite goddess Mhorrigan. TRI PEATHRAICHEAN COIMHEAC, the “Three Weird Sisters,” the Fates, the Bafinn; individually, Mhorrigan, governess of past events; Badb or Mebd, the present; and Macha, the future crone. The suppliers of individual befinds to men and the gods. Those that govern men for good or ill. This is the triad which the southern Irish hero Fionn perceived in a dream: They came as three black birds, like eagles or vultures. They settled beside him and he saw that they had become women, but the ugliest he had ever seen: "terrorlike, disgusting, screeching, destructive, clawing, lashing (all of these words are alliterative in Gaelic and thus are hallowed in use). They had straggly black hair down to their loins and it badly needed combing. They were

goggle-eyed. They had long wrinkled, corrugated faces that needed washing. the look of unhappiness was on their faces. They had bent noses like a sickle. Their nails were as long as a rooster's spurs and as bent. They wore short outlandish dresses all in tatters and it would have been better had they been longer...their voices were high and piping." While they had formal names, the three sisters, who the Anglo-Saxons called the Wyrds, were known in Gaelic folklore as Gorag (Foolish), Grodag (Rotten) and Robag (Filthy), and this was particularly the case with the advent of Christianity. Notice that these three are the models for the witches in Shakespeare's Macbeth. The following story involving these ladies is recounted by J.G. Campbell: Fionn was supposedly encamped with his men at the Hill of Howth, in Alba, when they saw a boat emerging from the west “with all the blackness of a shower.” While they watched the ship was drawn ashore to seven times its length and a sheiling built at the sea-side. Observing that the building which was put up was of a much finer craftsmanship than was general for Ireland, Fionn went down to see what was afoot, and was surprised to find three Fomors. When he asked about their mission in Ireland they openly replied that the King of the West had sent them to do open combat with the Fionn. Mac Cumhail was surprised to hear this since he had parted from the west leaving those people as allies. When the giants asked if Fionn was in the region, he said “Probably not!” and retired leaving the big fellows pinned down by an enchantment which prevented them from leaving the general area until they saw him a second time. Thinking it best to check matters with Abartach the king of the Undersea Kingdom, Fionn launched his one-man coracle on the sea and hoisted “the spotted towering sails” to the wind. After landing in the far country, Fionn was picked up by a man questing after a dwarf for the king. At the court incognito , he and his dog Bran made spectacular entertainment, but came to be most appreciated by the king

for overcoming “a great Monster who wants my daughter and half my kingdom to himself.” The creature that was taken down was much like the Anglo-Saxon Grendel, destroyed by Beowulf, but in this version of the tale, it was the dog and his “venomous boots,” that did in the sea-creature. “He struck the monster on his breast bone and took the heart and lungs out of him.” The father of this creature showed up for battle on a subsequent night, and this time Bran was a more reluctant ally, but he did accomplish what Fionn was unable to do in single combat. On a third night, the “mother of all evil” appeared looking for satisfaction, but this hag was put down with poison. The king recognizing the fact that he hosted a great eastern hero asked the name of his guest and was pleased to hear that he entertained the renowned Fionn mac Cumhal. For his part Fionn was surprised that no mention was made of any vendetta, and when he asked why he was pursued by three Fomorian warriors, the king of the west explained that these “heroes” were not his men, but those of three sith (the Bas-finne). Although the King of the Big Men could not recall these warriors he was able to tell Fionn that the three women had given their lovers shirts which gave them the strength of a hundred men, and that it would be advisable to approach them at night when their shirts were removed. Fionn was now given every honour and allowed to depart. Just as he was pulling away, three sith men seeking work appeared at the quay, and they were hired to relieve the problems in managing an ocean-going coracle singlehanded. Back in Ireland, Fionn was able to make immediate use of the individual skills of these men, for the soothsayer was able to tell him when the Fomorian giants were bedded down for the night, while the thief was able to relieve them of their magic-shirts. At first light Fionn appeared at the door of the Fomorians, beating on his shield for attention and as a challenge. Seeing that they were not outfitted to beat down their opponent, the Fomorians admitted their inability to do combat and their connection with the

Mhorrigan and begged forgiveness. Fionn swore them to the cause of the Féinn and they proved faithful to his cause from that time on.

TRIONAID (tree-ahn-ahj), OIr. tridoit, from Latin, trinitas, from tre, three. The old pagan trinities of gods and goddesses. See entry immediately above; also, Bafinn. The concept of triads is prominent in Celtic rites. Diogenes (2nd century B.C.) mentioned that the druids imparted their knowledge in lessons which were parcelled in threes. The numbers three, and three times three, permeate Gaelic philosophy and art. Hilary, Bishop of Portiers in 350 A.D., the first Celt to become a force in the Christian movement, wrote Di Trinitate in defense of a tripartate Christian God. Hilary was imbued with the tradition of his people and the concept of a Holy Trinity probably owes more to paganism than to Judaeo-Grecian ideas. In earlier times the trinities were honoured by the creation of pleated wreaths made of ivy, woodbine and rowen. These were placed on the lintels of buildings to safeguard against the evil eye and murrain. Not that druidic ranns were also triads:

Strength in our hands, Truth on our lips, Purity in our hearts. TROISGEUL, not.

ill-omened,

general

intelligence,

ill-omened

or

TRIOCHILEAN. A dwarf, the Willow Wren. TROISGEUL, ill-omened augury, unlucky news. Before delivering such information of death, destruction or ill-will it is best to preface it with: “Away with this ill-news!” Otherwise it is implicit that bad luck will fall within the house where this news is revealled. TRIPLEAG, a “fairy” spell. TRITHEANN, obs. The Holy Trinity. TRIUCAIR, a rascal,, from Scot. truker, a deceitful person, OF. tricher, to trick. TROICH, TROICHILEAN, a dwarf, the willow wren; of which this is a dialectic form. See trow.

see droich

TROM-LIGHE, nightmare, trom. heavy; lighe, flood. Also known as the "alp" or ailp (which, see). Those who slept under the weight of this sigh often reported sensations of rape, suffocation or drowning. TROMAN, dwarf, elder, OIr. tromm, also troww and droman (which, see). The sea-going water troll. Related to Middle English troll from the Old Norse trold. A dialectic form used in northern Scotland, confers with trough, any container hollowed from wood, for example a butter bowl. From this we have trow, a boat carved from wood and trough, the hollow of a wave. The word troll from the German trollen, to wander in far places, is confluent. The Scottish word trow has been used to identify devils and the

Devil, but it is properly applied to the more or less malignant spirits of the northern Scottish islands. The trows of the sea are known as haafs in continental Europe. Those of the land are, "of diminutive stature, and usually dressed in gay green garments...They inhabit the interior of the green hills...They marry and have children (and) are fond of music and dancing...The trows are not free from disease but they are possessed of infallible remedies, which they sometimes bestow on their (human) favourites...When they want beef...they betake themselves to the Shetlanders scatholds, or townmails, and with elf-arrows bring down their game. On these occasions they delude the eyes of the owner with the appearance of something exactly resembling the animal whom they have carried off, and by its apparent death by some accident...Lying-in women and bairns they considered a lawful prize. The former they employ as a wet-nurse, the latter they rear as their own. In case of paralysis Shetlanders hold that the trows have taken away the sound member. They even sometimes sear the afflicted part, and for want of sensation in it boast of the correctness of this opinion." TROSCAD, a “hunger strike.” The black-fast. Men who felt offended fasted on the doorstep of the offender. This individual could mount his own fast and the survivor was considered to be the offended party. TROST. a sturdy little human, a dwarf, the clank of things in contact, particularly metals. Confers with the next word. TROW, TROWW, dwarf from Sc. trold, one of the little people of the earth. Malformed individuals, as opposed to the svartalfar, or dark elfs, who were bound to the Underground. In most parts of Gaeldom the under-hill people were known as the Daoine sidh, an exception being northern Scotland and the Isles where they were called the trow, ON. troll. On the Shetlands it was said: "The trows are of diminutive stature, and they are usually dressed in gay green garments. When travelling from one place to another

they may be seen mounted on bulrushes and flying through the air. If a person should happen to meet them he should if he has not a bible in his pocket, draw a circle round him on the ground, and in God's name forbid their approach. They are fond of music and dancing...they are free from disease because they possess infallible remedies (against disease)... They have all the picking and thieving propensities of the Scandinavian trolls. The dairy-maid sometimes detects a trow-woman secretly milking the cows...she sains herself and the thief takes to flight leaving behind a copper pan of a kind not often seen. When they want beef or mutton, the trows betake themselves to the Shetlanders' "scatholds" (towns) carrying their elf-arrows to bring down "game." On these occasions they delude the eyes of the owner with the appearance of something exactly resembling the animal whom they have carried off, and by its apparent violent death by some accident...It is on this account that the flesh of such animals is regarded as improper food. A Shetlander who is yet alive (1880) affirms he was once taken into a hill by the trows. Here one of the first objects he met was his own cow, that was brought in to furnish for a banquet... On returning home he learned, to his great surprise, that at the very moment he saw his cow brought into the hill, others had seen her falling over the rocks." "Lying-in women and unchristened bairns they regarded as lawful prize. The former they employ as wet-nurses, the latter they rear up as their own. Nothing will induce parents to show any attention to a child they suspect of being a changeling. There have been persons who undertook to enter the hills to regain a lost child. In cases of paralysis (the islanders) believe the trows have taken away the solid member and left a log behind. They sometimes even scar the part, and from the want of sensation boast of the correctness of this opinion." (Gnomes Fairies Elves and Other Little People, p. 166). See also trow n' muir, for an account of the seatrows. TROW NA' MUIR, the “sea trow, or troll.” "With respect to the sea-trows, it is the belief of the Shetlanders that they inhabit a region of their own at the bottom of the sea. They

require a peculiar atmosphere and live in habitations constructed of the choicest submarine productions. When they visit the upper world on matters of business or curiosity, they are obliged to enter the skin of some animal capable of respiring the water. One of the shapes they assume is that commonly called a merman or mermaid. But there most favourite vehicle is the skin of the larger seal for this animal is amphibious and can land on some rock. There they can cast off their sea-dress, and amuse themselves as they will in the upper world. They must, however, take especial care of their skins, as each has but one, and if it should be lost, the owner can never re-descend (to the deep). (Gnomes Fairies Elves and Other Little People, pp. 166-167). TRUAILL. a sheath, the foreskin, from the Celtic root trod, to push, Lat. trudo, Eng. thrust, trod, trom. As a verb, to pollute, violate, OIr. druailnithe, to corrupt or spoil. Thus the modern druis, lust, and druiseach, lecherous. Confers with draoi, a magician, a druid. TUAGE. A mortal love interest of Manann mac Ler. He sent the druid named Fer Ferdiad to fetch her from Ireland. The druid lulled her to sleep with music and led her, in a trance, to Ibhear Glas on the western coast of Ireland. While he sought a ship to transport her to the Otherworld the tide came ashore and drowned Tuage. For this dereliction Manann mac Ler slew the magician. TUAICHEAL, dizziness, tuachioll, winding about, eddying, moving widdershins, i.e. against the course of the sun, “left=about, “ Ir. tuachail, going about in a confused state, tuath + cell, left (north) going. Compares with tuaineal,. dizziness, stupor, Ir. toineall, a fay-induced trance, a swoon. Cf. tuaitheal, wrong, left-wise, Ir. tuathal, the left hand, awkward. See tuatha. TUAIR, obs. bode, portend, predict, tuairneadh. foreboding, tuairp, prophecy.

TUAITH, skill.

inflection

of

tuath,

lordship,

territory,

sagacity,

TUAM, TUAMA, a tomb, Lat. tumulus. TUAN MAC CAIRELL. The tale of Tuan which was preserved in The Book of the Dun Cow a manuscript from about the year 1100 A.D. This Farlander was the son of Starn who was the son of Sera and the brother to Partholon. After the great pestilence this sole survivor wandered about from one vacant settlement to the next, but saw nothing except wolves. For twenty-two years it is said that he lived without comfort or company, until at last he fell “into the decrepitude of old age.” He was apprently unaware of the presence of a parallel character, the flood survivor Finntann. Speaking of the Partholons this character says, in the 1913 ballad: Again,

when

death

seized

on

these

strangers I roamed the land merry and free, Both careless and fearless of dangers Til Blithe Nemid came over the sea. According to Tuan the new arrivals were relatives led by Nemed the son of Agnoman, another brother to Partholon. We are not told how Finntann greeted these folk, but Tuan kept his own company As Tuan approached old age, he enacted no magic but was spontaneously transformed into a deer and regained his youth following a full cycle for this animal he was again reborn as a black boar. After a time the old Farlander began to suspect that some powerful force was responsible for his rejuvenation, and having time for thought recalled that in old age he had always sought out a cave in Ulster. The next time he became aged, Tuan tested this theory and found himself reborn in another animal body. The place of rebirth was obviously a “kettle of regeneration” some reflection of the Fomorian “womb of all things” which the land people had not yet pirated from the

sea-folk. Our ballad has this to say of the next wave of visitors to Ireland: The Firbolgs and roving Firgallions Came next like the waves in their flow; The Firdonnans arrived in battalions And landed in Erris - Mayo. Then came the wise Tuatha de Danaans, Concealed in black clouds from their foe; I feasted them near the Shannon Though that was a long time ago. After them came the Children of Mil From Spain, o’er the southern waves; I lived with the tribes as their Filea (poet) And chanted the deeds of their braves... His final demise is not recounted.

TUAR, hue, appearance, but in MIr. an omen or foretelling, a presage, root ver as in fuathair. See fuath. TUASGART, obs. north. Still seen: tuaisgeart, The High North. Same as tuath. TUATH, people, tenants, tenantry, rustics, north, northerners, OIr. left, north, the Hebrides. Possibly rooted in tu, to grow large, to increase, to be powerful; taugh. Dominion; tuathach, lord, ruler; tuir, lord, general, leader; tura, much, plenty, abundance; tormach, an increase; and tuirean, a troop or multitude. Note the related adj. touto, left-handed, "good", "well omened." The root-word may be su, "turning toward", to twist. Cf. OIr. tuath, populace, Cy. tud, country, nation, Cor. tus, Br. tud, Gaul. nation; One wordsmith has it that he is “one of the Germanic races, adherents of this god of war and agriculture. Teo, an old Gaulic name for “god,” is also Teutates, the name of a Gaullish deity. The root is found in Teutomatus, the name of

a king of the Nitibriges, and in Teutobodiaci, the name of a people of Galatia..” This is probably too specific the god being rather more generally known as Tout, Teuto, Due, Tue, Tyrr, Thor, the Gaelic god Hues. Latin toto, the state, also that for the Germanic Deutsch as well as the people of the neighbouring low country, the Dutch. See Aog. Confers with ME. tyle, tile and thule. Applied variously to northern Ireland, northern Scotland, to Greenland and to the mystery islands of the Atlantic. These were the Tuatha daoine, people of the goddess Danu, residents of Ireland with seats at Tara and Armagh. Defeated by the Milesians they were driven to the offshore islands and into the Underworld where they were slightingly called the Daoine sidh, or people of the side-hills. The "wee-folk", the "little people" corresponding with the Teutonic "elfs" and the British "fayries." TUATHA CRUITHNE, Cruithne.

the

Picts,

Northern

Britons,

see

TUATHA DAOINE (tootha donnu) Ir. TUATHA DANANN (tootha dah-nan), the Northern People. “People of the goddess Danu.” Also called the Firdonnans. In the myths it was held that they lived originally “in the northern isles of the world learning lore and magic and druidism and wizardry and all cunning until they surpassed the sages of heathendom. They came from four cities, somewhere in the north, to wit Falias, Gorias, Murias and Findias. Here they supposedly learned their arts and crafts, their science and the diabolic business. Out of the first island-kingdom came the Stone of Fal, which was in Tara. It used to roar under every (legitimate) king that would take the realm of Ireland. Out of Gorias was brought the spear that Lugh had. Out of Findias was brought the Sword of Nuada. Out of Murias was brought the Dagda’s cauldron.” What is not mentioned is that all of these magical devices were booty from An Domhain. Gerald Hawkins has identified these "northern isles"

as belonging to the Greecian landfall, rather than the far north of Scandinavia. In addition to their lore, magic, druidism, wisdom and cunning, the Tuathans came to Ireland as possessors of "the diabolic arts" and were practitioners of "every sort of paganism". Their magic included arts of conciliation, for it is recorded that they "travelled between the Athenians and Philistines", apparently as mediators. According to one legend, the Tuatha daoine were descendants of a few Nemedians who had returned to Greece after their abortive settlement of Ireland. The old homeland was not forgotten and they sailed away "in great speckled ships" to reclaim the land of their forefathers. It is said that they came specifically "to take the land from the Firbolg". They landed on the first day of May, which they perceived as the annual time for the final battle between winter and summer. They equated themselves with the gods of light and the Firbolgs with those of darkness, thus this augured well for the beginning of combat. In putting down the Firbolgs, the Tuathans had assistance from the Fomorians, the alliance being firmed up by marriage between the two tribes. Among their champions, the warrior-magicians numbered Breas, whose mother was a Tuathan princess, while his father Elatha was chieftain of Fomorian sea-pirates from the Hebrides. Unlike most of his Fomorian kin, Breas was a handsome youth and completely without blemish. When King Nuada lost his hand and throne, the Tuathans assembled and elected this young man as his successor. Breas managed to keep Ireland for seven years. The Tuatha daoine expected him to show favouritism toward his fathers race, but were incensed when he refused to take action against the Fomorians who raided their villages. He was not, however, deposed for mismanagement as much as meaness. In those days an open hand was more important than a open heart, patronage being expected of the high king. "The knives of his people", it was noted, "were not greased at his table, nor did their breath smell of ale at the banquet.

