L, luis, the mountain ash in the Ogham. Confers ... - Rodney Mackay
L, luis, the mountain ash in the Ogham. Confers ... - Rodney Mackay
L, luis, the mountain ash in the Ogham. Confers ... - Rodney Mackay
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L, <strong>luis</strong>, <strong>the</strong> <strong>mounta<strong>in</strong></strong> <strong>ash</strong> <strong>in</strong> <strong>the</strong> <strong>Ogham</strong>. <strong>Confers</strong> with lachu,<br />
<strong>the</strong> duck; liath, grey; <strong>the</strong> dates January 21 to February 17.<br />
LA, Day personified, <strong>the</strong> day-god Aod or Lugh. The space of<br />
time from morn<strong>in</strong>g until even<strong>in</strong>g, daylight, on a certa<strong>in</strong> day,<br />
“Once upon a day...” “Once upon a time...” Lab, a day’s labour.<br />
LABRAID LOINSEACH. Labra <strong>the</strong> Mar<strong>in</strong>er. See also Móen ,<br />
sometimes given as Maon or Maen. “Dumb. He was later<br />
termed Labraid Lo<strong>in</strong>seach, literally “The Mar<strong>in</strong>er Who<br />
Speaks” after he rega<strong>in</strong>ed his ability to talk.<br />
Móen was <strong>the</strong> grandson of Ugani Mor, himself <strong>the</strong><br />
foster-son of Macha. Ugani Mor was an extremely<br />
successful Gaelic warrior-k<strong>in</strong>g and managed to subjugate<br />
<strong>the</strong> greater part of Brita<strong>in</strong> and a portion of <strong>the</strong> cont<strong>in</strong>ent as<br />
far south as Muir Torrian, <strong>the</strong> Mediterranean Sea. Ugani<br />
was <strong>the</strong> common ancestor of <strong>the</strong> royalty of all <strong>the</strong> prov<strong>in</strong>ces<br />
except<strong>in</strong>g Munster. Labraid’s fa<strong>the</strong>r was killed <strong>in</strong> by his<br />
uncle Cobthachach and <strong>the</strong> throne usurped. Cobthachach<br />
forced <strong>the</strong> young boy to eat a portion of his fa<strong>the</strong>r’s heart,<br />
and this fearful act struck him dumb. Because <strong>the</strong> lad was<br />
“blighted” he was regarded as no threat to <strong>the</strong> throne, but<br />
his fa<strong>the</strong>r’s friends arranged for his transportation to<br />
Brita<strong>in</strong> <strong>in</strong> case <strong>the</strong> uncle should change his m<strong>in</strong>d. Labraid<br />
was reared <strong>in</strong> secret under <strong>the</strong> jo<strong>in</strong>t fosterage of Craft<strong>in</strong>e, a<br />
celebrated harpist and Feirceirt<strong>in</strong>e, a poet-philosopher. In<br />
Brita<strong>in</strong> he received a blow to his head when play<strong>in</strong>g caman<br />
(hurly) and suddenly rega<strong>in</strong>ed his speech. When Cobthahach<br />
heard rumours that his nephew now had <strong>the</strong> credentials to
eclaim <strong>the</strong> crown of Ireland he sent men to assass<strong>in</strong>ate<br />
him but <strong>the</strong> young man moved on to Gaul (or perhaps <strong>the</strong> land<br />
of Gioll, a western Atlantic “island”). There he spent time<br />
<strong>in</strong> <strong>the</strong> k<strong>in</strong>gdom known as Fir Morc, <strong>the</strong> land belong<strong>in</strong>g to <strong>the</strong><br />
“Fisher-folk.”<br />
The ruler here was Sgurriath, <strong>the</strong> “giant of <strong>the</strong> sharp<br />
hill.” whose daughter was Muiriath. <strong>the</strong> “Sea-giantess.”<br />
Muiriath’s mo<strong>the</strong>r was <strong>the</strong> guardian of her daughter’s<br />
virg<strong>in</strong>ity, and it was said that she slept “with one eye<br />
always open.” The girl fell <strong>in</strong> love with Móen and persuaded<br />
Craft<strong>in</strong>e to teach her boyfriend <strong>the</strong> sleep-tunes. Móen tried<br />
this magic on <strong>the</strong> household and <strong>the</strong> mo<strong>the</strong>r fell asleep so<br />
that <strong>the</strong> pair could make love.<br />
On wak<strong>in</strong>g <strong>the</strong> mo<strong>the</strong>r was immediately aware of a<br />
change <strong>in</strong> her daughter’s status, but she and her husband<br />
accepted Móen’s new position as son-<strong>in</strong>-law with good<br />
grace. Fur<strong>the</strong>r, <strong>the</strong> k<strong>in</strong>g of <strong>the</strong> “Gauls” promised Moen an<br />
army so that he could make an attempt to overthrow his evil<br />
uncle. From this <strong>in</strong>vasion by <strong>the</strong> Gauls, <strong>the</strong> name of <strong>the</strong><br />
prov<strong>in</strong>ce became Le<strong>in</strong>ster, because <strong>the</strong>se men were armed<br />
with broad blue-headed iron spears which were called<br />
laighne (pronounced lyna). As <strong>the</strong>y were later allotted<br />
lands, and settled <strong>the</strong>re, <strong>the</strong> prov<strong>in</strong>ce became Laigh<strong>in</strong> and<br />
<strong>the</strong> Norse called it Le<strong>in</strong>-star, “<strong>the</strong> Place of <strong>the</strong> Spearmen.”<br />
The spearmen attacked while Craft<strong>in</strong>e played his slumber<br />
tunes, and thus <strong>the</strong> Gauls were able to take Dun Righ, <strong>the</strong><br />
“Keep of <strong>the</strong> K<strong>in</strong>g.” It is said that Cobhthach retreated with<br />
thirty warriors <strong>in</strong>to a hall,, where <strong>the</strong>y were shut <strong>in</strong> and<br />
burned to death.<br />
Labra <strong>the</strong> Mar<strong>in</strong>er now came to <strong>the</strong> throne, but after<br />
his succession it was noted that he <strong>in</strong>variably wore a golden<br />
helmet for all civic functions, and it was rumoured that he<br />
only had his hair cut once a year, and that immediately<br />
afterwards <strong>the</strong> barber was put to death. Once <strong>the</strong> hair<br />
cutt<strong>in</strong>g chore happened to fall upon <strong>the</strong> only son of a poor<br />
widow. The women pleaded that her son be spared, and <strong>the</strong><br />
not uncar<strong>in</strong>g k<strong>in</strong>g willed that it would be so if <strong>the</strong> <strong>in</strong>dividual
swore himself to strict secrecy. The young man, aware of<br />
his k<strong>in</strong>g’s dreadful secret fell <strong>in</strong>to an l<strong>in</strong>ger<strong>in</strong>g illness that<br />
was scarcely better than death. He consulted a druid who<br />
advised him to travel to <strong>the</strong> nearest cross road and tell all<br />
he knew to <strong>the</strong> nearest tree, mak<strong>in</strong>g <strong>the</strong> tree promise it<br />
would tell no one. He did this, and his m<strong>in</strong>d eased, returned<br />
to his trade. It was a willow tree that thus ga<strong>in</strong>ed<br />
knowledge of <strong>the</strong> k<strong>in</strong>gs strange secret, and when this tree<br />
was cut and made <strong>in</strong>to a harp for Craft<strong>in</strong>e.<br />
At its first play<strong>in</strong>g <strong>the</strong> harp sang out: “Labraid has<br />
<strong>the</strong> ears of a horse!” Over and over it repeated this<br />
espionage before <strong>the</strong> dumb-founded court. Know<strong>in</strong>g this to<br />
be <strong>the</strong> curse of his Fomorian heritage, Labraid removed his<br />
helmet and revealed his “dreadful” debility. Because this<br />
“blight” had not measurably affected <strong>the</strong> justice and<br />
harmony of his k<strong>in</strong>gship Labraid was not required to step<br />
down, and thus a mark for racial tolerance and an<br />
understand<strong>in</strong>g of those with physical defects was made.<br />
This tale is rem<strong>in</strong>iscent of that of K<strong>in</strong>g Mark of Cornwall,<br />
<strong>the</strong> husband of <strong>the</strong> ill-fated Iseult , who had <strong>the</strong> ears of a<br />
horse, and thus was nicknamed M’arch, <strong>the</strong> “Son of <strong>the</strong><br />
Horse.”<br />
LABRAID LUATHLAM AT CLEDEB, Labra” with <strong>the</strong> Swift Hand<br />
on <strong>the</strong> Sword.” The one-time ruler of Magh Mell and husband<br />
to Li Ban. Li Ban was sent to Cúchula<strong>in</strong>n with a promise that<br />
<strong>the</strong> sea-people would mate him with <strong>the</strong> goddess Fand if he<br />
agreed to fight aga<strong>in</strong>st three troublesome Fomorian<br />
warriors. Cúchulla<strong>in</strong> agreed and <strong>the</strong> promise was kept but<br />
her husband Manann mac Ler later separated <strong>the</strong> lovers.<br />
LABDHDAIDH, LOUDIE, <strong>the</strong> latter be<strong>in</strong>g <strong>the</strong> better phonetic<br />
representation. Scot. Lothian, Scotland. The Lowlands <strong>in</strong><br />
general, but more particularly Fife and <strong>the</strong> farm<strong>in</strong>g areas<br />
around Glasgow and Ed<strong>in</strong>burgh (sometimes called Easter<br />
Ross). In days past, Highland men and women went <strong>the</strong>re for<br />
seasonal employment on <strong>the</strong> farms at harvest time. Often<br />
<strong>the</strong>y walked all <strong>the</strong> distance <strong>the</strong>re and back, sometimes<br />
travell<strong>in</strong>g part way by steamer. Each reaper carried a sickle.
It is said that passengers on MacBrayne’s steamers could<br />
travel at a cut rate, so sickles were commonly seen on<br />
those ferries.<br />
LABHRUINN, ultimately from <strong>the</strong> Lat<strong>in</strong> laurus, a laurel.<br />
Lawrence O’Toole (1128) <strong>the</strong> last sa<strong>in</strong>t canonized <strong>in</strong> Ireland.<br />
The son of a chiefta<strong>in</strong> he was taken hostage at <strong>the</strong> age of<br />
ten by his life-long nemesis, Diarmuid ard-righ. When<br />
Lawrence became bishop of Dubl<strong>in</strong> he banished this old<br />
reprobate to England, and restored “order and piety” to<br />
Dubl<strong>in</strong>. Diarmuid conv<strong>in</strong>ced <strong>the</strong> English k<strong>in</strong>g to support his<br />
cause and enlisted <strong>the</strong> Earl of Pembroke <strong>in</strong> an <strong>in</strong>vasion of<br />
Ireland. The Irish rallied under K<strong>in</strong>g Rory O’Connor but were<br />
defeated by K<strong>in</strong>g Henry II, thus <strong>in</strong>troduc<strong>in</strong>g <strong>the</strong> English<br />
“presence” <strong>in</strong> Ireland. Lawrence attempted to work for<br />
peace and <strong>the</strong> freedom of <strong>the</strong> Irish but died <strong>in</strong> France.<br />
LACHLANN, Lachlan, dial. Lachla<strong>in</strong>n, Lachunn, MG. Lochl<strong>in</strong>n,<br />
Ir. Lochla<strong>in</strong>n. ON <strong>in</strong> orig<strong>in</strong>, possibly commenc<strong>in</strong>g as “a Lochlander,”<br />
a Norwegian, a Scotlander. Mac-Lochla<strong>in</strong>ne, Maclaughl<strong>in</strong>.<br />
LADRA. The pilot to Lady Cassair’s expedition which fled<br />
<strong>the</strong> Mediterranean based World Flood. When <strong>the</strong> division of<br />
lands and women was made on land<strong>in</strong>g <strong>in</strong> Ireland, Ladra got<br />
only sixteen of <strong>the</strong> ladies, while his compatriots received<br />
seventeen each. Distraught, he never<strong>the</strong>less accepted his<br />
lot, and went off to form a k<strong>in</strong>gdom. In <strong>the</strong> end he died “of<br />
an excess of women.”<br />
LAEG, “Ragged,” <strong>the</strong> “k<strong>in</strong>g of charioteers.” He became a<br />
driver to Cúchulla<strong>in</strong> who <strong>in</strong>structed him to go to <strong>the</strong><br />
O<strong>the</strong>rworld to report on <strong>the</strong> nature of Fand’s k<strong>in</strong>gdom.<br />
Conv<strong>in</strong>ced <strong>the</strong>re were th<strong>in</strong>gs worth see<strong>in</strong>g <strong>in</strong> <strong>the</strong> western<br />
world,Cuchulla<strong>in</strong> afterwards journeyed <strong>the</strong>re. Dur<strong>in</strong>g <strong>the</strong><br />
f<strong>in</strong>al battle aga<strong>in</strong>st <strong>the</strong>ir enemies Laeg threw himself <strong>in</strong><br />
front of a spear meant for Cúchulla<strong>in</strong>.<br />
LAG, a curvature, a hollow, small bowls, Scot. laggie. Used<br />
<strong>in</strong> Samha<strong>in</strong> div<strong>in</strong>ation: Three of <strong>the</strong>se small lugged or
handled bowls were placed <strong>in</strong> l<strong>in</strong>e; one filled with fresh<br />
water, one empty; one with soot-blackened or foul water.<br />
The bl<strong>in</strong>dfolded participant <strong>in</strong> <strong>the</strong> rites was expected to<br />
marry a virg<strong>in</strong> if he chanced to dip his left hand <strong>in</strong>to <strong>the</strong><br />
clear water; he or she would become attached to a widow or<br />
a “busy” woman; if <strong>in</strong> <strong>the</strong> foul. Dipp<strong>in</strong>g <strong>in</strong> an empty dish<br />
prognosticated bachelorhood or widowhood. Sometimes <strong>the</strong><br />
choice was made us<strong>in</strong>g a wooden wand. This ceremony could<br />
only be repeated three times, <strong>the</strong> bowls be<strong>in</strong>g shuffled<br />
about between trials.<br />
LAIGHEAN, laigh, lazy, lay-about. The quarter-prov<strong>in</strong>ce now<br />
called Le<strong>in</strong>ster. Locally it is said that <strong>the</strong> name comes from<br />
Laigne Lethan-glas , <strong>the</strong> weak-ch<strong>in</strong>ned grey one, a Nemedian<br />
settler. A second explanation has it that it was named<br />
after <strong>the</strong> laighean, “law-maker,” a broad-tipped sword<br />
carried by <strong>the</strong> Gaullish mercenaries who came to Ireland <strong>in</strong><br />
aid of K<strong>in</strong>g Labraid Lo<strong>in</strong>seach. The prov<strong>in</strong>ce was anciently<br />
called Galian, <strong>the</strong> place of foreigners. The modern form<br />
Le<strong>in</strong>-ster has a Norse term<strong>in</strong>ation. Although <strong>the</strong> word has<br />
connotations <strong>in</strong> lag, hollow, pliant or weak, it is better seen<br />
<strong>in</strong> lagh, lawful, and laghach, pretty.<br />
LAIGLINNI. A son of Partholan.<br />
LAIR GLAS. The male counterpart of <strong>the</strong> Cailleach is <strong>the</strong> sidh<br />
creature known as <strong>the</strong> fachan, who seems to be physically<br />
related to <strong>the</strong> ancient Fomors, or undersea giants of Irish<br />
lore. Ka<strong>the</strong>r<strong>in</strong>e Scherman says that <strong>the</strong> Fomors were first<br />
seen by <strong>the</strong> Partholons (<strong>the</strong> ancestors of Clan Macfarland),<br />
who identified <strong>the</strong>m as hav<strong>in</strong>g, "one foot, one hand and one<br />
eye." Like, Morrigan-Badb-Macha, <strong>the</strong> W<strong>in</strong>ter Hag was a<br />
shape-changer, which may expla<strong>in</strong> why Skadi (her Norse<br />
equivalent) appeared before <strong>the</strong> Norse gods as a very<br />
beautiful woman, dressed <strong>in</strong> a short white hunt<strong>in</strong>g dress<br />
with white fur-legg<strong>in</strong>gs. She is represented <strong>in</strong> nor<strong>the</strong>rn<br />
mythology as a skilful bow-hunter, and goddess of <strong>the</strong><br />
chase, which is exactly <strong>the</strong> position of <strong>the</strong> Cailleach. Both<br />
were <strong>in</strong>voked by hunters and w<strong>in</strong>ter travellers when <strong>the</strong>y<br />
were endangered and each was considered <strong>the</strong> warder of
wild animals. Like Macha, <strong>the</strong> Hag often appeared as a giant<br />
mare, be<strong>in</strong>g known <strong>in</strong> this form as <strong>the</strong> Lair Glas, or Grey<br />
Mare.<br />
It was rumoured that this w<strong>in</strong>ter game-keeper had<br />
complete charge of wea<strong>the</strong>r-magic from Samha<strong>in</strong>n through<br />
Belta<strong>in</strong>n, and carried a staff that spread snow upon <strong>the</strong><br />
ground wherever she travelled. The staff generated both<br />
thunder and lightn<strong>in</strong>g and was coveted by men, but those<br />
who attempted to steal it were reduced to a pile of <strong>ash</strong>.<br />
This characteristic ties her to <strong>the</strong> Irish god Eochaid, "The<br />
Horseman of Heaven", who is himself a male manifestation<br />
of <strong>the</strong> Belgic goddess Bolg, or Bolt. She gave rise to <strong>the</strong><br />
Firbolgs, or People of <strong>the</strong> Bolg. This w<strong>in</strong>ter-hag, who is<br />
surely related to <strong>the</strong> Germanic god Donar and his<br />
Scand<strong>in</strong>avian counterpart Thor, was periodically<br />
re<strong>in</strong>carnated <strong>in</strong> Conor Mor (of whom we have spoken) and<br />
Erc, K<strong>in</strong>g of Dal Riada (Nor<strong>the</strong>rn Antrim, Ireland). His people<br />
moved to Alba <strong>in</strong> <strong>the</strong> fifth century and created <strong>the</strong> K<strong>in</strong>gdom<br />
of Scots, his descendants be<strong>in</strong>g largely <strong>the</strong> clans of <strong>the</strong><br />
highlands. The relationship of <strong>the</strong> Cailleach to Thor is<br />
explicitly suggested <strong>in</strong> myths that substitute a hammer for<br />
<strong>the</strong> magic-staff. In many places, <strong>in</strong>clud<strong>in</strong>g <strong>the</strong> Maritime<br />
Prov<strong>in</strong>ces, it used to be said that w<strong>in</strong>ter was at an end when<br />
<strong>the</strong> Cailleach Bheur "threw her hammer beneath <strong>the</strong><br />
mistletoe."<br />
LAIR DEARG, <strong>the</strong> “Dark Mare,” <strong>the</strong> “Red Mare,” a horsewoman,<br />
a shape-changer. Note also Eta<strong>in</strong> Echraide, <strong>the</strong><br />
“Horse-rid<strong>in</strong>g One,” and <strong>the</strong> mate of Midir a god of <strong>the</strong><br />
Underworld. These Gaelic goddesses are connected with <strong>the</strong><br />
Gaullish Epona and <strong>the</strong> Welsh Rhiannon.<br />
LA-TRAISG, LA-TROSGAIDH (<strong>in</strong> Lewis), any fast-day. “At<br />
<strong>the</strong> ris<strong>in</strong>g of <strong>the</strong> sun.”<br />
LABHRAN-SIDH, "a noisy little man," a fay-<strong>in</strong>dividual, <strong>the</strong><br />
wireless radio; labhair, to speak; labhran, a speaker.
