401 Chaos Science * Modern chaos science began in the 1960's when a handful of open- minded scientists with an eye for pattern realized that simple mathematical equations fed into a computer could model patterns every bit as irregular and "chaotic" as a waterfall. They were able to apply this to weather patterns, coastlines, all sorts of natural phenomena. Particular equations would result in pictures resembling specific types of leaves, the possibilities were incredible. Centers and institutes were founded to specialize in "non-linear dynamics" and "complex systems." Natural phenomena, like the red spot of Jupiter, could now be understood. The common catch-terms that most people have heard by now; strange attractors, fractals, etc., are related to the study of turbulence in nature. There is not room to go into these subjects in depth here, and I recommend that those who are interested in this subject read `Chaos: making a new science' by James Gleick and `Turbulent Mirror' by John Briggs & F. David Peat. What we are concerned with here is how all this relates to magic. Many magicians, especially Chaos Magicians, have begun using these terms, "fractal" and "strange attractor", in their everyday conversations. Most of those who do this have some understanding of the relationship between magic and this area of science. To put it very simply, a successful magical act causes an apparently acausal result. In studying turbulence, chaos scientists have realized that apparently acausal phenomena in nature are not only the norm, but are measurable by simple mathematical equations. Irregularity is the stuff life is made of. For example, in the study of heartbeat rhythms and brain-wave patterns, irregular patterns are measured from normally functioning organs, while steady, regular patterns are a direct symptom of a heart attack about to occur, or an epileptic fit. Referring back again to "virtual" photons, a properly executed magical release of energy creates a "wave form" (visible by Kirlian photography) around the magician causing turbulence in the aetheric space. This turbulence will likely cause a result, preferably as the magician has intended. Once the energy is released, control over the phenomena is out of the magician's hands, just as once the equation has been fed into the computer, the design follows the path set for it. The scientists who are working in this area would scoff at this explanation, they have no idea that they are in the process of discovering the physics behind magic. But then, many common place sciences of today, chemistry for example, were once considered to be magic. Understanding this subject requires, besides some reading, a shift in thinking. We are trained from an early age to think in linear terms, but nature and the chaos within it are non-linear, and therefore require non-linear thinking to be understood. This sounds simple, yet it reminds me of a logic class I had in college. We were doing simple Aristotelian syllogisms. All we had to do was to put everyday language into equation form. It sounds simple,and it is. Last amended June 11, 1989 -- Page NEXTRECORD 402 However, it requires a non-linear thought process. During that lesson over the space of a week, the class size dropped from 48 to 9 students. The computer programmers were the first to drop out. Those of us who survived that section went on to earn high grades in the class, but more importantly, found that we had achieved a permanent change in our thinking processes. Our lives were changed by that one simple shift of perspective. Chaos science is still in the process of discovery, yet magicians have been applying its principles for at least as long as they have been writing about magic. Once the principles of this science begin to take hold on the thinking process, the magician begins to notice everything from the fractal patterns in smoke rising from a cigarette to the patterns of success and failure in magical workings, which leads to an understanding of why it has succeeded or failed. There is a diagram of a fractal design on the cover of `Kaos' magazine #11 (now out of print) that would be a wonderful example of magic at work and the many paths that the energy may follow... Defining Chaos Magic * Chaos is not in itself, a system or philosophy. It is rather an attitude that one applies to one's magic and philosophy. It is the basis for all magic, as it is the primal creative force. A Chaos Magician learns a variety of magical techniques, usually as many as s/he can gain access to, but sees beyond the systems and dogmas to the physics behind the magical force and uses whatever methods are appealing to him/herself. Chaos does not come with a specific Grimoire or even a prescribed set of ethics. For this reason, it has been dubbed "left hand path" by some who choose not to understand that which is beyond their own chosen path. There is no set of specific spells that are considered to be `Chaos Magic spells'. A Chaos Magician will use the same spells as those of other paths, or those of his/ her own making. Any and all methods and information are valid, the only requirement is that it works. Mastering the role of the sub- conscious mind in magical operations is the crux of it, and the state called "vacuity" by Austin Osman Spare is the road to that end. Anyone who has participated in a successful ritual has experienced some degree of the `high' that this state induces. An understanding of the scientific principles behind magic does not necessarily require a college degree in physics (although it wouldn't hurt much, if the linear attitude drilled into the student could be by-passed), experience in magical results will bring the necessary understanding. Last amended June 11, 1989 -- Page NEXTRECORD 403 This series is directed toward the increasing numbers of people who have been asking, "What is Chaos Magic?" It is very basic and by no means intended to be a complete explanation of any of the elements discussed. Many of the principles of magic must be self-discovered, my only intent here is to try to define and pull together the various elements associated with Chaos Magic into an intelligible whole. For those who wish to learn more about this subject, I have prepared a suggested reading list for the last section, however, I must emphasize that there are always more sources than any one person knows about, so do not limit yourself to this list. Chaos has no limits... Last amended June 11, 1989 -- Page NEXTRECORD 404 For Further Reading: * `The Book Of Pleasure' by Austin Osman Spare `Anathema Of Zos' by Austin Osman Spare available from: Abyss 34 Cottage St. Box 69 Easthampton, MA. 01027 catalog on request * `A Book Of Satyrs' by Austin Osman Spare `Images and Oracles of Austin Osman Spare' by Kenneth Grant `The Early Work of A.O.S.' `Excess Spare' `Stations In Time' available from; TOPY P.O. Box 18223 Denver, CO. 80218 write for information * available from most bookstores (at least by special order): `Chaos: making a new science' by James Gleick `Turbulent Mirror' by John Briggs & F. David Peat `Liber Null & Psychonaut' by Peter J. Carroll `Practical Sigil Magick' by Frater U.D. * Magazines dealing with Chaos Magic(k): Chaos International BM SORCERY London WC1N 3XX England * Thanateros P.O. Box 89143 Atlanta, GA. 30312 * Mezlim N'Chi P.O. Box 19566 Cincinnati, OH. 45219 * Mezlim deals with a wide range of magical traditions, but the editor has expressed an interest in articles dealing with Chaos. Articles about Chaos can be found in other Ceremonial Magick magazines as well, as the editors see fit. Last amended June 11, 1989 -- Page NEXTRECORD 405 Notes on the role of the historical Egregore in modern Magic by Fra.: U.D. It is quite easy to poke fun at the historical claims of most magical and mystical orders, especially when they purport to have derived from "very ancient", possible even "Atlantean" or, to top it all, "pre-Atlantean" brotherhoods for whose existence even the most sympathetic historical scholar worth his name would be very hard pressed to find any significant proof. Actually, it is rather a cheap joke to cite, for example, AMORC`s claims that even good old Socrates or Ramses II (of all people!) were "Rosicrucians". However, the trouble only starts when adepts mistake these contentions for _literal_ truths. "Literal", of course, derives from literacy and the letters of the alphabet. And, as Marshall MacLuhan has justly in his "Understanding Media" and perhaps even more so in "The Gutenberg Galaxy", western civilization has a very strong tendency towards _linear_ thinking, very probably due to - at least in part - the linear or non-pictographic nature of our alphabet. The very structure of this alphabet informs us at quite a tender age to think in terms of linear logics such as cause and effect, or, more interestingly in our context, PAST-PRESENT-FUTURE. This is not at all a "natural necessity" as most people are wont to think, for the ideographic or pictographic "alphabets" as used for example in ancient Egypt or even modern China and Japan tend to bias the correspondingly acculturalised mind towards what MacLuhan terms "iconic thinking" - a perception of holistic factors rather than the systematization into separate (preferably indivisible) single units. Western thought has formulated this problem as the dichotomy of the _analytic_ and the _synthetic_ approach. But it is perhaps no coincidence that our contemporary culture tends to associate "synthetic" with "artificial" , vide modern chemistry. Now magical and mystical thinking is quite different; in fact it is not half as interested in causality as is linear thought. Rather, it strives to give us an overall, holistic view of processes within our perceived space-time continuum; an overall view which includes the psychology of the observer to a far stronger degree than even modern physics seems to have achieved in spite of Heisenberg`s uncertainty principle and Einstein`s earlier theory of relativity. In other words, mythological thinking is not so much about literal ("alphabetic"?) truth but rather about the "feel" of things. For example, a shaman may claim that the current rain is due to the rain goddess weeping because of some sad event. He might predict that her phase of mourning will be over in two days` time and that the deluge will then end. A Western meteorologist might possibly come to similar prognoses, but he will of course indignantly deny using any of "this mystic stuff" in the process. His rain goddess takes the form of barometric pressure, wind velocity and direction, air humidity and the like - but who is to say which view is the "truer" one, as long as abstract and mystic predictions prove to be accurate? From an unbiased standpoint, the modern demons "barometric pressure", "wind velocity" and factors of a similar like are just as abstract and mythic as the shaman`s hypothetical rain goddess - especially so for us laymen who religiously follow the daily indoctrination via the TV weather forecasts and satellite photograph divination: all we can do is _believe_ in what the expert tells us is the truth. The non-shaman in a shamanic society shares a very similar fate when he has to believe simply that the rain goddess Last amended June 11, 1989 -- Page NEXTRECORD 406 wants to be comforted say, by a substantial donation of meat or tobacco in the course of a fully fledged tribal ritual. There _is_ an important difference however. If we accept the model (strongly propagated by A.O. Spare, who was, of course, in his very special manner, quite an orthodox Freudian) of magic primarily taking place within the subconscious (Freud) or, less ambiguous, the unconscious (Jung); and if we furthermore agree that said unconscious is not only the source of personal magical energy (mana, or, as I prefer to term it, _magis_) but tends to think and act in symbols and images, we might come to the conclusion that our shaman`s explanation may perhaps not be scientificly more satisfying in Western terms, but it is surely more in accord with the way our unconscious tends to perceive reality. In that sense it is not only more "natural" but, one suspects, even downright _healthier_ for psychic hygiene. It is, so to speak, more "ecological and holistic" in terms of psychic structure. As an aside I might mention that it is the better explanation for practical magical reasons as well. For at least rain goddesses can be cajoled into happiness by magical technique, ritual trance and the like until they stop weeping, a task a meteorologist will hardly be able to imitate. (Actually I have preferred the magic of rain prevention to the more classical example of rain making because it is far more relevant to our own geography and experience). In recent years Rupert Sheldrake`s theory of morphogenetic fields has raised quite a hue and cry, not only within the confines of the scientific community but strangely enough among occultists too. I find this latter reaction quite astonishing, because a lot of what Mr. Sheldrake basically claims is nothing more than the old, not to say ancient, tenet of philosophical idealism: namely that there is what in both German and English is called "Zeitgeist", a form of unique time-cum-thought quality, leading to surprisingly similar albeit completely independent models of thought, technical inventions, political truths and so on. One would rather expect the people to be profoundly intrigued to be among materialist/positivist biologists or physicist rather that occultists who have traded in the Zeitgeist principle ever since occult thought proper as we understand it arose in the Renaissance. From a pragmatic point of view Mr. Sheldrake is behaving very much like our meteorologist, replacing mythic explanations with crypto-mythic "scientific" factors. Unfortunately, most scientific scholars tend to fear a devaluation of scientific termini tecnici; once they are mentioned in the wrong "context" (almost invariably meaning: by "wrong" people) they are readily labelled as "non-" or "pseudo-" scientific - which is, after all, precisely what happened to poor Mr. Sheldrake amongst his peers in spite of all his academic qualifications. This example goes to show how very much estranged occultists can be from their own sources even when working with them daily. Reality too is always the reality of its description: we are marking our pasts, presents and futures as we go along - and we are doing it all the time, whether we are conscious