Neither their poets, nor their bards, nor their satirists, nor their harpers, nor their pipers, nor their trumpeters, nor their jugglers, nor their buffons, were ever seen engaged in amusing them in assembly at his court." As a consequence there was constant grumbling among his retainers for the king represented the collective spirit of his people and meaness was considered a disgrace. To compound his niggarliness, Breas committed the unforgivable sin of insulting Cairbre, the greatest poet and songsmith in the land. The poets required a minimum of twelve years of apprenticeship. The lowest grade of bard had mastery of sixteen of the three hundred and fifty different metres of poetry. The king-bard had mastered all of these forms and could compose impromtu shorter poems on any subject which happened to be suggested. The poet-ollam was, additionally, a master of history, the antiquities and genealogies of the leading families of the land, and could recount them on request. Although poets were attached to certain principalities, they frequently went on circuit, visiting minor and major kings, chanting their praises in direct proportion to the patronage they received. Every poet travelled with a retinue of from ten to twenty-four attendants, but the most famous travelled with three or four times this prescribed number. All courts and residences were thrown open to a visit from the ollam which was usually restricted to a single night. In later days, poets sometimes imposed themselves on a particular prince for days, weeks, months or even years, his company being supported by the host. The tongues of the poets were feared because of their ability with satire, and the fees they received were usually voluntary and generous. Breas may have been unfamiliar with the customs of the Tuatha daoine respecting their poets. Cairbre expected a lavish banquet and quarters, but the King placed him in a bare cold apartment and presented him with a few dried

oat-cakes on a small platter. The ollam said nothing but departed with unusual haste and composed a withering satire, which was repeated throughout the land. Incensed by this final evidence of avarice, the people rose and drove this boorish Fomorian from the throne of Tara. They recalled King Nuada Airgead Lam (of the Silver Hand) and restated him as king in spite of his "blemish". Breas fled to the Hebrides, where he complained to his father Elatha. The latter collected a mighty sea-fleet and soon filled the ocean from Scotland to Eirinn with a host of Fomorians. Among these was Balor Beimann, a chieftain whose people occupied Tory Island, off the northwestern coast of the Tuathan island. Balor was reputed to live in a "crystal" palace which had the ability to collect, focus and direct sunlight with devastating effect against distant targets. It may be relevant that the Gaelic verb "bailim" still means "to gather or collect". This "bal-or", or "god of the sun" has been represented not as a technologist but as "Balor of the Evil Eye" or "Balor of the Piercing Eye" in Celtic myth: "His one eye was never opened but on the battlefield, when four men thrust a polished handle throught the lid to lift it. Then men died by the thousands from the venomous fumed that emanated from it."1 The palace of Balor was constructed by the Goban Saor (Gaelic, "mouthy sawyer, or carpenter). He and his son finished their construction for the this Fomorian but, "he did not wish to let them go back (to Eirinn), for fear they should make for another man a palace as good as his." While the builders were on the topmost scaffolds, Balor ordered the lower parts taken away, "for he wanted to let them die on the top of the building." This might have been the end of both carpenters, but the younger sawyer had developed a friendship with a girl of the clan, and passing, she suggested, "...It is easier to throw seven stones down than 1

Scherman, Ibid, p. 56.

to put one up..." The young man was able to reasonthis out, and soon he and his father began throwing stones to the ground. Hearing their fall, Balor rushed out and ordered the scaffolding replaced. Knowing they were not out of danger, the Goban Saor noted, "there is a crookedness in your work, and had I three tools left at home, I would straighten this wall, so that their would be no palace in the world comparable with this! My tools are: Crooked against crooked; corner against corner; and engine against deceit, and no man can bring them back but your son!" Hearing this, Balor allowed his son to voyage to Eirinn where he approached the wife of Goban Saor with the keywords. She immediately recognized them as a plea for help and led the Fomorian lad to a deep carpenter's chest. She asked the boy to retrieve the tools, and while he was bent over, pushed him in and locked the chest. She then sent word to Balor that his son was a hostage until young Goban and old Goban arrived safely home. The two sawyers were released with full pay, and Balor's son returned. Surprisingly, the Fomorian asked his departing guests to recommend a blacksmith "for putting irons on his palace, except the Gloss (champion cow)." 2 The two departing "guests" suggested Gavidjeen Go. When they arrived back in Eirinn, the Saors strongly urged Gavidjeen Go to be careful in contracting with Balor Beimann and accept nothing less than the Gloss as compensation for his work. It was generally known that this cow could fill twenty barrels with milk in a single day, so the man who possessed her would be wealthy. Balor consented to this agreement, knowing that the Gloss would only follow where the magical bye-rope was given. Since he did not give the rope to Mr. Go, Balor knew that the champion would eventually return to his own barns. 2

Colum, Ibid, p. 535.

Gavidjen Go was a practised blacksmith so he was able to promise swords to those who minded his new cow. One of these was Kian, son of Contje, who pledged his head against the loss of the animal. Kian managed this for the full day, but that evening, on returning her, was met by the Laughing Knight, who ran out to Kian and said, "The smith is about to temper your sword, and unless you are there to hold it, there will be no power with it when you weild it." Hearing this, Kian complied, but inside the smithery he was asked, "Where is the Gloss?" Kian thought she stood just outside the door, but rushing there he found the "Knight" and the Gloss gone. "Then you have forfeited your head! anvil that I may cut it off," demanded Go.

Lay it upon the

"Give me three days and it will be returned." "I will allow that," said his adversary. Kian afterwrds tracked the Gloss to the northwestern corner of the land. Losing the trail at the edge of the ocean, "he wandered up and down the shore, plucking his hair from his head, in trouble after the Gloss." 3 Entirely at a loss, he noticed a man travelling on the sea in a currach (half spherical hide-covered boat). Kian called to him, and was soon confronted by Manaun MacLir, one of the gods of the sea. Manaun was one of two immortals in the Fomorian host, the other his father Ler, the supreme god of the sea. The former god lived in the deeps off the shores of the Isle of Man, but also had a land residence on the island itself. It was said that he sometimes harassed the Irish countryside, coming ashore on foggy nights in the form of an animated triskelion. The triskelion was three bent legs radiating from a common 3

Colum, Ibid, p. 536.

centre; it became a three-armed symbol of the Isle of Man.

swastika,

the

current

Fortunately for Kian, Manaun was allied with the Tuathans and had little sympathy for Balor. When the quest was explained, the sea-god offered transportation to Tory Island in return for half of anything taken from the island, excepting the Gavidjeen Gloss. Although he travelled in a simple currach Kian found himself instantly transported to his destination. On the far shore he found the Fomorians eating raw food, and being a culinary expert he welcomed them to his fire and a new taste experience. These individuals went to Balor Beimann, who hired Kian as tender of fire, cook and story-teller to his court. The two sons of Balor, in training as druid on another island, had warned his father that his destiny was to be killed by a son of his own daughter. As a consequence, Balor had isolated her, and personally attended to providing her with food. Since she was always in the presence of a guardian woman, the Fomorian chieftain felt certain she would never become impregnated. In his own interest, Manaun had gifted Kian with an enchantment that allowed him to open locks and shut them behind himself, knowing this would give him access to the hidden treasure of his rival. Noticing Balors unusal food delivery schedule, Kian followed him and unlocked a door in the inner keep where he found the two woman. He introduced them to his cookery and even if the elder woman had not been mute, she afterwards favoured the stranger. This was even more true of Balor's daughter for in nine months "a child happened to her." Discovering this Kian thought it might be wise to resign from service. When asked why he was leaving Kian would only admit: "It is because accidents have happened to me since I came to this island." Not content with this, Balor consulted one of his sons who was home on leave. The lad was not certain what Kian meant but suggested, "your story-teller, cook and fireman will give you sufficiency of trouble."

Overhearing them, Kian decided on an early departure and went to his girl-friend, who agreed that he had little choice. As a parting gift she gave him the byre-rope which magically drew the Gloss after it as well as charge of their infant son. THe Tuathan went immediately to the place where Manaun had deposited him on the shoreline and whistled down the wind, after which the god came "in an instant". Balor was not far behind and Manaun advised, "Make haste for Balor will try to drown us. Nevertheless, have little fear for my magic is greater than his!" Kian jumped into the currach, and the gloss followed the rope. Bal;or used his eye to raise the sea behind them, but Manaun countered by raising a hand which immedistely calmed the sea before them. In his wrath Balor set fire to the sea, but Manuaun threw asingle magical stone into the waters and the fires went out. On the Irish shore the sea god turned to Kian son of Contje for half of the "treasure" of Tory Island. "I have nothing but this boy," admitted the Tuathan, "and him I will not divide but give to you entirely." "For this, thanks," returned Manaun, "this is a prize. Here is the champion who will be known as Dul Dauna (Gaelic, the one who will cause another to fall), and he will defeat Balor of the Evil Eye. Among the Tuathans, this god-giant was later called Lugh. Presumably he was about sixteen feet at maturity for this was a later meaning of the word "lug". This word also described a powerful but clumsy individual but the godson of Manaun MacLir was hardly a clumsy oaf, this connotation having arisen after the worshippers of Lugh were defeated by a race known as the Anglo-Saxons. These events seem to have occurred while Kian was spying in Ireland on behalf of the Tuatha daoine. Lugh was not only the foster-son of a god, but possessed many of the "mortal powers", or magic, of his birth-father's people. Because of this he was also named Sab Ildanach (Gaelic, the stem of all arts). When the Tuatha daoine contemplated an actual invasion they sent Lugh ahead as a scout. He went

the court of KIng Eochais at Tara, supposedly seeking employment. In those days foreigners were not excluded, but no one was admitted membership in the inner circle unless he could add a unique skill to the court. The doorkeeper, who barred Lugh's way asked the ground for his admission. Lugh noted that he was a saer (Gaelic, sawyer or carpenter), but the guardian assured him they had one in residence. Well, suggested Lugh "I am a very good goban (smith)." They also had an able goban. "A champion?" That post was also filled. In turn Lugh offered to serve as a filid (bard), baobh (magician), cupbearer, goldsmith, or cupbearer. Told that the Firbolgs had an expert in all these formsa of magic, Lugh responded finallyu with these words: "Go then, warden to your king. Ask him if any stands within these walls who is master of all these arts, for they are my profession. If there is my equal, I will not insist on admittance to Tara." King Eochaid was overjoyed to add this well-favoured man-god to his court, and afterwards created the post of ard-ollam (chief poet) for him, declaring Lugh the chief professor of all arts and sciences. Unfortunately, Lugh afterwards abandoned this tribe and assisted the Tuatha daoine. In the legends, Lugh has been particularly noted as a builder of chariots, a worker in metals, a medicine-man, a poet and a composer of novel magical spells. He was later declared the god of music since he was able to charm people into sleep when he played on his harp. Among warriors he was termed Lugh of the Long Arm because of his proficiency with the spear and the sling, and it was rumoured that he could defeat an entire army without assistance. He was named the father of the mortal gods, in particular Cuchulainn, who shared this last attribute. It may be recalled that it was Lugh who carried a flesh-seeking magic spear with him to Ireland from the islands of the north. These abilities were useful in the conquest of the

Firbolgs and their confrontation with the Fomorians. The latter situation seemed to have been regarded very seriously, for legend says that the Tuatha daoine "summoned every man, from the chief sorcerer and the cupbearer to the smith and the charioteer, to contribute his special talent to the confounding of the enemy." The druids assured the chieftains that they would cast the twelve mountains of Ireland against the enemy "and roll their summits against the ground." Others of their profession said they would arrange "three showers of sky-fire to rain upon the faces of the Fomorian host," an act guaranteed to rob them of "twothirds of their strength". This battle also marked the first use of the witch-bottle, which is still a tool of that craft. This required obtaining urine, hair and nail-parings from the enemy. These were placed in bottles and heated to cause evaporation of the liquid. All during the process it was considered that this act would "bind urine in their own bodies" and terminate in the death of the giants when the substance was entirely gone. The druids arranged a similar fate for the horses of the enemy. The first meeting of the Tuatha daoine and the Fomorians was in the western sea off Ireland. The Dul Dauna and his mentor, Manaun MacLir were at sea when they saw the fleet of Balor Beimann sailing in their direction. Lugh put a "ring" (the precursor of the telescope) to his eye and saw his grandfather pacing the deck of his ship. According to some accounts, Balor was killed on this occassion when Lugh shot a "dart" into his eye. 4 Others say he survived to participate in the lands battle at Sligo. This is probably the case, as he is known to have felled King Nuada with his venomous eye. This effective weapon of war was in part matched by the magic "cauldron of the deep" which the Tuatha daoine had stolen from Ler himself. It was employed by the "leech", or medicine-man, named Diancecht who was said to have used it to make fighting men of the dead, provided their heads 4

Padraic Colum, Ibid, p. 538.

were intact and their spinal cords unsevered. Unfortunately this process did not restore the souls of men, and thousands were lost before Balor confronted Lugh. Challenged by "the light and fearless one" Beimann opened his single gigantic eye, "to look upon this babbler who converses with me." In that instant a stone entered his eye with such force it carried the organ through the back of Balor's skull." Lugh seems to have been unaware that this act killed his grandfather and fulfilled a druidic prophecy. After that, the slaying of the giants was likened to the fall of stars "as many as are in the heaven...as flakes of snow, as the blades of grass beneath the herds." 5 THe Fomorians were then beaten back into the sea, "from which they never again emerged." In truth, they never did return in force, and their passing is marked on the plain of Sligo by numerous rock cairns and pillars. The plain itself is even now referred to in Gaelic as "the Plain of the Pillars of the Fomorians."

It will be recalled that Lugh and Nuada were not only the creators of the world of men, but the boys who slew their father and despoiled his undersea kingdom, transferring the spirit of that land to the navel of Ireland. There is no question that these lads and their kin were at the very least close relatives of the Fomorians. They never liked to emphasize this relationship. They claimed that their progenitors were the Dagda and his wife Danu, or Dana sometimes called Anu, Boann or Boyne. These actually seem to have been the thinly-disguised matriarch and patriarch of the Firbolgs, the god Don and the goddess Domnu. Peter Ellis notes that Domnu name suggests a “womb” or an “abyss of the sea,”and that “through the various sagas and tales an eternal struggle is seen between the Children of Domnu, representing darkness and evil, and the Children of Danu, representing light and goodness.” The Katherine Scherman,Ibid, p. 56 quoting The Second Battle of Mag Tured from Ancient Irish Tales. 5

undersea island of An Domhain was said to contain not only the Cauldron of Regeneration, but also Tech Duinn, “The Arrival Place for (Dead) Men.” Under these circumstances it is not surprising that the sea god Domh is often “equated with the Dagda and Bilé.” The latter land god is of course cognate with the Brythonic Bel or Belinos, and he is frequently referred to as “the Father of the (land) Gods and Men and a husband to Dana.” All of these seems to have been a deliberate snow job and the Tuathans did what they could to further distance themselves from the shape-changing sea-people by stating that the latter were actually of the House of Ler, which was ruled by the only remaining immortal among the sea-gods with the help of his son Manann mac Ler. The latter is often spoken of as the boatman of Tech Duinn, the one responsible for ferrying men in both directions to and from Ireland. In the old days, the death-god was also seen as a life-god, whose charge was to maintain a balance in the weight of souls inhabiting lands in the east and the west. Those who died went west; those slated for reincarnation were carried eastward on Manan’s ship. Interestingly Bile is sometimes given Manan’s duties especially with respect to the continental Gauls. All this leads to the strong suspicion that the Dagda and Domh are nothing more than alter-egos, a good and an evil face for the creator-god. It is also true that Lugh is frequently pictured as the boatman between the lands of men and the Otherworld. Representations of him aboard a sailing ship, with a sun orb leading his self-propelled craft, are among the most frequent in Gaelic art. In the event that he is given this role his antagonist, or altered form, is usually identified as Cromm dubh, “the Bent Black One.” It is said that the new invaders were called the Tuatha daoine, because they were the “people of Danu.” More exactly they were those”of” the goddess Aione or Aine. In the Irish dialect these people were the Tuatha danann, the folk of Ann, both variants of Danu. In the Middle Irish tongue she was entitled Dan, and her name harks back to da, the verb “to give.” Like the Dagda, the “giver of the day,” she had an opponent in Domnu, whose descendant was

the Black Dannis, or Annis, a witch-like hag feared in southern England. Her particular land residence was the Paps of Anu, two breast-shaped mountains in County Kerry, which point to her fecundity and position as the mothergoddess and a fertility figure. Any king of the northern Irish had to be ritually married to this sovereign-goddess before he could claim legitimacy. She had a number of local named as Danu brighida, “the firey one,” and thus was sometimes called bridd, “the bride,” or Brigit (in the latter days she was canonized as Saint Brigid). She was also entitled the Basfinne indicating her role as a dark lady,the consort of Don, and a part-time resident of the Otherworld. In this form she was the triune goddess whose parts were Mhorrigan, Badb or Mebd, and Macha. Like the Norse goddess Hel she was often referred to as the “parti-coloured goddess.” In earlier times, before the word tartan was available, this term was the one most often used to describe the colourful wearing apparel of the Celtic upper classes. She is also Skadi, the Old Norse goddess of winter, who just might have given her name to Skadilande, which the English called Scotland. The Scandinavians suggested that Skadi was the form assumed by Hel when she snowshoed the earth accompanied by her vicious winter-wolves. Here it is necessary to recall that the Norse often referred to the Scots as the Hellr, “Hellers,” or “people of the goddess Hel.” There are as many Gaulish as Gaelic references to this lady, but she is most often given as Brigando, from which our word brigand. Among the Britons she was Brigantia and there was a race of Celts named the Brigantines, situated in the north of England and in east central Ireland, who worshipped her as the goddess of love, hearth and home. In this incarnation she was often spoken of as the daughter of Dagda, but the fact of incest was never considered a crime in royal families. It is said that the lady had three sons. They in turn “had but one son among them,” whose name was Ecne, “Poetic Knowledge.” It was the long-lived Tuan who