LAMHRAG, a slut, an awkward person, dowdy, a silly female,<br />
lamhragan, awkward to handle, from lamh, “underhanded,”<br />
LÀNAIN, a married couple, from <strong>the</strong> root log or leg, to lie<br />
toge<strong>the</strong>r. The word has been divided as lán-shama<strong>in</strong>,<br />
“summer bed-fellows,” those that conjugate at <strong>the</strong> Samha<strong>in</strong><br />
(Oct. 31- Nov.1) thus becom<strong>in</strong>g a couple. See draoi, druidh,<br />
druidheachd.<br />
LAOIDH, a lay, a sacred song, excit<strong>in</strong>g, animat<strong>in</strong>g; confers<br />
with druis, druidos, <strong>the</strong> druids, Lat<strong>in</strong> druidae. OIr. loid, a<br />
poem or song, <strong>the</strong> perpetuators of such.<br />
LÀR NATHAIR, lar, <strong>the</strong> centre, <strong>the</strong> ground, <strong>the</strong> earth, <strong>the</strong><br />
Earth-Fa<strong>the</strong>r. A cairn also known as <strong>the</strong> Ne<strong>the</strong>r Largie, at<br />
<strong>the</strong> north edge of <strong>the</strong> Great Moss <strong>in</strong> Argyllshire, Scotland.<br />
The location of several cairns, <strong>the</strong> South Cairn be<strong>in</strong>g <strong>the</strong><br />
largest <strong>in</strong> Brita<strong>in</strong>. This structure is 134 feet <strong>in</strong> diameter. It<br />
conta<strong>in</strong>s a chamber 19 feet long, roofed over with great<br />
stone slabs and reached by a tunnel at one side. The floor is<br />
clean gravel. This chamber and two smaller cists were<br />
discovered by local people who carried away stones to build<br />
walls. This structure is dated at 3000-2000 B.C. and once<br />
conta<strong>in</strong>ed burial items and burnt corpses. Not far from here<br />
is Templewood cromleag, dat<strong>in</strong>g from <strong>the</strong> Bronze Age, 1600<br />
B.C. This circle of stand<strong>in</strong>g stones has a central monolith<br />
r<strong>in</strong>ged by eight stand<strong>in</strong>g-stones. Many of <strong>the</strong> stones are<br />
marked with concentric circles, known as “cup-and-r<strong>in</strong>g “<br />
marks, whose utility and mean<strong>in</strong>g are not exactly known.<br />
LATHA BOICIONN, Eng. Buck-sk<strong>in</strong> Day. Boggle Day. March 17<br />
Old Style. Celebrated <strong>in</strong> <strong>the</strong> Orkneys and Shetlands where<br />
<strong>the</strong> folk worked small gardens and sowed <strong>the</strong> ground with<br />
gra<strong>in</strong>. This patch was carefully watched for its fate was<br />
thought reflect on <strong>the</strong> success or failure of crops <strong>in</strong> general.<br />
Ripe gra<strong>in</strong> shorn from this rigg was preserved and ground<br />
<strong>in</strong>to w<strong>in</strong>ter meal and on Buggle Day was made <strong>in</strong>to bugglecakes,<br />
symboliz<strong>in</strong>g <strong>the</strong> fruitful sun. see boc.<br />
LATHA CAILLEACH-TEINNIDH, obs., day of <strong>the</strong> combustible
woman, to day an impetuous or fiery-tempered woman. This<br />
was a moveable feast orig<strong>in</strong>ally called Fastern's (fast<strong>in</strong>g)<br />
Tuesday, but now Shrove Tuesday. In Scotland this was <strong>the</strong><br />
day of <strong>the</strong> Fastyn, Feisty or Fitless Cock. This holiday,<br />
follow<strong>in</strong>g Ash Wednesday by one week, usually came <strong>in</strong><br />
March. In <strong>the</strong> eighteenth century, cock-fights were held <strong>in</strong><br />
<strong>the</strong> parish schools and <strong>the</strong> day was sometimes called Fastyn<br />
Cock, <strong>the</strong> Feisty Cock, or Fitless Cock Day.<br />
An antique dish, bear<strong>in</strong>g <strong>the</strong> same name, used to be<br />
put toge<strong>the</strong>r us<strong>in</strong>g onions, suet, oatmeal, and season<strong>in</strong>g,<br />
bound with egg and moulded <strong>in</strong> <strong>the</strong> form of a fowl, and was<br />
eaten dur<strong>in</strong>g this day. In its earliest form, <strong>the</strong> Feisty Cock,<br />
which was called <strong>the</strong> Dry Goose <strong>in</strong> <strong>the</strong> south, was composed<br />
of a handful of meal, close pressed, dipped <strong>in</strong> water and<br />
roasted <strong>in</strong> <strong>the</strong> <strong>ash</strong>es at <strong>the</strong> edge of <strong>the</strong> sacrificial fire. We<br />
suspect that <strong>the</strong> use of <strong>the</strong> day as <strong>the</strong> commencement for<br />
Lent was an attempt to suppress pagan rites, notably that<br />
hav<strong>in</strong>g to do with carry<strong>in</strong>g off w<strong>in</strong>ter or sacrific<strong>in</strong>g death.<br />
In Scotland, <strong>the</strong> daft days were said to belong to <strong>the</strong> W<strong>in</strong>ter<br />
Hag and it was her spirit which was burned, ei<strong>the</strong>r<br />
figuratively or <strong>in</strong> a human representative, at <strong>the</strong> Night of<br />
<strong>the</strong> Bane. Elsewhere <strong>in</strong> Europe, this "carnival" occupied <strong>the</strong><br />
Lenten season, <strong>the</strong> fourth Sunday <strong>in</strong> Lent hav<strong>in</strong>g once been<br />
called <strong>the</strong> Dead Sunday. The British activities, which<br />
centred on Fastern, probably came with <strong>the</strong> Anglo-Saxons<br />
from sou<strong>the</strong>rn Germany. In one prov<strong>in</strong>ce, two men<br />
impersonat<strong>in</strong>g summer and w<strong>in</strong>ter used to travel from<br />
house-to-house on this day. Summer was clad <strong>in</strong> white and<br />
carried a sickle, while his companion had a fur cap on his<br />
head, arms and legs swa<strong>the</strong>d <strong>in</strong> straw, and carried a flail.<br />
At every house, <strong>the</strong>se visitors sang alternate verses of an<br />
old ballad. Elsewhere this was called Ruprecht's Day, which<br />
term<strong>in</strong>ated with <strong>the</strong> burn<strong>in</strong>g of a straw man dressed after<br />
<strong>the</strong> f<strong>ash</strong>ion of Fa<strong>the</strong>r W<strong>in</strong>ter or Fa<strong>the</strong>r Christmas. In this<br />
ceremony, called "<strong>the</strong> bury<strong>in</strong>g of Death", villagers snatched<br />
blaz<strong>in</strong>g fragments of <strong>the</strong> straw-man which <strong>the</strong>y fastened to<br />
<strong>the</strong> highest tree <strong>in</strong> <strong>the</strong>ir garden believ<strong>in</strong>g this would make<br />
<strong>the</strong> crops grow more effectively. At Coben, this effigy was<br />
put on trial for all <strong>the</strong>fts committed dur<strong>in</strong>g <strong>the</strong> year.
Invariably found guilty and sentenced to be burned, he was<br />
danced about by <strong>the</strong> maidens of <strong>the</strong> village. The last bride<br />
married dur<strong>in</strong>g <strong>the</strong> year was forced to leap over <strong>the</strong> embers<br />
of <strong>the</strong> bone-fire. In Tyrol, a figure called <strong>the</strong> Old Woman<br />
was at <strong>the</strong> centre of ceremonies, which concluded with <strong>the</strong><br />
"burn<strong>in</strong>g of <strong>the</strong> Old Hag", a designation suggestive of <strong>the</strong><br />
Cailleach Bheur.<br />
LATHA CAIRTEAL, Quarter-Day. The latter word cairteal is<br />
said to derive from <strong>the</strong> Late Lat<strong>in</strong> quartellus, resembl<strong>in</strong>g<br />
<strong>the</strong> ON kvartill as well as <strong>the</strong> Lat<strong>in</strong> quartus, a fourth.<br />
LATHA CEATHAR, The Day of <strong>the</strong> Corn or “Harvest Home.”<br />
The ga<strong>the</strong>r<strong>in</strong>g and br<strong>in</strong>g<strong>in</strong>g home of <strong>the</strong> harvest usually took<br />
place <strong>in</strong> October <strong>in</strong> Scotland. The name is given to a process<br />
and a feast held at <strong>the</strong> end of <strong>the</strong> harvest, as well as to<br />
certa<strong>in</strong> rites practised by those who cut <strong>the</strong> gra<strong>in</strong>-crops.<br />
The celebration was never restricted to Scotland and<br />
Ireland, but was common practice <strong>in</strong> all <strong>the</strong> agricultural<br />
districts of Europe, <strong>the</strong> rites be<strong>in</strong>g regarded as religious<br />
and magical ra<strong>the</strong>r than propitiatory. Characteristics of<br />
<strong>the</strong>se rural happen<strong>in</strong>gs <strong>in</strong>clude <strong>the</strong> preparation of a dollimage,<br />
decorated with gra<strong>in</strong>s and flowers, or one made<br />
entirely from <strong>the</strong> last sheaf cut <strong>in</strong> <strong>the</strong> district. This image<br />
was variously called <strong>the</strong> Harvest Queen, <strong>the</strong> Harvest Doll,<br />
<strong>the</strong> Cernu (which is very po<strong>in</strong>ted <strong>in</strong> mean<strong>in</strong>g), <strong>the</strong> Kern Baby,<br />
<strong>the</strong> Kern Maiden, <strong>the</strong> Witch, <strong>the</strong> Hag, <strong>the</strong> W<strong>in</strong>ter Witch, or<br />
<strong>the</strong> Cailleach, or Cailleach Bheur. Regardless of <strong>the</strong> name<br />
used, this image was known to conta<strong>in</strong> <strong>the</strong> corn-spirit.<br />
Often one of <strong>the</strong> harvesters was decked out as a liv<strong>in</strong>g<br />
scare-crow bedecked with ribbons, a walk<strong>in</strong>g<br />
personification of <strong>the</strong> god-spirit. Danc<strong>in</strong>g, feast<strong>in</strong>g, and<br />
dr<strong>in</strong>k<strong>in</strong>g was ano<strong>the</strong>r feature of <strong>the</strong> feast which, <strong>in</strong> cattlerais<strong>in</strong>g<br />
parts of Scotland, used to be called <strong>the</strong> Hockey. In<br />
crop grow<strong>in</strong>g parts of <strong>the</strong> nation <strong>the</strong> day of <strong>the</strong> corn might<br />
simply be labelled Kern or Mell. The harvest home was<br />
prelim<strong>in</strong>ary to <strong>the</strong> oldest and most formidable fire-festival<br />
of <strong>the</strong> Celtic year, <strong>the</strong> Samha<strong>in</strong>n eve.