of the fact or not, whether we like it or not, we are constantly reinventing our personal and collective space-time continuum. Last amended June 11, 1989 -- Page NEXTRECORD 407 Space seems rather solid and unbudging; even magic can do very little it seems to overcome its buttresses of solidity and apparent inertia, occasional exceptions included. (May it be noted that I include matter in this space paradigm, because solid matter is usually defined by the very same factors as is space - namely width, length and height.) Time, on the other hand, is much more volatile and abstract, so much so in fact that it is widely considered to be basically an illusion, even among non-occultist laymen. And indeed in his famous novel "1984" George Orwell has beautifully, albeit perhaps unwillingly, illustrated that history is very little more than purely the _description of history_. (Which is why it has to be rewritten so often. It seems that mankind is not very happy with an "objective past" and prefers to dabble in "correcting" it over and again. This is quite an important point I shall refer to again later on.) History is, after all, the defining of our past own roots and our _present_ position within our linear space-time continuum in relation to past and future. Very often, unfortunately, the description and interpretation of history seem little more pathetic endeavour to obtain at least a minimum of objectivity in a basically chaotic universe. The expression "ordo ab chao" is more or less a summary of Western thought and Weltanschauung, of the issues straining and stressing the Western mind since ancient Greece. Chaos is considered "evil", order on the other hand is "good" - then the political philosophy, if you care to dignify it by this terms, of "law and order", appeals to people`s deeply rooted fears of loss of stability and calculability. ("Anarchy" is another widely misunderstood case in point.) The ontological fact that everything is transitory has never been particular well-received in Western philosophy and theology. Now before you get the impression that I am only trying to impose a typical exercise in heavyhanded Teutonic style philosophical rambling upon your overbusy reading mind, let me hasten to point out that if past, present and future are, at least in principle, totally subjective, we as magicians are locally perfectly free to do what we like with them. For the magician is a) the supreme creator of his own universe and b) the master of Illusion (ref. the Tarot card "The Magician/Juggler"). This freedom of historical choice, however, is seldom realized let alone actively applied by the average magician. Maybe one of the reasons for this has to do with the somewhat pathetic fact that most of us tend to live our lives in a more or less manner, being mild eccentrics at best, distinctly avoiding becoming too much over the top. There are a number of possible explanations for this, ranging from "every magician is just another guy/gal like me" to "prevention of insanity". As we deal all the time with insanity - i.e. extremely unorthodox states of consciousness by bourgeois standards, we magicians prefer some stability in our everyday lives and makeups, but this is not really our topic. Rather than delve into social normality of the average magician I should like to investigate the many bogus claims to antiquity as put forward by a multiple of magical and mystical orders from this point of view. Such orders range from Freemasonry, Rosicrucianism and Theosophy to such venerable institutions as the O.T.O., the Golden Dawn and many others. Their historical claims are usually quite Last amended June 11, 1989 -- Page NEXTRECORD 408 stereotyped: the spectrum covered includes Atlantis, Lemuria, Mu, Solomon, Moses, Dr. Faustus, St. Germain, the Gnostics, the Knight Templar,the Cathars, the Illuminati, the Holy Grail myth, prehistoric witchcraft, matriarchy, shamanism etc. Now it is quite common for shamans, to cite one example, to claim that in the good old days (usually, of course, dating back to a non-calibrated, non-defined time immemorial) things used to be much, much better. One of the more profane reasons for this contention may be the fact that most of these shamans have already achieved quite a venerable age in their trade; and don`t we all know the typical attitude of old crones towards modernity ? It may not sound particular spiritual or holy but maybe all we are seeing here is the primitive`s parallel to the "Now when I was in Poona with Royal Indian Army, young lad..." reported occasionally to be heard in some of today`s pubs. But there is more to it, I think. By calling up "bogus" ancestors from Moses via Solomon to Dr. Faustus and St. Germain, the magician not only reinvents his own history, he also is summoning up the egregore of these "entities" (along with all their powers and inhibitions of course) - or, to put into Mr. Sheldrake`s terminology, their morphic fields. By violating all the painstaking endeavors of the meticulous historian, by simply ignoring a number of tedious and possibly contradictory facts and questions (such as whether Moses and Solomon have ever _really_ been sorcerers of some standing in their own time) the magician becomes God in the fullest sense of the expression: not only does he choose his relatives in spirit quite arbitrarily, he even claims the right to do what not even the judaeo-christian god of the old testament is ever described as doing, namely changing "objective past" at will. This type of creative historicism appeals, so it seems, very strongly to the unconscious mind, supplying it with a great deal of ideological back-up information, thus reducing its conscious-mind-imposed limits of "objectivity" to at least some modicum of superficial probability. It is only when the occultist mixes up the different planes of reference, when he purports to speak of "objective linear truth", instead of mythic or symbological, decidedly non-linear truth, that serious problems arise.This should be avoided at all costs in order not to strain our psychic set-up by contradictory evidence, which can easily result in an unwilled-for neutralization of all magic powers. But this, of course, is the same problem as with occult scientism. "Rays" are quite a convincing hypothesis to base telepathic experiments on, as long as you don`t try to overdefine said rays by epitheta such as "electromagnetic" or the like. For if you do, you become the victim of scientists`zealous inquisition boards. Or, as Oscar Wilde might have put it, it is not truth which liberates man`s mind but lying. (Which, again, is one of the reasons why Aleister Crowley entitled his magnum opus "The Book of Lies" in the first place...) Let us then resort to _creative historicism_ whenever we find it useful. Let us not have "historical objectivity" dictated to us by the powers that be. Let us accept our fuzziness of expression which is, after all, little more than a honest acknowledgement of the Last amended June 11, 1989 -- Page NEXTRECORD 409 fact that symbols and images are always more than just a little ambiguous, as our dreams well prove every night. As in divination, it does not pay to become overprecise in magic: the more you try to define a spell, the higher probability of failure. It is quite easy to charge a working talisman quite generally "for wealth"; it is quite another to charge it to "obtain the sum of $347.67 on March 13th at 4.06 p.m. in 93, Jermyn Street, 3rd floor" and still expect success. While the latter may strangely enough succeed occasionally, this is usually only the freak exception of the rule. However, by systematically rewriting our past in fuzzy terms, possibly eventing past lives and biographies for ourselves consciously or arbitrarily, we are fulfilling the final demand of Granddaddy Lucifer`s "non serviam". Let nobody impose his or her time and history parameters on you! And for practical exercise, allow your clock occasionally to be well in advance of your contemporaries`; let it sometimes lay behind for a few hours _and_ minutes (do not just change the hour hand as this would make it easy to recalculate into demiurge`s "real" space-time continuum, making you yet again its slave!) Do this to learn about your former ill-advised humility towards the current time paradigm - and about the illusory character of time and its measurement in general. Rewrite your personal and family history daily, invent your own kin and ancestors. "Problems with Mom and Dad? Pick a new couple!" Experiment with retroactive spells, try to heal your friend`s flu before he even contracted it. But do this in a playful spirit lest your censor should whack you for your constant violations of the rules of this game by again confusing the frames of reference. Jump from one parallel universe to the next one, never permit yourself to stand still and become enmeshed by Maya`s veil (you are supposed to be the _Master_ of illusion, remember?). And don`t panic: for nothing is true, everything is permitted. Last amended June 11, 1989 -- Page NEXTRECORD 410 This article is excerpted from the Rocky Mountain Pagan Journal. Each issue of the Rocky Mountain Pagan Journal is published by High Plains Arts and Sciences; P.O. Box 620604, Littleton Co., 80123, a Colorado Non-Profit Corporation, under a Public Domain Copyright, which entitles any person or group of persons to reproduce, in any form whatsoever, any material contained therein without restriction, so long as articles are not condensed or abbreviated in any fashion, and credit is given the original author.! POWER ANIMALS by Alernon Come to us: Eagle, Wolf, Bear and Cougar. Dance we now The Power dances. Eagle soaring above the peaks, Share with us freedom, majesty and fighting skills. Teach us lessons we need to learn. Dance with us The Power dances. Wolf, cunning tracker, by day or night. Share with us endurance, courage and adaptability. Teach us lessons we need to learn. Dance with us The Power dances. Bear, trampling along earthen paths, Share with us Mighty strength and sense of smell. Teach us lessons we need to learn. Dance with us The Power dances. Cougar, lonely tracker of terrains, Share with us Agility, stamina and endless curiosity. Teach us lessons we need to learn. Dance with us The Power dances. Movements slow Movements rapid. Frenzied swaying Upward, downward. Dipping, turning Round and round. Dance we now The Power dances. Dancing partners, You and I. With me, in me I am you, you are me. Together as one, Yet separate, too. Dance we now The Power dances. Last amended June 11, 1989 -- Page NEXTRECORD 411 Awaken now All Spirit Beings, To dance the dances With your human kin. Dance the Cycles Of Life and Death, Hope and Fear, Good and Evil. Dance the Cycles, Now and Again. Lowerworld, Upperworld, Journeying now and forevermore. Of Time and Space All is Once, There is none. Dance the dances Again and again. .......from R.M.P.J. 8/86 Last amended June 11, 1989 -- Page NEXTRECORD 412 The Care and Feeding of Crystals by Matrika co-sysop of PAN - the Psychic Awareness Network Crystals have been in the lime-light ever since celebrities such as Shirley Mcleane and Cher have come out of the closet and admitted they were "New-Agers". However, along with this public scrutiny, has also been a whole bunch of misconceptions. The most common of which is that a person just wears a crystal like jewelry or carries it and it works like some kind of instant stage-magic or prestidigitation. This, of course, is not the case. To get the full effect of "Crystal Power" in your life means, as with so much else, that you must put into it what you take out of it. So here are a few simple guidelines for those of you who plan on taking this subject seriously. 1. Selecting your Crystal To select a Crystal is not all that much different from selecting a pet or a work of art. When you go into the store to purchase your crystal - or any other stone used in healing or Psychic work - just pick the one that "calls" to you. Handle the various stones and place them, one by one, in your receptive hand. (the one that is not your dominant hand; if you are right-handed or ambi-dextrous, your receptive hand is your left. If you are completely left-handed your receptive hand is your right.) The stone that is right FOR YOU will "pull" you to it. This may not be the stone that looks the clearest or the most impressive, either. Our societies materialistic values and our conditioning to accept them must not enter into our decision, which is very hard for most of us at first. Our first tendency is to judge the stone -as we always judge ourselves and everything else in a constant stream of thoughts- by what we have been conditioned to believe is "good" or "bad". If the piece you are choosing is for a specific purpose; i.e. for healing, or to enhance your psychic abilities, or for meditation; it will help if you keep that purpose in mind while you are selecting the stone. An interesting phenomena often happens to people who are just going into the gem and mineral healing or psychic work. Most people start off with clear quartz, because it has the most applications. They go into a store or a gem show to purchase a clear quartz and find themselves drawn to all kinds of other "rocks" (as the collectors call them) too. Many times they bring a bag of various mineral specimens home with them. Later they look up the stones in one of the many reference books on this subject, only to find the stones they were drawn to are exactly the ones they need to deal with issues or illnesses that they need to work on. The very first thing you need to do when you first get a crystal is to "clear it" from the imbalanced energies of anyone else who has touched it. Crystals "work" because of their piezoelectrical field. Researchers in Kirlian photography and other subjects have long shown us that the body is surrounded by a field of electro-magnetic energies, which psychics call the AURA. People who have studied this subject tell us that Crystals help us by attuning their piezoelectrical charge to the charge of our auras. So we must first remove the charges from the stone that come from other's handling of it. This is done by leaving the stone in sea-salt (available at almost any health-food store) for 3 days. The only time you will have to use this technique - which is drastic - to cleanse the stone is Last amended June 11, 1989 -- Page NEXTRECORD 413 when you first buy it. The reason I say the technique is drastic is because it erases ALL of your energy from the stone too, so the stone has to be rebonded. (explained later) This piezoelectrical effect of the stone is the same reason that quartz is useful in making computers, telephones, watches, and in other electronic devices. 