described the Daoine sidh as “gods,” and they might have seemed so to the unfortunate Firbolgs.. Tuan said that they came to Ireland “out of heaven,” bringing with them the four treasures of their race. They were supposedly wafted out of a cloud onto a stretch of land in western Connaught, and when the vapours cleared, scouts from Tara discovered them comfortably encamped at Moytura. We are fairly confident they did not come down from the North Star, in fact the name Tuatha and the fact that they landed on the western coast of Ireland tells us almost everything about their origin: In the Old Irish tongue tuath meant a populace. This word is also seen in Welsh, tud, a country or nation, in the Cornish tongue, tus, and in the Brythonic dialect, tud. This form was also used by the Gauls and indicated a nation. It is also a word related to the Gaelic tir, land, which is the Latin terra, having the same meaning. There is also the Gaelic adjective tuto , “well omened”, or “good,” or “left-handed,” turning in a counter-clockwise direction. Think of Ireland, consider a counterclockwise sailing from its shores, and you will finish in the Labrador Basin. No other route is really feasible since the Gulf Stream and the prevailing winds of lower latitudes prevent any westward movement without great manipulation of the sails. Finally the modern word tuath is still connected with “people,” but now has special reference to tenant farmers, rustics and “northerners.” Further Tuath is the Anglo-Latin Tyle or Thule, a “hidden place,” a name often visited upon mythic islands in the Atlantic. In the years of post-medieval exploration the Ultima Thule was Iceland, but it was never suggested that this was the only “secret place” in the ocean. In the first days the Tuatha daoine were routinely described as “warrior-magicians,” but they were eventually defeated and reduced to farming the most distant of the rockiest most fen-ridden barrens in Ireland and Scotland. Some researchers have connected the Tuatha daoine, or danann, with the “Beaker People,” who arrived about the

year 2000 B.C., precisely fitting the mythological timeframe. The big drinking pots, which they made, have been found widely spread throughout Europe and these finds led to the conclusion that they came to Britain out of one of the continental Low Countries. Whatever their source the newcomers brought a revolution in field monuments. Like those before them, the Beaker Folk buried their dead, but where the earlier islanders had preferred communal graves, these people laid each individual in a solitary place and raised perfectly circular barrows over the bodies. In really stony country these round soil-covered barrows became cairns. These monuments are still discernible at 20,000 sites throughout Britain, and clustered on the brows of a hill, they are the most commanding feature in many parts of the country. The skeletons of the invaders show that they were taller, more round-headed, and possessed more sharply defined features than the Firbolgs, who were a smaller, more slender, somewhat “Mediterranean”type. As the Beaker Folk were found buried with the equipment of bowmen and with flint, copper or bronze daggers and stone battle-axes, it has to assumed that they were a population of warriors. One archaeologist has said that “until, they became merged with the islanders, had formed an élite and had an influence out of proportion to their numbers.” It was never claimed that the newcomers invented the cromleage or “stone-henges,” but they did have a part in their development. They were engaged in the second phase of the development at Stonehenge, where they set up the famed bluestone circles. They were also present during the main period of construction as Avebury, where Beaker-style burials have been found at the base of individual stones. Most scientific researchers consider generalizations about neolithic religions rash, but there is some suggestion that the Firbolgs were mainly concerned with worshipping earth and fertility deities while the Tuathans became more involved with celestial divinities, “in particular with the

cult of the sun.” Stonehenge and Avebury stand in Wessex but there are equally imposing circles in Brittany and Scotland, although they were never very numerous, or as elaborate, in Ireland. In these places, pottery associated with the Beaker people has also been found, although it is admitted that many of these structures predate the usually datings at about 1800 B.C. Wherever these newcomers set up camp, their descendants were able to develop societies in which bronze had little real utility. The warrior-magicians made little use of copper and bronze, and it was they who took the lead in developing the Cornish and Irish tin mines which were fully operational by 1600 B.C. The main source of their wealth was cattle, but they were also involved in trading the metals they smelted, and Irish gold, on the continent. By the beginning of the last millennium B.C. bronze was freely available, and the whole appearance of the countryside had altered from a wilderness with the spread of villages and regular fields, cultivated with ploughs rather than the wooden hoes and crooked sticks of the past. After their defeat by the Milesians, about the year 1000 B.C., they were renamed the Daoine sidh (which, see), or “Side-hill people.” The Tuatha daoine were afterwards legally restricted to the side-hills, forbidden travel except at the Quarter, or Rent-paying Days, and were not permitted to act as professionals or hold positions of power. MacManus has noted that they were not a single race in historic times, but remnants of the Fomors, the Firbolgs, and the Tuathans, "all ground down by rents and compulsory toil." In the first century after the advent of Christ they overthrew their bondage to the Milesians under the leadership of Cabri Cinn Cait (the Cat-headed), a chief living in Leinster. He managed to promote a secret conspiracy that ended when the Aithech Tuatha, “Giant Tuathans,” invited all of the Milesian royal family to a great feast on a plain in County Galway. There the hosts fell upon their guests and killed everyone present. Since

that time this place has born the name Magh Cro, the Bloody Plain. From that time the "side-hill folk" ruled for five years with Cinn Cait as their ard righ. The Milesians later said of this period: "Evil was the state of Ireland; fruitless her corn, fruitless her rivers, milkless her cattle, penniless her fruit, for there grew in those years but one acorn on the stalk." On the death of Cabri, his son Morann the Just refused the crown and suggested it be given to the Milesian heir. Feradach Finnfeactnach, the “Fair-righteous one,” was thus recalled from exile in Pictland, but his reign was as unhappy as that of Caibri. Having tasted revolution and power the Aithech Tuatha were unwilling to settle down and even the restored chieftains were unhappy with their positions. Under the next monarch, Fioacha of the White Cows, some of the Milesian princes and the leaders of the Tuathans banded together and overturned the throne, replacing the monarch with Elim of Ulster, who by supporting the working-class, held power for twenty years. Eventually the Milesians recalled the son of Fiacha from exile in Britain, rallied to him and killed Elim. Ironically, the new king was entitled Tuathal Feachtmar, the “Desired,” for it was he who fought 133 battles against the Tuathans. In the end, he broke these tribes and scattered them so widely they were never again a force in Gaelic history. "These fugitive hill-dwellers, caught in twilight and moonlight, by succeeding generations of Milesians, coupled with the seemingly magical skills they exercised, gave foundation for the later stories of enchanted folk, fairies, living under the Irish hills." T.W. Rolleston thinks that "Christian" historians have been embarassed by the fact that Ireland was traditionally conquered, and held by the overtly pagan Tuatha daoine. Katherine Scherman represents this point of view: "Between the Fir Bolg and Milesian (invasions) some historians have inserted the invasion of the wholly mythical Tuatha De Danann, investing the old Celtic gods with human

form and slotting them neatly into synchronized (and presumably legitimate) history. Besides their conquest of Ireland and the magic-ridden battles this gives rise to, the De Danann participated in a series of romantic and heroic adventures in which there was no dividing line between the supernatural and the erathly, and in which unreality approaches the absurd."2 Rolleston explains that such a race could not be considered as progenitors of Christian Ireland: "They had to be got rid of, and a race of less embarassing antecedents substituted for them. So the Milesians were fetched (again) from "Spain" (our italics) and endowed with the main characteristics, only more humanized, of the people of Dana."3 The sons of Miled were considered as "an entirely human race" yet their origin was as problematical as that of the Tutha daoine. They were led by King Miled, or Milus (confering with the Gaelic "milidh", a champion), who is represented as a god in inscriptions from ancient Hungary. There he is said to be the son of Bile (the Gaelic "bil" or "bile", the lips of the mouth, a good politician) and Bile is identified as the god of Death. His counterpart in Gaul (France) was Dis, corresponding with the Anglo-Saxon Teus, whose name appears in Tuesday. The Romans identified Dis as Dispater (the Father Dis) and Julius Caesar said this was the god from whom all Gauls claimed descent. His name is embodied in a number of compound words which suggest his character, viz. disturbance, disaster, disapproval, dislike. In some respects Nuada may be considered a death god, with Lugh representing the life force, But Balor, the Lord of the "ord", or hammer, is more closely identified with chaos and the Land of the Dead. TUATHAL, TUAITHAEL , from tuath + seal (from deiseil, left-handed), left, northward, indicating misfortune; after the fay-people known as the Tuatha daoine, originally the word meant "good." A root may be su, turning toward the left, following the left-handed path; wrong, awkward. "It is not right to come to a house "tuathal", i.e. northward. Here the word is used as the reverse of "deiseil" or sunward.

Witches come that way. It is a good rule to keep on the west side of the road, and at all times to keep sunward of unlucky people." In taking a drink when the liquid goes tuathal this indicates that it enters the windpipe causing choking, (Celtic Monthly, p. 163). See above entries for associated words.

TUATHAL TEACHTMHAIR. Tuathal the “Legitimate,” High King from 130 to 160 A,D, The father of Fithair and Dairine, married to the bigamous Eochaid of Leinster. Their predicament led finally to the infamous Boru Tribute. Tuathal was a Connaughtman and during a rebellion his mother fled to Britain where he was born. Returning to Ireland he rose through the ranks to high-kingship and created the new province of Meath, which became the personal estate of the high-kings. Present day Meath and Westmeath together make up about half of the former lands of ancient Meath. The name has been suggested as derived from the earlier Teuto-valos, “Ruler of the People.” The conquests of this king have been equated with those of Mug Nuadat who established rule over southern Ireland, and was himself connected with the earlier god Nuada. In each case the king was of divine origin, an eponymous deity of the district he conquered. Rice says that Tuathal is ”one of the legendary Goidelic conquerors of Ireland.” She suggests that he “bears a name which is from the earlier Teuto-valos, the “Ruler of the People.” The god Teus or Teutates was better known in Gaul than in Britain leading to the theory that he may be equated with the Romano-Gaullish Mars Toutates. There is an inscription on Roman artifacts from Old Carlisle equating this god with the semi-Brythonic Cocidius. All this suggests that he is “one of the oldest and most powerful Celtic deities,” who may have arisen on the Continent. He is considered “the god of soldiers,” and was particularly known in the northwest of Britain. “that he may have had other names must not be overlooked... so Vitris and Belatucadros may have been other names for this tribal god, especially as dedications to these three deities largely coincide (geographically).” He more certainly matches the

Gaelic ‘Ues or Hues, who was also entitled Hu.

TUATHANACH, farmer, rustic, peasant, husbandman, agriculturalist, layman; tuathanacas, farming, tuath, the common-folk, tuathlach, unlucky, left-handed. The Firbolg ancestors of the Scots lived at Tara, in ancient Hibernia, a place with associations that gave its kings prestige. MacManus says this is location on the River Boyne is where one finds, "the great mounds that had been the burial chambers and temples for a Bronze Age People." In particular he has noted the Brugh na Angus, or Dwellingplace of the god Angus, patron of youth and free-love. He has said that the early kings of Tara "were representatives of the divinity that brought about agricultural increase (like Odin and Aod), and their proper office was the performance of rites that promoted fertility. The divine folk lived in the Brugh. From it came the brides for the king's ritual marriages..." TUATH GAOTH. The North Wind, often regarded as a deity. TUATHLACH, Tuathach, a handed).

ominous, unlucky, northern Highlander

awkward, left-handed. (and many were left-

TUATHROINN, Norway. TUGHA, thatch, covering, Ir. tuighe, EIr. tuga, to cover. See tigh, tuatha. Although there are now few remains of shrines to tribal gods there are a few remains which suggest that they were built to house idols and were placed amidst groves of trees, near wells, sacred springs or the death mounds of god-heroes. Traces of wickerwork were found at Ballachulish, Argyllshire, Scotland. Popular tradition suggests that these framing members were thatched. The biennial thatching and un-thatching of shrines continued until the present century. If a woman dropped her load of roofing material this was considered unlucky and all that had been done was torn down so that the shrine could be

rebuilt from scratch. In an early Irish tale feathers served for thatch and the shrine was described as an entrance to the Otherworld. TUIGIN, TUGEN, tuig, to understand, the English gusto. The poetic laurels, the poet's many-coloured mantle made of the skins and wings of birds. This material was used as birds were observed to be masters of cadence; thus it was supposed that men gained the power to sing like birds. “Mog ruith’s skin of the bull was brought to him and also his enchennach (bird-dress) with it’s flying-wings. Then he rose up, in company with the fire of the earth and flew into the air and the heavens.” TUIL, a flood, OIr. tuile, from the root tu, to swell, Eng. thumb, tumid etc. OIr. ool, to abound, to flood, all, ale, EIr. oll, great, thus tuille, more, t + oln, “much more.” TUIL, AN, no longer tells us intending

the World-Flood. The Cin na Drom-Snechta which exists, but is quoted in the Book of Balleymote, that Hibernia, or Ireland, was approached by colonists just prior to the great World Flood.

The leader of the expedition was a remarkable woman whose maiden name is given as h’Erni , and this is perhaps the source of Eriu, the early Irish name for Ireland. Her married name seems to have been Banbha Cass-ir , or Cesair often translated as the “Lady Caesar.” She was the daughter of Bith, who is sometimes described as “a son of Nodha.” It is said that Bith, Finntan and Ladra built an idol in the form of a standing stone. This structure spoke to them warning them that the land of their birth would be submerged by a deluge and strongly suggested that they construct a ship and sail away if they hoped to escape their fate. The cromlech was unable to say exactly when catastrophe might fall upon them so they sailed into the ocean as soon as they could gather an expedition. The planning may have been a little too hurried for it is noted that “Bith’s venturesome daughter” left land with

“fifty fair damsels to solace her warriors three.” Ladhra served as pilot to the ship which spent seven years on the open sea before arriving in Ireland. Cassir’s chief advisor was another lady named Barran, whose name is sometimes given as Barrfhind, the “leader of the white-ones (women).” Once landed, the expedition broke into three camps each “serviced” by one of the three younger men. Ladra was at first hurt by an unequal division which left him with only seventeen “soul-mates,” but these proved more than equal to his sexuality and he was soon reported “dead from a surfeit of women,” the first man so recorded in Irish history. The amazonian leader attached herself to Finntann but a ballad-sheet (1913) tells us that these people were ill-fated: Bith died at the foot of his mountain, And Ladra on the top of his height; And Cassir by Boyle’s limpid fountain, Ere rushed down the Flood in its might. The spirit of the drowned men passed into the mountains that now bear their name, but that of Cassir, being most potent, became the astral-genius for the entire island. In later mythology Banbha, literally, the “fat pig,” is a name given to the land to suggest its productivity. The uncapitalized Gaelic word also cites “land left fallow for a year.” Note also that this “goddess” was, from time-totime, reincarnate as one or more of a triune, the other two being Folta and Éiru. With her sisters this queen of sovereignty met the Milesian invaders of Ireland and each asked that her name be attached to the country, Each name has been used in Irish literature but it is Éiru that was finally adopted as the political name. Finntann was not caught by the flood waters. A cautious man, he secretly constructed and provisioned a tul-tunna or “flood-barrel” which he anchored at the crest of the Irish mountain which still bears that name. When he saw the waters closing about him this “gentleman” quietly stole away from his “wife” and...