The term corn is used universally to <strong>in</strong>dicate <strong>the</strong><br />
dom<strong>in</strong>ant gra<strong>in</strong> grown <strong>in</strong> a region and <strong>in</strong> most of Scotland<br />
that is now oats. In England "corn" meant wheat, while<br />
North Americans use <strong>the</strong> word to describe maize, and apply<br />
"gra<strong>in</strong>" to all o<strong>the</strong>r cereal crops.<br />
In speak<strong>in</strong>g of <strong>the</strong> New Year or Hogamanay, we have<br />
mentioned <strong>the</strong> customs relat<strong>in</strong>g to <strong>the</strong> creation of <strong>the</strong> Auld<br />
Hag, Cailleach Doll or Wrack, <strong>the</strong> name given <strong>the</strong> last sheaf<br />
if it were, unhappily, cut after Samha<strong>in</strong>n Eve. In parts of<br />
Scotland, <strong>the</strong> last sheaf was termed <strong>the</strong> "Maidhdean bua<strong>in</strong><br />
(<strong>the</strong> shorn virg<strong>in</strong>) if it could be taken before midnight,<br />
October 31st. While people made every effort to avoid<br />
hav<strong>in</strong>g to board <strong>the</strong> w<strong>in</strong>ter hag, <strong>the</strong>y vied for <strong>the</strong> honour of<br />
tak<strong>in</strong>g <strong>the</strong> Maiden, s<strong>in</strong>ce <strong>the</strong> s<strong>in</strong>gle person who obta<strong>in</strong>ed it<br />
was certa<strong>in</strong> to be married before <strong>the</strong> next harvest. To<br />
secure it, <strong>the</strong> reapers were often subtle, leav<strong>in</strong>g a sheath<br />
uncut and cover<strong>in</strong>g it with earth to fool <strong>the</strong> o<strong>the</strong>rs. This<br />
was a dangerous procedure s<strong>in</strong>ce <strong>the</strong> last cutt<strong>in</strong>g had to be<br />
complete before <strong>the</strong> open<strong>in</strong>g hours of November 1st. Once<br />
removed from <strong>the</strong> field, <strong>the</strong> Maiden of <strong>the</strong> Kern was made<br />
<strong>in</strong>to a be-ribboned doll and fixed to <strong>the</strong> farmhouse wall. In<br />
<strong>the</strong> north, she was preserved until Yule morn<strong>in</strong>g and <strong>the</strong>n<br />
divided among <strong>the</strong> cattle to make <strong>the</strong>m thrive. Elsewhere,<br />
<strong>the</strong> sheaf was reserved to be cut down by <strong>the</strong> youngest<br />
female reaper, and <strong>the</strong>n made <strong>in</strong>to a rude female doll clad <strong>in</strong><br />
a paper dress. This figure was kept over <strong>the</strong> w<strong>in</strong>ter <strong>in</strong> <strong>the</strong><br />
chimney corner until a new Maiden took her place <strong>in</strong> <strong>the</strong> next<br />
year. The harvest supper at <strong>the</strong> end of <strong>the</strong> cutt<strong>in</strong>g was<br />
itself called <strong>the</strong> Maiden <strong>in</strong> Balquidder.<br />
Details of <strong>the</strong> rite were extremely varied. In<br />
Dumbartonshire, <strong>the</strong> girl who cut <strong>the</strong> Maiden was thought to<br />
be lucky and certa<strong>in</strong> to be wed with<strong>in</strong> <strong>the</strong> year. Here, <strong>the</strong><br />
Maiden was hung <strong>in</strong> <strong>the</strong> kitchen, where she might be kept for<br />
several years with a date tag affixed. In some households<br />
numerous Maidens from various years were left hang<strong>in</strong>g<br />
from kitchen hooks. In <strong>the</strong>se regions, <strong>the</strong> supper which<br />
followed <strong>the</strong> cutt<strong>in</strong>g was called <strong>the</strong> Kern. At Garlock, <strong>the</strong><br />
last corn was graphically referred to as <strong>the</strong> Head or <strong>the</strong>
Maidenhead, po<strong>in</strong>t<strong>in</strong>g out fertility rites which<br />
unquestionably preceded <strong>the</strong> customs. In Aberdeenshire, <strong>the</strong><br />
Maiden was presented to <strong>the</strong> Mistress of <strong>the</strong> house, who<br />
cared for it until <strong>the</strong> first foal was born <strong>in</strong> <strong>the</strong> new year. It<br />
was <strong>the</strong>n fed to this animal with its first solid food, and<br />
neglect of this duty was considered to presage a calamity<br />
for <strong>the</strong> farm.<br />
A more advanced age attaches to <strong>the</strong> corn-spirit<br />
entitled <strong>the</strong> Bride or <strong>the</strong> Oat-bride, who is obviously a form<br />
of <strong>the</strong> old corn-goddess called Bridd, or Brigit. Near Rosl<strong>in</strong><br />
and Stonehaven <strong>in</strong> Scotland, <strong>the</strong> last handful of oats was <strong>the</strong><br />
Bride, and she was placed over <strong>the</strong> bress, or chimney place,<br />
with a ribbon tied beneath her numerous "ears", and ano<strong>the</strong>r<br />
tied at <strong>the</strong> waist.<br />
Although most districts cut ei<strong>the</strong>r a W<strong>in</strong>ter Hag or a<br />
Maiden, sometimes both were cut at <strong>the</strong> harvest. In this<br />
case, <strong>the</strong> rule seems to have been that <strong>the</strong> Maiden was<br />
f<strong>ash</strong>ioned from <strong>the</strong> last sheath left stand<strong>in</strong>g, and had to be<br />
kept by <strong>the</strong> farmer on whose land it was cut; while <strong>the</strong> OLd<br />
Crone, or Old Wife, was cut from <strong>the</strong> first sheath of <strong>the</strong><br />
harvest and passed from hand to hand, end<strong>in</strong>g for <strong>the</strong> w<strong>in</strong>ter<br />
with <strong>the</strong> farmer who was most del<strong>in</strong>quent at harvest<strong>in</strong>g his<br />
crops. This <strong>in</strong>dividual was generally held to be doomed to<br />
poverty and any mishap with<strong>in</strong> <strong>the</strong> community was his fault.<br />
THe Maiden was usually received with extravagant joy as<br />
represent<strong>in</strong>g <strong>the</strong> promise of <strong>the</strong> return of <strong>the</strong> Samh at <strong>the</strong><br />
beg<strong>in</strong>n<strong>in</strong>g of a fruitful season; <strong>the</strong> hag, on <strong>the</strong> o<strong>the</strong>r hand,<br />
was hastily passed on as an agent of pestilence and bad<br />
wea<strong>the</strong>r.<br />
Without question, <strong>the</strong>se rites were those of a<br />
primitive religion s<strong>in</strong>ce no special priests supervised <strong>the</strong>m<br />
and <strong>the</strong>y took place <strong>in</strong> <strong>the</strong> out-of-doors. These rituals<br />
recognized but did not propitiate god-spirits, treat<strong>in</strong>g <strong>the</strong>m<br />
<strong>in</strong> a decidedly off-hand manner.<br />
There are suggestions that <strong>the</strong> earliest traditions<br />
relat<strong>in</strong>g to <strong>the</strong> corn-spirits made him a scapegoat of <strong>the</strong>
usual sort. The person unfortunate enough to cut a Cailleach<br />
was sometimes called by this name and treated very roughly<br />
by his or her fellow reapers. Some were actually bound<br />
with<strong>in</strong> <strong>the</strong> last sheaf and dragged about, beaten, drenched<br />
with water, thrown upon <strong>the</strong> dung heap (hence <strong>the</strong><br />
expression: horse play) or thrown <strong>in</strong>to a brook. In less<br />
humane times he was burned, and <strong>in</strong> a better season he was<br />
merely <strong>the</strong> subject of ridicule, a person thought dest<strong>in</strong>ed<br />
for misfortune.<br />
The corn-spirit was, of course, considered to have<br />
been cut down with <strong>the</strong> reap<strong>in</strong>g so that he might be re<strong>in</strong>carnated,<br />
and <strong>in</strong> <strong>the</strong> past <strong>the</strong> reapers literally cut down<br />
his representative. In a p<strong>in</strong>ch <strong>the</strong> victim might be an actual<br />
member of <strong>the</strong> community but it was considered bettermannered<br />
to embody <strong>the</strong> corn-spirit <strong>in</strong> some pass<strong>in</strong>g<br />
stranger who was not familiar with <strong>the</strong> custom. Where<br />
human victims were scarce, a substitute might be found <strong>in</strong> a<br />
fox, dog, wolf, cock, hare, or some farm animal. This<br />
expla<strong>in</strong>s such expressions as "cutt<strong>in</strong>g <strong>the</strong> gander's neck" or<br />
"cutt<strong>in</strong>g <strong>the</strong> tail of <strong>the</strong> fox" as <strong>the</strong>y once applied to Harvest<br />
Home.<br />
LATHA CHOINNLE, The Day of Candles, Candlemas Day<br />
(February 2), mark<strong>in</strong>g <strong>the</strong> end of <strong>the</strong> Old Norse month of<br />
Yule, and <strong>the</strong> rule of <strong>the</strong> Cailleach Bheurr or W<strong>in</strong>ter Hag.<br />
This day was often referred to as Latha Mairi to dist<strong>in</strong>guish<br />
it from <strong>the</strong> pagan Latha Bridd or Bride’s Day (February 1).<br />
Never<strong>the</strong>less, <strong>the</strong> rites are disconcert<strong>in</strong>gly similar. On <strong>the</strong><br />
eve, candles were lighted <strong>in</strong> parish churches, and <strong>the</strong>se<br />
tapers were blessed and taken home as relics to be<br />
relighted aga<strong>in</strong>st <strong>the</strong> dangers of lightn<strong>in</strong>g and witchcraft.<br />
They clearly symbolize Lugh, <strong>the</strong> reborn sun, who was seen<br />
as ascendant at this time.<br />
On Candlemas Day <strong>the</strong> selection of a k<strong>in</strong>g and queen<br />
and <strong>the</strong> presentation of gifts to <strong>the</strong> druids fell <strong>in</strong>to <strong>the</strong><br />
hands of children and <strong>the</strong> local school-masters. In <strong>the</strong><br />
oldest form of <strong>the</strong> rites male children brought <strong>the</strong>ir gamecocks<br />
to school and <strong>the</strong> animals were pitted aga<strong>in</strong>st one
ano<strong>the</strong>r to <strong>the</strong> death. The boy who owned <strong>the</strong> w<strong>in</strong>n<strong>in</strong>g cock<br />
was named <strong>the</strong> Coileach buadha, or Victor Cock and was<br />
allowed to select a queen or Hen. All defeated animals<br />
went to <strong>the</strong> larder of <strong>the</strong> schoolmaster, who <strong>in</strong> <strong>the</strong> latter<br />
days took <strong>the</strong> guise of <strong>the</strong> high druid. After a time this<br />
rudimentary selection process was abandoned for outright<br />
patronage.<br />
On this day every male student appeared at <strong>the</strong> roll<br />
call with an offer<strong>in</strong>g <strong>in</strong> hand. As his name was called he<br />
came forward and placed this sum on <strong>the</strong> school-master’s<br />
desk. If <strong>the</strong> sum was less than expected <strong>the</strong> oblation was<br />
recognized with a nod, but if it was a real addition to his<br />
usual pittance, <strong>the</strong> teacher responded with “Vivat!; “Floreat<br />
bis!”; “Floreat ter!” or “Gloriat!” accord<strong>in</strong>g to <strong>the</strong> amount<br />
offered. In <strong>the</strong> end, <strong>the</strong> largest donor was declared<br />
Candlemas K<strong>in</strong>g. It was <strong>the</strong> right of this “lucky” <strong>in</strong>dividual<br />
to be carried on <strong>the</strong> shoulders of his peers, but it was<br />
always noted “<strong>the</strong> kilt gave tempt<strong>in</strong>g opportunities for<br />
p<strong>in</strong>ch<strong>in</strong>g.”<br />
This “preference by munificence,” could be hazardous,<br />
and <strong>in</strong> 1598, <strong>the</strong> town council at Ed<strong>in</strong>burgh forbade <strong>the</strong><br />
practise, limit<strong>in</strong>g <strong>the</strong> quarterly payment to no more than<br />
“four penneis at ane tyme.” In a forerunner of Palm Sunday,<br />
<strong>the</strong> boys were afterwards given a half-holiday to collect<br />
rushes which were strewn upon <strong>the</strong> earth floors of <strong>the</strong><br />
school as a prelude to a clean-up. In <strong>the</strong> less common<br />
“mixed schools” of <strong>the</strong> time, a k<strong>in</strong>g and a queen were<br />
appo<strong>in</strong>ted. They were sometimes enthroned upon a dias and<br />
paperboard crowns placed on <strong>the</strong>ir heads; “whereafter<br />
various (public or private) presentations were made.”<br />
The health of <strong>the</strong> pair was toasted <strong>in</strong> non-alcoholic<br />
beverage, and <strong>the</strong> scholars were dismissed on half-day, at<br />
which <strong>the</strong>y marched through <strong>the</strong> streets, carry<strong>in</strong>g <strong>the</strong>ir<br />
royalty on crossed hands. In a few places a golden orb was<br />
carried on a pole before <strong>the</strong> procession, mak<strong>in</strong>g it clear that<br />
<strong>the</strong> royalty were no less than <strong>the</strong> sun-god and his bride. In<br />
some parishes <strong>the</strong> “k<strong>in</strong>g” was given a football by <strong>the</strong> Rector
and masters of <strong>the</strong> school. With this prize <strong>in</strong> hand, <strong>the</strong><br />
afternoon was frequently given over to <strong>the</strong> ball games<br />
descendant from sh<strong>in</strong>ty.<br />
The Men’s Ba’ is <strong>the</strong> older form of <strong>the</strong> Callant’s (lads)<br />
Ba’ which is still played <strong>in</strong> a few places on Candlemas. The<br />
k<strong>in</strong>g ruled for six weeks dur<strong>in</strong>g which he had <strong>the</strong> right to<br />
demand an afternoon’s release from school each week, and<br />
“also enjoyed privileges <strong>in</strong> <strong>the</strong> remission of punishments.”<br />
In <strong>the</strong> universities, a holiday fell at this time, allow<strong>in</strong>g<br />
poorer students to tramp back to <strong>the</strong>ir native glens to<br />
replenish <strong>the</strong>ir oatmeal.<br />
Although oatmeal no longer has great status Mealie<br />
Monday, <strong>the</strong> first Monday of <strong>the</strong> Candlemas term, is still<br />
observed as a holiday with<strong>in</strong> <strong>the</strong> faculty of Arts. For adults,<br />
<strong>the</strong> day known as Candle Day ended with a communal supper<br />
and ball. For children it concluded with <strong>the</strong> Candle Blaze,<br />
<strong>the</strong> light<strong>in</strong>g of tapers after dark <strong>in</strong> <strong>the</strong> schoolhouse. In<br />
some places <strong>the</strong> practise was closer pagan models, <strong>the</strong> fire<br />
of wh<strong>in</strong> and brushwood be<strong>in</strong>g set <strong>in</strong> <strong>the</strong> yard. “Round <strong>the</strong><br />
burn<strong>in</strong>g bush <strong>the</strong> children danced and made merry first <strong>in</strong><br />
honour of Bride, <strong>the</strong> spirit of Spr<strong>in</strong>g, <strong>the</strong>n <strong>in</strong> honour of <strong>the</strong><br />
sa<strong>in</strong>t who bore her name, and latterly just for <strong>the</strong> fun of it.”<br />
See Bridd, Samh, Lugh.<br />
LATHA RUADH, <strong>the</strong> Red Day, <strong>the</strong> third day of <strong>the</strong> eight days<br />
of Beltane (May 3); <strong>the</strong> eve be<strong>in</strong>g termed Reed or Red E’en.<br />
Known as <strong>the</strong> Avoid<strong>in</strong>g Day <strong>in</strong> <strong>the</strong> highlands of Scotland, an<br />
unlucky time for start<strong>in</strong>g a journey or beg<strong>in</strong>n<strong>in</strong>g an<br />
enterprise. It is probable that <strong>the</strong> name, and connotations,<br />
orig<strong>in</strong>ally had to do with <strong>the</strong> selection of a Beltane karl. In<br />
Christian times it was renamed Rood Day or Reed Day, or<br />
even Roodmas, supposedly after <strong>the</strong> f<strong>in</strong>d<strong>in</strong>g of a “rod” from<br />
<strong>the</strong> true cross by <strong>the</strong> Empress Helena, <strong>the</strong> mo<strong>the</strong>r of K<strong>in</strong>g<br />
Constant<strong>in</strong>e. After <strong>the</strong> reformation any correspondence<br />
between <strong>the</strong> Roodmas and Beltane was expunged.<br />
In folk custom, it was thought necessary for a<br />
member of each household to arise before sun-up on this
morn<strong>in</strong>g, com<strong>in</strong>g back to <strong>the</strong> home with a pailful of water<br />
and an armful of grass. The water was poured <strong>in</strong>to a<br />
“brownie bole” at <strong>the</strong> right of <strong>the</strong> hearthstone, and <strong>the</strong><br />
grass placed <strong>in</strong> a correspond<strong>in</strong>g bowl on <strong>the</strong> left. Here <strong>the</strong>y<br />
rema<strong>in</strong>ed undisturbed until <strong>the</strong> first Sunday after Beltane to<br />
<strong>in</strong>sure that <strong>the</strong> household would have ample water and food<br />
<strong>in</strong> <strong>the</strong> com<strong>in</strong>g year. See Bil, Beltene, Bealltu<strong>in</strong>n.<br />
LATHA SITHECH. day of <strong>the</strong> wolf, or <strong>the</strong> sidh. O f t h e<br />
"compla<strong>in</strong><strong>in</strong>g days", February fourteenth. fifteenth and<br />
sixteenth were considered <strong>the</strong> worst, and <strong>in</strong> Scotland were<br />
termed <strong>the</strong> "Shark-Too<strong>the</strong>d Days". The second of <strong>the</strong>se was<br />
<strong>the</strong> "Day of <strong>the</strong> Sidh", which once ended <strong>the</strong> ancient "Month<br />
of <strong>the</strong> Wolf" and which <strong>the</strong> Romans called Lupercal. T h e<br />
Roman festival of Lupercalia was never celebrated under<br />
that name <strong>in</strong> Brita<strong>in</strong>, but February fifteenth was<br />
remembered, until recently as a special day. Luperus, <strong>the</strong><br />
Lycean Pan, takes his name from <strong>the</strong> lat<strong>in</strong> "lupus", or wolf,<br />
because his presence was thought to repel <strong>the</strong>m. Adherents<br />
of <strong>the</strong> god Faunus, worshipped both Lupercus and his wife<br />
Luperca, a deified form of <strong>the</strong> Roman she-wolf, who<br />
supposedly suckled <strong>the</strong> founders of Rome. At <strong>the</strong> festival,<br />
representatives of <strong>the</strong> god, clad only <strong>in</strong> goat sk<strong>in</strong> made a<br />
circuit of <strong>the</strong> Palat<strong>in</strong>e Hill, strik<strong>in</strong>g with goat-sk<strong>in</strong> thongs<br />
all <strong>the</strong> women he encountered, a rite supposed to promise<br />
<strong>the</strong>m fertility and easy childbirth.<br />
As this was a fertility cult,<strong>in</strong> which men and women<br />
were partnered by lot, <strong>the</strong> Christian church attempted, with<br />
some success, to direct <strong>the</strong> less objectionable features of<br />
this celebration to Sa<strong>in</strong>t Valent<strong>in</strong>e after he was martyred <strong>in</strong><br />
two seventy A.D. Henry de Valbourg, visit<strong>in</strong>g England <strong>in</strong><br />
seventeen hundred commented: "On <strong>the</strong> eve of 14th<br />
February, St. Valent<strong>in</strong>e's Day, a time when all liv<strong>in</strong>g nature<br />
<strong>in</strong>cl<strong>in</strong>es to couple, <strong>the</strong> young folk <strong>in</strong> England and Scotland<br />
