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.
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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.
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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...
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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.
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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
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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.
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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
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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
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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.
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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.
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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
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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
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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.
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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.
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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-
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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.
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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.
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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
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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.
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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.
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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'
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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).
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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
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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)
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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)
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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
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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)
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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)
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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
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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)..
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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).
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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)
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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).
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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)
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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)
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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)
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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)
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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
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