For a year, while the waters encumber The Earth, at Tul-tunna of strength, I slept, none enjoyed such sweet slumber As that which I woke from at length. In an alternate myth, Finntann shape-changed himself into s salmon and so remained until the skies cleared. However he managed survival, duplicity had its rewards, and Finntann, the grandson of Nodha, having escaped his fate, lived afterward, as a virtual immortal, at Dun Tulcha , in southwestern Kerry. He lived for a very long time, once commenting that he had passed one day through the woods of west Munster and brought home the red berry from a yew tree. He planted it and saw it grow to a size which allowed “a hundred champions to recline beneath its foliage.” When it died he had seven huge vats made from its wood. When the hoops of the vats decayed from old age he made other objects from the wood, until all was finally reduced to a single wooden cup. At that, he outlived the cup which fell into dust while he continued in ruddy good health. Thousands of years later, Fintann was called to court by Diarmuid mac Carroll to solve a question of the limits of the Royal properties. When he travelled he brought with him nine companies of direct descendants, and nine additional companies of his close kin. Incidentally the name Finn-tann translates as “the slender white one,” and this may be descriptive of his condition on emerging from his long sleep at sea. Because these people were spoken of as the descendants of Nodha, the writers of the Christian era assumed that they were the “sons of the Biblical “Noah.” These seemed to be reinforced by the myth that they came to Ireland from a land named Tir-nan-Bas, which they took to mean “the Land of Basques,” more-or-less equated with modern Spain. It was, therefore, supposed that the folk of the patriarch named Bith or Ith must have sailed out of the Eastern Ocean, now known as the Mediterranean Sea. Nodha is, of course, a form of Nuada (pronounced nood-a), the

twin-brother of the creator god Lugh (pronounced look-a) and has no connections with Christian mythology. Bas is the Gaelic word for “death,” so their origin was in “The Land of the Dead, ” which traditionally lay on an “island” somewhere in the Atlantic. This interpretation makes their seven year journey to Ireland more plausible than a cruise along the length of Mediterranean. The Bas-breton, or Basques, probably received their names from their war-like habits, as well as from the fact that they claimed decent from the “Lords of Death.” The place where Fintann’s folk settled was ultimately named Munster and, as we have said, it was a province in the south. The name is an englished form of the Gaelic Muhan with the Old Norse ster ending. Earlier forms were Mumu and Muma. The Munster kings only grudgingly admitted to kinship with other people and only recognized the high-kingship at Tara in the ninth century A.D. Munster was itself divided into five principalities, reflecting the ancient political divisions of the entire countryside. Later it had two major divisions. There are several things that separate Munster from all other places in Britain. First, it had a proud association with the Bas-finn, or Bafinn, the triune goddess of fate, who the Norse called the Val-kyra, or the Nornr. Second , they had off their shores an island named Tech Duinn, the staging ground of the dead, where all the shades of the dead supposedly gathered before being shipped out to the Otherword in the west. Finally, the ruling house of Munster was Taigh Domh. “The House of Don,” or “Doom.” In the ancient tales it is always Munster that is represented as the primal world or place of origins. Because it had this reputation every invader tried to legitimize his landing by sending some part of his fleet to these shores. Although the northerners said otherwise, the kings of Munster always traced their descent from Lugaid son of Ith a mariner who is said to have sailed to Ireland eastward out of the Atlantic Ocean. TUINE, terror, dread, alarm, confusion.

Obs. tuinneamh,

Death, tuinnse, a fatal blow caused by Fate. TUINNEAMH, obs. Death. See next. TUINNEASACH, deathful, based on tuinneamh, tuinnidh, firm, hard, immovable, fixed in place.

death,

cf.

TUIREADH, a dirge, a lamentation in song and verse, Ir. tuireamh, dirge, a druid, the clergy. The root is tuirse, sadness. ON. god Thor. TUIREANN, “Tower of Angles.” This god, usually identified as the son of Ogma and Etain, had children by the goddess Bridd: viz. Brian, Iuchar and Iucharbha. His Clann Tuireann is clearly identified as some foreign brood, for their very name says, “people of Thor.” These are the out-dwellers who occupied Eilean Tuir, or Thor’s Island, which is Torry Island, northwest of Ireland. As this was the main Irish redoubt of the bloodthirsty Fomorians they may equate with early Norse pirates. Note also Turdulian or Turdentalian, a resident of the old region of Tartessos in southern Spain. This Celt-iberian area was said to be located about the Baetis River immediately northwest of the Straits of Gibraltar. These people were reputed to live beyond the century mark and to be so wealthy they “used silver feeding troughs and wine jars.” They may have been done in by the Carthaginians or by some natural disaster. In any event, the trading city of Tartessos disappeared under circumstances reminiscent of Atlantis. His Irish offspring, represented in the Clan Tuireann, was at odds with Clan Cian. In the tale of which we speak, Lugh, the god of the sun, is represented as the son of Cian Contje (the Handy One). At that time in Irish history, Lugh had just finished off his training under his foster-father Manan mac Ler, and had returned from the western Land of the Living with the Boat of Manan, which could travel anywhere on land or sea, following the helmsman’s thoughts, and the magical sword Fragarach, which could cut through any mail. Feeling well-equipped to face the Fomorians he appeared before the

Tuatha daoine as “the rising of a sun on a summer’s day.” At the next tribute-paying time, under Lugh’s leadership, the Tuatahans attacked the tax-gatherers and sent their heads back to the sea kingdom. Balor of the Evil Eye then made ready his fleets, instructing his captains to make fast to the island with cables, so that it could be towed into the far north as soon as the Irish were defeated. Lugh was by no means certain that he could prevail and lusted after “certain magical instruments,” which he knew could help his cause. Nevertheless, the story says that Lugh sent his father Cian into the northern lands to summon what allied might be found. On his way into Ulster, near Dundalk, he met the three brothers Brian, Iuchar and Iucharba, the children of Tuireann. Knowing there was some antagonism with this clan, Cian sensibly converted himself into a pig and joined a wild herd rooting on the plain. The brothers, however, recognized the father of Luigh, and Brian wounded him with a cast of his spear. At that Cian changed back into human form. Brian was pleased, saying, “I would liefer kill a man than a pig,” But the mortally wounded god smiled in return noting: “Better for you if you had slain a pig, for that requires no payment of blood-money, and now you must pay the eric demanded for the death of a man. Never shall greater eric be demanded than that you will be asked to pay by the avenger of my blood.” Thus the start of the life and death cycle among men. Hoping to avoid the charge that they had killed the god-giant with weapons, Brian and his kin stoned Cian to death. Shortly after Lugh passed across the plain where his father lay dead, and the death-head cried out demanding revenge. Lugh raised a cairn above the body and then went to the High King demanding justice. The king agreed that Lugh could have the three executed or demand an eric as he pleased, and Lugh chose the latter, asking the sons of Thor to bring back from distant lands seemingly common objects: three apples from the Orient; the healing pig-skin of King Tuis (the god Tyr); the spear of King Piscar; the

horses of King Dobhar; the magic pigs ofKing Easal of the Golden Pillars (Gibraltar); the whelp of the king of Ioruaidh (the Red Island); and the cooking spit of three women from Fianchuibhe. Finally the three were to give three victory shouts from the Hill of Miodchaoin in their own country. The brothers bound themselves by oath to make this restitution in order to clear themselves of guilt and avoid the penalty promised by Cian. With infinite daring the three adventurers went to the Mediterranean and eventually sailed back to their homeland with everything needed except the cooking-spit. It gradually became apprent that Fianchuibhe was no normal island, but one beneath the western sea. To get there Brian had to “borrow” one of the sea-helmets of the Daoine mara. Once equipped he was able to descend to the land of “thrice fifty sea-women,” and there seized the golden spit that rotated over the fires of the sea. The ordeal of the hill came last. Here the travellers encountered the property owner, the giant Miodchaoin, who they had to kill. Mortally wounded by him, they gave their cries of victory, but with these sounds surrendered their lifespirits to Bile, the death-god, the alter-ego of Lugh. Although dead, they returned to their father’s house where the aged man-god pleaded for the loan of the rejuvenating pig-skin (which represents the “pig-god” Cian) to restore them. The implacable Lugh refused and all four of these ancient “gods” perished. TUIRGEIS, “Thor’s magic.” In latter day viking attacks, the Norse had a great pirate-chief in Tuirgeis, who thought of himself as the restorer of paganism, and potential lord of the Irish. He came to the region with 120 warships, and ten to twelve thousand warriors. To help deface Christianity he took possession of Armagh, which had become Saint Patrick’s See, and converted his church into a pagan temple, making himself the high priest of the reinstated worship of Odin and the Aesir. He further enraged the locals by making his wife Otta, the enthroned “goddess” of the church at

Clommacnois, the second most holy site in Christian Ireland. The foreigners who resided in Ireland regarded Tuirgeis as their sovereign although he was hardly a king of the Irish. His ablest Irish opponent was Niall the provincial king of Ulster. About the year 845, he was taken prisoner by the king of Meath, and afterward accidently (or otherwise) drowned in Lake Owel. After his death the Norsemen fought their way out of Ireland eventually exiting in their longships from the old Fomorian campgrounds at Sligo. After this the Danes became a force in the North Sea, and in the words of the annalist (847 A.D.), these people and the Old Norse “disturbed Ireland between them.” TULACH, a hillock, from tu, to swell, Lat. tumor, tuber, a swelling, Eng. thumb, a “swollen” finger. TULACH BEALLTUINN, the Beltane Hill. The seats of festival and fire in Scotland are well known, the best publicized being Arthur’s Seat near Edinburgh, Kinnoul Hill, Perth; Tulleybelton, the Tulach Beltane proper also in Perth. There is Tinto near Lanark. Iona and Balquidder have such hills as does Killin. There is Belling in Jed Water and Bellscairn between Gala and Leader. Needslaw is on tableland between Teviotdale and Liddesdale, while Tarbolton is situated in Ayrshire. TUR, a tower, anciently The Earth, sense, understanding, intelligence, sagacity, genius, Ir. tur, a turret, MEng. tour, the Lat. turris. the symbol of many of the northern clans in Scotland. The god the Scandinavians called Tyr who likely corresponds with the Gaelic Torr or Thor. As we have noted the Island of Samme lies east of Jutland, and may have been named for its location. On the other hand it may have housed shamans, for the infamous Teutonic Sword of Tyr has a connection with the place. Tyr, or Tue, has his name preserved in the English day known as Tuesday, and was the northern god of war, one whose personality is embedded in our word tyranny. Tyr is thought to have been omnipotent in the remote past, his throne

taken first by Thor, then by Odin, Niord and Frey. He was the god of all left-handed men, having lost his right arm while helping to chain the Fenris wolf within Hel's kingdom of Nifhelheim. Tyr's sword, entitled Tyrfing, or Tyr's finger, supposedly fell into his hand from the sky. This is probably a loose interpretation of actual events, since men are known to have fashioned weapons from meteoric iron. Some claim a dwarf was strong-armed into forging this weapon which never rusted, cut through iron and stone, fought of its own accord, and could not be sheathed until it tasted blood. The maker was the first victim of this sword, but before his death he declared that it would become "the bane of men". Tyr bore the weapon until his death, and knowing its dangers, had it buried with him on the island of Samme. Unfortunately it was recovered from his sepulchre by Lady Hervor a descendent of the "god" Odin. After several "unfortunate" incidents, Tirfing came into the possession of Herdreker, who unsheathed it without cause on three occasions, and watched in horror as the weapon guided his hand in cutting down his brother, King Harold of the Danes and his own foster son. The interesting point here is that the sword-bearer was "murdered by Scottish slaves who carried off Tirfing (presumably to their own country)." It was later returned to continental Europe where it was incorporated into an altar dedicated to Tyr. Here it was guarded by the female prophetesses known as the Norn, and was hung so that the blade reflected the first rays of the morning sun. During the Roman conquest of Germany and Denmark, the sword was taken by Roman soldiers who made a gift of it to the prefect Vitellus, who was elected Emperor of Rome on the weight of myth that surrounded the weapon. The weapon was stolen from him by a German mercenary who used it to kill Vitellus and win distinction for his legion. Afterwards it was possessed by Attila the Hun, who wielded it with terrible effectiveness. The Burgundian princess Ildico slew Attila using Tirfing while he lay

intoxicated in his bed. After that the magical sword disappeared for a long time, but was recovered by the Duke of Alva, who used it to advance the military interests of Charles V at Muuhlberg in 1547. The Franks afterwards celebrated annual martial games with the sword as a symbol of their paganism. but when they accepted Christianity it was given for safe-keeping to the archangel known as Saint Michael, who supposedly carries it to this day. Tyr was not the only "sword-god", Frey, the god of the sun, had a similar weapon which fought of its own accord, as did Irmin, the god of winter, and the Teutonic god known variously as Er, Heru or Cheru. Frey was sometimes referred to as Ingvi-Frey, or English Frey. This ancestor of the Anglo-Saxon tribesman, who took a large part of Britannia from the Celts, was said to be closely related to their god Saxnot (from "sax", a sword) and identical with Tyr. As Frey possessed a sister-consort called Freya, Saxnot had a sister-goddess entitled Irena Saxa, literally the Iron Sword. The Celtic sword-god was Nuada, the king of the Hibernian (Irish) race of warrior-magicians known as the Tuatha daoine (pronounced tootha dannan). It is conceivable that he may have carried Tyrfing home to the British Isles, for it is said that, "the Tuatha De Danaan lived in the northern isles of the world learning lore and magic and druidism and wizardry and cunning until they surpassed the sages of the arts of heathendom. There were four cities in which they learned lore and science and diabolic arts, to wit, Falias and Gorias, Murias and Findias. Out of Findias was brought the Stone of fal, which was in Tara...Out of Gorias the Spear that Lugh had...Out of Findias came the Sword of Nuada. When it was drawn from its deadly sheath no one ever escaped from it, and it was irresistible. Out of Murias was brought Dagda's Cauldron. No company ever went away from it unthankful (it supplied endless quantities of porridge and ale).

Nuada was very like Tyr having lost the use of his sword hand when it was struck off in battle by the giantwarrior Sreng. This left-handed god was deposed from the kingship because "blemished" individuals were excluded by law. He was restored to power when the white-smith named Creidne fashioned an artificial hand for him. This articulated device was constructed of silver and led to Nuada's nickname, Nuada Airgead Lam, Nuada of the Silver Hand. Tyr was known as Ziu among the Saubians of Germany, and their capital was at Ziusburg, the current city of Augsburg. This people venerating a sword-god held great sword-dances in his honour: "Sometimes the participants, forming two long lines, crossed their swords, points upward, and challenged the boldest among their number to take a flying leap over them..." The sword-dances of the Scots had similar intent. Tyr or Irmin is, of course, the evil twin of the god Odin, a deity sometimes identified as Uller, or with Odin's twin-brother's Vili and Ve. While the kings of the gods was on a long visit to earth, the winter-king, or kings, usurped his throne in Asgard and even took liberties with his wife Frigga. When Odin returned, order was re-established in the chaotic kingdom, and the northern pagans equated this victory with the annual conquest of summer over winter. Until the last century, Sweden held grand processions, known as the May Ride, in which a flower-decked May King (Odin) pelted a fur-enveloped Winter King (Uller) until the latter was put to flight. The first day of May is, of course, the Celtic Beltane, a time still marked in a few places by Maypole dances and the appearance of Odinesque figures such as Green George, Jack-In-The-Green, the May King, as well as Friggan "disguisers", for example the May Queen and Maid Marion. The return of the parsimonious winter-god is as certain as his annual defeat, and Uller invariably regains full control of both heaven and earth at the time the Celts called Samhuin.

In passing, note that the Anglo-Saxon god Uller was also known as Vulder, which corresponds with the German Holler, a god who was the husband of the goddess Holda, who owned the fields of earth, and covered them with thick snows so that they would yield better crops with the coming of spring. She corresponds with the Scandinavian giantess Skadi, the former wife of Niord (north), and the perfect mate for Uller, since she personified the cold of winter. The winter-death-war-sword gods were all alter egos of Odin, Woden or Wuotan. Further, Odin was a mortal-god, supposedly reincarnated in several semi-historical kings of the north. According to one legend he led his people out of Asia Minor in 70 B.C. when his country was severely pressed by the Romans. As he migrated westward across Europe he inadvertently conquered Russia, Germany, Denmark, Norway and Sweden leaving a trail of progeny, and a son on the throne of each new-found country. Arriving in Denmark he established his capital city of Odensoe (Odin's Island), which persists. He was more or less "welcomed" to Sweden by King Gylfi, who allowed him to found the city called Sigtuna. He established his major temple there, and was worshipped as a god well into his old age. In his infirmity, he assembled his followers and cutting his chest in nine places, committed ritual suicide, which allowed him to depart the earth and return to his native land, Asgard, where he promised to await the coming of true believers in his god-hood. This tale is very close to that of the Celtic god-hero Hu Gardarn (Hugh the Mighty). This Cymric deity came from a place the Welsh referred to as Gwlad yr Haf, or summer country, "a certain region of the east, perhaps Crimea." According to George Borrow, Hu had to leave the Near East because of overpopulation and the possibility of widespread famine. After leading his race across many lands, this Celtic god brought them at last to the islands of Britain, "a country of forests in which bears, wolves and bisons wandered, and of morasses and pools full of dreadful efync

or crocodiles (not an impossibility since the climate was much warmer at the Thermal Maximum, 6,000 years in the past)..." Hu found that the land was inhabited by "a few savage Gauls" (the Brythonic branch of the Celtic language group, also known as Britons). He subdued them and quickly began real-estate development: "...shortly after the arrival of Hu and his people the land became a smiling region, forests being thinned, bears and wolves hunted down, efync annihilated, bulls and bisons tamed, corn planted and pleasant cottages erected. After his death he was worshipped as the God of agriculture and war by the Cumry and the Gauls. The Germans paid him divine honours under the name of Heus, from which name the province of Hesse, in which there was a mighty temple devoted to him... The Scandinavians worshipped him under the name of Odin and Gautr, the latter word a modification of Gardarn, or mighty. The wild Finns feared him as a wizard and honoured him as a musician under the name Wainoemoinen...Till a late period the word Hu amongst the Cumry (Welsh) was used to express God- Gwr Hu, God knows being a common saying. Many Welsh poets have called the creator by the name of this creature, amongst others Iolo Goch: The mighty Hu who lives for ever, Of mead and wine to men the giver, The emperor of land and sea, And of all things that living be, Did hold a plough with his good hand, Soon as the Deluge left the land, To show to men both strong and weak, The haughty-hearted and the meek, Of all the arts, the heaven below The noblest is to guide the plough. Our writer has said that Hu Gardarn reminded him of the Arabian creator-god Al Kader Hu, but George Borrow was of Anglo-Saxon heritage, and Gaels are more likely to think of their ancient "fire-god" Aod, Cei or Kay. Linguistically, Aod and Hu are exact counterparts, variants within the Celtic tongue. The ancient word "aod" is identified with