too, by a very ancient custom, celebrate a little Festival<br />
that tends to <strong>the</strong> same end. An equal number of Maids and<br />
Bachelors get toge<strong>the</strong>r, each writes <strong>the</strong>n true, or some<br />
feigned name upon separate billets, which <strong>the</strong>y roll up, and<br />
draw by way of lots, <strong>the</strong> Maids tak<strong>in</strong>g <strong>the</strong> Men's billets, and
<strong>the</strong> Men <strong>the</strong> Maid's so that each of <strong>the</strong> young Men lights upon<br />
a girl, and each of <strong>the</strong> Girls upon a young man... each hav<strong>in</strong>g<br />
two Valent<strong>in</strong>es; but <strong>the</strong> man strikes faster to <strong>the</strong> Valent<strong>in</strong>e<br />
to whom he has fallen"These traditions came to America,<br />
although <strong>the</strong> conservative Puritans of New England objected,<br />
say<strong>in</strong>g: "No lad shall attend a mark on <strong>the</strong> fourteenth of<br />
February." After a three year sea-voyage, Capta<strong>in</strong> James<br />
Kemble kissed his wife <strong>in</strong> a public place (February 14,<br />
1764) and was sentenced to two hours <strong>in</strong> <strong>the</strong> stocks for<br />
sett<strong>in</strong>g a bad example.<br />
LATHEAN ARAIDH, <strong>the</strong> special days; araidh, traditional, old,<br />
superannuated, old-f<strong>ash</strong>ioned, antique, ancient. Related to<br />
ard, high, lofty. The quarter-days of Liughnasad, Samha<strong>in</strong>,<br />
Imbolc and Beltane.<br />
While most Europeans celebrated Midsummer Eve or<br />
Midsummer Day with a great fire, <strong>the</strong> Celtic people took<br />
little notice of <strong>the</strong> sun when it was highest <strong>in</strong> <strong>the</strong> sky,<br />
sav<strong>in</strong>g <strong>the</strong>ir energies until <strong>the</strong> night of October 31. They<br />
recognized two seasons: summer and w<strong>in</strong>ter, demarcated by<br />
May Eve and Samha<strong>in</strong>n Eve. These dates are unrelated to<br />
astronomical events. There are a few places <strong>in</strong> central<br />
Europe where <strong>the</strong> year is bisected as was is <strong>in</strong> ancient<br />
nor<strong>the</strong>rn Scotland. In this cattle-herd<strong>in</strong>g places, May Day<br />
was celebrated along with Samha<strong>in</strong>n.<br />
Beltane, or May Eve was much like Samha<strong>in</strong>n its<br />
essentials. Both holidays saw mummers mak<strong>in</strong>g <strong>the</strong> rounds,<br />
extort<strong>in</strong>g c<strong>ash</strong>, or k<strong>in</strong>d, for a day-long feast to take place<br />
dur<strong>in</strong>g <strong>the</strong> daylight hours There was "first-foot<strong>in</strong>g" and a<br />
dampen<strong>in</strong>g of hearth fires so that <strong>the</strong>y might be rek<strong>in</strong>dled<br />
from "new-fire".<br />
Of <strong>the</strong> two feasts, that held on Samha<strong>in</strong>n Eve was <strong>the</strong><br />
more important s<strong>in</strong>ce <strong>the</strong> Celts dated <strong>the</strong>ir year from it<br />
ra<strong>the</strong>r than from Beltane. On <strong>the</strong> Isle of Man, where Celtic<br />
lore had a long battle aga<strong>in</strong>st Saxon tales and myths, <strong>the</strong><br />
first day of November was regarded as New Year's Day<br />
through <strong>the</strong> last century and <strong>the</strong> first quarter of <strong>the</strong> current
one. The Manx mummers, dressed <strong>in</strong> animal sk<strong>in</strong>s, used to<br />
make <strong>the</strong> "rounds" on that even<strong>in</strong>g (calculated from <strong>the</strong> Old<br />
Style calendar) shout<strong>in</strong>g, "Tonight is New Year's Eve,<br />
Hogunnaa!" The style of div<strong>in</strong>ation practised at this time<br />
also suggests that <strong>the</strong>y sought new beg<strong>in</strong>n<strong>in</strong>gs. F<strong>in</strong>ally, <strong>the</strong><br />
Celts wherever <strong>the</strong>y were found throughout Europe agreed<br />
that <strong>the</strong> follow<strong>in</strong>g day marked <strong>the</strong> end of summer and <strong>the</strong><br />
beg<strong>in</strong>n<strong>in</strong>g of w<strong>in</strong>ter. "When autumn to pale w<strong>in</strong>ter resigns<br />
<strong>the</strong> year", it was thought natural that <strong>the</strong> "nach maireann",<br />
those no longer alive, might wish to assemble at <strong>the</strong><br />
bonfires of men to seek a little comfort and <strong>the</strong> good cheer<br />
provided by former neighbours.<br />
In <strong>the</strong> parish of Callender <strong>the</strong> fires blazed down<br />
through time until <strong>the</strong> late eighteenth century, leav<strong>in</strong>g us<br />
with some notion of <strong>the</strong> rites which accompanied <strong>the</strong>m.<br />
When <strong>the</strong> fire was almost ext<strong>in</strong>guished, <strong>the</strong> <strong>ash</strong>es used to be<br />
raked <strong>in</strong>to a circle and stones were placed near <strong>the</strong><br />
circumference by <strong>the</strong> families who had established <strong>the</strong><br />
flame. Next morn<strong>in</strong>g, <strong>the</strong> stones were carefully exam<strong>in</strong>ed<br />
to see if any had been heat crazed or displaced over-night.<br />
If this was <strong>the</strong> case it was presumed that an <strong>in</strong>dividual<br />
represented by <strong>the</strong> stone must be considered fay and<br />
<strong>in</strong>capable of survival for more than twelve months. In<br />
certa<strong>in</strong> villages children begged peat from each householder<br />
with <strong>the</strong> exhortation, "G'e us peat t' burn <strong>the</strong> witches!"<br />
When <strong>the</strong>y had collected enough, <strong>the</strong>y added straw, furze and<br />
whatever o<strong>the</strong>r burnable matter <strong>the</strong>y could f<strong>in</strong>d and played<br />
<strong>the</strong> game of jump<strong>in</strong>g <strong>the</strong> smoke and flames. When <strong>the</strong> mass<br />
was reduced to <strong>ash</strong>es <strong>the</strong>y scattered <strong>the</strong>m as widely as<br />
possible becom<strong>in</strong>g completely unrecognizable <strong>in</strong> <strong>the</strong><br />
process.<br />
In most places it was considered ill mannered to leave<br />
<strong>the</strong> fire until <strong>the</strong> last <strong>ash</strong> was ext<strong>in</strong>guished of its own<br />
accord. As <strong>the</strong> last ember flickered out <strong>the</strong> master of <strong>the</strong><br />
fire would shout out, "May <strong>the</strong> cropped black sow take <strong>the</strong><br />
h<strong>in</strong>dmost" or more recently "The De'il take <strong>the</strong> h<strong>in</strong>dmost". It<br />
can be suspected that some of <strong>the</strong>se survivals po<strong>in</strong>t out<br />
former ways of select<strong>in</strong>g victims for <strong>the</strong> bone-fire, which
once protected <strong>the</strong> community from <strong>the</strong> baneful <strong>in</strong>fluence of<br />
<strong>the</strong> sidh and <strong>the</strong> baobh.<br />
LEABA DHIARMUDA, Diarmuid’s Book. The megalithic tombs<br />
number over 1000 examples <strong>in</strong> Ireland alone, and at that<br />
many have been destroyed and o<strong>the</strong>rs lay unlocated. Most<br />
archaeologists relate <strong>the</strong>se burial chambers, on <strong>the</strong> basis of<br />
structure, to o<strong>the</strong>rs found on <strong>the</strong> cont<strong>in</strong>ent, and consider<br />
<strong>the</strong>m <strong>the</strong> product of a cult “which arose <strong>in</strong> <strong>the</strong><br />
Mediterranean and came to this country by way of <strong>the</strong><br />
Iberian pen<strong>in</strong>sula and Brittany.” In <strong>the</strong> different districts<br />
of Ireland <strong>the</strong>y are referred to as “<strong>the</strong> giant’s grave, Leaba<br />
Dhiarmuda-Grá<strong>in</strong>ne,” or <strong>the</strong> “cloghogle.” As with <strong>the</strong><br />
stand<strong>in</strong>g stones, <strong>the</strong>re is a suggestion that <strong>the</strong> Celtic folk<br />
did not identify <strong>the</strong>mselves as builders of <strong>the</strong>se structures.<br />
There was always stories that Fomors had erected <strong>the</strong>se<br />
and o<strong>the</strong>r antiquities, but <strong>the</strong> circles of stones were more<br />
often identified as unfortunate giants who had shapechanged<br />
by <strong>the</strong> Tuathan magicians. In some of <strong>the</strong> graves<br />
<strong>the</strong>re are bits of pottery which have been identified as<br />
“beaker-type,” suggest<strong>in</strong>g that <strong>the</strong> Tuatha dao<strong>in</strong>e might<br />
have been present when <strong>the</strong>se passage graves were built. On<br />
<strong>the</strong> o<strong>the</strong>r hand <strong>the</strong>re are gallery gaves both <strong>in</strong> Ireland and<br />
Scotland which have been found to conta<strong>in</strong> pottery “of a<br />
heavy type” with crude decorations and <strong>the</strong>se are thought to<br />
be of <strong>the</strong> Neolithic period.<br />
LEABHAR, a book, OIr. lebar, from Lat. liber. The oldest<br />
surviv<strong>in</strong>g books <strong>in</strong> Gaelic are <strong>the</strong> Leabhar na hUidre , <strong>the</strong><br />
Book of <strong>the</strong> Dun Cow and Leabhar Laignech, <strong>the</strong> Book of<br />
Le<strong>in</strong>ster, and a third book known only as <strong>the</strong> “Rawl<strong>in</strong>son<br />
Manuscript B502. The first of <strong>the</strong>se was transcribed <strong>in</strong><br />
1106 A.D. at Clonmacnoise and <strong>the</strong> second at Terryglass <strong>in</strong><br />
Tipperary. The third work also orig<strong>in</strong>ated at Clonmacnoise.<br />
Aside from <strong>the</strong>se <strong>the</strong>re are about five hundred and fifty<br />
tales <strong>in</strong> manuscript form and perhaps one hundred and fifty<br />
tales yet to be discovered. Surpris<strong>in</strong>gly <strong>the</strong> bulk of this<br />
Gaelic material has not even been reformatted <strong>in</strong> modern<br />
Gaelic let alone translated <strong>in</strong>to English. Apparently earlier
volumes survived at <strong>the</strong> time of John Knox for he railed<br />
aga<strong>in</strong>st <strong>the</strong> “pented bard,” or “pa<strong>in</strong>ted board,” evidently<br />
some portion of an old druidic block-book.<br />
LEABHAR GABHÅLA. The Book of Invasions. The prime source<br />
of <strong>in</strong>formation about prehistoric Ireland. The book survives<br />
<strong>in</strong> various ancient versions, one be<strong>in</strong>g <strong>the</strong> Leabhar Laignech<br />
from <strong>the</strong> twelfth century. The historian Michael O’ Cleirigh,<br />
<strong>the</strong> compiler of <strong>the</strong> first Irish dictionary (1643) assembled<br />
a version from several sources now lost, and this is <strong>the</strong><br />
text usually referred to.<br />
No oral accounts survive of <strong>the</strong> earliest <strong>in</strong>cursions<br />
<strong>in</strong>to Brita<strong>in</strong> but <strong>the</strong> Leabhar Gabhala, or Book of Invasions,<br />
purportedly takes up <strong>the</strong> story at <strong>the</strong> po<strong>in</strong>t where flood<br />
waters overrode <strong>the</strong> cont<strong>in</strong>ental shelf form<strong>in</strong>g <strong>the</strong> British<br />
Isles from former European pen<strong>in</strong>sular lands. This book was<br />
an academic production with <strong>the</strong> mission of legitamiz<strong>in</strong>g<br />
<strong>the</strong> dynastic peoples of Ireland while l<strong>in</strong>k<strong>in</strong>g Irish with<br />
world history. Never<strong>the</strong>less, it is believed to conta<strong>in</strong> "some<br />
genu<strong>in</strong>ely traditional items".<br />
Accord<strong>in</strong>g to this account <strong>the</strong> first arrivals <strong>in</strong> <strong>the</strong> far<br />
west were an unnamed people lead by "Bith's venturesome<br />
daughter", <strong>the</strong> Lady Cassir, sometimes given as Caesar. She<br />
was accompanied by fifty woen and three men: her fa<strong>the</strong>r<br />
Bith, Ladhra and a third nicknamed Tul-tunna, <strong>the</strong> Floodbarrel,<br />
whose true name seems to have been F<strong>in</strong>ntann.<br />
Ladhra had sixteen wives so it is understandable that he<br />
died of "an excess of women", <strong>the</strong> first to succumb <strong>in</strong> this<br />
manner with<strong>in</strong> <strong>the</strong> boundaries of Ireland. He was <strong>in</strong>terred at<br />
<strong>the</strong> top of a <strong>mounta<strong>in</strong></strong> on <strong>the</strong> eastern coast. The rema<strong>in</strong>der<br />
of that race were caught <strong>in</strong> <strong>the</strong> water-wall of <strong>the</strong> "World<br />
Flood" with <strong>the</strong> exception of <strong>the</strong> forsighted F<strong>in</strong>ntann, <strong>the</strong><br />
grandson of Bith. He anchored a water-tight barrel to <strong>the</strong><br />
summit of <strong>the</strong> <strong>mounta<strong>in</strong></strong> still known as Tul-tunna and slept<br />
away <strong>the</strong> forty days and nights that <strong>in</strong>tervenes before <strong>the</strong><br />
flood waters receded. He afterwards took up residence at<br />
Dun Tulcha <strong>in</strong> southwestern Kerry.
It is a tenant of magical practise that those who<br />
escape <strong>the</strong>ir fate are afterwards ignored by <strong>the</strong> pagan gods,<br />
who don't like be<strong>in</strong>g rem<strong>in</strong>ded of <strong>the</strong>ir oversights. F<strong>in</strong>ntann<br />
thus became an immortal by ommision. He reappeared some<br />
thousands of years later dur<strong>in</strong>g <strong>the</strong> reign of Diarmuid<br />
MacCarroll to give testimonyconcern<strong>in</strong>g <strong>the</strong> boundaries of<br />
<strong>the</strong> Royal Demesne. He came to Tara heralded by n<strong>in</strong>e<br />
companies of descendants, and was followed by ano<strong>the</strong>r n<strong>in</strong>e<br />
families.<br />
LEAMHAN-SITH, LEANAN-SITH, leamhan, The Elm, belong<strong>in</strong>g<br />
to trees, one of <strong>the</strong> folk, “fairy swee<strong>the</strong>art,” a female sith,<br />
<strong>the</strong> protectress of <strong>in</strong>dividual elm trees. MIr. lem, <strong>the</strong><br />
English elm. A ba<strong>in</strong>sith. See Cathair ao<strong>in</strong>e, Ao<strong>in</strong>e, Mhorrigan.<br />
From this <strong>the</strong> family name Leaman. “The power of br<strong>in</strong>g<strong>in</strong>g<br />
<strong>the</strong> spirit of a dead person <strong>in</strong>to one’s presence, or<br />
witchcraft.”<br />
LEAR, <strong>the</strong> sea (poetical), after Ler, god of <strong>the</strong><br />
sea. Li, flow; lighe. flood. Lear longa, an oceango<strong>in</strong>g<br />
craft resembl<strong>in</strong>g <strong>the</strong> Norse longship.<br />
Leirist, a foolish senseless person, a slut. Leirg,<br />
a pla<strong>in</strong>, as “<strong>the</strong> Great Pla<strong>in</strong> of <strong>the</strong> Sea,” <strong>the</strong><br />
Ocean. The Gaelic House of Don had two branches,<br />
<strong>the</strong> oldest derived from Lear, <strong>the</strong> god of <strong>the</strong> sea,<br />
who is sometimes represented as immortal and<br />
<strong>the</strong> equivalent of <strong>the</strong> Allfa<strong>the</strong>r. His people are<br />
remembered as <strong>the</strong> Learys, O’Learys and<br />
Macclures and his name is reta<strong>in</strong>ed <strong>in</strong> <strong>the</strong> Gaelic<br />
lear, a poetic name for <strong>the</strong> sea. The root here<br />
may be li, to flow, as <strong>in</strong> lighe, flood. He was<br />
said to have pursued and impregnated Aoibh, <strong>the</strong><br />
“Pleasant-Faced,” a metaphor for <strong>the</strong> sun. By<br />
Aoibh he had three sons and a daughter, all<br />
changed <strong>in</strong>to swans and banished by her sister<br />
who became Ler’s second wife. By this woman,<br />
who was named Aoife (literally, “One Deemed to<br />
Die”), Ler begat Mannan mac Ler a mortal seadeity.<br />
Notwithstand<strong>in</strong>g his mortality, Mannan
was <strong>the</strong> most prom<strong>in</strong>ent god of <strong>the</strong> past, rul<strong>in</strong>g <strong>the</strong> seaworld<br />
on <strong>the</strong> arm of Fand, <strong>the</strong> Pearl of <strong>the</strong> Ocean. His home<br />
was <strong>in</strong> <strong>the</strong> western Atlantic, a place known as Tir Tairnigri,<br />
<strong>the</strong> Land of <strong>the</strong> Daughter of Thunder. The cont<strong>in</strong>ental Celtic<br />
god of thunder was Tar, who is <strong>the</strong> equivalent of Thor, thus<br />
we see that Norse and Celtic myth are not mutually<br />
exclusive. Manann’s keep <strong>in</strong> <strong>the</strong> west was Ema<strong>in</strong> Albach, The<br />
Rocky Bound Residence, and from here he drove <strong>the</strong> waves <strong>in</strong><br />
a chariot beh<strong>in</strong>d <strong>the</strong> sea “horse” named Anobarr (his shapechanged<br />
wife Fand) or took sea-serpent or fish form to<br />
travel to <strong>the</strong> shores of men. While most of his followers <strong>in</strong><br />
<strong>the</strong> undersea k<strong>in</strong>gdom were bestial, Manan had <strong>the</strong> looks of a<br />
handsome land-hero, which expla<strong>in</strong>s how he was able to sire<br />
many illegitimate children among <strong>the</strong> “gods” of Brita<strong>in</strong>.<br />
Mannan mac Ler’s chief land-hold<strong>in</strong>gs <strong>in</strong> <strong>the</strong> eastern<br />
realm were found upon <strong>the</strong> Isle of Man, although he also<br />
possessed Castle Manan <strong>in</strong> nor<strong>the</strong>astern Ireland. In Welsh<br />
myth Llyr is said to have mated with Penardun, <strong>the</strong><br />
daughter of Doon, <strong>the</strong> Gaelic Domnu. Her fa<strong>the</strong>r was Beli,<br />
<strong>the</strong> Gaelic Bil, <strong>the</strong> god of death, whose holiday is still<br />
Beultu<strong>in</strong>n, or “Beltane,” <strong>the</strong> first day of May.<br />
In <strong>the</strong> Cymric tales <strong>the</strong>ir son Manawyddan is said to<br />
have allied himself with Rhiannon, who is Mhorrigan <strong>in</strong> <strong>the</strong><br />
Irish tales. This makes sense when one considers that Fand<br />
is a version of <strong>the</strong> Gaelic word feannag, a pileated or hooded<br />
crow. There is a fur<strong>the</strong>r association with <strong>the</strong> word feann, to<br />
flay. Mhorrigan, sometimes Mhorrigu, has a name which<br />
translates as, “born of <strong>the</strong> sea,” but she ultimately mated<br />
with <strong>the</strong> Dagda and defected to <strong>the</strong> land where she became,<br />
a triune deity known as <strong>the</strong> Bas-f<strong>in</strong>nd, or Bef<strong>in</strong>d, <strong>the</strong> deathmaidens,<br />
who also appear <strong>in</strong> Norse myth as <strong>the</strong> nornr or<br />
valkyra. Elsewhere <strong>the</strong>se three ladies are referred to as <strong>the</strong><br />
Fates.<br />
LEICE, an oval charm crystal, leigh, a physician, leigheas, a<br />
cure, leac, side-hill; hence <strong>the</strong> Clan Lathagan and MacLagan.<br />
As illustrated. A heal<strong>in</strong>g stone.