2. the regular maintenance of your stone The regular care and maintenance of your stone is really quite simple. First of all a gentler method of clearing the piece should be used at least once a week and after any uses in either physical or inner (mental/emotional/spiritual) healing work. This can be done in several ways. First of all, you can run it under COOL - no extremes of temperature PLEASE - water in your sink for several minutes, while visualizing (intensely imagining in vivid detail, from a meditative or extremely relaxed state) all imbalanced energies leaving it. You can also leave it in mugwort (an herb) for 2-3 days buried it in carefully. You can also place it in a flowerpot with an african violet plant, but you should know that if it has been used to heal any severe conditions, the plant will die. The stones should also be re-charged about once a month or after every use. For other stones, direct sunlight is not such a good idea as it can fade the colors. You can get the reflected energy of the sun by placing them in the moonlight during the waxing of the moon. (from one day after the new moon through the night of the full moon) They can also be charged by surrounding them in a circle of quartz points that have been charged by the sun, with the points of the crystals facing inward toward the stones being charged. Another method is to purchase an amethyst or quartz cluster and place the stones on it. A cluster is a specimen with several individual crystals on it. Oh, and if you charge the stone by a circle of crystals, be sure they have been cleared and charged themselves before using them to charge anything else. The circle should consist of at least 4 points, but 8 is best. These stones used for charging do NOT have to be large at all. 3. Using your stones Stones are tools in our psychic work and, as in any other object used, work by focusing the mind's powers. To get the best use out of them, more than just wearing them or carrying them is required. They should be used from a state of meditation, while visualizing the goals we wish to accomplish with them - such as healing, increased Psychic perception, etc. A good way to do this for to help you focus and a self-hypnosis tape that relates to your goals and use it. And if you are using the crystals in healing, be aware that they are NOT meant to replace the care of a competent health professional - but many people find them a useful adjunct to it. Last amended June 11, 1989 -- Page NEXTRECORD 414 Date: 10-May-89 22:29 From: Warren Stott Subj: Ethics in Magick A local group recently sponsored a seminar on the ethics of magick. I was unable to attend but heard the tapes of the session. Several people on this echo were present and had thoughtful things to say as did the others in attendance. I would like to address a few ideas that came up there and, of course, are significant to all people that work magick. The question of hexing came up. A rousing chorus ensued saying essentially that many folks there felt their own ethical model does not allow hexing. Initially, I put myself in that group as well. I am not a bad person, I do not intentionally hurt people. After some thought, though, I asked myself this question. If there is a conceivable ethical situation where I might sucker punch someone, why would there not be such a time to zap them with the same magnitude of magick? If I punch someone when they have no known defense against me, I am opening the serious potential to harm them. My punch might not hurt them at all, it might surprise them more than hurt them, it might hurt them enough that they get the message I was sending, or it might blind or even kill them. I would not know until after the fact. If I felt justified in punching them, I would probably do it. If they turned and destroyed me, I would have to question my judgement afterwards. Likewise if I blinded them. Acceptance of the karmic debt was raised as part of this justification cycle. By going ahead and hitting them, I tacitly or implicitly accept the debt. Personal destruction or harming the other guy, it is the same, I accept the debt by my action. Now where is the ethical question here? I have often done things, things as simple as saying something in a certain way, that I immediately want to retract. If I hit this fellow, I probably would want to take it back afterward. Is it ethical to act in a fashion that given a little thought you would realize you will regret later? Magick works in the same way. Presuming the ability to control the magickal zap to the relative intensity of the sucker punch, the results are just as unknown. So you accept the karmic debt, so you zap away. "Do what ye will" as long as you accept the debt makes it ethical? I don't think so, I think it is in fact unethical to hit or zap the person. But I might do it anyway. It is not really so much a question of ethics as it is a question of responsibility. Last amended June 11, 1989 -- Page NEXTRECORD 415 No doubt Ollie North thinks that it is unethical to break the law. But he did. No doubt Jim Wright takes the ethics of public office very seriously, but he is now in deep refritos over an ethical dilemma of his own making. Shit Happens. (For those of you with new babies, Doo Doo Happens.) Ethics is a model of what we would like in the ideal. That ideal we measure ourselves against. We can parade case examples all day to test this conclusion but it is still unethical to harm another. But we do it, both physically and magickly. So, ethical hexing, there is no such thing. I caste a hurt-you-this-much zap on the intended, I have acted unethically. "An ye harm none." No disclaimer or release for special situations is given or implied. She will see me break this, karma will see that the ripples in the pool come back to me. All together, She will see me take responsibility, ethics be damned. One more time, the chorus swells and this time I am sure that I am part of that group. There is no ethical justification for hexing. Just don't piss me off though, I might be willing to take responsibility for my actions. Bambi died for us, kicking and screaming in torment! -Warren- Last amended June 11, 1989 -- Page NEXTRECORD 416 CANDLE MAGIC 1 One of the simplest of magical arts which comes under the heading of natural magic is candle burning. It is simple because it employs little ritual and few ceremonial artifacts. The theatrical props of candle magic can be purchased at any department store and its rituals can be practiced in any sitting room or bedroom. 2 Most of us have performed our first act of candle magic by the time we are two years old. Blowing out the tiny candles on our first birthday cake and making a wish is pure magic. This childhood custom is based on the three magical principals of concentration, will power and visualization. In simple terms, the child who wants his wish to come true has to concentrate (blow out the candles), visualize the end result (make a wish) and hope that it will come true( will power). 3 The size and shape of the candles you use is unimportant, although highly decorative, extra large, or unusually shaped candles will not be suitable as these may create distractions when the magician wants to concentrate on the important work in hand. Most magicians prefer to use candles of standard or uniform size if possible. Those which are sold in different colors for domestic use are ideal. 4 The candles you use for any type of magical use should be virgin, that is unused. Under no circumstances use a candle which has already adorned a dinner table or been used as a bedroom candle or night-light. There is a very good occult reason for not using anything but virgin materials in magic. Vibrations picked up by secondhand materials or equipment may disturb your workings and negate their effectiveness. 5 Some magicians who are artistically inclined prefer to make their own candles for ritual and magical use. This is a very practical exercise because not only does it impregnate the candle with your own personal vibrations, but the mere act of making your own candle is magically potent. Specialist shops sell candle wax and molds together with wicks, perfumes, and other equipment. 6 The hot wax is heated until liquid and then poured into the mould through which a suitably sized wick has already been threaded. The wax is then left to cool and once is this has occurred the mould is removed , leaving a perfectly formed candle. Special oil-soluble dyes and perfumes can be added to the wax before the cooling process is complete to provide suitable colors and scents for a particular magical ritual. Craft shops which sell candlemaking supplies can also provide do-it-yourself books explaining the technicalities of the art to the beginner. Last amended June 11, 1989 -- Page NEXTRECORD 417 7 Once you have purchased or made your ritual candle it has to be oiled or 'dressed' before burning. The purpose of dressing the candle is to establish a psychic link between it and the magician through a primal sensory experience. By physically touching the candle during the dressing procedure, you are charging it with our own personal vibrations and also concentrating the desire of your magical act into the wax. The candle is becoming an extension of the magician's mental power and life energy. 8 When you dress a candle for magical use, imagine that it is a psychic magnet with a North and a South pole. Rub the oil into the candle beginning at the top or North end and work downwards to the half-way point. Always brush in the same direction downwards. This process is then repeated by beginning at the bottom or south end and working up to the middle. 9 The best type of oils to use for dressing candles are natural ones which can be obtained quite easily. Some occult suppliers will provide candle magic oils with exotic names. If the magician does not want to use these, he can select suitable oils or perfumes from his own sources. The oils soluble perfumes sold by craft shops for inclusion in candles can be recommended. 10 the candles you use can be colored in accordance with the following magical uses: white- spirituality and peace. red- health,energy,strength,courage, sexual potency. pink- love affection and romance. yellow- intellectualism, imagination, memory and creativity green- fertility, abundance, good luck and harmony blue-inspiration, occult wisdom, protection and devotion purple Material wealth, higher psychic ability, spiritual power and idealism silver- clairvoyance, inspiration, astral energy and intuition orange- ambition. career matters and the law. 11 If you wanted to use candle magic for healing, you would select a red candle to burn. To pass an exam, burn a yellow candle, to gain esoteric knowledge burn a blue candle or for material gain, burn a purple one. It is obvious these colors relate to the signs of the zodiac and the planetary forces. Last amended June 11, 1989 -- Page NEXTRECORD 418 12 The simples form of candle magic is to write doesn't the objective of your ritual on a virgin piece of paper. You can use color paper which matches the candle. Write your petition on the paper using a magical alphabet, such as theban, enochian, malachain,etc. As you write down what you want to accomplish through candle magic-- a new job, healing for a friend, a change of residence, a new love affair, etc.-- visualize your dream coming true. Visualize the circumstances under which you might be offered a new job, imagine your employer telling you that your salary has been increased or conjure up a vision of your perfect love partner. 13 When you have completed writing down your petitio, carefully fold up the paper in a deliberately slow fashion. Place the end of the folded paper in the candle flame and set light to it. As you do this concentrate once more on what you want from life. 14 When you have completed your ritual, allow the candle to have completely burned away. You do not need to stay with the candle after the ritual, but make sure that is safe and that red-hot wax will not cause damage or fire. Never re-use a candle which has been lit in any magical ritual. IT should only be used in that ritual and then allowed to burn away or be disposed of afterwards. 