fire, perhaps because the chief magic of the northern gods was their ability to produce swords such as the Tirfing. Hu Gardarn is credited with teaching the native Celts the various "arts of civilized life" including house construction, the sowing and reaping of grains, the taming of animals, the construction of wicker and hide boats, bee-keeping, winemaking, swamp-drainage, the making of lutes and pipes, and with introducing them to rhyme and verse, but he was elevated to godhood for possessing the knowledge needed to fuse metals. This allowed him to create tools for agriculture and weapons of war, which combined with his abilities at "moving armies in masses", made him an unbeatable opponent. Hu was a proper name taken up by many Welshmen as a testimonial to the old pagan god. As a surname it was written as Huon, a word used elsewhere when the Cymricspeakers referred to the sun. Aod has similar variations, thus men were once given names such as Aod Mac Aoid, the equivalent of Hu ap Huon, either of which can be translated into English as Hugh Machugh or Hugh Hughsson. The Welsh Hu has a close counterpart in the Anglo-Norman (Old French) Hue, which is the nominative case of Huon. The modern French equivalent is Hugues and the German, Hugo. The modern Italian form is Ugo, derived from the Latin Odo. The name Aod has been described by R.R. MacIan as one "so peculiarly Celtic as to have greatly puzzled orthographers, who anciently were accustomed to use the letter Y as best indicating the sound." The issue of pronunciation has never been resolved, which explains the great variety of "englished" spellings for Mhac Aoid or MacAoidh: Maccaa, Maccaw, Maccay, Macgaaa, Macgaw, Macgee, Macghee, Mackee, Mackie, Macque, Macquey, Macquoid, and of course, the most usual form Mackay. There is no question that the original Aod was a "druidh", or magician, one of the ancient "samans". When the world was new, men supposed that the creator-god was a disinterested party, who had set the spheres in motion, and

then gone on his way. They occasionally attempted to get the attention of this Oolaithir, or Allfather, through acts of simple magic, for example, shooting flaming arrows into the sky to gain an extra ration of heat and light from the sun. Again, they might flap a wet rag in the air hoping to generate a larger storm, or perform some other sympathetic act, but usually with indifferent results. It was observed that the king of the universe was fickle, rationing the sun according to his own timetable, and delivering up storms of water and wind according to unpredictable whims. TURADH, dry weather, food without condiment, related to tir, dry land. See various entries under Tir. TURLACH, an extensive fire, a round lump, a squat person, see torr. Turlock, a lake that dries in the summer season. TURRABAN, TURRAMAN, the rocking of the body following some metaphysical internal rhythm, nodding, grief. Thus turra-chadal, a “nodding sleep,” drowsiness at the point of slumber. TURRAG, an unawares,

accident,

turradh,

surprise,

being

taken

TURRAM, a soft sound, a murmur, cf. toirm, torrunn. TURUS-CUAIN, ocean voyage. One of the chief forms of old Gaelic literature. TUS. the beginning of space and time. Tus-gag, the Beginning Gap. TUSGAIRE. fiction, tusgarnach, libeller, story-teller. TUT, a quiet breaking of wind, a fart, stink, a stench. Allied to toit, fumes, smoke. Not tuithan, a slut. And see next. TUTACH, see dudach, the Devil, tutag, expressive of cold, tutair, stinker, dunghill.

1.Bulfinch, Thomas, Bulfinch's Mythology (New York) 1913, p. 356. 2.Scherman, Katherine, The Flowering Of Ireland (Boston) 1981, p. 235.

3.Rolleston, T.W., Celtic Myths and Legends (New York) 1990, p. 138.

U, ur, the yew-tree. The number five; uiseog, the skylark; usgdha, resin-coloured; the summer solstice.

UACOMAGI, VACOMAGI. One of the early Scottish Gaelic tribes. “Men of the open plains.” They occupied the Grampian Mountains in the vicinity of Speyside and East Perthshire. “Evidently (a) Celtic (word) but of unknown meaning.” Magi is the OIr. mag, great. potent, maglos, a chief. Watson capares Uacos with the Gaullish god Esus who is the Gaelic Aod. UADH-BHEIST, UATH-BHEIST, uadh, a prefix signifying dread; dread, horrible, foul beast, a monster. Particularly, a fabulous species. See uath. UADH-CHRITH, terror, dread shaking, to quiver at the sight of horror. UAGHACH, full of graves, a place of caverns, terror, dread. See next entry. UAIG, UAIGH, UAGH, a grave, MIr. uag, allied with Goth. augo, Eng. eye Cf. uaigneach, secret, lonesome, relating to uath, lonesome, single, by oneself, ON. authr, empty, Goth. auths, a waste, a desert. In an article for “Oceans” magazine Norman D, Rosenberg has identified the earliest settlers on the northern islands of Europe as “neolithic farmers and herdsmen” from the eastern Mediterranean forced from their lands by their own poor husbandry and soil practises. His contention that they were led to their voyage by the voice of a priestess, following the advice of a mother-

goddess, seems speculative, but the idea that they went to the forest and created “water-tight and resilient” woodenhulled ships “with stone axes and awls,” has got to be wrong. The making of seaworthy ships is not a merely a matter of a desire for survival. Truthfully, no one knows who first came to the Hebrides and what matters drove, or pulled them there. The islanders of historic times have characterized themselves as “A race of fishermen who do some farming.” Considering Rosenbergs assessment of the Hebrides as a treeless archipelago amidst flagstones and heather, it is hard to picture it as the paradise of any group of agriculturists even in the warmer climate of the distant past. Further, the long trip along the shores of the Mediterranean, around Spain and through the long reaches of the English Channel and the North Sea would have been more fraught with dangerous possibilities than any ocean-crossing. It seems more likely that the islands were populated from nearby Pentalande, the place of the Picts and later the Scots. It was probably approached by sea-men, and possibly some of them were ultimately from the mysterious west. They did leave impressive passage graves, the best known being Maes Howe (pronounced hoo) on Mainland, the largest of the Orkney Islands. It is supposed to have been erected in 2400 B.C. which makes it a pre-Tuathan structure of Neolithic time. Consisting of stone slabs, weighing as much as three tons, and measuring as much as 18 feet in length it is an undeniable masterwork of dry-masonry, put up by folk who were contemporaries of the Firbolgs and the Fomors. The whole place is currently hidden beneath a 24 foot high grass mound which is about 115 feet at its greatest width. This underground place was not built for giants as the 36-foot entryway is never more than 4 to 5 feet in height. At the end of this cramped passageway there is a 15 foot square room, with wall niches assumed to have once held the bones of the dead. The people who came here may have been devoted to an

earth goddess as Rosenberg has suggested, but the entrance shaft is aligned for penetration by the sun at mid-winter and mid-summer and these were the times when Lugh ferried men to the west, or to the east, in his solar windship. North of this location there are other stones thought aligned to the movements of the sun and the moon. Similar souterrains “are found all over Ireland.” In Scotland where they are termed “earth-houses” or”weems” (from umah, a cave) and as “wags” (from uaigh, a grave or vault). One of these at Jarlshof, Shetland, has been dated to the Early Iron Age, but others in Scotland have incorporated Roman rubble into their walls. In Cornwall they are termed fogous, and here most are of the early Iron Age. They are even found in Iceland, where they exist as rock-cut tunnels. There is an early Iron Age example in Jutland, otherwise they are not known on the continent excepting the somewhat similar souterrain-refuges of France. Obviously, not all of these structures were created by the retreating Daoine sidh, but many are early enough to have seen use by these bronze-age peoples. See next. UAIGEALTA, weird. eerie, lonesome. And see next. UAIMH, UAIGH, a cavern in the earth, a den; MIr. uaim; OIr. huam, similar to the English wame or weem, which are other forms of womb. The lowland form is consistently applied to the caves of Fifeshire, where there are also families bearing the name Wemyss. The name is applied to earth-houses and is the equivalent of the Irish brugh, "the tumuli found on the Boyne and elsewhere." It is also used to identify "the fairy dwellings in the Hebrides." (Celtic Monthly, 1902, p. 89). UAIL, wail, howl, funeral lament. UAINE, (ua-niu), green, pallid, livid, pale, death-like, at the edge of death. The “green sickness’ described as a debilitating menstrual flow in women. Uaineach, tedious. The colour especially reserved to the Daoine sidh and never

named for fear of drawing their unwanted attention. Notice that these folk and the black-elfs of Scandinavian and Germany were reported to have a blue-black skin colour. “Sometimes unusual power can lie hidden in the actual shape, colour or name of a remedy or medication. Studies have shown how tranquilizer tablets coloured green have calmed the nerves of anxious patients, but not when those same tablets were coloured yellow... anthropologist Cecil Helman, 1991. See datha, colour. UAINE BHUIDHE, the “Green-fisted one.” The Otherworld minstrel, whose birds followed wherever she travelled. She was by law caused to visit one sidh each year. “And when she came across to the sidh the bird-flock perched on the cornices and couches everywhere. And thirty birds went inside where they made much singing. When musicians played the birds joined in.” Note above, She is obviously Bua, and through her, the Mhorrigan. UAIR, the allotted hour of death which those with the three sights could identify for themselves and others. Hour, any given interval of time, life, the life-span, weather, season, rotation. UAMAN. The sidhe in Connaught ruled by Ethal Anubhail, the father of Caer. UAMHAS, dread, horror. see uath and bas. See uaimh, thus, a cave-dweller. Usually disassembled as uath + bas, “dreaded death.” Related to uadh and uamhunn, horror, awe in the face of the unknown, OIr. omun, fear, Gaul. obnus, fear. See G. amadan. UATH, obs. dread, solitary, alone, dreadful; the Bry. eus, heuz, horror. Perhaps conferring with Cymric god Hu? the Gaelic Aod. The root is pu, foul, the Latin putris, the English putrid. foul. A former name for the hawthorn plant. A Fomorian hero entitled, in full, Uath mac Imoman (the roaring one; The Ocean). During the tale, “The Feast of Bricriu,” Cúchullain, Laoghaire and Conall went to Uath’s

Lake, so that he might judge which of them was the greatest warrior in Ireland. Uath suggested a test in which the heroes cut off his head in return for a promise that they would submit to similar abuse on the following day. All but Cúchullain refused the offer knowing that the shapechanger could reform himself while they were certain to die. After Cúchullain stroked off the sea-giant’s head, he laid his head before his opponent, but as the axe fell it reversed its position and the hero was spared, whereupon he was hailed the true champion of the country. Laoghaire and Conall refused to recognize this judgement and many quarrels resulted. Also, an ancient common name for the plant called whitethorn. A more “sedate” remedy than foxglove for regulating blood pressure. UAITHNE, UAITNE. The Dagda’s harp. See uath. The “Harp of the North.” Enchanted, it would fly to his hands on command. Also the Dagda’s harpist who had an affair with his mate Boann, giving rise to three famous musicians, whose playing was so sorrowful it led to the death of listeners. Sometimes entitled Dur-da-Bla, the “Oak of the Two Blossoms” or Coir-cethar-chuin, the “Four-Angled Source of Music.” It was carried off by the Fomors as they retreated into the western ocean, but the Dagda and Ogma followed and retrieved it. After ravaging the undersea world the Tuatha daoine carried away many souvenirs, among them the Glas Galveen, a heifer whose call returned all the tribute cattle that the Fomorians had carried away from Ireland. UAMAN. The sidhe of Connacht ruled by Ethl Anubhail, whose daughter was sought as a mate by Aonghas Og. UAMHAS, UAMHAIS, monster, spectre, apparition, dread, horror, fright, dismay, astonishment, horrid deed, atrocity. UAR, the “Cruel One.” He and his Fomorian sons, who lived in Munster, clashed with Fionn mac Cumhail. All were described as “foemen, lame-thighed, left-handed, a race of wondrous evil from the deepest pits...venom in their

weapons, and on their hands and feet, indeed on every part of them.” See famhair, Nathair, Cromm, Cailleach bheurr. UASANTAS, adjudged.

an

appeal

hill;

a

place

where

laws

were

UATH, dread,terror. Cor. uth, Br. eus, heuz, the Gaelic god Heus. This invader conquered the "few savage Gauls" who lived in present-day Britain. See also Ugh and Lugh. The daygod corresponding with Aod. The Earth. Also the antique name for the hawthorn; other obsolete meanings include solitary, alone, single, lonesome, terrible. UATHACH. The daughter of Sgathach. When Cúchullain was admitted to the military academy on the island of Sky he was greeted by this lady who was gate-keeper. As she passed him a bowl of food, he inadvertently crushed her hand causing her to scream. Thinking she was being raped, her boyfriend Cochar Crufe challenged the hero. Cúchullain killed Uthach’s lover and was then forced to take on duties as gate-keeper becoming her mate in the process. UB. Spell, charm, incantation, ceremony, also written ob. UBAG, UBAIDH, a charm, an enchantment, an incantation, spell, supertitious ceremony. OIr. upta, fascinate, from ba, to speak. Confers with Ir. uptha, upadh, a sorcerer, Manx obbee, sorcery. The root may be ben, to hurt by touching. Gaelic ubagach, skilled in these arts. UBAGACH, skilled in making charms, enchantments or incantations, charming, enchanting, superstitious. Acting like a charm. Ubagaich, to subdue by spell-casting; ubagaiche, one who subdues using charms or medicinals. Ubaig, to enchant. UBH, an egg, the Egg personified.Less often, the point of a weapon. Sometimes used as an interjection expressing disgust or amazement, the equivalent of Eng. phew. Note the OIr. form og or ub, thus the god Og, Lugh or Aod. ON. Ygg, one

of the names of Odin. Cy. wy, pl. wyan, Cor. uy, oy, Bry. u, vi, Lat. ovum, Eng. egg. “the phonetics as between Celtic and the other languages is somewhat difficult; but the connection is indisputable.” See Ugh. The egg was often represented as a repository for the second soul. In Scottish folklore the tale is told of a fisherman, who being unmarried, and without heirs, promised that he would surrender his son at the age of twenty to a sea morgan. Eventually he did marry and his wife gave birth to a son, who learning of his father’s bargain tried to escape his fate by journeying in parts away from his homeland. During his trip, the lad was constantly reminded of his destiny by the strange creatures who opposed him: two Fomorian giants, an old crone and the three-headed serpent of Loch Laidly (representing the triune goddess). In each case he was able to put down these monsters, and after saving the life of a local princess, acquired her as a bride. The one thing that the Mhorrigan could never tolerate was a female competitor, so on this young fellow’s twentieth birthday she appeared “without leave or asking” and “swallowed him whole.” This is a polite way of saying that the Mhorrigan was nubile and nearly irresistible as an object of lust. In polite versions of the tale, a sea serpent “ensnared” the youth and carried him down into the depths of the loch. The princess, to retrieve her prince from the Otherworld, took the advice of “an old soothsayer” (druid) who remembered that mermaids were unable to resist beautiful music. The princess therefore took her harp to the shore and played upon it until the sea morgan surfaced. She then stopped her hand, at which the mistress of the seas asked her to “Play on!” She said she would but only after seeing that her husband was unharmed. To oblige the morgan thrust the captive man out of the water until he was visible above the

waist. The musician then continued, and the piece was so sentimental that the mhorrigan lost her grasp and the prince shape-changed himself into a falcon which broke free. , In one of the variants of this tale the “sea-monster” regurgitated the man. Seeing that she had been tricked, the morgan took the princess in place of the man who had escaped her grasp. The prince, in turn, consulted the druid, who assured him that there was only one way to overcome the morgan: “In the island that lies in the midst of the loch is the white footed hind (doe), and if she is caught there will spring out of her a hoodie (crow), and if she is caught, out of her will come a trout, and the trout containeth an egg, and here is encapsulated the soul of the sea-maiden, and it the egg is crushed she will die.” Now there was no known way of crossing to Eilean Mhorrigan for the seamaiden routinely sank each boat and raft that ventured upon the “loch” (a metaphor for the ocean). So it was that the prince decided to jump the gulf using his black stallion (a symbol of storm clouds). On the island this prince called upon his magic black dog to track and bring down the doe. When the morgan shape-changed into a crow his totem falcon brought her down, and the trout was caught up by his magic otter. When the egg spewed from the trouts’s mouth, the prince put his foot upon it, and the witch cried out, “Break not the egg, and all that you ask will be given up to you!” The prince then demanded his wife, and having her in his arms stepped down soundly upon the egg. UBHAL, apple, Ir. ubhall; EIr. uball, Cy. afal, Br. avallen from which the mythic kingdom of Avallon. AS. ofet, fruit. Mythological heroes often sought golden or silver apples, a symbol of the Sun and the Moon in the Otherworld, and were admitted to the west using apples or a bough as a passport. Numerous rites of divination for the Hogmanay therefore hinge on the use of apples which are associated