LEIGH (llay), medic<strong>in</strong>e, a physician, OIr. legib, cf. leech.<br />
From <strong>the</strong>ir habit of us<strong>in</strong>g leeches to bleed patients, <strong>the</strong>reby<br />
elim<strong>in</strong>at<strong>in</strong>g "evil spirits" from <strong>the</strong> blood.<br />
LEN. The goldsmith to Bobd Dearg. His name persists <strong>in</strong> Loch<br />
Lena, <strong>the</strong> G. Lough Leane, Kilkenny.<br />
LEIR (hleer), clear-sighted. Leirg, a pla<strong>in</strong>, leir, altoge<strong>the</strong>r,<br />
torment, pa<strong>in</strong>, Lat. lacero, leirist, a slut, a foolish<br />
senseless person, a Quarter-Day fool. Named after Ler and<br />
his son Manann, <strong>the</strong> Fomorian sea-gods, whose people were<br />
noted for this ability. The third of three supernatural<br />
senses, <strong>the</strong> o<strong>the</strong>rs be<strong>in</strong>g fore-sightedness and h<strong>in</strong>dsightedness.<br />
It was thought that some men could project<br />
<strong>the</strong>ir primary soul <strong>in</strong>to <strong>the</strong>ir <strong>in</strong>visible secondary soul or<br />
baf<strong>in</strong>n. This <strong>in</strong>stantaneous traveller could journey <strong>in</strong>to <strong>the</strong><br />
future, <strong>the</strong> past, or <strong>the</strong> present, as required. In <strong>the</strong> present,<br />
a "gifted" <strong>in</strong>dividual could peer through <strong>the</strong> eyes of his<br />
hidden double and "overlook" events of personal <strong>in</strong>terest.<br />
Sometimes referred to as "telescopic sight," and often<br />
comb<strong>in</strong>ed with o<strong>the</strong>r sensory abilities. “Long-sight” was<br />
one of <strong>the</strong> pr<strong>in</strong>cipal abilities of <strong>the</strong> god Aod, or Kay. See<br />
Lear.<br />
LEUG, a precious stonehav<strong>in</strong>g heal<strong>in</strong>g virtues, a beautiful<br />
woman, meteor, beloved person; Ir. liag, a stone, MIr. leg,<br />
OIr. lia, see next entry, gen. liace, Germ. lei, rock. The god<br />
Lugh <strong>in</strong> rest<strong>in</strong>g-form. A cromlech. Stones which differed<br />
markedly from <strong>the</strong>ir k<strong>in</strong>d were considered possessed and<br />
were thus given magical properties and used as talismen.<br />
LIA, Stone. The Lord of Luachtar, treasurer to Clan Morna,<br />
fa<strong>the</strong>r of Conan Maol. He became treasurer to <strong>the</strong> Fé<strong>in</strong>n when<br />
Goll mac Morna became its leader after depos<strong>in</strong>g Cumhail,<br />
<strong>the</strong> fa<strong>the</strong>r of Fionn. The treasure bag of this group was made<br />
from <strong>the</strong> sk<strong>in</strong> of <strong>the</strong> goddess Aoife, who had been killed<br />
while shape-changed <strong>in</strong>to a crane. In it were jewels and<br />
magical weapons. Lia was sla<strong>in</strong> by Fionn mac Cumhail, thus<br />
his fur<strong>the</strong>r troubles with Clan Morna.
LIA FAIL, lia, great stone; vali, cover, encircl<strong>in</strong>g. The<br />
coronation stone of <strong>the</strong> people of Ireland. A stone which<br />
"roared with joy under <strong>the</strong> feet of a rightful k<strong>in</strong>g." It also<br />
sobbed when a legitimate k<strong>in</strong>g was <strong>in</strong> danger. Common folk<br />
were judged by changes <strong>in</strong> <strong>the</strong>ir appearance when <strong>the</strong>y stood<br />
upon this "centre stone": <strong>the</strong> <strong>in</strong>nocent blanched white, but<br />
those guilty of a crime turned beet red. A woman<br />
approach<strong>in</strong>g <strong>the</strong> stone knew she was dest<strong>in</strong>ed not to give<br />
birth if <strong>the</strong> Lia Fail oozed blood. If it exuded milk <strong>the</strong><br />
supplicant was known to be pregnant.<br />
Supposedly brought out of <strong>the</strong> "dark isles of <strong>the</strong> north"<br />
by <strong>the</strong> warrior-wizards known as <strong>the</strong> Tuatha dao<strong>in</strong>e, it may<br />
have been removed to Scotland or even to England. It was<br />
said that <strong>the</strong> stone was first noticed dur<strong>in</strong>g <strong>the</strong> reign of<br />
Conn of <strong>the</strong> Hundred Battles. It was claimed that this highk<strong>in</strong>g<br />
feared a return of <strong>the</strong> sidhe and consequently visited<br />
<strong>the</strong> Rath of <strong>the</strong> K<strong>in</strong>gs near Tara each morn<strong>in</strong>g at sunrise. On<br />
one particular day he chanced to stand upon a stone that<br />
was “<strong>in</strong> <strong>the</strong> rath” and it screamed under his feet. He asked<br />
<strong>the</strong> three druids who were with him what this meant, but<br />
<strong>the</strong> chief druid announced that he would not be able to<br />
answer this question for fifty-three days.<br />
At <strong>the</strong> end of that time he told <strong>the</strong> k<strong>in</strong>g that his<br />
arcane research revelled that <strong>the</strong> stone was <strong>the</strong> “Stone of<br />
Dest<strong>in</strong>y”an antique that came out of Falias with <strong>the</strong> Dao<strong>in</strong>e<br />
sidh. “In Teamhair (Tara) it was first set up and as long as<br />
it rema<strong>in</strong>s <strong>the</strong>re will be a k<strong>in</strong>g <strong>in</strong> this place, and a ga<strong>the</strong>r<strong>in</strong>g<br />
place for games. If <strong>the</strong>re is no high-k<strong>in</strong>g at a time for such a<br />
ga<strong>the</strong>r<strong>in</strong>g <strong>the</strong>n <strong>the</strong>re will be hardness <strong>in</strong> that year. You<br />
should have listened well for <strong>the</strong> number of screams it<br />
made, for <strong>the</strong>se are <strong>the</strong> foretell<strong>in</strong>g of <strong>the</strong> number of k<strong>in</strong>gs of<br />
your race that will come after.”<br />
While <strong>the</strong>y were <strong>in</strong> this place a mist and darkness<br />
encircled <strong>the</strong>m and <strong>the</strong>y were confronted by an unseen rider<br />
from <strong>the</strong> O<strong>the</strong>rworld. Lost <strong>in</strong> that far country <strong>the</strong>y emerged<br />
<strong>in</strong> his company on a vast pla<strong>in</strong> where <strong>the</strong>y saw a k<strong>in</strong>g’s rath,<br />
with a golden tree at its portal. Inside <strong>the</strong> house was seen
to have a bronze roof. With<strong>in</strong> <strong>the</strong>y found <strong>the</strong> rider to be <strong>the</strong><br />
k<strong>in</strong>g of that place, “and <strong>the</strong>re was never seen a man like him<br />
<strong>in</strong> Teamhair for comel<strong>in</strong>ess or for beauty, or for <strong>the</strong> wonder<br />
of his face.” This k<strong>in</strong>g identified himself as Lugh of <strong>the</strong><br />
Long Arm, and foretold that Conn would live through a<br />
hundred battles and named <strong>the</strong> k<strong>in</strong>gs of his l<strong>in</strong>eage. The<br />
party afterwards toasted Art mac Conn, who was not yet<br />
born, and when Conn was returned to his own plane he found<br />
himself still <strong>in</strong> possession of <strong>the</strong> outland dr<strong>in</strong>k<strong>in</strong>g vessel.<br />
LIAGÁN, “born of stone,” <strong>the</strong> stand<strong>in</strong>g stone, <strong>the</strong> simplest<br />
type of monument known to archaeology.The word is also<br />
represented as gallán or dallán. Elsewhere <strong>in</strong> Europe <strong>the</strong><br />
stand<strong>in</strong>g-stone is known as a monolith or menhir. Some of<br />
<strong>the</strong>se are grave markers, o<strong>the</strong>rs boundary stones and some<br />
“stones <strong>in</strong>vested with a sacred character.” These latter are<br />
<strong>the</strong> fear bréagach, <strong>the</strong> “powerful men.” See cromleac, i.e.<br />
“Crom’s stand<strong>in</strong>g-stone.”<br />
LIAGÁN TRIONAD, any group<strong>in</strong>g of three monoliths, often<br />
found support<strong>in</strong>g a cap-stone; <strong>the</strong> so-called tripod or table<br />
dolmens. Examples may be seen at Legananny, County Down<br />
and at Haroldstown, County, Carlow, Ireland. In North<br />
America <strong>the</strong>se liagánean are referred to as pedestal rocks.<br />
At least two examples of <strong>the</strong>se peculiar structures<br />
have been unear<strong>the</strong>d <strong>in</strong> Nova Scotia accord<strong>in</strong>g to a short<br />
article published <strong>in</strong> magaz<strong>in</strong>e called “The Forest Times.”<br />
They were said to consist of cover<strong>in</strong>g stones each<br />
“weigh<strong>in</strong>g about 25 tons and mounted on three legs.” The<br />
“Times” wanted Prov<strong>in</strong>cial Foresters to report f<strong>in</strong>d<strong>in</strong>g any<br />
o<strong>the</strong>r specimens of this type. If <strong>the</strong> “legs” are mere<br />
boulders <strong>the</strong>n <strong>the</strong> North American structures may be counted<br />
as accidental glacial debris, but if <strong>the</strong>y are true pillars, as<br />
<strong>the</strong> name suggests, <strong>the</strong>y are likely man-made. We have seen<br />
it suggested that <strong>the</strong> stones were put <strong>in</strong> place “before <strong>the</strong><br />
English and <strong>the</strong> French began to contest N.S.,” and noted<br />
that <strong>the</strong>y could have been primitive stamp<strong>in</strong>g mills to<br />
separate gold from rock debris. That is a somewhat remote
possibility although <strong>the</strong> two group<strong>in</strong>gs already found are<br />
located on granite foundation stones <strong>in</strong> regions which were<br />
historically gold-fields.<br />
LIATH. liath, gray. The son of Laigne Lertham-glas, a<br />
Nemedian. He cut down <strong>the</strong> tangled copse at Tara so that<br />
corn was able to grow. The site was once named Druimm<br />
Leith but was renamed Temuir (Tara) <strong>in</strong> later times. Some<br />
say that Le<strong>in</strong>ster is named for him.<br />
LIATH-CHEARC, liath, gray; cearc, hen, from Indo-European<br />
root qerqo, to sound off, a “noise maker.” The “heath-hen’ a<br />
bird of ill-omen. It is still said Am facta to an liath-chearc<br />
an raoir? of one who seems pale and worried.<br />
LIATH MACHA, <strong>the</strong> Grey of Macha; one of <strong>the</strong> two steed of<br />
Cuchulla<strong>in</strong>, <strong>the</strong> o<strong>the</strong>r be<strong>in</strong>g Dub Sangla<strong>in</strong>n. The hero of<br />
Ulster tamed <strong>the</strong>se si<strong>the</strong>-creatures while a lad by rid<strong>in</strong>g<br />
<strong>the</strong>m bareback for a full day "round <strong>the</strong> limits of Ireland."<br />
The Baf<strong>in</strong>n seems to have been allied with <strong>the</strong> south aga<strong>in</strong>st<br />
Ulster, but <strong>the</strong> fates demanded a balance of <strong>the</strong>ir favours.<br />
Thus, <strong>the</strong>se valuable war animals were "given to Cúchulla<strong>in</strong><br />
by Mhorrigan", while her two sisters opposed him as Mebd<br />
and Macha.<br />
LI BAN, <strong>the</strong> “coloured woman,” a wife to Labraid Luathlam,<br />
ruler of Magh Mell. Her sister was Fand. She served as<br />
messenger to Cúchulla<strong>in</strong> <strong>in</strong>vit<strong>in</strong>g him to visit her <strong>in</strong> her<br />
western home of Tir Tairnigri. In some versions of <strong>the</strong> tale<br />
she and Fand, <strong>the</strong> goddess of <strong>the</strong> deep sea, approached<br />
Ireland as a pair of birds cha<strong>in</strong>ed to one ano<strong>the</strong>r. This<br />
condition was O<strong>the</strong>rworldly and Cúchulla<strong>in</strong> was tabooed<br />
from <strong>in</strong>jur<strong>in</strong>g such birds. Never<strong>the</strong>less, he had promised he<br />
would capture a pair for her so that she could follow <strong>the</strong><br />
f<strong>ash</strong>ion of bear<strong>in</strong>g a live bird on each shoulder. With a<br />
javel<strong>in</strong> he <strong>in</strong>jured <strong>the</strong> w<strong>in</strong>g of Li Ban and this caused <strong>the</strong><br />
birds to plunge <strong>in</strong>to <strong>the</strong> water. He was unable to retrieve<br />
<strong>the</strong>m but later <strong>the</strong>y reappeared before <strong>the</strong> hero and put aside<br />
<strong>the</strong>ir bird forms. This name was also given to <strong>the</strong> mermaid<br />
resident <strong>in</strong> Lough Neagh. Accord<strong>in</strong>g to <strong>the</strong> Annals of <strong>the</strong> Four
Masters she was captured and removed from <strong>the</strong> waters <strong>in</strong><br />
558 A.D.<br />
LIGHE, a flood, <strong>the</strong> overflow of liquids (as blood).Eir. lia, Cy.<br />
lli, a flood, a stream; root li, to flow. L<strong>in</strong>n, a pool. an age,<br />
offspr<strong>in</strong>g, numerous (referr<strong>in</strong>g to <strong>the</strong> paths taken by water).<br />
In times past <strong>the</strong> Gaels saw significance <strong>in</strong> <strong>the</strong> rivulets<br />
feed<strong>in</strong>g a pool. A child dipped <strong>in</strong> water where <strong>the</strong>re were<br />
n<strong>in</strong>e feeders was thought dest<strong>in</strong>ed to grow up strong and<br />
beautifu;, as beautiful as <strong>the</strong> n<strong>in</strong>e rays of <strong>the</strong> sun or <strong>the</strong><br />
“n<strong>in</strong>th wave of heal<strong>in</strong>g.” Seven part<strong>in</strong>gs <strong>in</strong>dicated <strong>the</strong> child<br />
would be a wanderer and an adventurer capable of see<strong>in</strong>g<br />
through <strong>the</strong> seven elements of wea<strong>the</strong>r on any of <strong>the</strong> seven<br />
seas. Three tricklets? This was <strong>the</strong> mystic symbol of<br />
godhood, <strong>the</strong> triunes, <strong>the</strong> three k<strong>in</strong>gdoms. Earth, Sky and Sea.<br />
These numbers were, however, related to <strong>the</strong> seasons and<br />
events <strong>in</strong> <strong>the</strong> heavens and most children were seen as<br />
dest<strong>in</strong>ed to <strong>the</strong> common-place.<br />
LIGHICHE, a leech, a physician. One who creates lighean,<br />
floods (of blood).<br />
LIOS NAM BAN RUADH, "Bower of <strong>the</strong> Red-headed woman; a<br />
place of <strong>in</strong>iquity, transgression and/or evil. Red was <strong>the</strong><br />
colour of blood and it was thought that <strong>the</strong> emotions were<br />
centred <strong>in</strong> <strong>the</strong> heart. The dom<strong>in</strong>ance of emotion over <strong>the</strong><br />
spirit of reason, thought to reside <strong>in</strong> <strong>the</strong> head, was seen as<br />
<strong>the</strong> cause of diverse human problems. By extension any<br />
person with red-hair was thought governed by emotions and<br />
a danger to society. Most of <strong>the</strong> sun-gods were red-haired<br />
and were thought extremely quixotic. See Mhorrigan.<br />
LIONN, LEANN, OIr. l<strong>in</strong>d; ale, melancholy. The effects of<br />
alcohol were considered god-given. See <strong>luis</strong>dair, Oolathair.<br />
LIR. The ocean god. See Ler and Manann mac Ler.<br />
LITRICH, to spell, from Lat<strong>in</strong> litera. The ability to embed<br />
sounds on paper or wood for later retrieval was regarded as<br />
highly magical, especially <strong>in</strong> an illiterate world.