15 If you are conducting a magical ritual which involves two people (e.g. an absent healing for a person some distance away) then the second person can be symbolically represented during the ritual by another candle. /all you need to do is find out the subject's birth date and burn the appropriate candle for that zodiacal sign. These are as follows- ARIES red TAURUS green GEMINI yellow CANCER silver LEO orange VIRGO yellow LIBRA pink SCORPIO red SAGITARIUS purple CAPRICORN black AQUARIUS all colors PISCES mauve Last amended June 11, 1989 -- Page NEXTRECORD 419 Elemental Cauldrons Using a cauldron, symbol of inspiration and rebirth, has brought new dimensions to both group and solitary work. A cauldron decorates the center of the Circle during Lesser Sabbats. An air cauldron at a spring rite creates a misty, magical quality for the ceremony. In summer, the cauldron will flash and spark. A blue flame burns mysteriously within the Water cauldron during the autumn festival. Throughout Yule, the Earth cauldron burns steadfast and constant. During moon rites, when magick is done, we write the purpose of our working on flash papers and toss them into the burning cauldron while chanting. A working cauldron should be of cast iron, with a tight-fitting lid, three sturdy legs, and a strong handle. Season your cauldron before using it for the first time. Pour in generous helping of salt and lighter fluid, slosh it up to the rim and wipe dry. For indoor use it MUST have a fireproof base or your workings will summon up yellow-coated salamander spirits from the fire department. EARTH Cauldron Layer salt, wax shavings, three powered or ground herbs, fighter fluid and ivy leaves in the cauldron while focus and chanting. Use a candle to light it. When the smoke starts to roll, extinguish the cauldron by putting the lid on. AIR Cauldron Using tongs, put a chunk of dry ice is a small glass or ceramic bowl and place the bowl on a cloth in the bottom of the cauldron. Allow the cauldron to smoke as long as the ice lasts. The mists create excellent images for scrying. FIRE Cauldron Cover theinside bottom with dirtor sand to dissipateheat. Light incense charcoal and add either salt petter for flame and spark or flash powder for a different but spectacular effect. To assist in releasing or firing off peak energy, try using flash "bombs". Make a small pocket in a piece of flash paper, fill with flash powder and tie with thread. The "bomb" should be about the size of your smallest fingernail. The results are spectacularly bright, so use the powder sparingly. Don't look directly at the flash as you drop the "bomb" in the cauldron. WATER Cauldron. Last amended June 11, 1989 -- Page NEXTRECORD 420 At least seven days before the ritual, place equal quantities of three appropriate herbs in a pint glass jar. Fill the rest of the jar with Everclear (200 proof alcohol), cap tightly, and shake gently while concentrating on the purpose of the ritual. Add a chant if its feels right. Let the jar rest in a dark, warm spot and shake twice daily, charging with purpose. Before the ritual, place a fireproof ceramic or glass bowl in the cauldron. Pour in the herb mixture, being careful none spills into the cauldron. Light with a candle to produce a beautiful blue flame. The cauldron, as the fifth elemental spirit, symbolizes inspiration, rebirth, illumination and rejuvenation. Use a Fire cauldron with salt petter to cast a Circle. Use the mists of an Air cauldron for an initiation. Burn away hate, prejudice and negative self-images, with a Water cauldron. The Earth cauldron is ideal for indoor Beltane rites. Remember to place a burning cauldron on a fireproof surface. Practice safety when using any volatile materials and you will enjoy your cauldron for many rites. Last amended June 11, 1989 -- Page NEXTRECORD 421 A N I R I S H M Y T H C O N C O R D A N C E ===================== by Mike Nichols copyright 1985 c.e. by MicroMuse Press [This information may be reproduced and distributed exactly as is, without further permission from the author, provided the statement of authorship and copyright are retained, and provided it is offered free of charge. Changes in the text, however, must be approved in advance by the author. MicroMuse Press is a division of The Magick Lantern, 1715 Westport Road, Kansas City, MO 64111. 816/531-7265] 'Myth is what we call other people's religion.' --Joseph Campbell The following concordance isbased on 'Gods and FightingMen' by Lady Augusta Gregory, first published in 1904. Page number references are to the 1976 trade paperback edition published by the MacMillan Company of Canada Limited. Brief supplementary material is taken from 'Dictionary of Irish Myth and Legend' by Ronan Coghlan, published in 1979 by Donard Publishing Comapany, and referenced as 'DIM' in the following text. As this is intendedto be a concordanceof the Irishmythological cycle only (as opposed to heroic, legendary, or historical material), references are limited to Part I, Books I - V, of Lady Gregory's volume. 'Gods and Fighting Men' was selected as the primary text for this concordance because it represents the most comprehensive synthesis of variant sources (both published and oral) ever attempted as a continuous narrative of Irish mythology. Lady Gregory lists her published sources as follows: O'Curry, 'Manners and Customs of the Ancient Irish' 'MSS. Materials' 'Atlantis' De Jubainville, 'Cycle Mythologique' 'Epope'e Celtique' Hennessy, 'Chronicum Scotorum' Atkinson, 'Book of Leinster' 'Annals of the Four Masters' Nennius, 'Hist. Brit.' (Irish Version) Zimmer, 'Glossae Hibernacae' Whitley Stokes, 'Three Irish Glossaries' 'Revue Celtique' 'Irische Texte' Last amended June 11, 1989 -- Page NEXTRECORD 422 'Gaedelica' 'Dinnsenchus' Nutt, 'Voyage of Bran' 'Proceedings Ossianic Society' O'Beirne Crowe, 'Arma Columcille' Dean of Lismore's Book Windisch, 'Irische Texte' Hennessy et. al., 'Revue Celtique' 'Kilkenny Archaeological Journal' Keatinge's 'History' 'Oyia' Curtin's 'Folk Tales' 'Proceedings Royal Irish Academy' 'MSS. Series' Dr. Sigerson, 'Bards of Gael and Gall' Miscellanies, 'Celtic Society' Muller, 'Revue Celtique' Standish Hayes O'Grady, 'Silva Gaedelica' Abhean - son of Bicelmos, he was the harper of the Tuatha de Danaan, brought from the hills by the Men of the Three Gods (37). Aedh (1) - killed by Brian, he was one of the three sons of Miochaoin (q.v.), the others being Corc and Conn (59) Aedh (2) - along with Angus and Artrach, one of the three sons of Bodb Dearg, he was the comeliest of them. Troops of poets from Ireland and Alban used to be with him, so that his place was called 'The Rath of Aedh of the Poets' (78). Aedh (3) - a son of the Dagda, he was killed by Corrgenn, who suspected Aedh was involved with his wife (82) Aer - one of two Druids of the Sons of the Gael (the other was Eithis) who was killed in the first battle against the Tuatha De Danaan, and was given a great burial (75) Ai - the plain where Niall pursued Cailcheir, before it went through a lake (81) Aife - along with two other daughters of Midhir of the Yellow Hair, Doirenn and Aillbhe, she was given as wife to one of the three sons of Lugaidh Menn (79). Ailbhe - (Ai-noo-al) one of the three daughters of Oilell and a foster-child of Bodb Dearg (124) Ailell Anglonach - of the One Fault, brother of Eochaid Feidlech, he fell in love with his brother's wife, Etain, and pined for her until she agreed to heal him (95) Aillbhe - along with two other daughters of Midhir of the Yellow Hair, Doirenn and Aife, she was given as wife to one of the three sons of Lugaidh Menn (79). Last amended June 11, 1989 -- Page NEXTRECORD 423 Aille - the daughter of Cormac (q.v.) (107) Aine (1) - the daughter of Modharn, who gave a cook to the sons of Lugaidh Menn (79) Aine (2) - some said she was the daughter of Manannan, but some said she was the Morrigu, she owned the Cathair Aine. But she often gave her love to men, and she was called Leanan Sidhe, the Sweetheart of the Sidhe (86). Wisps of straw are burned in her honor on St. John's Eve. She is associated with meadow-sweet, and invoked against sickness. According to legend, she was raped by the king of Munster (DIM). Ainge - she was a daughter of the Dagda, who made her a great vat (81) Airmed - sister of Miach, she spread her cloak on which to arrange the herbs which sprang from the grave of her murdered brother. But Diancecht, still jealous of Miach, mixed up the herbs, so that no one knows all their right powers to this day (35). She was the daughter of Diancecht and sister of Octruil, and helped them in their healing work at the well of Slaine (64) Airnelach - brother of Tadg and Eoghan, he was captured by Cathmann and made to cut firing (115), but was later rescued by Tadg (120) Amergin - one of the sons of Miled (q.v.), he spoke with Banba upon Slieve Mis (71) and was sent as messenger to the Tuatha De Danaan (72) and quieted the storm sent against his people by them and was the first to set foot in Ireland after that (74). Heber gave him a share of the two provinces of Munster after the Battle of Tailltin (75). Angus - along with Artrach and Aedh, one of the three sons of Bodb Dearg (78) Angus Og - son of the Dagda, he advised his father how to kill Cridenbel and what reward to ask of Bres (33). After the second battle of Magh Tuireadh, only four men of the Fomor were left in Ireland, and they were driven out one Samhain night by Morrigu and Angus Og (67). He was considered for kingship of the Tuatha de Danaan after their defeat (77). Also called the Frightener or Disturber, for the unrest he occasioned in horses and cattle (83). His loves included Enghi, Derbrenn, and Caer Ormaith (84). He was the Irish love-god (DIM). Anvil of the Dese - see Indeoin na Dese (81) Aobh - (Aev, or Eev) the eldest of the three daughters of Oilell, foster-daughter of Bodb Dearg and wife of Lir and, by him, mother of Fionnuala, Aodh, Fiachra, and Conn, though she died bringing the latter two to birth (125) Aodh - (Ae, rhyming to 'day') one of the four children of Lir and Aobh, he was turned into a swan by Aoife, Lir's jealous second wife (126) Aodh Aithfhiosach - of the quick wits, a son of Bodb Dearg, he was sent in search of the children of Lir (132) Aoibhell - (Evill) a woman of the Sidhe who dwelt at Craig Liath, she Last amended June 11, 1989 -- Page NEXTRECORD 424 tried to prevent her lover from joining a battle (87). Her harp fortells death for any who hear it (88). Aoife - (Eefa) one of the three daughters of Oilell and a foster-child of Bodb Dearg (124), she became the wife of Lir after her sister Aobh had died in childbirth (125). Through jealousy, she changed Aobh's four children into swans at Loch Dairbhreach (126) Aonbharr - styled 'of the One Mane', he is Manannan's horse, as swift as the naked cold wind of spring. She can gallop across the sea, and no rider was ever killed off her back (41). She was often ridden by Lugh (43). Arias - styled the 'fair-haired poet', one of the four wise men and teachers of the Tuatha de Danaan before they came to Ireland. His home was Finias (27). Arranan - one of the sons of Miled (q.v.), he died by falling from the mast to the deck of his ship as the Sons of the Gael attempted their second landing in Ireland (73) Artrach - along with Angus and Aedh, one of the three sons of Bodb Dearg, he had a house with seven doors and taught the king's son of Ireland and of Alban how to throw spears and darts (78) Athluain - a ford of the Shannon that Lugh passed on his way to do battle with Bres (45) Badb - (Bibe) one of the greatest of the women of the Tuatha de Danaan, she was a battle goddess (27). She, along with Macha and Morrigu , used powers of enchantment to bring mists , clouds of darkness, and showers of fire and blood over the Firbolgs at Teamhair for three days (29). Sometimes regarded as the same as Nemain, her name means 'crow' and she could appear in that guise. She was the wife of Net (DIM). Balor - styled 'of the Evil Eye' or 'of the Strong Blows' (38), he is chief king of the Fomor (36), husband of Ceithlenn and, by her, the father of Ethlinn (42). One of his eyes had the power of death in it, so that none could look at it and live (38), and he also had the power of putting on a different shape (39). He was also the father of 12 'white-mouthed' sons, all among the chief men of the Fomor (42). At the second battle of Magh Tuireadh, Lugh made a spear cast that brought Balor's evil eye out through the back of his head, instantly killing him and 27 of his own army, thus fulfilling the prophecy that he would be killed by his grandson (66). Banba - the wife of MacCuill and a queen of the Tuatha De Danaan, one of three daughters of the Dagda whose name was given to Ireland afterwards (27), she met the Sons of the Gael on Slieve Mis and spoke with Amergin (71), and was later killed in the Battle of Tailltin (75). Banna - one of the twelve chief rivers of Ireland (q.v.) (62) Last amended June 11, 1989 -- Page NEXTRECORD 425 Battle of Taillten - the great battle between the Sons of the Gael and the Tuatha De Danaan, after which the Sons of the Gael had the rulership of Ireland (75) Bearna nah-Eadargana - the Gap of Separation, it is a place that Lugh passed on his way to do battle with Bres (45) Bechulle - one of two witches of the Tuatha De Danaan (the other was Dianan) who had the power to turn trees and stones and sods of earth into an armed host (62) Bed of the Dagda - in the house of the Dagda at the Brugh na Boinne (80) Beinn Edair - the dwelling place of Tuireann (60), mentioned briefly in Ethne's complaint (58) Belgata - the great mountain to the rear of Magh Nia in Connacht (29) Beltaine - May Day (28) Bennai Boirche - one of the twelve chief mountains of Ireland (q.v.) (62) Berbhe - see Green of Berbhe (42) Betach - see Fiachna (121) Bicelmos - see Abhean (37) Birog - styled 'of the Mountain', a woman-Druid who helped Cian win the love of Ethlinn who had been imprisoned in a tower. When Ethlinn bore a child (Lugh), Balor would have had it killed, but Birog rescued it (40). Birthplace of Cermait Honey-Mouth - in the house of the Dagda at the Brugh na Boinne (80) Blai-Slieve - one of the twelve chief mountains of Ireland (q.v.) (62) Boann - a water goddess, wife of Nechtan and mother, by the Dagda, of Angus, she is associated with the River Boyne (DIM). Also see Dabilla (80) Bodb - (Bove) see Rudrach and Dergcroche (117) Bodb Dearg - (Bove Darrig) son of the Dagda, he was king of Connacht when Bres and his army landed in Ireland to battle Lugh (43). He lived at Sidhe Femen, was eldest among the children of the Dagda, and was given the kingship of the Tuatha de Danaan after their defeat (77). His three sons were Angus, Artrach, and Aedh (78), his daughter was Scathniamh (80) and his musician was Fertuinne (79). Two other sons were Aodh Aithfhiosach and Fergus Fithchiollach (132) Boinn - variant of Boinne, one of the twelve chief rivers of Ireland (q.v.) (62) Last amended June 11, 1989 -- Page NEXTRECORD 426 Boinne - the salmon of the dumb Boinne are mentioned briefly in Ethne's complaint (58) Bran (1) - the son of Tuiren (68) Bran (2) - son of Febal, he was called by the silver branch to board a boat and journey to the Land of Women, Tir na mBan (105) Brath - see Mide (68) Breagan - see Cuailgne (75) Bres - son of Eri and Elathan (35), a champion of the Tuatha de Danaan, he was sent to meet Sreng of the Firbolgs (28). He was the most beautiful of all the young men, and he was chosen king after Nuada (31). 