[7] Aengus, Aedh, and Cermad.
[8] Now monstrously called Telltown by the Ordnance Survey people, as though to make it as like an English word as possible, quite heedless of the remonstrance of the great topographer O'Donavan, and of the fact that they are demolishing a great national landmark.
[9] Or perhaps "Lugh's Memorial." Lúghnas is the 1st of August, and the month has received its name in Irish from Lugh's gathering.
[10] The Irish translation of Nennius ascribed to Giolla Caoimhghin [Gilla Keevin], who died in 1012, calls them goddesses, "tri bandé Folla Banba ocus Eire."
[11] It is worth while to quote some of these hitherto unpublished verses from a copy in my possession. The author, Andrew Mac Curtin, a good scholar and poet of Munster, knew of course perfectly well that Donn was a Milesian, yet he, embodying in his poem the popular opinion on the subject, treats him as a god or superior being, calls him brother or cousin of Áine and Aoife [Eefi] and "of the great son of Lear [i.e. Manannán], who used to walk the smooth sea," and relates him to Angus Óg, and Lugh the Long-handed, says that he witnessed the tragedy of the sons of Usnach, the feats of Finn mac Cool, and the battle of Clontarf, and treats him as still living and powerful. The poem begins, Beannughadh doimhin duit a Dhoinn na Dáibhche. It goes on to say—
"Nach tu bráthair Áine as Aoife
A's mic an Deaghadh do b' árd-fhlaith ar tíorthaibh,
A's móir-mhic Lir do ritheadh an mhín-mhuir
Dhoinn Chnuic-na-ndos agus Dhoinn Chnuic Fírinn'?
Nach tu gan doirbhe do h-oileadh 'san ríogh-bhrogh
Ag Aongus óg na Bóinne caoimhe,
Do bhi tu ag Lugha ad' chongnamh i gcaoinsgir [cath]
Ag claoidh Balair a dhanar 's a dhraoithe.
Do bhi tu ag maidhm anaghaidh mic Mhiledh
Ag teacht asteach thar neart na gaoithe:
'S na dhiaigh sin i gciantaibh ag Naoise;
Do bhi tu ag Conall 'san gcosgar do bh' aoirde
Ag ceann de'n ghad de cheannaibh righteadh:
Budh thaoiseach treasa i gcathaibh Chuinn thu."
The allusion in the last line but one is to the heads that Conall Cearnach strung upon the gad or rod, to avenge the death of Cuchulain, for which see later on.
Curtin finally asks Donn to let him into his fairy mansion, if not as a poet to enliven his feasts, then at least as a horse-boy to groom his horses.
"Munar bhodhar thu o throm ghuth na taoide
No mur bhfuarais bás mar chách a Dhoinn ghil," &c.
I.e., "unless thou hast grown deaf by the constant voice of the tide, or unless, O bright Donn, thou hast died like everybody else!"
[12] Hellanikus, one of the best known of these, went so far as to give the very year, and even the very day of the capture of Troy.
[13] Mac Firbis, in his great MS. book of genealogies, marks the mythical character of these personages still more clearly, for in his short chapter on the Tuatha De Danann he describes them as of light yellow hair, etc. [monga finbuidhe orra], and gives the names of their three Druids and their three distributors, who were called Enough, Plenty, Filling [Sáith, Leór, Línad]; their three gillies, three horses, three hounds, three musicians; Music Sweet and Sweetstring [Ceól Bind Tetbind], and so on, all evidently allegorical. See facsimile of the Book of Leinster, p. 30, col. 4, l. 40, and p. 187, col. 3, l. 55, for the oldest form of this.
[14] The following is the whole quotation from O'Mahony's Keating (for an account of this book see below, p. 556): "Here follows an enumeration of the most famous and noble persons of the Tuatha Da Danann, viz., Eochaidh the Ollamh called the Dagda, Ogma, Alloid, Bres, and Delbaeth, the five sons of Elathan, son of Niad, and Manannán, son of Alloid, son of Delbaeth. The six sons of Delbaeth, son of Ogma, namely, Fiachadh, Ollamh, Indaei, Brian, Iuchar, and Iucharba. Aengus Aedh Kermad and Virdir, the four sons of the Dagda. Lughaidh, son of Cian, son of Diancécht, sons of Esary, son of Niad, son of Indaei. Gobnenn the smith, Credni the artist, Diancécht the physician, Luchtan the mason, and Carbni the poet, son of Tura, son of Turell. Begneo, son of Carbni, Catcenn, son of Tabarn, Fiachadh, son of Delbaeth, with his son Ollamh, Caicer and Nechtan, the two sons of Namath. Eochaidh the rough, son of Duach Dall. Sidomel, the son of Carbri Crom, son of Elcmar, son of Delbaeth. Eri Fodhla and Banba, the three daughters of Fiachadh, son of Delbaeth, son of Ogma, and Ernin, daughter of Edarlamh, the mother of these women. The following are the names of their three goddesses, viz., Badhbh, Macha, and Morighan. Béchoil and Danaan were their two Ban-tuathachs, or chief ladies, Brighid was their poetess. Fé and Men were the ladies or ban-tuathachs of their two king-bards, and from them Magh Femen in Munster has its name. Of them also was Triathri Torc, from whom Tretherni in Munster is called. Cridinbhél, Brunni, and Casmael were their three satirists."
[15] O'Curry, who, like his great compeer O'Donovan, naturally took the De Danann to be a real race of men, comically calls these goddesses "three of the noble non-professional druidesses of the Tuatha De Danann." ("M. and C.," vol. ii. p. 187). We have seen how the Irish Nennius calls the three queens of the De Danann goddesses also.
[16] The "g" of Brigit was pronounced in Old Irish so that the word rhymed to English spiggit. In later times the "g" became aspirated and silent, the "t" turned into "d," and the word is now pronounced "B'reed," and in English very often "Bride," which is an improvement on the hideous Brid-get.
[17] H. 2, 16, col. 119. Quoted by Stokes, "Old Irish Glossaries," p. xxxv.
[18] See the word "Hindelba" in the Glossary which is thus explained, "i.e., the names of the altars or of those idols from the thing which they used to make (?) on them, namely, the delba or images of everything which they used to worship or of the beings which they used to adore, as, for instance, the form or figure of the sun on the altar." Again, the word "Hidoss" is explained as coming from "the Greek εἶδος which is found in Latin, from which the word idolum, namely, the shapes or images [arrachta] of the idols [or elements] which the Pagans used formerly to make."
CHAPTER VI
EVIDENCE OF TOPOGRAPHY AND GENEALOGY
The ramifications of early Irish literary history and its claims to antiquity are so multiple, intricate, and inter-connected, that it is difficult for any one who has not made a close study of it to form a conception of the extent it covers and the various districts it embraces. The early literature of Ireland is so bound up with the early history, and the history so bound up and associated with tribal names, memorial sites, patronymics, and topographical nomenclature, that it presents a kind of heterogeneous whole, that which is recognised history running into and resting upon suspected or often even evident myth, while tribal patronymics and national genealogies abut upon both, and the whole is propped and supported by legions of place-names still there to testify, as it were, to the truth