The Religion of the Ancient Celts
Page: 31Märchen, see Book of the Dean of Lismore, 10; Campbell, WHT ii. 77. The sea-god Lir is probably the Liur of Ossianic ballads (Campbell, LF 100, 125), and his son Manannan is perhaps "the Son of the Sea" in a Gaelic song (Carmichael, CG ii. 122). Manannan and his daughters are also known (Campbell, witchcraft, 83).
The euhemerising process is first seen in tenth century poems by Eochaid hua Flainn, but was largely the work of Flainn Manistrech, ob. 1056. It is found fully fledged in the Book of Invasions.
Keating, 107; LL 4b. Cf. RC xvi. 155.
Keating, 111. Giraldus Cambrensis, Hist. Irel. c. 2, makes Roanus survive and tell the tale of Partholan to S. Patrick. He is the Caoilte mac Ronan of other tales, a survivor of the Fians, who held many racy dialogues with the Saint. Keating abuses Giraldus for equating Roanus with Finntain in his "lying history," and for calling him Roanus instead of Ronanus, a mistake in which he, "the guide bull of the herd," is followed by others.
Keating, 121; LL 6a; RC xvi. 161.
Nennius, Hist. Brit. 13.
LL 6, 8b.
LL 6b, 127a; IT iii. 381; RC xvi. 81.
LL 9b, 11a.
See Cormac, s.v. "Nescoit," LU 51.
Harl. MSS. 2, 17, pp. 90-99. Cf. fragment from Book of Invasions in LL 8.
Harl. MS. 5280, translated in RC xii. 59 f.
RC xii. 60; D'Arbois, v. 405 f.
O'Donovan, Annals, i. 16.
RC xv. 439.
RC xii. 71.
Professor Rh[^y]s thinks the Partholan story is the aboriginal, the median the Celtic version of the same event. Partholan, with initial p cannot be Goidelic (Scottish Review, 1890, "Myth. Treatment of Celtic Ethnology").
CM ix. 130; Campbell LF 68.
RC xii. 75.
D'Arbois, ii. 52; RC xii. 476.
RC xii. 73.
RC xii. 105.
RC xxii. 195.
Larmime, "Kian, son of Kontje."
Mannhardt, Mythol. Forsch. 310 f.
"Fir Domnann," "men of Domna," a goddess (Rh[^y]s, HL 597), or a god (D'Arbois, ii. 130). "Domna" is connected with Irish-words meaning "deep" (Windisch, IT i. 498; Stokes, US 153). Domna, or Domnu, may therefore have been a goddess of the deep, not the sea so much as the underworld, and so perhaps an Earth-mother from whom the Fir Domnann traced their descent.
Cormac, s.v. "Neith"; D'Arbois, v. 400; RC xii. 61.
LU 50. Tethra is glossed badb (IT i. 820).
IT i. 521; Rh[^y]s, HL 274 f.
RC xii. 95.
RC xii. 101.
D'Arbois, ii. 198, 375.
Whatever the signification of the battle of Mag-tured may be, the place which it was localised is crowded with Neolithic megaliths, dolmens, etc. To later fancy these were the graves of warriors slain in a great battle fought there, and that battle became the fight between Fomorians and Tuatha Dé Dananns. Mag-tured may have been the scene of a battle between their respective worshippers.
O'Grady, ii. 203.
It should be observed that, as in the Vedas, the Odyssey, the Japanese Ko-ji-ki, as well as in barbaric and savage mythologies, Märchen formulæ abound in the Irish mythological cycle.
THE TUATHA DÉ DANANN
The meaning formerly given to Tuatha Dé Danann was "the men of science who were gods," danann being here connected with dán, "knowledge." But the true meaning is "the tribes or folk of the goddess Danu,"