with Lugh and his Samh: The “ordeal by water” where an individual proved his innocence of crime by surviving drowning continues in the popular Hallowe’en game of ducking apples. A large wooden tub, representing the ocean, is filled with highly polished apples which the master of ceremonies attends with a porridge stick or some other symbol of druidic authority. It is the duty of this person to keep the apples moving while each one of the company attempts to take an apple between his teeth without the aid of his hands. If he fails to reach the “Undersea Kingdom” and come back with a prize in three tries he must wait while others have their turn. The apple may be eaten but in earlier days was frequently used in other rites. Sometimes attempts were made to take apples with a two-tined fork held between the teeth. Occasionally a silver coin was placed in the tub. Whoever could lift it from the bottom in his lips was reckoned to be lucky in money matters. Apples were also involved in an “ordeal by fire,” which is no longer much practised. A small rod of wood was suspended horizontally from the ceiling beams by a cord, and when balanced, a lighted fir candle was fixed on one end and an apple at the other. The rod was set twirling and each member of the company attempted to take a bite from the apple without losing eyebrows or hair. In these degenerate days, the element of fire is usually omitted from this form of dousing. A bannock smeared with honey or molasses was often substituted for the apple. If the apple was not consumed immediately it could be taken, at the hour of midnight, to a room containing a mirror. Standing with a back to the mirror the suppliant was advised to eat eight bits, throwing the ninth over his left shoulder. Glancing backward, he expected to see the image of a future spouse in the glass. Alternately, he or she could retain the ninth piece and walk backwards towards the mirror while eating it. If the hair was combed while doing this it was said that the face of the spouse would gradually materialize in the glass. The rite of paring the apple also had to take place at midnight, and the ribbon had

to come away from the fruit in an unbroken spiral. At twelve the parings had to be swung three times over the head without breaking, and flung finally over the left shoulder. The breaking of the paring signalled the end of hope for matrimony in the coming year. The paring, placed above the house lintel, would give a clue to the identity of the name of the spouse as his or her name would correspond with that of the first person of appropriate sex who chanced to pass through the door. It is said that “kailstocks and sprigs (of greenery) were used in the same way.” In legend, heroes who wished to pass the great Ocean and enter the western lands was advised to pick sixteen apples and throw them one by one into the Atlantic. They could then be used as magical stepping-stones to approach the Otherworld. It was sometimes observed that the lives of western folk were embedded as a second soul in an apple. When one Fomorian princess fled her father she first sliced an apple into an appropriate number of parts, and each bit cried after her as she departed for Ireland. Again another girl blocked pursuit by placing the giant’s soul-apple under the hoof of a filly. When it was crushed the giant died for his soul was in the apple. This cavalier use of apples was referred to as cluich an ubhail, “the apple play,” a very deadly game. When Gaelic heroes tried to pluck apples in the mythic islands they were often frustrated by branches which danced out of reach. While it was fool’s play to trifle with apple-souls, heroes who carried off apples to their homeland often acquired a western woman as a prize. Thus one poverty-striken, but able, man acquired a golden apple from three ravens and with their help “flew over the sea to the ends of the world and came to the place of the tree of life.” When he and a princess of that land tasted the apple they afterwards married and lived “prosperouslly together.” This tree seems to be the Norse world-tree for it was said to grow “on a sort of tree of which there is but one in the wide world.” It is stated that Celtic priests reverenced the apple as sacred, which may help to explain why this is the

forbidden fruit in much non-Celtic lore. UCHD-MHAC, breast-son, foster-son. OIr. poktu, the English pap, breast. "Fosterage consisted in the mutual exchange of the infant members of the families, or of sending a child to be reared in another family, the sons of the chief being included in the practise. The custom had the advantage of enabling one half of the clan to know how the other half lived. It exacted respect and devotion among families of different grades of clan society that intensified the bonds of clanship. "A Gaelic proverb follows on this: "Affectionate to a man is a friend, but a foster-brother is the life-blood of the man." Again: "One is kindred through parentage to forty degrees, but through fosterage to a hundred." UDAIL. inhospitable, churlish, udlaidh, gloomy, cf. ON. utlagi an outlaw. This was considered the ultimate display of bad breeding and poor manners. Because of this fault Bres lost the high-kingship of Ireland. UGH, UIGH, UBH, egg, uighean maola feannaig, the egg laid once in seven years by a cock. At the Samhuinn the ale-glass was filled with water and the gealagan uighe, the “white of the egg.” was dropped into the liquid. The female whose fortune was read was required to lay a hand on the rim for the space of a minute. In that time the white would assume fantastic shapes whose outlines prognosticated the futre: Seeing fortifications supposed the girl might marry a soldier; a fleet of ships, a pulpit, a furrowed field, a forest supposedly pointed to the occupation of a future mate. Sometimes unwanted visions appeared, a coffin or a tomestone pointing to death for the egg-breaker. UGH. UTH, LUGH, the Eng. Hugh. Sometimes seen as Leug, the sun-god and mate of Samh or Summer. Sometimes entitled Nuall airean. Uisdean, Huisdean, in Argyle Eoghan, from the earlier form Huisduinn, Hu's man. Similar to the Cy. huan, the sun, and derived perhaps from the Welsh god Hu, an agricultural-war deity. Aod is a Gaelic equivalent, and all forms may ultimately derive from Teutonic-Scandinavian

models. The Teutonic root is hug, and Hugin was the name given one of Odin's war-ravens. The name corresponds most closely with that of the Teutonic war-god Tyrr whose name may be an early form of Thor .Confers with the G. ùig, ON. vik, a nook or cove, the English words witch and wizard from the god Woden. Hence G. ùigean, a foreigner, a fugitive, a wanderer. Note also uigheil, pleasant, which relates to aoigh, a guest, one doomed to die, a hostage. Commonly misspelt aoidh and thus the patronymic mac Aoidh, the “son of Kay,” i.e. the son of the day-god Lugh. His connections with the fire-god Lokki are discussed elsewhere. Aoibh, of pleasant aspect, of good manners, relating to éibheall, a live coal, the “shining one,” pleasant. UGH-CHAISG, "Easter-egg," more literally, ugh-chaoidh, “Egg of Forever,” “Egg of Eternity,” the “Immortal Egg.” See above entry. Referred to in Anglo-Saxon parts as the "Pasch" (Passion) egg, or "Pace" egg. Notice that Ygg (egg) was one of the three hundred, or so, names favoured by Odin. M.M. Boulton of Rochdale, writing for the Scots Magazine said: "We have the Pace Egg (a Miracle Play) in England The characters and the doggerel are almost identical, although we have no Galoshans. There are supposed to be about fifty versions of the play which is still performed in the North of England each year. "Pace" is derived from "Pasch", the Jewish "Passover.” The egg is a pre-Christian symbol of spring and in 1554 there is a reference to the hallowing of the Pascal Lamb eggs and herbs on Easter days, and a book in 1579 refers to Easter eggs as Holy pace eggs. The Rochdale version (of the mummer's play appropriate to this time) was published in 1930 and printed by Munro & Scot, Perth. It was a mummer's play associated with gifts of eggs." ((Scots Magazine, p. 458). UIBE, from ud-bio, an out-being, a foreigner, a mass, a lump (of dough etc.) Cf. Lat. offa, a ball. Anglo-Saxon, wic, a dwelling or encampment on a bay; a male or female living in a costal location. Confers with wicing (the Norse word viking), a costal pirate. The same word as wicca (m.) and wicce (f.), a witch, and the English words white, weather

and witch. + woman, the female of our species. In the mythology of the sea the white women may be identified with the Old Norse waeg, or “wave-women,” sometimes referred to as the “billow-maidens.” Nine in number, they were the children of Hler and Rann, the chief deities of the ocean. They also confer with the Celtic mhorga (which, see). In Gaelic mythology they are said to be the befind, or runners, of women killed on or near the sea. As we have noted the Cailleach was the huntress of Ireland and Scotland, her season, from November first to May first, being termed the geamhradh, or “winter”. Remarkably, she was transformed into a virginal woman entitled the Samh at the time of the fires of Beltane (April 30), and event which marked the beginning of the samhradh or “summer.” In this new form, the goddess wore the white linen unisexual, long-sleeved, high-necked Celtic garment which the ancient Romans called the albus. Alba is the Gaelic name for Scotland, while alb or alp still describes anything that is white in colour. Frau Gode, or Wode, was known as Brechta, Bertha, or the “White Woman” of Germany. She too was rumoured to be a great huntress and lead the Wild Hunt from the back of a white stallion, her usual attendants being changed into beasts for this Yuletide happening. Unlike the arrival of the Cailleach, the coming of this goddess was taken as a harbinger of prosperity. In parts of Cape Breton, the gathering of human cailleachs (old women) is still considered to predict storm, and this is particularly true if they gather on a beach. Seeing a mermaid on a beach also indicates an imminent storm as does the materialization of a woman in white. One of these spirits of the river haunted the Reed's Point ferry on the Saint John River in southern New Brunswick. The cable-ferry operators, Frank and Dyna Pitt

periodically halted the ferry on the water to let passengers have a better view of the resident fay, "a woman all in white, carrying a light, crossing an open space at dusk." The Reverend Noel Wilcox was out shooting at Evangeline Beach when he encountered a woman in a white dress walking ahead of him on the sand. Afraid she might be accidentally shot by his hunting companion, Wilcox hurried to warn her but she disassembled into a fog and vanished. In the waters near Shippigan, New Brunswick, a father-son fishing team were lost in the darkness and storm off Tracadie LIght. "We looked and there was a woman in white, torch in hand, her two feet dragging canted against the wind. My father took the wheel and followed her for twenty minutes and as she went out of sight the Light came into view...I don't know who she was but I guess she saved our lives." The white woman have been described as shapechanging crones who frequent ravines near the seaside, blocking the path of travellers and entreating young men to dance with them. Those who tried to by-pass these "favours" were sometimes transformed into animals. Like the sea, she was quixotic but could appear in an attractive form when offering sexual favours. She sometimes guided lost travellers, changed flowers into powerful amulets, aided women in childbirth, showed men where to find gold and silver and abated the fury of storms. On the other hand. the woman in white who haunts Partridge Island at the mouth of the Saint John River in New Brunswick has no particular occupation except that of carrying a head under her arm. She was spotted by a guard posted to that island during World War I. In an agitated state he fired three times at her but when he was revived from his faint, there was no sign of additional blood-shed. According to legend, this sea-witch was generated at the death of an elderly lady who fell off the cliff while resident at the old marine hospital which used to be located

on the island. A noteworthy phantom was supposed to have been the wife of Dr. Copeland, the surgeon to the Seventh Regiment, which was stationed at Halifax. She and her husband were lost at sea when the ship "Francis" went aground on Sable Island in 1799. Nothing more might have been told of her except that the brig "Hariot" came to the same end in 1801. Captain Torrens of the Twenty-Ninth Regiment staggered ashore with the remnants of his troops and made bivouac on the beach. On a preliminary tour of the island Torrens came upon a shore building which had once been the haunt of moon-cussers and wrackers (see entries above). Entering he noticed that his dog was seized with an uncontrollable shaking motion stood barking at a darkened corner. In the gloom from his firebrand the captain spotted "a lady sitting by a fire, with long dripping hair hanging over her shoulders, her face pale as death, and having no clothes on but a loose soiled white dress, weta as if it had come out of the sea with sand sticking to it..." This is the classic white woman, befind or mermaid cast ashore, but Torrens recognized her as the counterpart of Mrs. Dr. Copeland. He could get no conversation from her but she did hold up a ring finger, cut away at the root. "Murdered for the sake of a ring?" enquired Torrens. The wraith nodded and the man promised, "Then, I'll find your murderer to the death." At that, the ghost smiled, its fire faded and it slipped out the doorway past him, vanishing at last into the sea. Torrens did as he had promised, and restored a 136.9 carat ring to the Copeland family. Afterwards it was sold in France and mounted in Napoleon's sceptre and is now located in the Louvre, Paris, France. Another case involved the appearance of women in white who represented a much larger loss of life at sea. Early on the morning of October 7, 1859, a man living closest the church of St. James, at Charlottetown on Prince Edward Island heard the bells tolling. A curious person, he went to investigate, and as he walked from home was joined

by a neighbour. Standing in the churchyard, the two heard the bell toll eight more times. After that the doors were thrown open by a uncommon burst of wind, and within, the men saw three women all dressed in white. As the curiosity-seekers stood dumbfounded, the bell sounded one more time and then the doors closed on the ladies. The duo rushed to the door but found it locked. Peering in a window they could see one of the women ascending the stairs to the belfry. Now, the minister and the sexton arrived, and being told that there were strangers in the church, they moved to unlock the doors. When the four entered there was absolutely nothing to be seen, so they approached the belfry on a narrow set of stairs. At the bell room, the leader had to lift a trap door, and as he paused to do this, the bell rang again. Expecting to see three women pulling the bell rope, the men went up through the hatch and found the bell-pull tied firmly to a beam. Nothing more was seen of the women in white although the four men searched all of the church from the bell-tower to the basement. This strange affair was quickly the subject of general conversation but no one could offer an explanation for this supernatural sighting until the steamer "Fairie Queen failed to make port on her journey from Pictou, Nova Scotia. This ship was new to the Northumberland Strait and was berthed that morning at Pictou taking on mail, cargo and passengers. When she had sailed out of her mainland port the weather had been clear of storm clouds. The next day searchvessels went out looking for the "Fairie Queen" but nothing was sighted of her and no wreckage ever drifted ashore. Recalling the women in white, Charlottetown residents began to guess that these were the fetches, or forerunners, of some of those lost at sea, who had come to shore to announce a disaster at sea. Others recalled that the pagan sea-spirits were said to be offended by misrepresentations of their names, and suspected that the "Fairie Queen" had been a jonah.

Remember that the faeries were named after the fee, the Celtic witch-women who originally lived on an island off the coast of Brest, France. They can be shown as the adherents of Mhorrigan, the sea-goddess who was the daughter of Dagda. Like the Norse goddess Rann, she was a vain-glorious individual, who would not easily accept the presence of a competitive fairy-queen on her waters. Recalling this, it was noted that the "Fairie Queen" had succeeded another vessel bearing the same name, and she had also gone down six years earlier. Not all white women represented unemployed runners of the dead. Some were simply sea-spirits given the chore of informing men of serious storms expected on their coast. One of these was seen by the Reverend Noel Wilcox when he was out shooting birds on Evangeline Beach, on the Fundy shore of Nova Scotia. The minister had a companion with him, but the two had separated and Wilcox was playing the role of "beater", hoping to flush game birds from hiding. Seeing a woman dressed in white walking through the beach grasses, Wilcox set out after her, afraid that his friend might shoot her by accident. As he hurried toward her she kept her distance, and when it seemed he was outpacing her she simply vanished like fog in sunlight. The minister thought this was quite uncanny, but when he bent to the wet sand where he had last seen her he was even more puzzled as there were no footprints. He hailed his companion and told him what had happened, but his hunting-mate was not especially surprised. "That was the lady who walks the storm, "he was advised, "Come on were getting out of here. There'll be wind coming up from behind." UI CORRA. Lochlan, Emne and Silvester were heroes of Clann Ui Corra who voyaged in the Atlantic. Their story, replete with Christian morality, dates from the sixth century. UIDH, desire, a wish, way, journey. Too much attention to matters at a distance was believed to result in psychic displacement of the soul leaving the body behin, possibly at

hazard.

ÙIG, a nook, a retired or solitary location, cave, den. A steep cone-shaped rock. Gaelic uigean, a wanderer, lonely, a fugitive. a cove, same as the Anglo-Saxon wic, an embayment on salt water, from which the word wicce, witch. The AS wic. Also means a dwelling, camp, a place for dropping anchor; AS wicing, a pirate. from the Norse vik, an embayment, a creek. The English-wick, their ending -wich (As in Norwich). The word also confers with wood, weather, and Woden. Thus, also, the Gaelic place-name Uig (in Skye and Lewis). Hence, uisgean or Huisdean the Eng. Hugh, “a wanderer from afar,” a fugitive. See above entry. Confers with Bui, a nick-name for the proto=witch known as The Morgan. This word is also embedded in buitseach, a witch or wizard. Go there for a longer exposition.