'As beautiful as Bres' was a common saying. However, he was known for his lack of hospitality (32), and was deposed when Nuada was reinstated as king (35). By Brigit, he was father of Ruadan (64). Bresal Etarlaim - the Druid who helped Fuamach to destroy Etain (88) Bri - the daughter of Midhir, she died of a broken heart because she could not be with her love, Leith, and the hill of Bri Leith, the spot where she died, was named for them (88) Bri Leith - home of Midhir the Proud (77), named after his daughter Bri, and her love Leith (88) Bri Ruri - one of the twelve chief mountains of Ireland (q.v.) (62) Brian - styled 'Flame of Valour' (60), along with Iuchar and Iucharba, he is one of the three sons of Tuireann (47) and his sister, the daughter of Tuireann, was Ethne (50). He had the power to change his own shape and that of his two brothers (51). He caused the death of Cian (44), Tuis (53), Pisear (54), Dobar (55), Miochaoin and his three sons (59). Brigit - one of the greatest of the women of the Tuatha de Danaan, she was a woman of poetry, healing, and smith's work. Her name came from Breo-saighit, meaning a fiery arrow (27). She was daughter of the Dagda and, by Bres, mother of Ruadan (64) Brugh na Boinn - (or Brugh na Boinne - 57) the place where Lugh kept the Scuabtuinne (50) and the place where the Dagda had his house which Angus took from him by trickery (81) Buan - the nine lasting hazels of Buan dropped their nuts into the Well of Knowledge where the salmon would eat them, sending their husks floating out on the five streams that flowed from the well (108 & 110) Buas - one of the twelve chief rivers of Ireland (q.v.) (62) Caer of the Fair Hair - see Inis Cenn-fhinne (49) Cailcheir - one of the swine of Debrann, it was called by Corann's harping (81) Cainte - Cian, Cu, and Ceithen were the three sons of Cainte, and they Last amended June 11, 1989 -- Page NEXTRECORD 427 had a long-standing feud with the three sons of Tuireann (43) Cairbre - see Erc (31) Camel - son of Riagall, he was one of the two door-keepers at Teamhair when Lugh first arrived (37) Caoilte - (Cweeltia) one of the last of the Fianna, he was loved by Scathniamh (80) Carn Corrslebe - a place near Loch Ce' (67) Carpre - (variant of Corpre) he had the power to compose a satire that would shame men so they could not stand against fighting men (62) Carpre Lifecar - the son of Cormac (q.v.) (107) Cassmail - one of the Tuatha De Danaan, he was killed by Octriallach at the second battle of Magh Tuireadh (65) Cathair Aine - a stone belonging to Aine that would cause madness in someone who sat on it (86) Cathbad - the Druid, he aided Conchubar in treacherously slaying the sons of Usnach (97) Cathmann - son of Tabarn and king of Fresen, he captured Tadg, his wife (whom he took as his own wife), and two brothers (115), but was later killed by him (120) Cauldron - one of the four great treasures the Tuatha de Danaan brought to Ireland from the north. It came from the city of Murias, and no one ever went from it unsatisfied (27). Ce' - the Druid of Nuada, he was wounded in the second battle of Magh Tuireadh, and when he died and was buried near Carn Corrslebe, a lake burst out over his grave and it was called Loch Ce'. (67) Cecht - the plough (28) Ceis Corain - the place where the champions of Connacht (all except Niall) gave up their pursuit of Cailcheir (81) Ceithen - along with Cian (q.v.) and Cu, he was one of the three sons of Cainte. Cu and Ceithen went towards the south, while Cian went north, to gather the Riders of the Sidh to help Lugh in his battle with Bres (43). Ceithlenn - styled 'of the Crooked Teeth, she was queen of the Fomor, the wife of Balor and, by him, the mother of Ethlinn (42) She gave the Dagda a dreadful wound at the second battle of Magh Tuireadh (65) Celtchar of Cualu - see Leith (88) Last amended June 11, 1989 -- Page NEXTRECORD 428 Cermait - styled 'Honey-Mouth', son of the Dagda, his three sons shared the kingship of Ireland at the time of the invasion of the Sons of the Gael (72), and were killed in the Battle of Tailltin (75). His birthplace was the house of the Dagda at Brugh na Boinne (80). Cesair - the first that ever reached Ireland, she later dwelt on Inislocha where Tadg met her (118) Cesarn - one of the three Druids of the Firbolgs who broke the enchantment laid upon them by Badb, Macha, and Morrigu (30) Children of Rudraighe - see Eimher (75) Ciabhan - (Kee-a-van) of the Curling Hair, the King of Ulster's son, he went to Manannan's country (111), won the love of Cliodna, but lost her due to the treachery of Iuchnu (112) Cian (1) - a man of the Tuatha de Danaan (27), brother of Goibniu and Samthainn (39), and father of Lugh by Ethlinn (37), he was present when Nechtan deceived King Bres (32). He lived at Druim na Teine (39), and his famous cow was the Glas Gaibhnenn (39). Along with two other brothers, Cu and Ceithen, he was one of the three sons of Cainte (43). He had the power of shape-shifting and was killed (by Brian) while in the form of a pig (44). Cian (2) - son of Olioll and father of Tadg (114) Cliach - the Harper of the King of the Three Rosses in Connacht, he vainly sought one of Bodb Dearg's daughters in marriage. Loch Bel Sead sprang up under his feet (77). Cliodna - (Cleevna) of the Fair Hair, daughter of Gebann, she gave her love to Ciabhan but, through the treachery of Iuchnu, she was drowned (112) She had three colorful birds, whose sweet singing could lull the sick to sleep (DIM). Codal - of the Withered Breast, he threw yew rods for Eochaid to discover the hiding place of Midhir and Etain (96) Coir-cethar-chuin - 'the Four-Angled Music', it was another name for Uaitne (q.v.) (67) Coll - the hazel-tree (28) Collbrain - see Nechtan (106) Colpa - one of the sons of Miled (q.v.), his ship was wrecked as the Sons of the Gael attempted their second landing in Ireland, and he drowned while trying to reach land at Inver Colpa (73) Colum Cuaillemech - styled 'of the Three New Ways', he was a smith of the Tuatha de Danaan (37) Comb and the Casket of the Dagda's wife - a hill near the house of the Dagda at Brugh na Boinne (80) Last amended June 11, 1989 -- Page NEXTRECORD 429 Compar - a messenger and tax-gatherer of the Fomor, he was one of the four hardest and most cruel, the other three being Eine, Eathfaigh, and Coron (41) Conaire - High King of Ireland, grandson of Etain and Eochaid, who got his death by Midhir and his people (96) Conall Cearnach - of the Red Branch of Ulster, he was descended from the line of the sons of Eimher (75) The slayer of Anluan, he originally may have been a horned god (DIM). Conan Maol - it was his gold, hidden in a cairn, that Caoilte gave to Scathniamh as a bride-price (80) One of the Fianna, he was regarded as something of a buffoon (DIM). Conchubar Abratrudh - of the Red Brows, the father of Liban (115) Conn (1) - killed by Brian, he was one of the three sons of Miochaoin (q.v.), the others being Corc and Aedh (59) Conn (2) - of the Hundred Battles, King of Teamhair, grandfather of Cormac (106), he tried to stop his son Connla from going to Manannan's country (113) Conn (3) - one of the four children of Lir and Aobh, he was turned into a swan by Aoife, Lir's jealous second wife (126) Connacht - one of the five provinces of Ireland (31), it is where the Tuatha de Danaan first landed (27). Both Magh Rein (28) and Magh Nia (with the mountain Belgata) were there (29), as well as the river Unius (61). It was the province chosen by Sreng for the Firbolgs after they were defeated by the Tuatha de Danaan (31). Connla - of the Red Hair, son of Conn, he went to Manannnan's country despite his father's efforts to prevent it (113) Coran - the Druid of Conn, he tried to keep Connla from being taken to Manannan's country (113) Corann (1) - Lugh passed through the 'place of the bright-faced Corann' on his way to do battle with Bres (45) Corann (2) - Diancecht's harper, and the best harper of the Dagda's household, he called Cailcheir with his harp (81) Corc - killed by Brian, he was one of the three sons of Miochaoin (q.v.), the others being Conn and Aedh (59) Cormac - grandson of Conn, King of Teamhair, he journeyed to Manannan's country to bring back his wife, Ethne; his daughter, Aille; and his son, Carpre Lifecar (106) Coron - a messenger and tax-gatherer of the Fomor, he was one of the four hardest and most cruel, the other three being Eine, Eathfaigh, and Compar (41) Corpre - son of Etain, he was a poet of the Tuatha de Danaan who cursed Bres for his lack of hospitality with the first satire ever Last amended June 11, 1989 -- Page NEXTRECORD 430 made in Ireland (34) Corr Slieve na Seaghsa - the Round Mountain of the Poet's Spring, it is a place that Lugh passed on his way to do battle with Bres (45) Corrgenn - a great man of Connacht who, while visiting the Dagda, killed Aedh because he suspected him to be involved with his wife (82) Craisech - thick-handled spears belonging to Sreng, they were sharp at the sides though they had no points (29) Credenus - styled 'the Craftsman', he was a chief among the Tuatha de Danaan (27) Credne Cerd - styled 'the Brazier' (64), a worker in brass for the Tuatha de Danaan (37) Cridenbel - an idle blind man with a sharp tongue who always demanded the Dagda's three best bits of food. Starving, the Dagda hid three pieces of gold in the three bits and this killed Cridenbel (33). Crimthan Cass - the King of Connacht and father of Laegaire (121) Cron - mother of Fianlug, she was at the forge of Goibniu grinding spears when Ruadan was killed (64) Crow of Battle - see Morrigu (27) Cruacha - the maidservant of Etain who accompanied her when she departed with Midhir. Cruachan in Connacht was named after her (96) Cruachan Aigle - one of the twelve chief mountains of Ireland (q.v.) (62) Cu - along with Cian (q.v.) and Ceithen, he was one of the three sons of Cainte. Cu and Ceithen went towards the south, while Cian went north, to gather the Riders of the Sidh to help Lugh in his battle with Bres (43). Cuailgne - the son of Breagan, he and his brother Fuad, two of the best leaders of the Sons of the Gael, were both killed in the rout of the Tuatha De Danaan (he at Slieve Cuailgne), following the Battle of Tailltin (75) Cualu - the home of Celtchar (88) Cuan - the wood of Cuan was cleared away by Duach and the men of Ireland so there could be a gathering around Taillte's grave (68) Culain - although he may have been Manannan in another guise, he was the great smith, originally living on the Island of Falga, who was invited by Conchubar to live on the plains of Muirthemne, where Cuchulain killed his great dog and thereafter took the name Cuchulain, meaning 'the hound of Culain' (98) Dabilla - a little hound belonging to Boann (80) Dagda, the - father of Eire, Fodla, Banba (27), Angus Og (33), Bodb Dearg (43), Brigit (64), Cermait (72), Ainge and Diancecht (81).. Last amended June 11, 1989 -- Page NEXTRECORD 431 Known as a good builder, he was ordered by Bres to build raths (33). Styled 'the good god' (63) and 'the Red Man of all Knowledge' (80), he got a dreadful wound from a spear thrown by Ceithlenn in the second battle of Magh Tuireadh (65) and he owned a magic harp called Uaitne (67). His house was at the Brugh na Boinne, where Dichu was his steward and Len Linfiaclach was the smith (81). His personal name was Eochaid O Uathair, and he had a magical club which could slay or heal (DIM). Dalbaech - see Elathan (1) (35) Dalbh - see Goll (121) Dana - greatest of the women of the Tuatha de Danaan (from whom they take their name), she was called the Mother of the Gods (28) De Domnann - see Indech (61) Debrann - owned Cailcheir, the swine that was called by Corann's harping (81) Delbaeth (1) - see Elathan (3) (61) Delbaith (2) - see Eri (35) Denda Ulad - one of the twelve chief mountains of Ireland (q.v.) (62) Deorgreine - a Tear of the Sun, daughter of Fiachna, she was given to Laegaire as his wife in Magh Mell (123) Derc-Loch - one of the twelve chief lochs of Ireland (q.v.) (62) Dergcroche - son of Bodb, he and his brother Rudrach were the two kings of Inislocha (117) Dianan - one of two witches of the Tuatha De Danaan (the other was Bechulle) who had the power to turn trees and stones and sods of earth into an armed host (62) Diancecht - father of Miach (34), he was a chief among the Tuatha de Danaan, and understood healing (27). He fashioned an arm of silver for Nuada, who had lost his own in battle (34). Also father of Octruil and Airmed, he restored slain warriors in the healing well of Slaine (64). His father was the Dagda and his harper was Corann (81). Dichu - steward first to the Dagda (81) and then to Angus (82) Dobar - the King of Siogair killed by Brian (55), he was the owner of two horses and a chariot that were among the payments that Lugh demanded from the sons of Tuireann for the death of Cian (49) Doirenn - along with two other daughters of Midhir of the Yellow Hair, Aife and Aillbhe, she was given as wife to one of the three sons of Lugaidh Menn (79). Dolb - the smith of the Fomor (63) Donall Donn-Ruadh - styled 'of the Red-brown Hair', he was one of the sons of Manannan. His brothers included Sgoith Gleigeil, Goitne Gorm-Shuileach, and Sine Sindearg. His foster brother was Lugh (41). Last amended June 11, 1989 -- Page NEXTRECORD 432 Donn - one of the sons of Miled (q.v.), he and twenty-four others died when the ship he commanded was wrecked as the Sons of the Gael attempted their second landing in Ireland (73) Druim Cain - Teamhair (q.v.) (31) Druim na Descan - Teamhair (q.v.) (31) Druim na Teine - the Ridge of Fire, the dwelling place of the three brothers, Goibniu, Samthainn, and Cian Druimne - son of Luchair, he made a cooking oven for the Dagda at Teamhair (80) Duach (1) - see Echaid (37) Duach (2) - styled 'the Dark', husband of Taillte, he built the Fort of the Hostages in Teamhair, and organized the men of Ireland to cut down the wood of Cuan (68) Dur-da-Bla - 'the Oak of Two Blossoms', it was another name for Uaitne (q.v.) (67) Eab - son of Neid, he was one of the chief men of the Fomor (42) Eadon - one of the greatest of the women of the Tuatha de Danaan, she was called the nurse of poets (27) Eas Dara - in west Connacht, it is the harbour where Bres and his army landed in Ireland to battle Lugh (43) Easal - the King of the Golden Pillars, he was the owner of seven self-regenerating pigs that were among the payments that Lugh demanded from the sons of Tuireann for the death of Cian (49). A daughter of Easal's was the wife of the King of Ioruaidh (56). Eathfaigh - a messenger and tax-gatherer of the Fomor, he was one of the four hardest and most cruel, the other three being Eine, Coron, and Compar (41) Echaid - styled 'the Rough', son of Duach, he was foster-father of Lugh (37) Eimher - (Aevir) the son of Ir, he divided Ulster between himself and some other chiefs of the Sons of the Gael following the Battle of Tailltin. It was of his sons, that were called the Children of Rudraighe, and that lived in Emain Macha for 900 years, that both Fergus and Conall Cearnach were descended. (75) Eine - a messenger and tax-gatherer of the Fomor, he was one of the four hardest and most cruel, the other three being Eathfaigh, Coron, and Compar (41) Eire - variant of Eriu, one of the greatest of the women of the Tuatha de Danaan, she was one of three daughters of the Dagda who gave her name to Ireland (27) Last amended June 11, 1989 -- Page NEXTRECORD 433 