CELTIC MYTHOLOGY (Illustrated Edition). T. W. Rolleston
target="_blank" rel="nofollow" href="#ulink_65c3ce73-71bd-59a1-a1c9-b2dbd4482e08">159. Windisch, Ir. Gram. 118, § 6; IT iii. 407; RC xvi. 139.
160. Shore, JAI xx. 9.
161. Rh^ys, HL 203 f. Pennocrucium occurs in the Itinerary of Antoninus.
162. Keating, 434.
163. Joyce, SH i. 252.
164. See p. 228. In Scandinavia the dead were called elves, and lived feasting in their barrows or in hills. These became the seat of ancestral cults. The word "elf" also means any divine spirit, later a fairy. "Elf" and síde may thus, like the "elf-howe" and the síd or mound, have a parallel history. See Vigfusson-Powell, Corpus Poet. Boreale, i. 413 f.
165. Tuan MacCairill (LU 166) calls the Tuatha Déa, "dée ocus andée," and gives the meaning as "poets and husbandmen." This phrase, with the same meaning, is used in "Cóir Anmann" (IT iii. 355), but there we find that it occurred in a pagan formula of blessing—"The blessing of gods and not-gods be on thee." But the writer goes on to say—"These were their gods, the magicians, and their non-gods, the husbandmen." This may refer to the position of priest-kings and magicians as gods. Rh^ys compares Sanskrit deva and adeva (HL 581). Cf. the phrase in a Welsh poem (Skene, i. 313), "Teulu Oeth et Anoeth," translated by Rh^ys as "Household of Power and Not-Power" (CFL ii. 620), but the meaning is obscure. See Loth, i. 197.
166. LL 10b.
167. Cormac, 4. Stokes (US 12) derives Anu from (p)an, "to nourish"; cf. Lat. panis.
168. Leicester County Folk-lore, 4. The Cóir Anmann says that Anu was worshipped as a goddess of plenty (IT iii. 289).
169. Rh^ys, Trans. 3rd Inter. Cong. Hist. of Rel. ii. 213. See Grimm, Teut. Myth. 251 ff., and p. 275, infra.
170. Rh^ys, ibid. ii. 213. He finds her name in the place-name Bononia and its derivatives.
171. Cormac, 23.
172. Cæsar, vi. 17; Holder, s.v.; Stokes, TIG 33.
173. Girald. Cambr. Top. Hib. ii. 34 f. Vengeance followed upon rash intrusion. For the breath tabu see Frazer, Early Hist. of the Kingship, 224.
174. Joyce, SH i. 335.
175. P. 41, supra.
176. Martin, 119; Campbell, Witchcraft, 248.
177. Frazer, op. cit. 225.
178. Joyce, PN i. 195; O'Grady, ii. 198; Wood-Martin, i. 366; see p. 42, supra.
179. Fitzgerald, RC iv. 190. Aine has no connection with Anu, nor is she a moon-goddess, as is sometimes supposed.
180. RC iv. 189.
181. Keating, 318; IT iii. 305; RC xiii. 435.
182. O'Grady, ii. 197.
183. RC xii. 109, xxii. 295; Cormac, 87; Stokes, TIG xxxiii.
184. Holder, i. 341; CIL vii. 1292; Cæsar, ii. 23.
185. LL 11b; Cormac, s.v. Neit; RC iv. 36; Arch. Rev. i. 231; Holder, ii. 714, 738.
186. Stokes, TIG, LL 11a.
187. Rh^ys, HL 43; Stokes, RC xii. 128.
188. RC xii. 91, 110.
189. See p. 131.
190. Petrie, Tara, 147; Stokes, US 175; Meyer, Cath Finntrága, Oxford, 1885, 76 f.; RC xvi. 56, 163, xxi. 396.
191. CIL vii. 507; Stokes, US 211.
192. RC i. 41, xii. 84.
193. RC xxi. 157, 315; Miss Hull, 247. A baobh (a common Gaelic name for "witch") appears to Oscar and prophesies his death in a Fionn ballad (Campbell, The Fians, 33). In Brittany the "night-washers," once water-fairies, are now regarded as revenants (Le Braz, i. 52).
194. Joyce, SH i. 261; Miss Hull, 186; Meyer, Cath Finntraga, 6, 13; IT i. 131, 871.
195. LL 10a.
196. LL 10a, 30b, 187c.
197. RC xxvi. 13; LL 187c.
198. Cf. the personification of the three strains of Dagda's harp (Leahy, ii. 205).
199. See p. 223, infra.