ÙIGAN, ÙIGEAN, ÙIGDAN, A.S. Wöden, akin to OS. Wödan, OHG. Wuotan, ON Othinn, the Scand. Odin, the Eng. equivalent of ui is vi or wi, low + ME. dan, master. See above entry for additional forms and attachments. Related words in Gaelic include: uibe, a mass or lump, cf. iob or faob from ui-bio an “out-being,” i.e. a stranger or “wanderer.” ubagean, a charmer, a sorcerer, ubath, a magical token, uigneach, secret, lonesome, matching the obs. uath, horror, dread and uaigh, a grave, also ubh, egg, the ON. Ygg, Eng. egg, a sidename for the god. Thus the Gaelic island of Eigg. Resembling uidh, a journey, the Eng. foot. Also uigheil, pleasant, careful, related to aoigh and the god Aod in the first meaning and to ùidh in the second. Also note uspan, a shapeless mass, a form of uibe. The Gaelic gean, good humoured, affectionate,

the Eng. kin, kind. Dan, bold, fate, destiny. Notice that Odin was often referred to in his home countries as the “Wayfarer.” “On occasion Odin wandered to earth, and was absent so long that the gods began to think they would not see him in Asgard again. This encouraged his brothers Vili and Ve (in some versions Hler and Lokki or the winter god Uller), who some mythologists consider as other personifications of himself, to usurp his power and his throne and even, we are told, to espouse his wife Frigga. The old May-Day festivities were entirely centred on the return of Odin as “the lover and spouse of the earth.” In addition to Frigga Odin carried on affairs with Saga or Laga, the goddess of history, with Grid, the mother of Vidar, Gunlod, the mother of Bragi, and Skadi, not to mention the nine goddess who simultaneously bore Heimdall. Skadi eventually moved westward to become the patroness of Skadiland or “Scotland.” The roots of Thor and Tyrr are historically uncertain but there was a king named Odin, who supposedly invaded Europe from Asia Minor in 70 B.C. Odin’s numerous sons were the patriarchs of the Saxon kings named Hengist and Horsa who invaded England in 449. The Anglo-Saxon Chronicles says that “they were the sons of Whitgils and that he was the son of Witta, Witta being of Wecta and Wecta of Odin. From this Woden sprang all our royal families.” Hengsit and Horsa who were three generations removed from this mortal-god came to Britain as mercenaries hired by Wyrtgeone, the Celtic king of the Britons. served He gave them land in the southeast of the country on condition that they drive back the Picts. After their military successes they told their kinfolk, the Angles, descendants of Ingvi-Frey of the excellence of the land and the relative powerlessness of the natives. There eventually followed the overthrown of most of present day England, and the containment of the Celtic populations in the north and west. The character of Odin is very well represented in the

Heimskringla from which we quote: “The land in Asia to the east of Tankavisl was called Asaland (see Asduin) and the chief town there was Asagarth and the chief there was Odin... Odin had two brothers, one Vili, the other Ve who ruled the kingdom in his absence. Once the brothers preempted his succession while he travelled, and took to wife his spouse Frigga. But he came home and regained his place. Odin went against the Vans (sea-giants) but not successfully. Each in turn was winner and they did one another great scathe. They therefore exchanged hostages...thus the Vans people got Mimir, the wisest of men, along with another named Hoenir. Hoenir gave little advice to his new friends but Mimir gave too much, and the suspicious Vans beheaded him and sent the head back to Odin. The king smeared the head with magical oils and herbs so that it not rot, and he worked charms with it so that it talked with him and told him many hidden secrets (of the sea-folk). Odin got in exchange Niord and his son Frey and he sent them to the temple to become priests. Niord’s daughter Freya became the consummate priestess and taught the Asaland people wizardry as it was used by the Vans. While Niord was with the Vans he espoused his own sister (which was lawful with them) and by them had these two children. In Asaland, such cohabitation was forbidden...Odin had great possessions in the lands of the Turks but the Roman emperors were going far and wide over the land, and his people were being beaten in battle. When Odin looked into the future he saw that his offspring would find their destiny in the northwest...He therefore set his brothers over his kingdom and taking the priests and of his folk went to Gardarik (Russia) and from there to Saxland (Germany). From there he fared north to the sea and found the island-city of Odenso in Fyn, Then he sent Gefion north to spy out new land, and she came upon King Gylfi (of Sweden) who granted them plough lands. At a giant’s home she begot four sons and shaped them in the likenesses of oxen and with them she tilled all the lands westward from Odenso and called this place Selun (Zealand in Denmark)...

Hearing of Gylfi’s country Odin went there and the king had to come to terms with him although those folk were nearly as versed in magic as the Asalanders. But Odin won out and made his dwelling at Logrinn (Lake Malar, Sweden) and called the place Gamla-Sigtun. There he installed his temple-priests... and to all gave good lands. It is said that Odin and his diar (druids) brought to the northern lands all the sports and crafts, and the cleverest of all at these things was Odin himself. When he sat among friends he was joyful to look at, but with his army he was the terror of his foes. He understood all tricks of cunning and could change himself into what form he would...all he said was in the rhyme in the manner now called scaldcraft (after Scaldi or Skadi) In battle, Odin could make his enemies deaf or blind or so terrified that their weapons were of no more use to them than sticks; but his own warriors needed no armour and fought as mad wolves, and bit their shields and were as strong as bulls or bears. They slew men, but neither fire nor steel would bring them down and this was because they were in the berserker rage (see the Gaelic cromagan). When Odin shape-changed his body lay seemingly asleep and he prowled the far-off lands on what errands he wished. With words alone he slaked fire, stilled the sea or raised wind. He had the ship called Skedbladnir which traversed the ocean but could be rolled up like a table-cloth...All the crafts he taught and the songs he sung were called galdrar (enchantments) and the Asa folk were thus known as the galdra-smiths. Odin practised the greatest magic of all which was termed seid (The Gaelic sed or weathercraft, (“a blast of energy”). He knew much of men’s fate and the future, of how to kill through illness, or to take the wits from people and give them to others. But he knew that such trickery was not manful and therefore taught the priestesses the most virulent magic. By all this Odin was renowned and feared...(so that) men sacrificed to Odin and his twelve

chiefs and called them their gods and afterwards believed them to be so. From Odin’s name Adun is formed (the Gaelic Asduin) and by this men call their sons as others have taken Thor and got Tor-e and Tor-aren or joined it to other names as in Steintor or Havtor. Odin set the laws that the dead should be burned and that rich men should come to Valhalla (the poor went to Thor’s retreat) ...for these the standing stones were raised as remembrance. Near winter’s day (mid October), they were told to sacrifice for a good crop, and at summer’s day (mid April) they were advised to sacrifice for victory in battle. In Sweden Odin received scot (taxes) for every nose (hence poll-tax) and in return he agreed to protect their land. Niord took himself for wife the one called Skadi but she would not live with him and afterward mated with Odin. They had many sons and one of these was Sæming, from whom the Godheims. Odin died in bed in Sweden, but when near death marked himself with his own spear saying that he now went to the Godheims to prepare a way for the virtuous dead. The Swedes were sure he had gone back to old Asagarth and would live there eternally. Then began god belief in Odin and fresh prayers arose to him. Odin’s fire was most glorious and it was afterwards said that the greater the reek of the fire the higher the place that hero would find in heaven, and the more goods that were burned with a man the richer he would be in the after-life. There are many parallels between Odin and the Celtic deities: Note that Aod, the Celtic day-god, also called Lugh, has almost all of the above characteristics and history. Lugh, the “Bright-one,” is often confounded with the southern hero called Fionn, whose name indicates “White.” The Fionn of Gaelic legend appears as Gywn ap Nudd in Welsh myth (Gwyn confers exactly). A mighty warrior and huntsman he gloried in warfare and like Odin, was responsible for the assembly of the souls of the dead, leading them at last to his shadowy kingdom.

In Christian mythology, it was insisted that this host rode instead in endless, self-defeating left-handed circles awaiting the end of time. Although Gwyn was the kindred of the gods of light, Hades was his special resting place and he had relatives amidst the house of Dôn. Each year there was combat between Lugh and Cromm, and Gwyn and Gwythur ap Greidawl, and Odin and Uller. In each case, it was for the virgin-favour of a maiden variously known as Mhorrigan, Frigga, or Creudylad. It was said that this combat had to be renewed each May-day “till time shall end,” and it was understood to represent the thrust-and-parry of male gods of winter and summer for the possession of the fertile earth-goddess. The Welsh Gwyn was eventually demoted to kingship of the Tylwyth Teg, the Welsh fay-folk, and his name is not yet dead in his last known haunt, the vale of Neath. He was the Wild Huntsman of Wales and western England just as Cromm was that of Ireland and Scotland, and as Odin filled the post in Scandinavia and Germany. See Aod, Lugh, Uig. Cromm, Cailleach bheurr. UIGE, a precious gem, a web, carded wool, the “spinning” of a tale, less often knowledge, skill, ingenuity, understanding, a poem. UIGHEAN SITHEIN, uighean, the plural of ugh, above; “fairyeggs.” Seeds and nuts transported to the old world from the new by the Gulf Stream within loose ocean-wrack. These were considered to be gifts from the gods and to have prophylactic use against evil. Uigheagan, the ovary, uighealachd, the capacity for giving pleasure or benefit. UILBH, ULOH, a wolf (Sutherland). spelling.

See entry under second

UILE BHEIST, uile, entirely, “wholly a beast.” a sea-serpent, a land monster, a wild beast, the lamprey eel, a mad monster. UIL’IOC, the mistletoe, said held scared by the druids. Still used as a potion against bareness in animals and systemic

poisonings. heal.”

The druids referred to this plant as the “all-

UI NÉILL, O’Neill, after Niall ard-righ who came to the throne and ruled Ireland between the years 379 and 405 A.D. He raided Britain and Gaul during the time of Theodosius the Great being forced to retreat by the Roman general Stilicho. He was assassinated in Gaul by some of his own people which he was “distracted” by some of the local women. This king was the progenitor of the very successful Ui Néill, or O”Neill dynasty. He was Eochaid’s youngest son, and probably would not have come to power except by way of a powerful omen: Once the five sons of Eochaid hunted and while they did developed a thirst. In a clearing they came upon an old hag “with grey hair, black skin and green teeth (a reflection of the sea-habitat).” She offered them water in exchange for a kiss. The three elder boys refused, but Fiachtra pecked her modestly on the cheek. At this she predicted that he would reign briefly at Tara. Hearing this Niall must have suspected her identity and gave her a full fledged buss on the lips. She demanded intercourse and they retired into the woods where she shape-changed into a beautiful ravenhaired beauty who identified herself as Flaithius, the “Chieftainess.” After a successful romp in the moss, this mhorrigan told Niall that his line of kings would be the most successful in the history of Eiru. UIDH, a ford in a stream, an isthmus, said from Norse eith, an eye, a neck of land. From it we have Eye or Ui near Stornoway, Scotland. The older form of this was Ey, Huy or Eie showing a connection with the Gaelic god Aod, also known as Ubh or Lugh. Note that the word also means a journey, a distance, suggesting a travelling god (hence the sun). EIr. ude, rooted in ped, to go by foot. Eng. foot, Skr. padya. Uidheam, accoutrements of travel or war, apparatus. UILE, whole, pol, many, full, similar to prefix iol, many, Eng. all, Germ.. all, Goth. alls, Cy. oll, Corn. hol, Bry. holl, Eng.

hole, hell, Hel. UILE-LOC, uile, the equivalent of ool, ale, all or whole + loc, “all made whole,” after the god Lugh, a healer. Also a name given his totem-tree: the rowan. See Oolathir, the Allfather. Note also the ON. god Lokki. UILLIN. UILLENN FACHARDEARG, “of the Red Edge.” A grandson of Nuada he killed Manann mac Ler by drowning him in an Irish lake. His name is preserved in Moycullin, County Galway. After the battle, which was fought near Magh Cuilenn (Moy Cullin, Ireland), Manann was buried in a standing position. He was no sooner buried than a great lake welled up from under his feet, and the place has been a great red bog ever since. “And the lake got the name Orbson, or Orbison, one of the names of Manann. UILM. coffer, a sacred bag used to collect alms at QuarterDay celebrations. It was made of two strips of Caseinuchd, a strip taken from the breast of a sheep killed at the last sacred festival. The strips were oval and no knife was used in taking it from the flesh. A ritual scrotum, the grabbag of fertility. UINDE, ÙINE, time, opportunity, leisure, the act of beholding. Also the name given the Dagda’s Cauldron in which all honest men found food and fortune in proportion to their merit as individuals. UINNEAG, a window, from the Norse windaége, Sc. winnock, AS. windaége. Literally an “eye for wind.” Also a kitchenwall recess for a collection of miscellaneous utilities. Notice that the Cauldron of Regeneration was so named, from the root uine, time, suggesting that all openings had the potential for bridging time and space. The earliest windows were not glazed. Thus this word indicates any holed stone or opening, natural or otherwise, a “window between the worlds.” UIPEAR, an unhandy person, an inept workman, a bungler.

A

victim at the Quarter Days. UIPINN, a treasure, a valuable horde, cf. uibe, a mass, a collection of things. “Lugh’s things.” UIR, mould, dust, earth, uircean, a young pig, MIr. orc, Eng. pork, porker. UIREAGAL, dread, terror, spirit of the dust. UIRIDH, a monster, same as next. UIRISG, sometimes URUSIG, (pronounced ooru-shay), offspring of a sithe (shay) and a human. A changeling. An earth spirit, see previous entry. uruisg, from air + uisge, literally a supernatural of the water. Macbain defines this creature as "a Brownie" but this is, rather, one of the bocs, or he-goats, having a female counterpart in the glaistig, who is also human from the waist up and a goat from there down. A creature reminiscent of pan and the satyrs. The word confers with the English word water, the lowland whisky and the Latin unda, a wave. All allied with the English word wash. The water bucks were field and wood spirits, representative of the old earth gods such as Dagda, Lugh, and kernow. Their spirits were overwintered in the last sheaf of the season which was kept in the croft kitchen to be returned to the soil at the first planting. This infusion was thought necessary for the growth of the corn, or grain, whose height always paralleled that of the animal thought present in the crop. In watching the wind bend the grain crofters would say, the goats run through the field. Children were warned against wandering there on penalty of being kidnapped, molested or killed. When a harvester fell ill or lagged behind the others it would be guessed that he was under psychic attack from the bucks. The last sheaf cut in the harvest was frequently called "the horned goat", and the person who cut it was sometimes similarly named. The position of harvest goat was not sought-after since it

was an duty of winter. creature fields.

omen of failure, burdening the recipient with the "boarding the old man" (i.e the Devil) through the The urisk was a solitary member of this clan, a who preferred a small but deep pool to the summer

UIRSGEUL, a fable, an untruthful story, a romance. Blarney, spreading dung to dry. Uirsgeuladh, a “spreader of manure,” bull-shitter, a fabulist. As opposed to folk-lore and folkhistory, these latter being the senachies of the Gaelic race. UIRT, ob., uird, “chants.” UISDEAN. HÙISDEAN, in Argyle; EòGHAN, elsewhere. Both from MG. Huisduinn, literally Hugh’s man, the Norse Eysteinn or Old Hugh, a god hero corresponding with the continental Celtic Hesus or Esus. See Ugh, above. See Aod for a full account. A day-god, the first “wood-cutter” and land developer, who led his people westward from “Summer Country.” Esus was said to signify “Master” in France, Spain and Italy. This is also the god Tartaresus, “Thundering Hugh,” thus attachments with Norse god Thor, the Gaelic Tor or Tar. He may have come to Britain by way of southwestern Spain for this was the ancient site of Tartessos, an island city and adjacent kingdom (near modern Cadiz) which mysteriously disappeared sometime between 533 and 500 B.C. This city is sometimes taken as the model for Atlantis since it was notoriously busy, wealthy and corrupt and met the physical description given by Plato. In addition, the remains of this place are currently too far below sea-level to be retrieved. This being the case, this god may confer with Herakles, who set his pillars at Tartessos after returning from the western ocean after he pirated the kine of Gereyon. Hercules is associated with the Greeks but they admitted borrowing his cycle of tales from the Phoenicians at Tyre. In an earlier incarnation this god-hero was Melqart, who on his return home had a temple erected to him which featured two columns before the portal, one of gold and the other of

emerald. When the Tyrian architects and builders went down the coast to work for King Solomon, the Hebrew temple was also constructed with entrance pillars which remembered a pagan god better than Jehovah. In classical times it was claimed that the “Pillars of Hercules” still stood on either side of the Straits of Gibraltar, both escribed ne plus ultra, “nothing lies beyond.” Something did lie out there in the Ocean, and the mythology of the Canary Islands insists that thirteen similar bronze pillars used to stand within the islands,one of which may have been ancient Gereyon. Interestingly, these Celto-iberian symbols are still seen preserved in the “$” sign. UISG, UISGE, water, shower, rain, billowing wave, river, stream. Latin unda, a wave, English wash. "It is not right that a person should sleep in a house without water (in the sleeping room), especially a young child. In a house left without water, ""the young slender one of the green coat (the Daoine sidh) was seen washing the infant in a basin of milk." (Celtic Monthly, p. 163). This process dedicated the child to the Daoine sidh or "cow-people." "In preparing water for boiling clothes, after it has once been boiled, it should not be boiled again...because this would bring evil to the house." (Celtic Monthly, p. 163) Of the things which the public magician hoped to do the control of rain was formost. Water hasd always been essential to life hence in all simpler communities the rainmaker was a very important person. Most of the performances of witchcraft could be classed as imitative magic. The sprinkling of water on a small scale was thoughht to be useful in stimulating the clouds to follow the example. If one wished to limit the rain heat would be applied to water causing it to dry up. This act against nature in miniature was expected to influence nature on the larger scale. The simplest approach to making rain was to cut a willow wand, dip it in a vessel of water, and cast it on the

ground, uttering any oaths, curses or incantations which seemed appropriate. A first-rate demonstration of sympathetic magic might also demand that the witch strike fire from a flint to emulate lightning and hammer on a tin pot to imitate thunder. Frogs and toads, which seemed to appear with rain, were sometimes placed beneath a pot which was hammered with "thunder" hoping to encourage a downpour. Our witches believed that stones were as useful as sticks in stimulating rain, and these were sometimes dipped in water, or sprinkled with it, or treated in some other appropriate manner. Sir James Fraser cautions that one should never assume that ritual "of this sort was confined to the wilds of Africa and Asia". In Europe he mentions the "wild woods of Broceliande, where if legend be true, the wizard Merlin still sleeps in the hawthorne shade. Thither the Breton peasants used to resort when they needed rain. They caught some water ina tankard and threw it on a slab near the spring." On Snowdon in Wales lies a similar Red Altar, out in a lake, approached by a series of stepping stones. If one approached this far stone and spattered it with water then it became "a remote chance that you do not get rain before dusk, even when it is hot weather." Rain magic was never the sole business of pagan water-witches. "At various places in France it is, or was, the practice to dip the image of a saint in water as a means of procuring rain." One sacred well in that country was located at Barenton, and here a cross was dipped in water for the same purpose. In Atlantic Canada there is a saying that people do a lot of talking about weather but rarely do anything about it, and this may be because there is usually ample rainfall. Local lore seems, certainly, to concentrate on weather prediction as opposed to altering the weather. Sages have said: "If you don't like the weather, wait a spell!" No other region of North America is likely to see a seventy degree drop in temperature, sunshine, rain, hail and snow within