Eithis - one of two Druids of the Sons of the Gael (the other was Aer) who was killed in the first battle against the Tuatha De Danaan, and was given a great burial (75) Elathan (1) - the son of Dalbaech and a king of the Fomor, he was father of Bres by Eri, a woman of the Tuatha de Danaan (35). He came to her over the sea in a vessel of silver, himself having the appearance of a young man with yellow hair, wearing clothes of gold and five gold torcs (35). Elathan (2) - son of Lobos, he was one of the Fomor who took part in the Second Battle of Magh Tuireadh (61) Elathan (3) - son of Delbaeth, he was one of the Fomor who took part in the Second Battle of Magh Tuireadh (61) Emhain Abhlach - (Avvin -------) an island paradise, the place to which Bran journeyed (105) Emain Macha - the capitol of Ulster, named after the twins of Macha (DIM), the place where the Children of Rudraighe lived for 900 years (75) Emmass - see Macha (65) Eochaid (1) - (Eohee) son of Erc, he was king of the Firbolgs when the Tuatha de Danaan first came to Ireland (28) Eochaid (2) - along with Fiacha and Ruide, one of the sons of Lugaidh Menn, King of Ireland (78) Eochaid (3) - son of Sal, he was killed by Fiachna after capturing his wife (121) Eochaid Feidlech - also called Airem, of the Plough, High King of Ireland, he wedded the reborn Etain (by whom he had a daughter, Esa), but lost her to Midhir in a chess game, but got her back by beseiging Bri Leith (96) Eoghan - (Owen) brother of Tadg and Airnelach, he was captured by Cathmann and made to run a ferry (115), but was later rescued by Tadg (120) Erc (1) - see Eochaid (1) (28) Erc (2) - descended from the children of Sreng in Connacht, the son of Cairbre, he gave Cuchulain his death (31) Erc (3) - son of Ethaman, he was a teller of tales for the Tuatha de Danaan (37) Eremon - one of the sons of Miled (q.v.), he spoke with Eriu upon the hill of Uisnech (72) Eri - a woman of the Tuatha de Danaan (32), the daughter of Delbaith, she was mother of Bres by Elathan, a king of the Fomor (35). She was the wife of Cethor (DIM). Last amended June 11, 1989 -- Page NEXTRECORD 434 Eriu - variant of Eire, the wife of MacGreine and a queen of the Tuatha De Danaan whose name was given to Ireland afterwards, she met the Sons of the Gael on the hill of Uisnech, and talked with Eremon. One moment she would be a wide-eyed beautiful queen, and the next she would be a sharp-beaked, grey-white crow (72). She led the Tuatha De Danaan in the first battle fought against the Sons of the Gael, but was beaten back to Tailltin where she was killed in the Battle of Tailltin (75). Esa - daughter of Etain and Eochaid Feidlech (96) Ess Dara - near Magh Tuireadh-2 (q.v.) (63) Ess Ruadh - home of Ilbrech (77) Etain - see Corpre (34) Etain Echraide - the second wife of Midhir, she was driven out by Fuamach, taken in by Angus, turned into a fly by Fuamach, swallowed by Etar's wife, and reborn as Etain, later the wife of Eochaid Feidlech (by whom she had a daughter, Esa), who lost her to Midhir in a chess game, but got her back by attacking Midhir's stronghold at Bri Leith (95) Etar - of Inver Cechmaine, King of the Riders of the Sidhe, his wife swallowed Etain in the form of a fly who fell into her drinking cup, and nine months later gave birth to her again (89) Ethaman - see Erc (3) (37) Ethlinn - daughter of Balor and Ceithlenn (42), she was mother of Lugh by Cian (37). Because a Druid foretold that Balor would get his death from his own grandson, Balor locked Ethlinn in a tower (attended by 12 women) to keep her away from men. Described as 'tall and beautiful', she came to Teamhair after the second battle of Magh Tuireadh, and married Tadg. By him, she was mother of Muirne and Tuiren. (68) Ethne (1) - daughter of Tuireann and sister of Brian, Iuchar, and Iucharba (50) Ethne (2) - the wife of Cormac (q.v.) (107) Fachtna - physician to Eochaid Feidlech (91) Fail-Inis - a beautiful whelp belonging to the King of Ioruaidh, the Cold Country, that was among the payments that Lugh demanded from the sons of Tuireann for the death of Cian (49). This king's wife was a daughter of Easal's (56). Fais - the wife of Un, she was killed in the first battle fought between the Tuatha De Danaan and the Sons of the Gael, in the place later called the Valley of Fais (75) Last amended June 11, 1989 -- Page NEXTRECORD 435 Falias - styled 'great', one of the four cities of the Tuatha de Danaan before they came to Ireland. Its teacher was Morias, and its treasure was the Lia Fal, the Stone of Virtue (27) Falga - see Island of Falga Fand - daughter of Flidhais, her bright vessels were made by Len Linfiaclach (81). Manannan's wife, and Cuchulain's mistress (DIM). Fathadh Canaan - descended from the line of Ith, he held sway over the whole world, taking hostages of the streams, the birds and the languages (76) Feast of the Age - Manannan made this feast for the Tuatha de Danaan (after they were defeated) where they ate his magic swine and drank Goibniu's ale (77). Febal - see Bran (103) Fer Ferdiad - of the Tuatha De Danaan, he was a Druid and pupil of Manannan who was killed by him for causing the death of Tuag (97) Ferdiad - descended from the children of Sreng in Connacht, he made a good fight against Cuchulain (31). He was one of the race called Gaileoin (76) Fergus - the son of Rogh, he was descended from the line of the sons of Eimher (75) Fergus Fithchiollach - of the chess, a son of Bodb Dearg, he was sent in search of the children of Lir (132) Fertuinne - son of Trogain, he was a magician given by Bodb Dearg to the sons of Lugaidh Menn (79) Fiacha - along with Eochaid and Ruide, one of the sons of Lugaidh Menn, King of Ireland (78) Fiachna - son of Betach and father of Deorgreine (123), of the men of the Sidhe, his wife was captured by Eochaid, whom he killed, but she was then given to a nephew, Goll (121), but Goll was killed by Laegaire and Fiachna's wife was restored to him (122) Fiachra - one of the four children of Lir and Aobh, he was turned into a swan by Aoife, Lir's jealous second wife (126) Fianlug - see Cron (64) Fianna of Ireland - a band of legendary soldiers and Finn was the head of them (68) Figal - see Gamal (37) Figol - son of Mamos, he was a Druid of the Tuatha de Danaan who had the power to cause showers of fire to fall on his enemies (62) Findemas - see Findgoll (32) Last amended June 11, 1989 -- Page NEXTRECORD 436 Findgoll - son of Findemas, a Druid who advised Nechtan in the deceiving of King Bres (32) Finias - one of the four cities of the Tuatha de Danaan before they came to Ireland. Its teacher was Arias, and its treasure was the Spear of Victory (27) Finn - son of Muirne, he was Head of the Fianna of Ireland (68) Fionn - one of the twelve chief rivers of Ireland (q.v.) (62) Fionnuala - one of the four children of Lir and Aobh, she was turned into a swan by Aoife, Lir's jealous second wife (126) Firbolg - styled 'the Men of the Bag', they were the people who lived in Ireland before the Tuatha de Danaan but after the people of Nemed, and they had come from the South (28) First Battle of Magh Tuireadh - the first battle fought in Ireland by the Tuatha de Danaan (31). Begun at Midsummer, the Firbolgs were defeated after four days (30). Flidais - Lugh wore the cloak of the daughters of Flidais when the sons of Tuireann returned to Ireland to pay him their fine (57) Flidhais - see Fand (81) Fodla - (Fola) daughter of the Dagda, wife of MacCecht, and a queen of the Tuatha De Danaan whose name was given to Ireland afterwards, she met the Sons of the Gael on Slieve Eibhline (71) and was killed in the Battle of Tailltin (75). Fodhla - variant of Fodla (q.v.) Fomor - people who lived beyond the sea or below the sea west of Ireland, they demanded heavy tribute from the Tuatha de Danaan. They were led by a giant and his mother, and they each had but one foot or one hand. They were friendly with the Firbolgs but jealous of the Tuatha de Danaan (32). Ford of Destruction - the name given to the foot of Unius since the second battle of Magh Tuireadh (66) Fort of the Hostages - in Teamhair, it was built by Duach (68) Freagarthach - styled 'the Answerer', the sword of Manannan, whoever was wounded by it would never get away alive, and whoever it was bared against would lose their strength (41) Fresen - a beautiful country, of which Cathmann was king, that lay to the south-east of the Great Plain (114) Fuad - he and his brother Cuailgne, two of the best leaders of the Sons of the Gael, were both killed in the rout of the Tuatha De Danaan (he at Slieve Fuad), following the Battle of Tailltin (75) Fuamach - the very jealous first wife of Midhir, she attempted to destroy Etain with magic, and was herself killed by Angus for it (89) Last amended June 11, 1989 -- Page NEXTRECORD 437 Gae Bulg - the spear of Cuchulain (DIM) Gaedhal - styled 'of the Shining Armour' and 'the Very Gentle'. The sons of Gaedhal were also called the Sons of the Gael (q.v.) (71) Gael - see Sons of the Gael (71) Gaible - son of Nuada of the Silver Hand, he stole a vat from Ainge and hurled it away (81) Gaible's Wood - the beautiful wood that sprang up on the spot where Ainge's vat was hurled by Gaible (81) Gaileoin - a race of Ireland that had a reputation for lies, big talk, injustice, and good fighters (Ferdiad was one of them), but the Druids drove them out of Ireland (76) Gairech - one of two hills (the other being Ilgairech) that Lugh passed on his way to do battle with Bres (45) Gamal - son of Figal, he was one of the two door-keepers at Teamhair when Lugh first arrived (37) Garbhan - he and Imheall were the Dagda's two builders, and they built the rath around the grave of Aedh, called the Hill of Aileac (82) Garden in the East of the World - three golden apples from this garden were among the payments that Lugh demanded from the sons of Tuireann for the death of Cian (48) Gebann - the son of Treon (119) and a chief Druid in Manannan's country, his daughter was Cliodna (112) Glas Gaibhnenn - (Glos Gov-nan) belonging to Cian, she was a wonderful cow whose milk never failed (39) Goll - son of Dalbh and a brother's son of Eochaid, he got Fiachna's captured wife after Eochaid died (121) but was killed in battle by Laegaire (122) Gnathach - one of the three Druids of the Firbolgs who broke the enchantment laid upon them by Badb, Macha, and Morrigu (30) Goibniu - styled 'the Smith' (27), the son of Tuirbe (81),and brother of Cian and Samthainn (39), he was a chief among the Tuatha de Danaan (27), and lived at Druim na Teine (39). His ale kept whoever tasted it from age and from sickness and from death (77). Goitne Gorm-Shuileach - styled 'the Blue-eyed Spear', he was one of the sons of Manannan. His brothers included Sgoith Gleigeil, Sine Sindearg, and Donall Donn-Ruadh. His foster brother was Lugh (41). Goll - one of the Fomor who took part in the Second Battle of Magh Tuireadh (61) Gorias - styled 'shining', one of the four cities of the Tuatha de Danaan before they came to Ireland. Its teacher was Urias, and its treasure was the Sword (27) Last amended June 11, 1989 -- Page NEXTRECORD 438 Grave End - place at Indeoin na Dese where Len Linfiaclach would cast his anvil (81) Great House of a Thousand Soldiers - in Teamhair, north of the little Hill of the Women Soldiers (31) Great Strand - see Traig Mor (114) Green of Berbhe - a plain in Lochlann (42) Green of Teamhair - in Teamhair, it lay to the west of the Hill of Hostages (31) Grellach Dollaid - also called 'the Whisper of the Men of Dea', it is the place where Lugh, Nuada, the Dagda, Ogma, and Diancecht made their secret plans to rise against the Fomor (40) Grian - the sun (28), and a fairy queen in County Tipperary (DIM) Hall of the Morrigu - in the house of the Dagda at the Brugh na Boinne (80) Happy Plain - see Magh Mell hazels of wisdom, nine - hazel-trees of inspiration and the knowledge of poetry of the Tuatha de Danaan. They grew by a well below the sea, out of which the seven streams of wisdom spring and return. In the well are the five salmon of knowledge who eat the nuts that fall from the hazel trees. If anyone eats one of the salmon, all wisdom and all poetry would be theirs (28). Heber - one of the sons of Miled (q.v.), he was one of only three who survived when the Sons of the Gael attempted their second landing in Ireland (73). He was awarded the two provinces of Munster (less the share he gave to Amergin) after the Battle of Tailltin (75). Heremon - one of the sons of Miled (q.v.), his ship was wrecked as the Sons of the Gael attempted their second landing in Ireland, but he got safely to land at Inver Colpa (73) He was awarded Leinster and Connacht after the Battle of Tailltin (75). High Seat - of Teamhair, it lay to the south-west of the Hill of Hostages (31) Hill of Aileac - 'the Hill of Sighs and of a Stone', it was the rath built over the burial site of Aedh (82) Hill of Dabilla - a hill near the house of the Dagda at Brugh na Boinne (80) Hill of Hostages - a hill in Teamhair, north-east of the High Seat (31) Hill of Miochaoin - in the north of Lochlann, three shouts given on this hill were among the payments that Lugh demanded from the sons of Tuireann for the death of Cian (49) Last amended June 11, 1989 -- Page NEXTRECORD 439 Hill of Sighs and of a Stone - see Hill of Aileac (82) Hill of the Axe - see Tulach na Bela (81) Hill of the Sidhe - a hill in the north-east of Teamhair, where the well Nemnach was located (31) Hill of the White Field - see Sidhe Fionnachaidh Hill of the Women Soldiers - styled 'little', it lay to the south of the Great House of a Thousand Soldiers, in Teamhair (31) Hill of Uisnech - on the west side of Teamhair, where Nuada held an assembly of his people (40) House of the Women - in Teamhair, it is where the great feasts were held. It had seven doors to the east and seven doors to the west (31). Ilbrech - of Ess Ruadh, he was considered for kingship of the Tuatha de Danaan after their defeat (77) Ilgairech - one of two hills (the other being Gairech) that Lugh passed on his way to do battle with Bres (45) Imheall - he and Garbhan were the Dagda's two builders, and they built the rath around the grave of Aedh, called the Hill of Aileac (82) Indech - son of De Domnann and father of Octriallach, he was a king of the Fomor who fell and was crushed in the Second Battle of Magh Tuireadh (61) Indeoin na Dese - 'the Anvil of the Dese', where Len Linfiaclach would cast his anvil every night after work (81) Ingnathach - one of the three Druids of