LIUSDAIR. a chemist. "Lius is <strong>the</strong> ways and means by which<br />
<strong>the</strong> people of old knew <strong>the</strong> properties <strong>in</strong> matter and<br />
compounds of matter. "Dalbh", that is anyth<strong>in</strong>g that can be<br />
seen and handled, "suudag", any mixture compound or alloy."<br />
Lius + dara, herb + mire. Unlike <strong>the</strong> "liusdair", or herbalist,<br />
<strong>the</strong> chemist was required to have a broad knowledge of all<br />
th<strong>in</strong>gs <strong>in</strong> our universe, "<strong>the</strong> soft and <strong>the</strong> hard, <strong>the</strong> human<br />
world and <strong>the</strong> sidh land, as noth<strong>in</strong>g comes from noth<strong>in</strong>g."<br />
The chemists were especially acqua<strong>in</strong>ted with <strong>the</strong> means of<br />
produc<strong>in</strong>g alcoholic dr<strong>in</strong>ks for ceremonial and o<strong>the</strong>r<br />
occasions. They also compounded herbal remedies and<br />
"discovered how to make dyes." "Indeed, our people of old<br />
were competent to produce everyth<strong>in</strong>g necessary for<br />
survival - if <strong>the</strong>y had not been, <strong>the</strong>y would have been <strong>in</strong> sore<br />
straits." (The Hebridean Connection, p. 69).<br />
LIUNISAD. LUNASAD, Lammas, <strong>the</strong> month of August, liun, obs.<br />
slothful, lazy, rest-<strong>in</strong>duc<strong>in</strong>g.<br />
LOBAIRCIN (loo-bark<strong>in</strong>), LOBARCAN, a human covered with<br />
mire, dwarf, dim<strong>in</strong>utive person, lob, to wi<strong>the</strong>r, to waste;<br />
airc, distress; <strong>in</strong>, a dim<strong>in</strong>ishment; <strong>the</strong> mythic Leprachaun.<br />
The Ulster name is locarman, loch, a lake, a pit; lochran, a<br />
torch or light. The English variant on this is logheryman. In<br />
Cork this is <strong>the</strong> claurican (which, see); <strong>the</strong> Kerry luricaun;<br />
<strong>the</strong> Tipperary laurigadaun. All rem<strong>in</strong>d one of <strong>the</strong> Gaelic god<br />
Lugh (pronounced loo-kah), thought related to <strong>the</strong> English<br />
spirit Lob-Lie-By-Fire who is <strong>the</strong>ir Lubberc<strong>in</strong>. He may be<br />
traced from <strong>the</strong>re to <strong>the</strong> Germanic Luchreman and Lojemand,<br />
“Lokki playman,” <strong>the</strong> eddaic name for <strong>the</strong> god of underground<br />
fire. Although associated with <strong>the</strong> Dao<strong>in</strong>e sidh, or “little<br />
people,” <strong>the</strong> Leprachaun has more obvious connections <strong>in</strong> Old<br />
Norse mythology. Lobhach, rotten, putrid.<br />
LOCH BòRLUM, Scotland, a “fortress on a strip of arable<br />
land,” mensal land, especially royal hold<strong>in</strong>gs <strong>in</strong> <strong>the</strong><br />
Highlands. Fishermen have spotted a water-horse <strong>in</strong> this<br />
vic<strong>in</strong>ity and one group vanished leav<strong>in</strong>g no trace except<strong>in</strong>g<br />
<strong>the</strong>ir fish<strong>in</strong>g rods, <strong>the</strong> fish <strong>the</strong>y had caught and horse-pr<strong>in</strong>ts
on <strong>the</strong> river bank.<br />
LOCH CAILLEACH BHEURR, Scotland, now called Loch Awe. In<br />
ancient times this was a populated glen, but <strong>the</strong> Cailleach<br />
bheurr , or W<strong>in</strong>ter Hag, stubbed her foot on a rock and when<br />
it moved <strong>the</strong> valley flooded with water. In ano<strong>the</strong>r version,<br />
<strong>the</strong> Cailleach confers with Beara, a character from Ossianic<br />
folklore, who was said to have been bequea<strong>the</strong>d all this<br />
former farmland by her fa<strong>the</strong>r. It was a condition of <strong>the</strong><br />
bequest that <strong>the</strong> woman had to ascend <strong>the</strong> summit of a<br />
neighbour<strong>in</strong>g <strong>mounta<strong>in</strong></strong> named Ben Cruachan, each even<strong>in</strong>g at<br />
sundown, to set <strong>the</strong> magic stone that controlled <strong>the</strong> rate of<br />
water-flow from a stream feed<strong>in</strong>g <strong>the</strong> valley. One afternoon<br />
Beara fell asleep and missed her appo<strong>in</strong>tment and did not<br />
awaken for three days. By that time Loch Awe was<br />
completely <strong>in</strong> place. The famed red berries of eternal life<br />
were once located on an island with<strong>in</strong> this lake.<br />
LOCH CEND, <strong>the</strong> “Loch of Heads,” Ireland. Here a battle was<br />
waged and after Cairbre ga<strong>in</strong>ed <strong>the</strong> victory he had a<br />
thousand heads thrown <strong>in</strong> <strong>the</strong> water. Afterwards <strong>the</strong> water<br />
turned blood red and never reverted to its natural state.<br />
LOCH CIMME, supposedly named for <strong>the</strong> four-headed son of<br />
Umor. This character may hark back to an earlier god-hero,<br />
and he was reputedly overcome by Conal Cernach. Conal’s<br />
fa<strong>the</strong>r slew <strong>the</strong> three-headed beast known as Ellen.<br />
LOCH NA CLEIRE, Loch of <strong>the</strong> Poets. A company of poets<br />
camped upon a farmer <strong>in</strong> Lochbroom, Ross-shire and after<br />
liv<strong>in</strong>g at expense for some time demanded <strong>the</strong>ir pay <strong>in</strong><br />
mucagan (wild rose hips). This would have been an easy<br />
request to fill except that <strong>the</strong> season was Christmas-tide.<br />
Fortunately <strong>the</strong> farmer knew that this was a frequent<br />
request from bards and had covered a rose bush back <strong>in</strong><br />
autumn with a heavy coat/ Thus, he was able to meet <strong>the</strong>ir<br />
demand and <strong>the</strong>y were forced to leave. Stumbl<strong>in</strong>g outr <strong>in</strong>to a<br />
snow storm <strong>the</strong>y became lost and fell <strong>in</strong>to <strong>the</strong> loch, where<br />
<strong>the</strong>y were drowned.
LOCH DEARG, <strong>the</strong> Red Lake, Ireland; home to a famous<br />
monster sla<strong>in</strong> by Conan.<br />
LOCH DAIAE. “The loch of <strong>the</strong> black goddess.” This is <strong>the</strong><br />
goddess Uisge De. In Lat<strong>in</strong> she is mentioned as Nigra Dea.<br />
Note that where <strong>the</strong> name is used it is understood that “<strong>the</strong><br />
river is <strong>the</strong> goddess.” Identified with Loch Lochaidh, from<br />
which flows <strong>the</strong> Riiver Lochaidh, near Fort William,<br />
Scotland. There is, of course, a remarkable number of<br />
“Black Goddess” streams. Variats <strong>in</strong>clude Dubag, <strong>the</strong> “little<br />
black one.”<br />
LOCH DUAICH, Gloomy Lake, Scotland. The seal-folk are<br />
residents, and <strong>the</strong>y share <strong>the</strong> loch with a sea-serpent seen<br />
by Dr. Farquahar Ma<strong>the</strong>son and his wife <strong>in</strong> 1893: “ It was of<br />
<strong>the</strong> saurian type I should th<strong>in</strong>k. It was brown <strong>in</strong> colour,<br />
sh<strong>in</strong><strong>in</strong>g and with a sort of ruffle at <strong>the</strong> neck...”<br />
LOCH GRÁINNE, Ireland. home to a water-monster that<br />
surfaced once <strong>in</strong> seven years.<br />
LOCH GURR, Lump Lake, Ireland. Home of an underwaterbeast<br />
left stranded by drought one summer <strong>in</strong> seven.<br />
LOCHLANN, <strong>the</strong> “Land of Lakes.” Properly loch, <strong>the</strong><br />
“darkened” lands, lakes enclosed by land on all but <strong>the</strong><br />
ocean-side; “never visited by <strong>the</strong> sun.” Cognate lonn, strong<br />
and with <strong>the</strong> Cy. llychlyn. Lochlannach, lochlander, a seafar<strong>in</strong>g<br />
man. “Anciently <strong>in</strong>cluded Germany and all nor<strong>the</strong>rn<br />
lands known to <strong>the</strong> Kelts; but this name was restricted tro<br />
Norway and Denmark subsequent to <strong>the</strong> <strong>in</strong>vasions of<br />
Scotland and Ireland by <strong>the</strong> Scand<strong>in</strong>avians.” The country of<br />
<strong>the</strong> Old Norse sometimes considered a synonym for <strong>the</strong><br />
O<strong>the</strong>rworld and occasionally used to identify ancient Alba,<br />
now called Scotland. In dist<strong>in</strong>ction to Sorcha thir, oirthir<br />
and er<strong>in</strong>.<br />
While Macha is a part of Irish myth, her counterpart,<br />
<strong>the</strong> Cailleach Bheur, has some Norse blood. Thomas M.<br />
Murchison says she was "a supernatural hag of Gaelic
popular belief, supposed to have come from Lochlann<br />
(Norway) carry<strong>in</strong>g a creel full of earth and rocks to make<br />
Alba (Scotland). Some of <strong>the</strong> contents of her creel,<br />
accidentally fall<strong>in</strong>g out, formed <strong>the</strong> Western Isles. She had<br />
only one eye, set <strong>in</strong> <strong>the</strong> middle of her forehead, and she<br />
herded her deer, sheep, and goats between Ben Cruachan <strong>in</strong><br />
Lorn and Ben Nevis <strong>in</strong> Lochaber, and also out <strong>in</strong> <strong>the</strong> Western<br />
Sea."<br />
We suspect this character may have attachment with<br />
Skadi, <strong>the</strong> daughter of <strong>the</strong> giant named Thiassi, who was<br />
<strong>in</strong>advertently killed when <strong>the</strong> gods rescued Idun from<br />
Jottunheim. She came to Asgard look<strong>in</strong>g for <strong>the</strong> traditional<br />
f<strong>in</strong>e for her loss. As part of <strong>the</strong> compensation package she<br />
was married to Niord, a god of <strong>the</strong> sea, but <strong>the</strong>y were<br />
<strong>in</strong>compatible. She returned to <strong>the</strong> north, but left her realm<br />
briefly to mate with Od<strong>in</strong>-Uller, to whom she bore a son<br />
named Saem<strong>in</strong>g (note <strong>the</strong> confluence with Samh). He was<br />
<strong>the</strong> first k<strong>in</strong>g of Norway, and <strong>the</strong> founder of a dynasty whose<br />
people were <strong>the</strong> first to go vik<strong>in</strong>g aga<strong>in</strong>st Scotland, England<br />
and Ireland.<br />
LOCH NAN DUBHRACHAN, “Loch of <strong>the</strong> Black, Stretched-out<br />
One,” a sea-serpent? A lake <strong>in</strong> Skye located between Knock<br />
and Isle Oronsay, <strong>in</strong> <strong>the</strong> region known as <strong>the</strong> Sleat of Skye. A<br />
“beast” resid<strong>in</strong>g here was accused of waylay<strong>in</strong>g strangers<br />
and <strong>in</strong> 1870 <strong>the</strong> Loch was sealed off and dragged with nets<br />
but <strong>the</strong> creature evaded capture. Dur<strong>in</strong>g dragg<strong>in</strong>g operations<br />
one net became snagged on <strong>the</strong> bottom and exhibited signs<br />
of be<strong>in</strong>g tangled with a liv<strong>in</strong>g creature. This so terrified<br />
teams of workers on ei<strong>the</strong>r side of <strong>the</strong> lake <strong>the</strong>y fled,<br />
conv<strong>in</strong>ced <strong>the</strong>y had proved <strong>the</strong> existence of a watermonster.<br />
This dragg<strong>in</strong>g recalls a similar attempt to rid<br />
waters <strong>in</strong> Tom<strong>in</strong>toul, Banff of a similar beast believed<br />
responsible for <strong>the</strong> loss of <strong>in</strong>numerable men and women<br />
dur<strong>in</strong>g <strong>the</strong> hours of darkness.<br />
LOCH NESS, Scotland. Home to <strong>the</strong> world’s most famous<br />
sea-serpent. This beast was first mentioned by Adamnan,
Abbot of Iona <strong>in</strong> his Life of Sa<strong>in</strong>t Columba, (ca. 700 A.D.) The<br />
loch, which fills a submerged valley 24 miles long is<br />
traditionally <strong>the</strong> site of a land-based magic well. A mo<strong>the</strong>r<br />
tak<strong>in</strong>g water at this place was distracted by her cry<strong>in</strong>g<br />
<strong>in</strong>fant and left <strong>the</strong> cover ajar. That night <strong>the</strong> well<br />
overflowed and drowned <strong>the</strong> valley.<br />
LOCH REE, Moon Lake, Ireland. Home to a water-monster and<br />
<strong>the</strong> site of an underwater city.<br />
LOCH SIAN, Lake of <strong>the</strong> Scream, Loch Sh<strong>in</strong>. A golden waterhorse<br />
is said to live <strong>in</strong> <strong>the</strong>se waters. In <strong>the</strong> early days of<br />
Christianity this beast agreed to help a local priest build<br />
his church, by fetch<strong>in</strong>g stones from a nearby side-hill where<br />
<strong>the</strong> wee-folk lived. The “fairies” were displeased at this<br />
plunder of <strong>the</strong>ir ancient dun and afterwards <strong>the</strong> kelpie was<br />
out of favour with <strong>the</strong>m.<br />
LODAN MAC LER. A son of <strong>the</strong> sea-god by <strong>the</strong> goddess S<strong>in</strong>end.<br />
LOG-ENECH, logh, pardon, to ask amends, Eir. locaim, bear<strong>in</strong>g<br />
on <strong>the</strong> god Lugh. Enech, perta<strong>in</strong><strong>in</strong>g to <strong>the</strong> face. The “price of<br />
face.” To <strong>the</strong> ancient Gaels <strong>the</strong> head was <strong>the</strong> seat of an<br />
important soul, that govern<strong>in</strong>g feel<strong>in</strong>gs of honour and shame.<br />
The face was observed to pale or redden under <strong>in</strong>sults and a<br />
settlement <strong>in</strong> k<strong>in</strong>d, or c<strong>ash</strong>, might be demanded for <strong>in</strong>sults.<br />
LOINNEAS (llohyn-as), art, skill, lionn, <strong>in</strong> good condition.<br />
Any ability beyond <strong>the</strong> normal was considered as evidence<br />
of an unusual degree of god-spirit.<br />
LOIREAG, water-nymph, also a beautiful hairy cow, a pancake,<br />
a plump girl, cf. lurach, lovely and lur, delightful, Ler,<br />
<strong>the</strong> god of <strong>the</strong> ocean, cf. lur + eag, lovely + cleft, notched,<br />
wanton. A river mermaid, similar to <strong>the</strong> ocean-go<strong>in</strong>g ceasg.<br />
See Dao<strong>in</strong>e mara, Mhorrigan.<br />
LOIRIDH, supernatural power, physical and mental vigour.<br />
The effects of <strong>the</strong> settlement of god-spirit on mortals.<br />
Thus men said, "There may be a power source, perhaps
with<strong>in</strong> your bone-marrow?"<br />
LOISNEACH, cunn<strong>in</strong>g, “foxy,” Ir. loise, a fox, OHG. luhs, AS,<br />
lox, Eng. lynx.<br />
LON, a demon, a blackbird, .lon-chraois, gluttony (of a<br />
demon). Lonach, greedy, The root is leuq, light, and has<br />
reference to <strong>the</strong> Gaelic sun-god Lugh and to <strong>the</strong> Norse Lokki.<br />
Note also lon, prattle, forwardness, <strong>the</strong> Ir. lonaigh, a jest.<br />
One of this species came to Fionn and Caoilte: He was<br />
obviously a famhair s<strong>in</strong>ce he was described as “a young<br />
man, very big and very ugly, hav<strong>in</strong>g but one eye and one hand,<br />
and wear<strong>in</strong>g a cloak of black sk<strong>in</strong>s over his shoulder. In his<br />
hand was a blunt ploughshare and it was red (like Thor’s<br />
hammer). And he told <strong>the</strong>m he was one of <strong>the</strong> three smiths<br />
of <strong>the</strong> K<strong>in</strong>g of Lochlann (<strong>the</strong> O<strong>the</strong>rworld). And whe<strong>the</strong>r he<br />
hoped to lead <strong>the</strong>se men, or run from <strong>the</strong>m, he started away,<br />
and <strong>the</strong>y followed across all Ireland to Slieve-na-Righ and<br />
to Luimneach and to Ath Lua<strong>in</strong> and on past Cruachan to Ess<br />
Ruadh and Be<strong>in</strong>n Edair and so to <strong>the</strong> sea. And <strong>the</strong>re<br />
(presumably with<strong>in</strong> <strong>the</strong> ocean) <strong>the</strong>y found a smithy, and<br />
went <strong>in</strong>to it, and found four giants at work, and each of<br />
<strong>the</strong>m had seven heads. Fionn and Caoilte had <strong>the</strong>m f<strong>ash</strong>ion<br />
swords, and made good use of <strong>the</strong>m afterwards. And here<br />
two was f<strong>ash</strong>ioned Mac an Lu<strong>in</strong> and Fionn’s shield which he<br />
called Sgiath Gailbh<strong>in</strong>n, <strong>the</strong> Storm Shield, and when it<br />
called out for his danger it could be heard all over Ireland.”<br />
LON-CHRAOIS, gluttony, MIr, lon-crais, sometimes given as<br />
lon, water + craos, <strong>the</strong> wide opened mouth, a water-demon.<br />
Note also crosean,m a buffoon or quarter-day fool, <strong>the</strong> Lat.<br />
crapula, <strong>the</strong> source of <strong>the</strong> Eng. Crap and Crapper.<br />
Additionally lon may be <strong>in</strong>terpreted as prattle or<br />
foolishness and relates to luach, <strong>ash</strong>es. Note lon-aighear,<br />
boisterous mirth.<br />
LONG, an ocean-go<strong>in</strong>g ship, Cym. llong, ON. lung; cf. Lat.<br />
lagena, a long-stemmed flagon. Sometimes supposed<br />
borrowed from Lat. longa, <strong>the</strong> name given <strong>the</strong>ir war-ship,
Eng. fly.<br />
The festival known as <strong>the</strong> “Build<strong>in</strong>g of <strong>the</strong> Ship” was<br />
once traditional <strong>in</strong> parts of Ireland and still cont<strong>in</strong>u<strong>in</strong>g <strong>in</strong><br />
Lerwick, Scotland. “It was believed to be some form of<br />
fertility ceremonial and was eventually suppressed on<br />
account of its unduly frank character.” Festival ships were<br />
unusual creations, fitted with wheels or skids so that <strong>the</strong>y<br />
could pass over land or water follow<strong>in</strong>g <strong>the</strong> model of <strong>the</strong><br />
death-ship owned by Manann mac Ler. At <strong>the</strong> end of frolics<br />
of <strong>the</strong> Quarter-Days, this embodiment of royal godhood was<br />
ei<strong>the</strong>r sunk <strong>in</strong> a swamp or burned. These happen<strong>in</strong>gs also<br />
took place <strong>in</strong> Scand<strong>in</strong>avia where <strong>the</strong> close connection<br />
between <strong>the</strong> “dragon-ships” and fertility rights is shown <strong>in</strong><br />
<strong>the</strong>ir ancient rock-carv<strong>in</strong>gs. Here <strong>the</strong> crowds show<br />
surround<strong>in</strong>g <strong>the</strong> long-boats are seen prostrat<strong>in</strong>g <strong>the</strong>mselves,<br />
danc<strong>in</strong>g and perform<strong>in</strong>g acrobatics.<br />
The maritime history of <strong>the</strong> Celts is almost unknown<br />
but we know that <strong>the</strong> Desi, residents <strong>in</strong> <strong>the</strong> south of<br />
Ireland, made extensive seaborne sallies aga<strong>in</strong>st Cornwall<br />
and Wales <strong>in</strong> <strong>the</strong> year 232 A.D. In this same decade <strong>the</strong><br />
Picts of Scotland were so successful at <strong>the</strong>ir trade <strong>the</strong>y<br />
were able to challenge Roman war ships that wandered <strong>in</strong>to<br />
<strong>the</strong> British ma<strong>in</strong>. They visited Iceland from very early<br />
times and were still go<strong>in</strong>g <strong>the</strong>re when <strong>the</strong> climate turned<br />
down <strong>in</strong> <strong>the</strong> fourth century A.D.<br />
Dur<strong>in</strong>g <strong>the</strong> follow<strong>in</strong>g century, when <strong>the</strong> ice-packs<br />
began to recede, <strong>the</strong> Britons, <strong>the</strong> Picts and <strong>the</strong> Gaels began a<br />
rout<strong>in</strong>e trade with nor<strong>the</strong>rn Europe and even made<br />
occasional contact with Mediterranean ports. There is a<br />
tendency to th<strong>in</strong>k of sk<strong>in</strong>-covered coracles when speak<strong>in</strong>g of<br />
<strong>the</strong> early residents of Brita<strong>in</strong>. These two-man lake-vessels<br />
should not be confused with <strong>the</strong> heftier curraghs favoured<br />
by <strong>the</strong> Gaelic-speakers of Scotland and Ireland. Created of<br />
ox-hides, <strong>the</strong>y have been shown to be as seaworthy as any<br />
planked craft, and were big, sturdy, broad-beamed vessels<br />
capable of carry<strong>in</strong>g a crew of twenty <strong>in</strong> addition to a<br />
massive cargo.