one ten hour period, as we observed at one outdoor auction. If you do insist on having rain this can be obtained by crushing a spider. The cry of the loon, which we used to suspect indicated his arthritis was kicking up, was known to suggest that the charm of wetting or crushing had been effective. It is also a local superstition that when potatoes boil dry, rain is in the works. Of course, this is now generally accepted as a true case of cause-and-effect, since water boils away more readily at low atmospheric pressure, and low pressure indicates that a storm may be expected. If a span of dry weather was expected my grandmother Mackay noted that the soot remained on the inside of her woodstove covers. Before a storm she would call attention to the "British soldiers", troops of red sparks which seemed to move upward away from the draft. I have already mentioned how my Grand Manan relatives looked to Mother Carey's chickens to forecast weather. My great-grandfather, who sailed the windjammers, used to recite this little poem as a teaching aid: If the wind comes aft the rain, Set the topsails back again; But if the rain comes fore the wind, Then you topsail halliards mind. The first situation, of course, suggests that clearing and good sailing weather will follow, the latter that that the sails should be gathered pending a bad storm at sea. There is much more of this individual witchcraft in sea-side communities. My island relatives also suggested that winds from the east carry rain, but that if they backed off, clockwise, through north, to south to west, it would clear. If the storm winds moved counter-clockwise it was held that one stood "in line" for the other half of the rain. At Victoria Beach, N.S., Helen Creighton found a belief that "if it rained on the fifteenth of July it would rain for

forty days. We dry fish at that time, and that's the way it always happens." Other weather poems I've heard: Southern glin, Wet skin. (A glin is a glint, a momentary appearance of the sun.) Rain on the flood Creates only scud; But rain on the ebb, Means better in bed. (Scud is low fast-moving clouds, which quickly "blow themselves out.") Weather superstitions, presumably at the base of weathercraft, were never restricted to mariners; hence, on the mainland I was told that piles of leaves blown "wrongside" up denoted rain. Everyone knows that night-crawling worms come to the surface just before rain, and that "the rooster crows for rain". Cats bend down their ears from sleeping on them just before a storm, and the clear sound of a train-whistle looks to bad weather. Certain traditions were time linked, thus: "Rain before seven, clear by eleven." It was also suggested that if the weather cleared on an even hour (e.g. two, four or six o'clock) fine weather would continue for a few days; but if on a uneven hour (one, three or seven) then more rain could be expected in a few hours. Less precise was the old idea that a sky that cleared "in the late afternoon" presaged a run of dry weather. We have already mentioned St. Swithin's Day (July 15) when dry weather was hoped for to avoid forty days and nights of rain. Less specifically it was agreed that if the sun set in a clear sky on Friday night rain was probable by Sunday night. It was also said that if rain was seen during the first week in June then the month

would be wet. The herdsman had many of his own superstitions, for example the idea that drinking pools showed especially clear reflections just before a storm, and that grains of sand would float on water if a wet spell lay ahead. In Charlotte County they used to say that darkening skies followed after cattle licked one another about the neck and that animals who huddled together in the fields were another indicator. There is too much of this sort to be comprehensive, so I'll conclude with a collection of couplets, which my mother liked to recite: Fog on the hill Water at the mill; But fog in the hollow A fine day will follow. Sunshine with shower Won't last half an hour. Red sun at night, sailor's delight; Red sun in the morning, sailors take warning. Wet and cold May, Means a barn full of hay. A leaky June, Makes farmers sing a merry tune. Mare's tail and mackerel sky, Means the sun will surely die. These are traditional memory joggers, many centuries old, particularly favoured by witches and others whose illiteracy forced them to carry large chunks of information in their heads.

UISG AN EASAIN AIR A DHOS. A spoken charm used to assure protection at sea.

UISGE-BAOGHAL, alcohol. UISGE-COISREACHD, a holy water drunk by the Gael at the Yule, a protective against evil for the coming year. UISGE DE, water-goddess. De is the feminine genitive of dia, a god; Oir. Dea or dia, God or a god; dee, a pagan divinity. Thus the River Deva in Aberdeenshire, Scotland, Dee, in Galloway and Dee in North Wales. In Ireland the Avondale used to be called Inber Dee. Again, in Scotland, note the reference by Adamnan to “the stream which in Latin is called Nigra Dia.” (Black Goddess). See Cailleach bheurr. UISGEBEATHA, (oorusku-bey-a) the “water of life,” whisky. Ale and beer were continental inventions but this drink originate in Ireland and Scotland. Eng. water, Lat. unda, a wave, thus suggesting that the recipe was “borrowed” from the Famhairean or undersea folk as mythology suggests. Its origins are decidedly unknown, although Saint Patrick has been credited with its invention. Mircea Eliade guesses that the magic power of the Cauldron of the Deep lay in its contents: "...cauldrons, kettles, chalices, are all receptacles of this magic force which is often symolized by some divine liquor such as ambrosia or "living water"... (Water has the capacity) to confer immortality or eternal youth, or they change whoever owns them into a hero, god, etc."1 It is tempting to suppose that "usquebaugh", or whisky, literally the "water of life" might have been the alcoholic beverage which "stirred itself" within The Cauldron. Certainly it is true that "The origin of Whisky is wrapped in mystery... Usquebaugh was reserved for festive occasions, and even then was used sparingly, for unlike the

Saxons, the Celt was temperate in both eating and drinking." 2 Irish or Scots whisky still contains sufficient "spirit" of the Oolaithir, or “Brew-master,” to revive severly wounded men if not place the dead upon their feet. The manufacture of whisky, the preferred ritual drink of pagan times, was well established in the Highlands by the fifteenth century when it was noted that James IV had his aquae vitae distilled for him by a Scottish friar. During the greater part of the eighteenth century this was an unfashionable drink in the lowlands where claret and brandy was preferred and less expensive. Later the continental drinks were subjected to import duties and this homebrewed product came into its own. See ol and biere. UISGEUL, a fable, a fantasy, blarney; as opposed to myths, legends and history. UISLIG, sn object of terror. UISLINN, wantoness, sport, diversion UISNEACH, Hugh’s Nest. See entry under Huisdean. the “navel” of Ireland, where the great Stone of Divisions (aill na Mirenn) stands, marking the bounds of the five provinces. the site is near Rathconrath, County Westmeath. The high festivals were all held here, the Beltane being the most significant. According to Geoffrey of Monmouth, the druid named Merlin took some of the stones from this place to build Stonehenge in England. Patrick cursed those that remained so that they could no longer be heated by fire or cooled with water. Claimed as “the first place where ever a fire was kindled in Ireland.” Also known as the place where “Lugh went out of Ireland, and some say he died there.” It is a matter of record that the “confiscated” Cauldron of the Deep was buried here at the time of the Tuathan-Fomorian wars. It represented the spirit of Don, the creator-god whose first people were those of the undersea kingdom known as An Domhain. When the cauldron

was first borrowed it was used by the Tuatha daoine to revive their dead killed in battle. A Fomorian warrior sought out this artifact and “filled it with stone.” The shamanistic theme of the Great Centre also appears in the case of the Welsh king Lludd, who is the Irish Lugh. His country was plagued by “oppressions,” and seeking the advice of his druid, he was told to seek the geographic (and psychic) centre of his country. There he found “a dragon’s lair,” and by overcoming it, was able to make this shrine his own. This corresponds with the killing of Don by the Dagda.. Note that the Irish ring of “Killaraus” is identified as having stood on the Hill of Uisneach. When he came to Ireland, Saint Patrick is said to have cursed the remaining stones and when men tried to use them as building material, the structures in which they were placed always proved unstable. The central standing stone in this structure was said to be confiscated from the Otherworld and was, for a time, the symbolic “navel” of Ireland. ULAID, dative ULAIDH, Ulster, the northern most province of ancient Ireland. Anciently, the men of this place. Ulaidh, a treasure; Irish Gaelic uladh, a charnel or burial house; EIr. ulad, stone; root ul, cover. The province was so called from the number of burial chambers erected there; treasure being associated with dead nobility. The ancient centree of Ulster was Emain Macha named after the twin sons of the goddess Macha. Ruadraidhe, son of Partholôn, supposedly founded the royal house at Ulster, thus Ulstermen were known as Clan Rudhraidhe. Ulster lost the support of Macha but had the support of the sun-god Lugh and thus mounted notable heroes all through the Red Branch cycle. Their power ended with the conquests of the southern king Niall of the Nine Hostages (379 AD). Note rath Ulad, the “rath of the Ulstermen,” in Fife, Scotland. This name became Rathulit and then Rathhillet. A late name for the Ulstermen was Ultach from which Dun nan Ultach,

Downanultich (1539), The Ulstermen’s fort in Kintyre. ULAIDH, (ooly), treasure, Ir. uladh, a charnel-house, suggesting the presence of spirit-guardians. EIr. ulad, a stone tomb, root, ul, cover. Allied to Latin alvus, a belly, a container. ON. ulfr, a wolf. The province of Ulster has its name from this word which honours the goddess Ula. The name is quite appropriate considering that the province has more souterrains and natural underground than any other place in Britain. It was here that the Tuatha daoine fled when they were forced to “go to earth.” Present day “Northern Ireland” is not old Ulster, which also included Counties Cavan, Monaghan and Donegal in addition to the six which were partitioned away in 1921. Ruadraidhe, son of Partholón is sometimes credited with founding the royal house of Ulster, and therefore the people were termed Clan Rudhraidhe or Rudricans. Its capital was Emain Macha (Navan) two miles west of Armagh. Its patron was originally the goddess Macha, who offended by the Ulstermen took herself to Connacht. This kingdom declined in historic times after the inhabitants lost battles against the southern king, Niall of the Nine Hostages (ca. 379 AD). The burial mound was yet another focal point for cult rites. Any tree observed growing in the vicinity of a grave mound was held sacred and shrines of wood or wicker were sometimes built near or upon them. Interaction between the living and the dead is observed in the tale of Len, the smithy to the gods. He lived in Sidh Buidb where he made “bright vessels” for Fland , a dughter of Flidais, the goddess of wild things. After a days work it was his custom to have his anvil as far east as the grave mounds. On striking it threw up a shower of water, another of fire, and created a rain of purple gems. Nemannach went through these same motions when he was preparing Conchobhar Mac Nessa’s cup. ULLABHEIST, “entirely beastial. Same as the uile-bheist. ULLAGONE, UILEACAN, the "death wail".

The call of the

banshee and other weregilds, wailers in funeral processions.

as

well

as

that

of

hired

ULLDAICH, ULTACH, solitary, the Night-Stalker of Northern Scotland, uile, all; daich, well-appointed in outward appearance (but a dangerous fabrication). This word is also used to indicate a burden carried in the arms over a long distance, a burden on the back. Pronounced as ool-dach. ULMHACH. wolf.

ULOH, a brute, a wolf; from Sc. ulfr, a wolf, Cy. Blaidd, ME. wulf which has Anglo-Saxon roots. This is the Dan. ulv and the Sw. ulf, the Icelandic ulfr., Lat. lupis, from a verb meaning to “pluck out” or “tear.” The chief-travelling form of the goddess Mhorrigan and her kin. Cernu, in his role as “Lord of the Animals” appears in stone and bronze as a horned god, flanked on one side by an otter on the other by a wolf. An interesting horned figure depicted on the northern face of the market cross at Kells, is that of a mustached man grasping the tails of two wolves which stand on either side of him. This reminds one of the death-god Cromm who was always accompanied by two “dogs.” At least one clan in Ireland claimed descent from these animals and Cormac was suckled by a female wolf as an infant. When this fellow became high-king of ireland we note that “his wolves continued at his side.” In the lives of the early Christian saints wolves frequently appear as helpful animals. It is possible that the Celts once venerated a god in wolf form, and Lugh’s mother frequently assumed the aspect of a dog/wolf and died in this form.

UMAH. umah, a cave. The souterrains are even more numerous than the megalithis tombs and “are found all over Ireland.” They occur in Scotland where they are termed “earth-houses” or ”weems” (from umah) and as “wags” (from uaigh, a grave or vault). One of these at Jarlshof, Shetland, has been dated to the Early Iron Age, but others in Scotland have incorporated Roman rubble into their walls. In Cornwall they are termed fogous, and here most are of the early Iron Age. They are even found in Iceland, where they exist as rock-cut tunnels. There is an early Iron Age example in Jutland, otherwise they are not known on the continent excepting the somewhat similar souterrainrefuges of France. Obviously, not all of these structures were created by the retreating Daoine sidh, but many are early enough to have seen use by these bronze-age peoples. UMAN-SRUTH, the copper stream, a metaphor for the spear of Cletine, possessed by Cúchullain, but coveted by Queen Mebd. She sent a poet to ask for it knowing that even heroes could not refuse a bard. When the poet asked for the weapon, Cúchullain threw it into his eye. In doing so he broke the metal and in fell into the stream which bears that name. UPADH, UPTHA, a sorcerer, OIr. upta, a charmer; Manx, obbee, sorcery (od-bat-t), from ba, to speak, similar to G. ob, to refuse, refers to the antique ud-bad, “out-speak,” to drown out other speakers. UR, Gaelic name for the letter U. UR-BHEIST, a monster, a humanoid; ur, having a tail, novel, newly created, obs. Fire, mould, beginning. A newly-formed beast. See next. Ur confers with bhur, as seen in Cailleach bheurr. URC, whale, sow, enclosure, fold. The Latin orca. URCHASG,

physic,

medicine,

preservative,

antidote

for

poison. From cosg, to stop. URCHOID, hurt, mischief, OIr. erchoit, Eng. scathe. UR-DHUBHADH, “unusual-darkenening;” an eclipse of the sun. UR-GHLAINE, maidenhead. URNUIGH, a prayer, OIr. irnigle, I strive for help. The rootword is igh, desire, strive after (help from God or the gods). UR-SGEOIL, SGEUL, an account of recent times, a modern tale. Ur-sgeulaiche, composer of romatic, entirely unreliable stories. URSACH, full of the spirit of ursa, a bear. URSTAN, feast at the birth of a child. URUISG, URUSIG, URISK, (ooru shay), a water-creature, kelpy, tangy, nuckalavee, a diviner of fortunes, a bear, an ugly looking human, a slut, a sloven, etc. from air + uisg, super + water, a supernatural water creature. Completely human in appearance or humanoid from the waist up, goatlike or horse-like from there down; a shape-changing nature spirit similar to the Grecian pan. Also, a human monster, a changeling, a bodach. The banshee to certain Gaelic clans. See uirisg. The bucks were originally field spirits, representative of the old earth gods such as Dagda, Lugh, and Cernow. Their spirits were overwintered in the last sheaf of the season which was kept in the croft kitchen to be returned to the soil at the first planting. This infusion was thought necessary for the growth of the corn, or grain, whose height always paralleled that of the animal thought present in the crop. In watching the wind bend the grain crofters would say, the goats run through the field. Children were warned against wandering there on penalty of being kidnapped, molested or killed. When a harvester fell ill or lagged behind the others it would be guessed that he was under

psychic attack from the bucks. The last sheaf cut in the harvest was frequently called "the horned goat", and the person who cut it was sometimes similarly named. The position of harvest goat was not sought-after since it was an omen of failure, burdening the recipient with the duty of "boarding the old man" (i.e the Devil) through the winter. The urisk was a solitary member of this clan, a creature who preferred a small but deep pool to the summer fields. Identified by having long yellow hair, a blue bonnet, a walking staff and a jolly disposition (except when annoyed). US. a presumption, obs. news, a story. USAIN, wisdom, philosophy, usaid, quarrelsome. USGA, USGAR, holy, sacred, a jewel. USPAIR, an ugly or lumpish fellow, from Ir. uspan, any shapeless mass, chaos, a clumsy individual, one thought out of favour with the gods. G. uspairn, strife. USPAN, a shapeless mass, also seen as usp, cf. uibe. USNA, UISLIU, UISNEACH, USNAGH. The husband of Ebhla, who was the daughter of the druid named Cathbad. Her mother was Maga, a daughter of the love-god Aonghas Og. Usna and Maga had three sons, the Red Branch heroes Naoise, Ainlie and Ardan. See Deirdru. UTH, an udder, EIr. uth, the root (p)utu, swollen, Lat. uber and uter, a skin-bag. Udder has been said to compare but Macbain says the consanant in the Gaelic is against this. UTHACHD, murder, suicide. UTHAR, a six week period embracing time between the second week of July and the end of the third week in August. This interval commenced on a Friday and ended on a Tuesdasy. This time corresponded with that of the lugnasad. Not surprisingly, the word is related to uthard,

above, up, yonder, on high, and uthachd, murder. Check the earlier entries under lunastain, etc. UTHARD, above, on high, Ir. os, ard, high, Rooted in for + ard, “on high,” the ON. Utgardr, the dwelling place of the frostgiant known as Utgard-loki, Ut is the Eng. out, thus “Outgarden-Loki,” suggesting this god’s fall from grace. This resident of Jotunnheim, a place located in the northern reaches of the north, was credited with generating the freezing blasts of air which hindered the growth of crops. To chastise this being some of the gods went there but were unable to overcome him in contests which he set for them. In the end, Thor angrily brandished his hammer, and would have destroyed Utgardr itself but a magical mist enveloped this land “and the thunder god was obliged to return to Thrud-vang without having administered his proposed salutary lesson to the race of giants.” 1.Eliade, Mircea, Patterns In Comparative Religion (New York) 1958, p. 207. 2.McNeill, F. Marion, The Scots Kitchen (London) 1920, p. 234.

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