the Firbolgs who broke the enchantment laid upon them by Badb, Macha, and Morrigu (30) Ingol - one of the Fomor who took part in the Second Battle of Magh Tuireadh (61) Inis Cenn-fhinne - called the Island of the Fair-Haired Women (59) and the Island of Caer of the Fair Hair, the women of this island had a cooking-spit that was among the payments that Lugh demanded from the sons of Tuireann for the death of Cian (49) Inis Daleb - one of the four paradises of the world, the others being Inislocha to the west, Inis Ercandra to the north and Adam's Paradise to the east (118) Inis Ercandra - one of the four paradises of the world, the others being Inislocha to the west, Inis Daleb to the south and Adam's Paradise to the east (118) Last amended June 11, 1989 -- Page NEXTRECORD 440 Inislocha - Lake Island, seen by Tadg on his voyages, and ruled by two kings, Rudrach and Dergcroche, sons of Bodb (117). It is the fourth paradise of the world, the others being Inis Daleb to the South, Inis Ercandra to the north, and Adam's Paradise to the East (118) Inver Cechmaine - home of Etar, where the reborn Etain first met Midhir while she was bathing (89) Inver Colpa - in Leinster (75), the place got its name because Colpa, one of the sons of Miled, was drowned there, although his brother Heremon came safely to shore there (73) Inver Sceine - in the west of Munster, it is where the race of the Sons of the Gael first landed in Ireland (71) Inver Slane - to the north of Leinster, it is where the race of the Sons of the Gael made their first attempt to land in Ireland (71) Ioruaidh - see Fail-Inis (49) Ir - father of Eimher (75) and one of the sons of Miled (q.v.), he was known for his bravery in battle but he died when his ship was wrecked as the Sons of the Gael attempted their second landing in Ireland, and he was buried on Sceilg Michill (73) Irish - the language of both the Firbolgs and the Tuatha de Danaan (29) Island of Falga - original dwelling place of Culain, the Smith (97) Island of Joy - Bran left some of his men ashore there on his way to Emhain (105) Island of the Fair-Haired Women - see Inis Cenn-fhinne (59) Island of the Tower of Glass - Balor lived there in the days the Fomor visited Ireland often. From this island, the Fomor would capture ships that passed near. They thus defeated the ships of the sons of Nemed in a time before the Firbolgs were in Ireland. (38) Islands of Mod - islands from which Ogma was ordered by Bres to bring firing every day (32) Ith - one of the race of the Sons of the Gael, he was killed by treachery while in Ireland, and it was to avenge his death that the race of the Sons of the Gael invaded Ireland (72). From his line was descended Fathadh Canaan (76). Iuchar - along with Iucharba and Brian, he is one of the three sons of Tuireann (47) and his sister, the daughter of Tuireann, was Ethne (50) Iucharba - along with Iuchar and Brian, he is one of the three sons of Tuireann (47) and his sister, the daughter of Tuireann, was Ethne (50) Iuchnu - he played music to Cliodna in the curragh until she fell asleep and was drowned (112) Kath Brese - the Dagda made a trench around it (33). Last amended June 11, 1989 -- Page NEXTRECORD 441 King of the Great Plain - father of Taillte (37) Laegaire - son of Crimthan Cass, he killed Goll in battle in order to restore Fiachna's captured wife to him (122), after which he took Fiachna's daughter as his own wife and ruled as a king in Magh Mell (123) Lake Island - see Inislocha (117) Lake of Birds - see Loch na-n Ean (121) Lake of the Dwarfs - see Loch Luchra (112) Lake of the Oaks - see Loch Dairbhreach (126) Land of Promise - dwelling place of the Riders of the Sidh (41). See Tir Tairngaire (111) Land of the Ever-Living Ones - see Tir-nam-Beo (113) Land of the Ever-Living Women - the place to which Fer Ferdiad was trying to take Tuag when she drowned (98) Land of Women - see Tir na mBan (105) Laoi - one of the twelve chief rivers of Ireland (q.v.) (62) Leanan Sidhe - Sweetheart of the Sidhe, a title given to Aine (86) Leat Glas - Indech's poet, he was present at Indech's death at the second battle of Magh Tuireadh (66) Leith - (Leh) the son of Celtchar, he loved Bri, but she died before they could be together and the hill of Bri Leith was named after them (88) Len Linfiaclach - smith to the Dagda, he made the bright vessels of Fand (81) Lia Fail - one of the four great treasures the Tuatha de Danaan brought to Ireland from the north. It came from the city of Falias (27). It was kept to the north of the Hill of Hostages, and it used to roar under the feet of every true king of Ireland (31). Liath - son of Lobais, he was one of the chief men of the Fomor (42) Liath-Druim - Teamhair (q.v.) (31) Liban - daughter of Conchubar Abratrudh and wife of Tadg, she was captured and taken to wife by Cathmann, but was later rescued by Tadg (115) Life River - the salmon of the Life River are mentioned briefly in Ethne's complaint (58) Lir - father of Manannan (27), of Sidhe Fionnachaidh, he was considered for kingship of the Tuatha de Danaan after their defeat Last amended June 11, 1989 -- Page NEXTRECORD 442 (77). He married Aobh (by whom he had four children), and then her sister Aoife (125). Lobais - styled 'the Druid', he was father of Liath and one of the chief men of the Fomor (42) Lobos - see Elathan (2) (61) Loch Arboch - see Slaine (64) Loch Bel Sead - the lake that is on top of a mountain, it sprang up under the feet of Cliach (78) Loch Ce' - see Ce' (67) Loch Cuan - one of the twelve chief lochs of Ireland (q.v.) (62) Loch Dairbhreach - (Loch Darvragh) Lake of the Oaks, where Aoife changed Aobh's four children into swans (126) Loch Dearg - the dwelling-place of Bodb Dearg (124) Loch Decket - one of the twelve chief lochs of Ireland (q.v.) (62) Loch Echach - one of the twelve chief lochs of Ireland (q.v.) (62) Loch Feabhail - the burial place of Aedh, son of the Dagda (82) Loch Febail - one of the twelve chief lochs of Ireland (q.v.) (62) Loch Laeig - one of the twelve chief lochs of Ireland (q.v.) (62) Loch Luchra - the Lake of the Dwarfs, near Manannan's city, in Tir Tairngaire (112) Loch Luimnech - one of the twelve chief lochs of Ireland (q.v.) (62) Loch Mescdhae - one of the twelve chief lochs of Ireland (q.v.) (62) Loch na-n Ean - the Lake of Birds, where Laegaire met Fiachna (121) Loch Orbsen - one of the twelve chief lochs of Ireland (q.v.) (62) Loch Riach - one of the twelve chief lochs of Ireland (q.v.) (62) Loch Righ - one of the twelve chief lochs of Ireland (q.v.) (62) Lochlann - the dwelling place of the men of the Fomor (42) Loscuinn - it lay to the north of the river Unius (61) Luachaid - see Luchtar (37) Luan - see Pisear (49) Last amended June 11, 1989 -- Page NEXTRECORD 443 Luath - two swift men of the Fomor were named Luath, and they gathered an army for Bres when he went to do battle with Lugh (42) Luchair - see Druimne (80) Luchta - variant of Luchtar (q.v.), styled 'the Carpenter' (64) Luchtar - son of Luachaid, he was the carpenter of the Tuatha de Danaan (37) Lugaidh Menn - King of Ireland. Eochaid, Fiacha, and Ruide were three of his sons (78). Lugh - (Loo) styled 'Lamh-Fada', of the Long Hand (41), son of Cian and Ethlinn, and foster-son of Taillte and Echaid, he was also styled 'Ildanach', the Master of all Arts (37). Nuada abdicated the throne to him for 13 days in order to enlist his help against the Fomor (38). His foster-brothers were the sons of Manannan (41). At the second battle of Magh Tuireadh, he made a spear cast that brought Balor's evil eye out through the back of his head, instantly killing him and 27 of the army of the Fomor (66). Father of Cuchulain (DIM). MacCecht - styled 'Son of the Plough', he was the husband of Fodhla (71) MacCuill - styled 'Son of the Hazel', he was the husband of Banba (71) MacGreine - styled 'Son of the Sun', he was the husband of Eriu (72) Macha - one of the greatest of the women of the Tuatha de Danaan, she fed on the heads of men slain in battle (27). She, along with Badb and Morrigu , used powers of enchantment to bring mists , clouds of darkness, and showers of fire and blood over the Firbolgs at Teamhair for three days (29). The daughter of Emmass, she was killed by Balor in the second battle of Mag Tuireadh (65). Maeltine Mor-Brethach - styled 'of the Great Judgments', he was a wise man of the Tuatha De Danaan who advised Lugh not to spare the life of Bres after the second battle of Magh Tuireadh (66) Magh Cuilenn - (Moy Cullin) the place where some say Uillenn Faebarderg killed Manannan in battle (96) Magh Luirg - the Plain of Following, it is a place that Lugh passed on his way to do battle with Bres (45) Magh Mell - (Moy Mal) the Pleasant Plain, in Manannan's country (113) Magh Mell - the Happy Plain, where Laegaire ruled as king, along with Fiachna (121) Magh Mor - 'the Great Plain'. See Taillte (68) Magh Mor an Aonaigh - the Great Plain of the Fair, the place where Lugh and the Riders of the Sidh met Bres and his army of the Fomor in battle (45) Last amended June 11, 1989 -- Page NEXTRECORD 444 Magh Nia - the second settlement of the Tuatha de Danaan in Ireland, better fortified and farther west in Connacht than Magh Rein (29) Magh Rein - (Moy Raen) the first settlement of the Tuatha de Danaan in Ireland (28) Magh Tuireadh (1) - (Moytirra) see First Battle of Magh Tuireadh (31) Magh Tuireadh (2) - not the same as the place where the battle between the Tuatha De Danaan and the Firbolgs was fought, but to the north, near Ess Dara. It is where the great battle between the Tuatha De Danaan and the Fomor was fought, that was later called the Second Battle of Magh Tuireadh (63) Mamos - see Figol (62) Manannan - (Mananuan) son of Lir, a chief of the Tuatha de Danaan who was greater even than their king, Nuada (27). His sons are Donall Donn-Ruadh, Sgoith Gleigeil, Goitne Gorm-Shuileach, and Sine Sindearg (41). Manannan understtod all enchantments, so the Tuatha de Danaan left it to him to find places for them where they would be safe from their enemies. He chose the most beautiful hills and valleys of Ireland and put hidden walls about them (77). He helped Angus to get the Brugh na Boinne away from the Dagda by trickery (81). Aine may have been his daughter (86). Some say he was killed by Uillenn Faebarderg in battle at Magh Cuilenn (96). He raised Deirdre's children, taught Diarmuid the use of weapons, taught Cuchulain the use of the Gae Bulg. Some say he was Deirdre's father and a shape-changer, and was Culain, the Smith (97). He was the major sea god, ruling Tir Tairngiri. His wife was Fand (DIM). Mata - the Sea-Turtle that could suck down a man in armour (80) Mathgen - the great magician of the Tuatha de Danaan who had the power to topple mountains onto his enemies (61) Mechi - the son of the Morrigu, he was killed by MacCecht (85) Miach - son of Diancecht and brother of Airmed, he was better at healing than his father. He replaced the silver hand that Diancecht had fashioned for Nuada with Nuada's original hand and healed it. Diancecht, jealous of his son's healing powers, killed him. But 365 healing herbs sprang up from his grave (34). Mide - the son of Brath, he kindled the first fire that was ever kindled in Ireland, at Uisnech, for the sons of Nemed (68) Midhe - (Mee) the plain of Midhe was the place Taillte was buried with a mound raised over her grave (68). Also see Uisnech of Midhe (58) Midhir (1) - of Bri Leith, styled 'the Proud', he was considered for kingship of the Tuatha de Danaan after their defeat (77). His first wife was Fuamach, his daughter was Bri, and his second wife was Etain (88). Midhir (2) - styled 'of the Yellow Hair', he was chief of the Men of Dea. His three daughters, Doirenn, Aife, and Aillbhe, were given as wives to the three sons of Lugaidh Menn (79). Last amended June 11, 1989 -- Page NEXTRECORD 445 Midsummer Day - when the first battle between the Firbolgs and the Tuatha de Danaan began, which lasted for four days (30) Miled - the sons of Miled, including Amergin (71), Eremon (72), Arranan, Donn, Ir, Heremon, Colpa, and Heber (73), led the invasion of the race of the Sons of the Gael into Ireland (71). His wife was Scota (75). Miochaoin - killed by Brian, he was guardian of the Hill of Miochaoin (q.v.) and, along with his sons (Corc, Conn, and Aedh), he was under bonds not to allow any shouts to be given from that hill. Cian got his learning with them (49) Men of Dea - see Tuatha de Danaan (27) Men of the Bag - see Firbolgs (28) Modharn - see Aine (79) Morias - one of the four wise men and teachers of the Tuatha de Danaan before they came to Ireland. His home was Falias (27). Mor-Loch - one of the twelve chief lochs of Ireland (q.v.) (62) Morrigu - one of the greatest of the women of the Tuatha de Danaan, she was styled 'the Crow of Battle' (27) or 'the Battle-Crow (61). She, along with Badb and Macha , used powers of enchantment to bring mists , clouds of darkness, and showers of fire and blood over the Firbolgs at Teamhair for three days (29). After the second battle of Magh Tuireadh, only four men of the Fomor were left in Ireland, and they were driven out one Samhain night by Morrigu and Angus Og. She also proclaimed the news of the victory to the hosts and the royal heights of Ireland and to its chief rivers and invers (67). Mechi was her son (85). Aine may have been her daughter (86). Mother of the Gods - see Dana (28) Muaid - one of the twelve chief rivers of Ireland (q.v.) (62) Muirne - daughter of Ethlinn and Tadg and sister of Tuiren and mother of Finn (68) Muirthemne - see Plain of Muirthemne (43) Murias - styled 'rich', the southern-most of the four cities of the Tuatha de Danaan before they came to Ireland. Its teacher was Senias, and its treasure was the Cauldron (27) Nas - the place where Lugh held his court following the second battle of Magh Tuireadh (68) Nechtan (1) - on the advice of the Druid Findgoll, to deceive King Bres, who taxed his people of the milk of all dun cows, he singed all the cows of Ireland in a fire of fern, making them dark brown. (32). He was the husband of Boann (DIM). Last amended June 11, 1989 -- Page NEXTRECORD 446 Nechtan (2) - the son of Collbrain, he begged Bran to leave Emhain and return to Ireland but, upon reaching shore, he crumbled to ashes (106) Neid - see Eab and Seanchab (42) Neit - he was a chief among the Tuatha de Danaan, and a god of battle (27) Nem - one of the twelve chief rivers of Ireland (q.v.) (62) Nemed - see Island of the Tower of Glass (38). The first fire