Follow<strong>in</strong>g <strong>the</strong> Roman example <strong>the</strong> Picts and <strong>the</strong><br />
Britons came to favour carvel-constructed wooden ships, an<br />
example of which was recently recovered from <strong>the</strong> Thames<br />
River. A planked craft, she was 60 feet long, had a 16 foot<br />
beam, and a mast 10 <strong>in</strong>ches <strong>in</strong> diameter at <strong>the</strong> seat. Her<br />
l<strong>in</strong>es were that of an easy sea-go<strong>in</strong>g craft, not much<br />
<strong>in</strong>ferior to <strong>the</strong> schooners of Atlantic Canada which sailed to<br />
<strong>the</strong> Grand Banks <strong>in</strong> this century. Both types of vessel were<br />
square-masted, powered by oars <strong>in</strong> calm wea<strong>the</strong>r or where<br />
it was necessary to get through a narrow passage.<br />
By <strong>the</strong> sixth and seventh centuries Celtic and Pictish<br />
mar<strong>in</strong>ers became even more common <strong>in</strong> <strong>the</strong> trade with<br />
Norway and France, and it is dur<strong>in</strong>g this time that <strong>the</strong><br />
voyages of St, Brendan were written down. That story<br />
seems a collation of numerous <strong>in</strong>dividual voyages coloured<br />
by folk-memory, never<strong>the</strong>less it is clear that <strong>the</strong>re are<br />
some underly<strong>in</strong>g Atlantic trips remembered <strong>in</strong> it. By this<br />
time <strong>the</strong> Picts were gett<strong>in</strong>g <strong>in</strong>to <strong>the</strong> Baltic, and were firmly<br />
established as residents on <strong>the</strong> islands north of Scotland.<br />
In <strong>the</strong> last quarter of <strong>the</strong> sixth century <strong>the</strong> Picts of<br />
<strong>the</strong> Orkneys became Christianized follow<strong>in</strong>g <strong>the</strong>ir Irish and<br />
Scottish cous<strong>in</strong>s. All <strong>the</strong>se peoples had semi-permanent<br />
fish<strong>in</strong>g stations and monasteries <strong>in</strong> Iceland, and all <strong>the</strong><br />
while <strong>the</strong> climate situation was improv<strong>in</strong>g. The fish<strong>in</strong>g <strong>in</strong><br />
western waters was phenomenal but <strong>the</strong> Celts were never<br />
lack<strong>in</strong>g <strong>in</strong> natural resources at home, and <strong>the</strong>y were not<br />
subject to populations pressures great enough to cause<br />
<strong>the</strong>m to th<strong>in</strong>k of wide-spread resettlement. In all this time<br />
<strong>the</strong> Scand<strong>in</strong>avian peoples were content to trade across <strong>the</strong>ir<br />
<strong>in</strong>land seas and had no true ocean-go<strong>in</strong>g ships.<br />
By <strong>the</strong> seventh century <strong>the</strong> still warm<strong>in</strong>g climate<br />
encouraged agriculture, created a baby-boom and allowed<br />
people <strong>the</strong> time to lust after luxuries. The sight of British<br />
trade ships helped to <strong>in</strong>crease <strong>the</strong> appetite for th<strong>in</strong>gs, so<br />
<strong>the</strong> nor<strong>the</strong>rn men built craft based on Celtic models, and<br />
made <strong>the</strong>ir first “expeditions” to Scotland, Ireland and <strong>the</strong>
Outer Isles, eventually <strong>the</strong>y followed Manann mac Ler’s<br />
route all <strong>the</strong> way to sou<strong>the</strong>rn Ireland and <strong>the</strong> Dun Sciath.<br />
Meanwhile <strong>in</strong>ternal bicker<strong>in</strong>g weakened <strong>the</strong> Celtic realms<br />
and <strong>the</strong>ir fleets all but vanished from <strong>the</strong> high seas. While<br />
<strong>the</strong> Celtic lands had become nom<strong>in</strong>ally Christian, <strong>the</strong> Norse<br />
were unconverted and, <strong>in</strong> fact, contemptuous of <strong>the</strong><br />
Christian religion. Unfortunately <strong>the</strong> Christians had a<br />
tendency to lavish <strong>the</strong>ir resources on gold and silver<br />
decorations, and thus created unhealthy havens for<br />
<strong>in</strong>dividuals seek<strong>in</strong>g <strong>the</strong> quiet life.<br />
LONGES, an <strong>in</strong>voluntary trip on <strong>the</strong> Atlantic Ocean, usually<br />
follow<strong>in</strong>g banishment or exile. Voluntary trips were termed<br />
imrama. See above note.<br />
LORG, a staff, wand, club, <strong>the</strong> wand of <strong>the</strong> goddess Bridd.<br />
Also tracks or footsteps. Her footpr<strong>in</strong>ts were sought <strong>in</strong> <strong>the</strong><br />
hearth embers on Samha<strong>in</strong> morn<strong>in</strong>g as a favourable omen.<br />
LOT, “Wound.” The Fomorian wife of Goll. She had bloated<br />
lips <strong>in</strong> her breast and four eyes <strong>in</strong> her back. She fought<br />
aga<strong>in</strong>st Partholan and it was said that her strength was<br />
greater than that of all <strong>the</strong> warriors she led.<br />
LUACH, wages, worth or value, OIr. lóg, root lou, ga<strong>in</strong>.<br />
Macba<strong>in</strong> traces this word to <strong>the</strong> Roman Laverna, <strong>the</strong> goddess<br />
of thieves, but Lugh and Lokki are more likely. The latter<br />
had a notorious <strong>in</strong>terest <strong>in</strong> accumulat<strong>in</strong>g wealth. The Eng.<br />
lucky, ON. lykk, as <strong>in</strong> Lykk-Anders, “<strong>the</strong> lucky bro<strong>the</strong>r who<br />
sailed to fairyland at Sandflesa, off Trænen <strong>in</strong> Hegeland.”<br />
“The epi<strong>the</strong>t of Lucky is only known <strong>in</strong> Norway <strong>in</strong> connection<br />
with fairyland.” In Norway it is <strong>the</strong> nisse god-dreng that<br />
was thought to br<strong>in</strong>g luck to men he favoured. In Sweden<br />
this creature was known as Lykke-nisse, or “Lucky Niss.”<br />
The one who had luck was Lycko-Pär. This mythological<br />
creature corresponds with <strong>the</strong> Gaelic bodach or bru<strong>in</strong>eadh,<br />
<strong>the</strong> latter be<strong>in</strong>g <strong>the</strong> Eng, “brownie.” All of <strong>the</strong>se terms are<br />
sometimes applied to friendly little children. Adjacent to<br />
this is abhaich or “happ<strong>in</strong>ess,” a somewhat different<br />
concept, aga<strong>in</strong> a gift from <strong>the</strong> deities.
Eric Maple says that <strong>the</strong> external power of <strong>the</strong><br />
universe is summed up <strong>in</strong> <strong>the</strong> word “luck.” “Luck is <strong>the</strong><br />
unknown goddess, perhaps <strong>the</strong> first deity ever to have been<br />
conceieved by primitive man, and possibly, when <strong>the</strong> last<br />
pan<strong>the</strong>on of <strong>the</strong> gods has crumbled to dust, she will rema<strong>in</strong><br />
<strong>the</strong> s<strong>in</strong>gle survivor of <strong>the</strong> ages of faith.” Possibly so, but<br />
“she” is noth<strong>in</strong>g more than <strong>the</strong> hermaphroditic aspect of<br />
Loki. Loki is recordered as a shape-changer who often<br />
appeared <strong>in</strong> female form, <strong>in</strong> fact, he/she was once<br />
impregnatedby Oid<strong>in</strong>’s stallion while <strong>in</strong> <strong>the</strong> body of a mare.<br />
LUACHAIR, rushes, EIr. luchair, “light-maker,” as <strong>the</strong>y were<br />
used as torches, from louk, light, <strong>the</strong> Lat. lux. Ultimately<br />
traceable to Lugh, <strong>the</strong> sun-god.<br />
LUACH-TUATHA, LUCHRAIGE, luch, a mouse. But see Lugh.<br />
These folk were called <strong>the</strong> Lugi by <strong>the</strong> Romans, and are<br />
believed to have occupied Su<strong>the</strong>rland proper or at least <strong>the</strong><br />
south-eastern part of that shire. Notice <strong>the</strong> G. luach, hav<strong>in</strong>g<br />
worth or value. Possibly related to <strong>the</strong> Gaull. Lougos, a<br />
raven, a black complexioned folk who were once <strong>the</strong>ir<br />
neighbours. Interest<strong>in</strong>gly, <strong>the</strong> people of Lochcarron <strong>in</strong> Rossshire<br />
were formerly called Fithich dubha Loch Carrann, <strong>the</strong><br />
“Black Ravens of Loch Carron,” a supposed reference to<br />
<strong>the</strong>ir swarthy complexions. See next.<br />
LUAIN, LUAN, DI-,(je loo<strong>in</strong>), Monday, moon-day. Lat. lux, luna.<br />
The Gaelic may be borrowed from Lat<strong>in</strong>. Note <strong>the</strong> Ir. phrase<br />
go la an Lua<strong>in</strong>, “until Doomsday” which suggests that <strong>the</strong><br />
word once personified <strong>the</strong> moon-goddess Samh. Obs.<br />
champion, hero, a lamb. Notice that <strong>the</strong> Samh was<br />
associated with death at <strong>the</strong> Samha<strong>in</strong>. Possibly derived<br />
from <strong>the</strong> Lat<strong>in</strong> luna. The day-name is similar to <strong>the</strong> Old<br />
Irish luan, <strong>the</strong> moon” and <strong>the</strong> French word lundi, or Monday.<br />
"Monday is a good day for chang<strong>in</strong>g one's residence, provided<br />
it be from north to south." (Celtic Monthly, p. 162). The<br />
moon goddess was sometimes personified as an lair bahn,<br />
<strong>the</strong> “white mare of <strong>the</strong> heavens”. In druidic tradition <strong>the</strong><br />
sun was often represented as a bull and moon as a cow.
LUAIREAGAN, a grovell<strong>in</strong>g person, one fond of <strong>the</strong> fire from<br />
Lugh, <strong>the</strong> sun god.<br />
LUANT UILE CHUDTHROM, stage-effects. The Gaels realized<br />
that some of <strong>the</strong> effects of magic were illusion; but it was<br />
generally held that men who could manage illusions were<br />
"gifted" with extra god-spirit. O<strong>the</strong>rwise, it was reasoned,<br />
<strong>the</strong>y could not be conv<strong>in</strong>c<strong>in</strong>g. This was a necessary adjunct<br />
to <strong>the</strong> repertoire of priests and k<strong>in</strong>gs, whose real magic<br />
was probably limited by <strong>the</strong>ir <strong>in</strong>terest and energy levels.<br />
LUASD, <strong>the</strong> force of reason, a spirit located <strong>in</strong> <strong>the</strong> head<br />
which kept <strong>the</strong> emotions of <strong>the</strong> heart under constra<strong>in</strong>t.<br />
<strong>Confers</strong> with lugh, a small th<strong>in</strong>g and <strong>the</strong> god Lugh.<br />
LUATH, <strong>ash</strong>es, swift, nimble, transient. Allied to Germ.<br />
lodern, flamed and thus to <strong>the</strong> god Lokki and Lugh. Until <strong>the</strong><br />
last century it was suspected that <strong>the</strong> “germs” of plants<br />
and animals resided <strong>in</strong> <strong>the</strong>ir <strong>ash</strong>es from which <strong>the</strong>y might be<br />
re<strong>in</strong>carnated after an effort of will or through black magic.<br />
LUATH DUBH, AN, "<strong>the</strong> black fast," one of <strong>the</strong> legal<br />
"distresses” of ancient Ireland and Scotland. Under a<br />
former law of Gaeldom men who felt <strong>the</strong>y were wronged had<br />
<strong>the</strong> right to encampment on <strong>the</strong> door-stoop of <strong>the</strong> wrongdoer<br />
until <strong>the</strong>y managed some form of redress or<br />
encountered death by ritual starvation.<br />
The luath dubh was considered potent magic and was<br />
only abolished after one last unrequited petitioner did<br />
himself <strong>in</strong> <strong>the</strong> year 1538. "If he who was fasted aga<strong>in</strong>st,<br />
felt that he had not been unjust, that he was wrongly<br />
accused, he would adopt a fast aga<strong>in</strong>st his accuser.<br />
Naturally, he who could longest hold out <strong>in</strong> suffer<strong>in</strong>g...won<br />
out.” In <strong>the</strong> ancient tale of <strong>the</strong> sons of O'Corra <strong>the</strong>re is an<br />
account of how Conal Dearg O'Connor and his wife fasted<br />
aga<strong>in</strong>st <strong>the</strong> devil, that he might bless <strong>the</strong>m with children -<br />
and succeeded. In <strong>the</strong> Book of Lismore three young clerics<br />
pledged <strong>the</strong>mselves to say a certa<strong>in</strong> number of prayers. One
of <strong>the</strong>m died, leav<strong>in</strong>g a heavier task on <strong>the</strong> o<strong>the</strong>r two; <strong>the</strong>n a<br />
second died, and <strong>the</strong> survivor began fast<strong>in</strong>g aga<strong>in</strong>st God for<br />
His <strong>in</strong>justice <strong>in</strong> tak<strong>in</strong>g away <strong>the</strong> o<strong>the</strong>r two, and leav<strong>in</strong>g <strong>the</strong>ir<br />
burdens to him. Also, one of <strong>the</strong> Irish legends tells of how<br />
Adam, <strong>in</strong> <strong>the</strong> Jordon, after he had been expelled from<br />
Paradise, and Eve, <strong>in</strong> <strong>the</strong> Tigris, fasted aga<strong>in</strong>st God to<br />
compel forgiveness."<br />
Notice that this extreme measure was only attempted<br />
where <strong>the</strong> social rank of <strong>the</strong> offender was greater than <strong>the</strong><br />
person claim<strong>in</strong>g damages. In short, this was an ancient<br />
"hunger-strike" <strong>in</strong>tended to compel <strong>the</strong> attention of, if not<br />
justice from, a powerful <strong>in</strong>dividual.<br />
LUB, bend, curvature, loop, noose, meander<strong>in</strong>g, a maze, a<br />
snare, deceit, guile, a young man or woamn, plait, fold,<br />
cunn<strong>in</strong>g craft, bow, thong; MIr. lubaim, EIr. lupaim, , rooted<br />
<strong>in</strong> <strong>the</strong> Gaelic god Lub or Lugh. Eng. loop, MEng. loupe, a noose,<br />
related to lag, weak, <strong>the</strong> Eng. lag, laggard, slack and languid.<br />
Also <strong>in</strong>terpreted as “a hollow place, <strong>the</strong> Ir. log. a pit, lug, to<br />
bend, luige, to take an oath, Germ. lucke, a gap or blank.<br />
LUBAIR. LUBHAIR, One who bends to every purpose which is<br />
suggested, a crafty <strong>in</strong>dividual. Cunn<strong>in</strong>g, a “Bender.” One with<br />
a cr<strong>in</strong>g<strong>in</strong>g personality. Also a leper. Possibly hav<strong>in</strong>g<br />
reference to <strong>the</strong> discredited pagan creator-god named Lugh.<br />
LUB-CHLEASACHD, sleight-of-hand, legedema<strong>in</strong>.<br />
LUBH, a Christian archangel.<br />
LUBHA, LUBHAN, obs, fame, praise, a lamb, a body, a corpse.<br />
LUDB, , a spirit, a ghost, ludasach, obs. Strong,<br />
powerful.ludar, a h<strong>in</strong>d, a lobworm.<br />
LUCH, a mouse, <strong>the</strong> “grey one,” <strong>the</strong> “Old Grey Spectre.”<br />
<strong>Confers</strong> with Luchtigern, <strong>the</strong> “Lord of Mice.” (<strong>the</strong> cat-god).<br />
This bocan is <strong>the</strong> guardian of remote <strong>mounta<strong>in</strong></strong>ous regions<br />
and corresponds exactly with Lugh. <strong>Confers</strong> with <strong>the</strong> English
hearth-spirit known as <strong>the</strong> hob or hobgobl<strong>in</strong>.<br />
LUCHAIR NA LUBHAIR, Loughter of <strong>the</strong> Lepers. Lag, weak.<br />
This disease was well known <strong>in</strong> antiquity and is mentioned<br />