ever kindled in Ireland (at Uisnech, by Mide) was for the sons of Nemed (68). Nemnach - a well on the Hill of the Sidhe, out of which flowed the stream called Nith (31) Nemthann - one of the twelve chief mountains of Ireland (q.v.) (62) Nes - a magical spear made by Goibniu that would burn up like fire anyone whom it struck (65) Net - husband of Badb, an early Irish god of war (DIM) Niall - a champion of Connacht, he was drowned while attempting to pursue Cailcheir through a lake (81) Nine Poets of the Fomor - among the chief men of the Fomor, they had learning and the gift of foreknowledge (42) Nith - flowing from the well of Nemnach, it was the stream on which the first mill in Ireland was built (31) Nuada - king of the Tuatha de Danaan when they first came to Ireland (27). He lost his arm in the first battle of Magh Tuireadh and hence, he lost the kingship (31). Diancecht fashioned an articulated arm of silver for him and he was called Nuada Argat-lamh, of the Silver Hand, for ever after (34), even though Miach later restored his original hand (34). After that, he was restored to the kingship (35). The father of Tadg (68) and Gaible (81), he was killed by Balor in the second battle of Magh Tuireadh (65) Octriallach - son of Indech, he was one of the Fomor who took part in the Second Battle of Magh Tuireadh (61) On his advice, the Fomor threw stones into the well of Slane until it was dried up and a cairn raised over it, that was called Octriallach's Cairn (64). He killed Cassmail in the second battle of Magh Tuireadh (65). Octriallach's Cairn - see Octriallach (64) Octruil - the son of Diancecht and brother of Airmed, he helped them in their healing work at the well of Slaine (64) Ogham - the stone raised over Cian's grave had his name written on it in Ogham (47), the script of pre-Christian Ireland which was invented by Ogma (DIM) Ogma - styled 'the shining poet' (32), father of Tuireann (43) and Last amended June 11, 1989 -- Page NEXTRECORD 447 brother of Nuada, he was a champion among the Tuatha de Danaan (37), and taught them writing (27) He found the sword Orna at the second battle of Magh Tuireadh (66) Oilell - of Aran, his three daughters were Aobh, Aoife, and Ailbhe (124) Olioll - see Cian (114) Orna - the sword of Tethra found by Ogma at the second battle of Magh Tuireadh, it had the power to tell of all the deeds that had been done by it (66) Pisear - the King of Persia killed by Brian (54), he was the owner of the Luan, a deadly spear that was among the payments that Lugh demanded from the sons of Tuireann for the death of Cian (49) Plain of Muirthemne - the place where Cian was killed by the sons of Tuireann (43) Plain of the Two Mists - a beautiful plain where Goll fell in battle against Laegaire (122) Plain of Victory - in Manannan's country (114) Pleasant Plain - see Magh Mell (113) Prison of the Grey of Macha - in the house of the Dagda at the Brugh na Boinne (80) Rachlainn - in the sea, from which a young man of the Tuatha gave the sons of Lugaidh Menn magical wedding gifts (79) Rath Chobtaige - between this rath and Teamhair was the rath given by Angus Og to the sons of Lugaidh Menn (79) Rath of Aedh of the Poets - see Aedh (78) Red Branch of Ulster - Conall Cearnach was of that line (75) Riagall - see Camel (37) Rider of the Wave of Tuaidh - mentioned briefly in Ethne's complaint (58) Riders of the Fomor - from Lochlann, seven battalions of them accompanied Bres to do battle against Lugh (42) Riders of the Sidh - from the Land of Promise, they accompanied Lugh on his return to Teamhair (41), and again in his battle with Bres and his army of the Fomor at Magh Mor an Aonaigh (45) Rogh - see Fergus (75) Ruadan - son of Bres and of Brigit, he was sent to spy on the Tuatha De Danaan during the second battle of Magh Tuireadh, but was killed by Last amended June 11, 1989 -- Page NEXTRECORD 448 Goibniu after he tried to kill him (64) Rudrach - he and his brother Dergcroche were the two kings of Inislocha (117) Ruide - along with Eochaid and Fiacha, one of the sons of Lugaidh Menn, King of Ireland (78) Ruirtech - one of the twelve chief rivers of Ireland (q.v.) (62) Sal - see Eochaid (121) salmon of knowledge, five - see hazels of wisdom (28) Samair - one of the twelve chief rivers of Ireland (q.v.) (62) Samhain - (Sow-in) after the Second Battle of Magh Tuireadh, only four men of the Fomor were left in Ireland, and they were driven out one Samhain night by Morrigu and Angus Og (67) Samthainn - brother of Cian and Goibniu, he lived with them at Druim na Teine (39) Scathniamh - (Scau-nee-av) styled 'the Flower of Brightness', she was a daughter of Bodb Dearg who gave her love to Caoilte (80) Sceilg Michill - the small island where Ir was buried (73) Scetne - the place where the host of the Fomor landed in Ireland just before the Second Battle of Magh Tuireadh (60) Scota - the wife of Miled, she was killed in the first battle fought between the Tuatha De Danaan and the Sons of the Gael (75) Scuabtuine - styled 'the Sweeper of the Waves', it was Manannan's curragh, which was often used by Lugh and kept at Brugh na Boinn (50) Seanchab - grandson of Neid, he was one of the chief men of the Fomor (42) Sean-Slieve - Lugh passed the head of it on his way to do battle with Bres (45) Second Battle of Magh Tuireadh - at Magh Tuireadh (2), it is where the great battle between the Tuatha De Danaan and the Fomor took place (63), after which there were only four men of the Fomor left in Ireland, till they were driven out one Samhain night by Morrigu and Angus Og (67) Segois - one of the twelve chief mountains of Ireland (q.v.) (62) Senias - one of the four wise men and teachers of the Tuatha De Danaan before they came to Ireland. His home was Murias (27). Sgoith Gleigeil - styled 'the White Flower', he was one of the sons of Manannan. His brothers included Goitne Gorm-Shuileach, Sine Sindearg, and Donall Donn-Ruadh. His foster brother was Lugh (41). Last amended June 11, 1989 -- Page NEXTRECORD 449 Shannon - a river containing the ford of Athluain (45), it was named after Sionan, one of the only women (probably a goddess) to eat of the salmon of knowledge (DIM) Sidhe Femen - (Shee -----) home of Bodb Dearg, and he put great enchantments about it (77) Sidhe Fionnachaidh - the Hill of the White Field, on Slieve Fuad; the home of Lir (77) Sine Sindearg - styled 'of the Red Ring', he was one of the sons of Manannan. His brothers included Sgoith Gleigeil, Goitne Gorm-Shuileach, and Donall Donn-Ruadh. His foster brother was Lugh (41). Siogair - see Dobar (49) Sionnan - one of the twelve chief rivers of Ireland (q.v.) (62), a variant of Shannon (q.v.) Sital Salmhor - one of the chief men of the Fomor (42) Siuir - one of the twelve chief rivers of Ireland (q.v.) (62) Slaine - lying to the west of Magh Tuireadh (2) to the east of Loch Arboch, the well of Slaine was used by Diancecht, Octruil, and Airmed to restore to lifethe slain warriors of the Tuatha De Danaan in the second battle of Magh Tuireadh (64) Slane - vaiant of Slaine (q.v.) (64) Slieve Bladma - (Sleev ------) one of the twelve chief mountains of Ireland (q.v.) (62) Slieve Cuailgne - the place where Cuailgne was killed (75) Slieve Eibhline - the place where the Sons of the Gael met Fodhla (71) Slieve Fuad - the place where Fuad was killed (75), and the location of Sidhe Fionnachaidh (77) Slieve Leag - one of the twelve chief mountains of Ireland (q.v.) (62) Slieve Macca Belgodon - one of the twelve chief mountains of Ireland (q.v.) (62) Slieve Mis - one of the twelve chief mountains of Ireland (q.v.) (62), it is where the Sons of the Gael met Banba, and Amergin talked with her (71) Slieve Snechtae - one of the twelve chief mountains of Ireland (q.v.) (62) Sligech - one of the twelve chief rivers of Ireland (q.v.) (62) Sons of the Gael - also called the sons of Gaedhal, they came from the south to invade Ireland and avenge the death of Ith, one of their race who had come to Ireland before and met his death there (71) Last amended June 11, 1989 -- Page NEXTRECORD 450 Spear of Victory - one of the four great treasures the Tuatha De Danaan brought to Ireland from the north. It came from the city of Finias (27). Sreng - a great fighting man of the Firbolgs, he was sent to meet the Tuatha De Danaan when they first came to Ireland (28). He led the forces of the Firbolgs after King Eochaid fell (31), and it was he that struck off Nuada's arm (31). Stone of Virtue - the Lia Fail (q.v.) (27) streams of wisdom, seven - see hazels of wisdom (28) Sweetheart of the Sidhe - see Leanan Sidhe (86) Sword - one of the four great treasures the Tuatha De Danaan brought to Ireland from the north. It came from the city of Gorias (27). Tabarn - see Cathmann (114) Tadg (1) - (Teig) son of Nuada and husband of Ethlinn and, by her, father of Muirne and Tuiren (68) Tadg (2) - the son of Cianand and brother of Airnelach and Eoghan, he went to the Land of the Ever-Living Ones (114) on his journey to rescue his wife, Liban, and his two brothers (120) Taillte - daughter of the king of Magh Mor and wife of Duach and foster-mother of Lugh, she died during Lugh's kingship and was buried on the plain of Midhe and is honored each summer by fires and keening and games and sports at the place called Taillten (68) Taillten - named after Taillte, it is the place where fires, keening, games and sports are held each summer in her honor (68) Tailltin - (probably a variant of Taillten) it is the place Eriu's forces were driven back to during the first battle between the Sons of the Gael and the Tuatha De Danaan, and where the Battle of Tailltin (q.v.) was subsequently fought (75) Tarba - the oak-wood where Niall caught up with Cailcheir (81) Teamhair - (T'yower, or Tavvir) residence of Eochaid when the Tuatha de Danaan first came to Ireland (28). The Tuatha de Danaan took possession of it after the first battle of Magh Tuireadh, and from that time it was the chief place of Ireland, for its king was the High King. It was sometimes called Druim Cain, the Beautiful Ridge, and Liath-druim, the Grey Ridge, and Druim na Descan, the Ridge of the Outlook. The king's rath lay to the north (31). The Dagda made his home here after losing the Brugh na Boinne to Angus (82) Tethra - a king of the Fomor, he owned the sword called Orna that was later found by Ogma (66) Three Gods of Craftsmanship - Credne, Luchtar, and Goibniu (DIM) Tiabhal - one of the Queens of the sea, her image was placed by Culain Last amended June 11, 1989 -- Page NEXTRECORD 451 on Conchubar's magical shield (98) Tir Tairngaire - the Land of Promise, Manannan's country (111) Tir-nam-Beo - the Land of the Ever-Living Ones, Manannan's country (113) Tower of Glass - on the Island of the Tower of Glass (q.v.), it was the home of Balor (38) Traig Mor - the Great Strand, in Manannan's country (114) Traigh Eothaile - the strand where King Eochaid fell in the battle against the Tuatha de Danaan. He was buried there with a great heap of stones raised over his grave (30). Treon - of the Tuatha De Danaan; see Gebann (119) Trogain - see Fertuinne (79) Tuag - fosterling of Conaire the High King, she was loved by Manannan, but his pupil Fer Ferdiad failed in his attempt to bring her to Manannan, and the girl drowned (98) Tuaidh - see Rider of the Wave of Tuaidh (58) Tuatha de Danaan - (Too-a-ha-dae Donnan) styled 'the Men of Dea', the people of the gods of Dana who came from the North through the air in a mist to Ireland (27). They landed in north-west Connacht on Beltaine (28). Tuirbe - father of Goibniu the Smith, he was famous for the cast of his axe (81) Tuireann - son of Ogma, his own three sons were Brian, Iuchar, and Iucharba (47) and his daughter was Ethne. His sons had a long-standing feud with the three sons of Cainte and they killed Cian on the Plain of Muirthemne (43) Tuiren - daughter of Ethlinn and Tadg, sister of Muirne, and mother of Bran (68) Tuis - the King of Greece, killed by Brian (53), he was owner of a healing pig-skin that was among the payments that Lugh demanded from the sons of Tuireann for the death of Cian (48) Tulach na Bela - 'the Hill of the Axe', place from which Tuirbe would cast his axe (81) twelve chief lochs of Ireland - they are Derc-Loch, Loch Luimnech, Loch Orbsen, Loch Righ, Loch Mescdhae, Loch Cuan, Loch Laeig, Loch Echach, Loch Febail, Loch Decket, Loch Riach, and Mor-Loch (62) twelve chief mountains of Ireland - they are Slieve Leag, Denda Ulad, Bennai Boirche, Bri Ruri, Slieve Bladma, Slieve Snechtae, Slieve Mis, Blai-Slieve, Nemthann, Slieve Macca Belgodon, Segois, and Cruachan Last amended June 11, 1989 -- Page NEXTRECORD 452 Aigle (62) twelve chief rivers of Ireland - they are the Buas, the Boinn, the Banna, the Nem, the Laoi, the Sionnan, the Muaid, the Sligech, the Samair, the Fionn, the Ruirtech and the Siuir (62) Uaitne - also called Dur-da-Bla and Coir-cethar-chuin, it was the Dagda's magic harp which was taken by the Fomor during the second battle of Magh Tuireadh. Lugh and the Dagda and Ogma went to retrieve it. When the Dagda called to it, it sprang toward him, killing nine men of the Fomor on its way. The Dagda then played the sleeping strain and as the Fomor slept, he restored to Ireland all the cattle that the Fomor had taken in tribute. (67) Uillenn Faebarderg - of the Red Edge, some say he killed Manannan in battle at Magh Cuilenn (96). Uisnech - mentioned briefly in Ethne's complaint (58), the place where the five provinces meet, and the first place there was ever a fire kindled in Ireland (by Mide). Some say that Lugh died there (68). The hill of Uisnech is where the Sons of the Gael met Eriu, and Eremon spoke with her (72). Ullad Echne - it lay to the south of the river Unius (61) Un - the husband of Fais (75) Unius - a river of Connacht where the Morrigu was washing herself when the Dagda returned from the camp of the Fomor (61). The foot of the Unius was called the Ford of Destruction since the second battle of Magh Tuireadh (66) Urias - styled 'of the noble nature', one of the four wise men and teachers of the Tuatha de Danaan before they came to Ireland. His home was Gorias (27). Valley of Fais - a valley at the foot of a mountain, it is were Fais was killed (75) Valley of the Mata - near the house of the Dagda at Brugh na Boinne (80) Wall of the Three Whispers - in Teamhair, it was near the House of the Women (31) Wave of Tuaidh - see Rider of the Wave of Tuaidh (58) Whisper of the Men of Dea - see Grellach Dollaid (40) Last amended June 11, 1989 -- Page NEXTRECORD