<strong>in</strong> several tales as clam, samthrusc or trosc. When Ron Cerr<br />
wished to enter an enemy camp unchallenged he disguised<br />
himself as a leper. Lùgan, a deformed person, referr<strong>in</strong>g to<br />
adherents of <strong>the</strong> old god Lugh.<br />
LUCHARAN, LUCH ARMUNN, luchar, light, lucharan, a pigmy,<br />
dwarf, leprachaun. Luch-shith, fairy-mouse, <strong>the</strong> shrew.<br />
LUCHD, people, OIr. lucht, Cy. llwyth, a tribe, <strong>the</strong> Eng. folk,<br />
Germ. volk, possibly based on <strong>the</strong> name of <strong>the</strong> god Lugh, see<br />
next. This is <strong>the</strong> use preferrerd to fir, when <strong>the</strong> company<br />
consists of both men and women.<br />
LUCHD-CREAIRDE, a craftsman, luchd, people; ceard,<br />
craftsman, artisan; plural fear-ceairde. This guild <strong>in</strong>cluded<br />
<strong>the</strong> ceard-mor, or chief smith who <strong>in</strong>structed <strong>the</strong> ceardairgid<br />
(silversmith); ceard-umha (silversmith) and <strong>the</strong><br />
ceard-or (goldsmith). Note also <strong>the</strong> eala<strong>in</strong>-ceirdre (<strong>the</strong><br />
mechanic) and <strong>the</strong> iarunn-ceairdre (iron-worker or<br />
blacksmith). These men were considered <strong>in</strong>ferior, <strong>in</strong> rank<br />
and craftsmanship, to <strong>the</strong> musicians, <strong>the</strong> bards and <strong>the</strong><br />
nobility, but were counted as more important than ord<strong>in</strong>ary<br />
freemen. Notice that Lugh was declared “<strong>the</strong> master of all<br />
crafts.”<br />
LUCHDI, luchd, literally folk, people collectively. People of<br />
<strong>the</strong> god Lugh. The pagan folk-plays associated with<br />
mummer<strong>in</strong>g of <strong>the</strong> medieval period. The only ludus surviv<strong>in</strong>g<br />
<strong>in</strong>to this century is <strong>the</strong> Galoshan which was performed by<br />
guisers at <strong>the</strong> Hogmanay.<br />
These plays had as <strong>the</strong>ir <strong>the</strong>me <strong>the</strong> <strong>in</strong>terplay of<br />
summer and w<strong>in</strong>ter spirits but <strong>in</strong>corporated pseudo-<br />
Christian personalities. The Nathair or callu<strong>in</strong>-man of rural<br />
areas was f<strong>in</strong>ally replaced by <strong>the</strong> urban Abbot of Narent (no<br />
rent), <strong>the</strong> Lord of Indolence, <strong>the</strong> Abbot of Bon Accord, <strong>the</strong>
Abbott of Unrest, or <strong>the</strong> Abbott of Unreason. The position<br />
was no s<strong>in</strong>ecure, but required <strong>the</strong> appo<strong>in</strong>tee to organize<br />
“dancis, playis, and farcis,” for both <strong>the</strong> summer and <strong>the</strong><br />
w<strong>in</strong>ter festival. The pr<strong>in</strong>cipal Christian feasts of<br />
Candlemas, Corpus Christi, St. John’s and St. Nicholas were<br />
supposed to have supplanted pagan holidays but <strong>the</strong> <strong>in</strong> each<br />
festival <strong>the</strong>re was a mock k<strong>in</strong>g represent<strong>in</strong>g <strong>the</strong> sun god<br />
Lugh, and a contend<strong>in</strong>g figure represent<strong>in</strong>g “powers of<br />
darkness and ill.”<br />
At some po<strong>in</strong>t, <strong>the</strong> representative of Lugh was killed<br />
and <strong>the</strong>n made re<strong>in</strong>carnate guarantee<strong>in</strong>g <strong>the</strong> return of a new<br />
grow<strong>in</strong>g season. In 1555, <strong>the</strong> “Abbott” and <strong>the</strong> disguisers<br />
were made illegal by an act of <strong>the</strong> Scottish parliament, but<br />
<strong>the</strong> hostility of <strong>the</strong> Church hardly dim<strong>in</strong>ished until very<br />
severe measures were taken aga<strong>in</strong>st participants <strong>in</strong> <strong>the</strong><br />
1580s. The word luchd is used as a plural substitute for<br />
fear <strong>in</strong> compounds, e.g. luchd-ceairde, craftsmen; luchdmara,<br />
mar<strong>in</strong>ers; and luchd-siubhail, tourists. See Cromm,<br />
Lugh and <strong>luis</strong> an crais riut.<br />
LUCHOR PAN, LUCHRUPAN, <strong>the</strong> leprachaun, a little man. Same
as lobarca<strong>in</strong> and luch, a mouse, Cy. llygoden, Br. logodenn,<br />
cf. lukot, "<strong>the</strong> grey one." The Gaelic root loch, blotchy, dark,<br />
from which perhaps <strong>the</strong> Norse dochalfar, <strong>the</strong> "dark elfs."<br />
Keightley notes that <strong>the</strong> "correct designation is "svartalfar"<br />
for <strong>the</strong> Scand<strong>in</strong>avian species. Note also <strong>the</strong> earlier G. luko,<br />
dark, whence <strong>the</strong> EIr. lóch, perhaps related to <strong>the</strong> Indo-<br />
European leug, to sh<strong>in</strong>e, <strong>the</strong> Lat<strong>in</strong> lux, etc. Cy llwg, livid,<br />
blotched. From <strong>the</strong> obsolete lóch we have <strong>the</strong> names of<br />
numerous British rivers such as Lòchaidh and Loch dae<br />
te<strong>in</strong>ed. May confer with <strong>the</strong> Gaelic god Lugh who is <strong>the</strong> old<br />
Norse elemental Lokki. See lobairc<strong>in</strong> (above) and Lugh<br />
(below). Pan, one of this species, is derived from pannal, a<br />
band. In <strong>the</strong> Imraam Brena<strong>in</strong>d mention is made of Sa<strong>in</strong>t<br />
Brendan’s run-<strong>in</strong> with luchrupáne who filled a beach of one<br />
island <strong>the</strong>y visited and took a particular <strong>in</strong>terest <strong>in</strong> a<br />
crospan, a physically deformed <strong>in</strong>dividual <strong>in</strong> <strong>the</strong>ir crew.<br />
Nansen has <strong>in</strong>terpreted luchrupán as “monkeys” but that is<br />
not <strong>the</strong> most direct translation, more accurately it is<br />
luch+rá+bann, <strong>the</strong> “bully<strong>in</strong>g crowd of mice (i.e. “little<br />
men).”<br />
LUCHTAR MAC LUCHAD, god of carpentry to <strong>the</strong> Tuatha<br />
dao<strong>in</strong>e. His bro<strong>the</strong>rs were Goibhniu, god of <strong>the</strong> smiths and<br />
Creidne, <strong>the</strong>ir best goldsmith and mechanic.<br />
LUDAG, <strong>the</strong> little f<strong>in</strong>ger, h<strong>in</strong>ge, jo<strong>in</strong>t, Ir. lughadog, OIr. luta,<br />
<strong>the</strong> root lud, from <strong>the</strong> god Lugh. AS. lytel, Eng. little, Eng.<br />
loss. All resembl<strong>in</strong>g <strong>the</strong> Gaelic. ludan or ludnan, a h<strong>in</strong>ge and<br />
ludair, a slovenly person, lugh, a jo<strong>in</strong>t and lugha, less. Note<br />
also lugach, a person with bowed legs, a deformed<br />
<strong>in</strong>dividual and luigean, a pliant or weak-willed person.<br />
LUGAID MAC AILILL. At <strong>the</strong> bequest of his fa<strong>the</strong>r Ailill mac<br />
Mata, this hero impaled Ferghas mac Roth while he was<br />
swimm<strong>in</strong>g <strong>in</strong> a lake with Ailill’s wife, <strong>the</strong> notorious Queen<br />
Mebd.<br />
LUGAID MAC CU ROI. <strong>the</strong> son of <strong>the</strong> Munster k<strong>in</strong>g who fought<br />
aga<strong>in</strong>st Art who was killed by Cuchulla<strong>in</strong>, Before he was<br />
dispatched he fatally wounded Cuchullian’s chariot-driver
Laeg.<br />
LUGH, (Look-ah, Loo), <strong>the</strong> sun-god, patron of poetry and song,<br />
one of <strong>the</strong> sons of <strong>the</strong> Dagda and his wife Danu. The survivor<br />
of triplets all bear<strong>in</strong>g this name. Note <strong>the</strong> corruption of his<br />
name s<strong>in</strong>ce Christian times, viz. lugach, hav<strong>in</strong>g crooked legs.<br />
bow-legged; and lugh, to swear or blaspheme (presumably<br />
us<strong>in</strong>g <strong>the</strong> names of pagan gods). Orig<strong>in</strong>ally <strong>the</strong> word was Ir.<br />
luige, a b<strong>in</strong>d<strong>in</strong>g oath; luighe, a vent or chimney, similar to<br />
<strong>the</strong> Gothic luig<strong>in</strong>, wed. Perhaps similar to <strong>the</strong> spirit known<br />
as <strong>the</strong> lubraca<strong>in</strong>, or "leprachaun" (Old Lugh), and to <strong>the</strong><br />
English lobby, and <strong>the</strong> German god Lubbermann, whose shr<strong>in</strong>e<br />
was at Mansfield. He <strong>in</strong> turn confers with Lucremann, who<br />
is Lokki, <strong>the</strong> Norse god of underground fire. It may be<br />
remembered that Lokki was orig<strong>in</strong>ally an elemental sun-god,<br />
banished to <strong>the</strong> hearth and <strong>the</strong>n to Nifhelheim by Od<strong>in</strong>'s<br />
Aesir. Fourteen British towns are named for Lugh <strong>in</strong>clud<strong>in</strong>g<br />
Lughdunum, better known as London. In Gaul he was Lugos<br />
correspond<strong>in</strong>g with <strong>the</strong> Lat. lux, light. His dim<strong>in</strong>ished form<br />
is found <strong>in</strong> <strong>the</strong> English hob and hobgobl<strong>in</strong>.
He was nicknamed Lugh Lamfada, “Lugh of <strong>the</strong> Long-<br />
Arm,” because of his ever-present sharp-edged weapons. He<br />
was also, Lonnbemnach, <strong>the</strong> man "of <strong>the</strong> mighty blows"<br />
because of his prowess on <strong>the</strong> battlefield. Lugh was <strong>the</strong><br />
supposed fa<strong>the</strong>r of Cúchulla<strong>in</strong> by <strong>the</strong> human maiden named<br />
Dechtra and his place of refuge was a side-hill known as<br />
Rodruban. When Cúchulla<strong>in</strong> faltered <strong>in</strong> his battle aga<strong>in</strong>st<br />
Connaught, Lugh appeared to relieve him. When Lugh died he<br />
was replaced on <strong>the</strong> throne by his fa<strong>the</strong>r Dagda, who reigned<br />
for eighty years, but hopefully did not survive to see <strong>the</strong><br />
degradation of <strong>the</strong> “gods.” His three grandsons ruled, <strong>in</strong><br />
turn, after him, and it was <strong>in</strong> <strong>the</strong> term of <strong>the</strong> last of <strong>the</strong>se<br />
that <strong>the</strong> Milesians came.<br />
Lugh survived best <strong>in</strong> Gaelic lands where he was<br />
identified as <strong>the</strong> son of a Tauathan and a Fomorian, fosterfa<strong>the</strong>red<br />
to Manann mac Ler, a Fomorian god of <strong>the</strong> sea.<br />
tra<strong>in</strong>ed as an athlete by this sea-giant and his wife Taillte.<br />
Summoned by <strong>the</strong> k<strong>in</strong>g of <strong>the</strong> Tuathans to aid <strong>the</strong>m aga<strong>in</strong>st<br />
<strong>the</strong> Fomorians he was loaned <strong>the</strong> "horse of <strong>the</strong> sea" (<strong>the</strong><br />
shape-changed goddess Fand) and a <strong>in</strong>v<strong>in</strong>cible sword. Lugh<br />
emerged as <strong>the</strong> hero of <strong>the</strong> war between <strong>the</strong> warrior-gods<br />
and <strong>the</strong> giants. In that fray, he killed his own grandfa<strong>the</strong>r,<br />
Balor of <strong>the</strong> Evil Eye, and became a k<strong>in</strong>g of <strong>the</strong> Tuatha<br />
dao<strong>in</strong>e.<br />
He died and was succeeded by <strong>the</strong> Dagda, who was on<br />
<strong>the</strong> throne when <strong>the</strong> Milesian Celts <strong>in</strong>vaded Ireland. He was<br />
reborn <strong>in</strong> later times and became <strong>the</strong> protector of those who<br />
became known as <strong>the</strong> Dao<strong>in</strong>e sidh, or "little people." Dur<strong>in</strong>g<br />
his life-time Lugh set up <strong>the</strong> Tailltean Games at <strong>the</strong> place<br />
now known as Telltown, <strong>in</strong> nor<strong>the</strong>rn Ireland. Those were <strong>the</strong><br />
Olympic Games for Celtic nations, as well as a po<strong>in</strong>t of<br />
assembly for government and judicial functions and a<br />
noteworthy marriage market. The first day of August was<br />
orig<strong>in</strong>ally named <strong>the</strong> Lugnasad, and this is still frequently<br />
<strong>the</strong> date for mid-summer Celtic "Games".<br />
The Christian priests were able to disguise <strong>the</strong> true<br />
nature of this summer Quarter-Day of <strong>the</strong> Dao<strong>in</strong>e sidh by
enam<strong>in</strong>g it Lammas Day, <strong>the</strong> day of <strong>the</strong> "Bread Mass." This<br />
time was traditionally celebrated as <strong>the</strong> enjoyment of <strong>the</strong><br />
first fruits of harvest. The ritual events of <strong>the</strong> surround<strong>in</strong>g<br />
week were somewhat like Samha<strong>in</strong> and Beltane and <strong>the</strong> midw<strong>in</strong>ter<br />
fire-feast called Imolc. Lugh served, for a time, as<br />
high k<strong>in</strong>g at Tara, but at his death it sometimes was said<br />
that he "went to earth" with o<strong>the</strong>rs of <strong>the</strong> defeated Dao<strong>in</strong>e<br />
sidh.<br />
Although it was claimed that he was killed <strong>in</strong> battle<br />
aga<strong>in</strong>st <strong>the</strong> Milesian <strong>in</strong>vaders of Hibernia, he was<br />
afterwards equated with Aonghas Og, who had charge of <strong>the</strong><br />
Brugh na Boyne, from which emerged <strong>the</strong> yearly crop of<br />
virg<strong>in</strong>s, ritually given to <strong>the</strong> k<strong>in</strong>g at Tara to signify his<br />
cont<strong>in</strong>u<strong>in</strong>g overlordship of <strong>the</strong> land. Lugh corresponds with<br />
<strong>the</strong> Welsh deity Llwch, sometimes identified as Llew, one of<br />
<strong>the</strong> knights of K<strong>in</strong>g Arthur's round-table. He is referred to<br />
as Llew Llaw Gyffes, “The Lion of <strong>the</strong> Sure Hand.” Gyffes<br />
orig<strong>in</strong>ally meant “long” mak<strong>in</strong>g it certa<strong>in</strong> that this is Lugh<br />
Lamh Fada. In later Irish mythology, Lugh and his "castle"<br />
was summoned by Conn ard-righ through druidic magic.<br />
Lugh oblig<strong>in</strong>gly foretold <strong>the</strong> names of <strong>the</strong> future K<strong>in</strong>gs of<br />
Ireland and gave a synopsis of each reign. Afterwards, he<br />
and his brugh were swallowed up by a mystic fog. His name<br />
confers with Ugh and Aod, which, see. See also Lia Fail.<br />
Dudair, Uile loc Uiseach.<br />
LUGHA, less, least, more or most diagreeable, used as a<br />
positive degree <strong>in</strong> a few places. OIr. lugu, based on <strong>the</strong> root<br />
lu, little, after <strong>the</strong> discredited god Lugh, <strong>the</strong> Eng. light (<strong>in</strong><br />
weight).<br />
LUGH-CROMAIN. LUGH-CHROMAIN, “Lugh of <strong>the</strong> Crooked<br />
Hand.” Ellis says that Lugh was remembered as “Lughchroma<strong>in</strong>,”<br />
which identifies him with his alter-ego Cromm,<br />
or “Crum” <strong>the</strong> “Crooked.” He is alternately described by<br />
Ellis as “little stoop<strong>in</strong>g Lugh.” He notes that this word is<br />
anglicized as leprachaun, “all that survives of <strong>the</strong> once<br />
potent patron of arts and crafts whose name is remembered<br />
<strong>in</strong> many place names - Lyons, Léon, Loudon and Laon, <strong>in</strong>
France; Leiden <strong>in</strong> Holland; Liegnitz <strong>in</strong> Silisia and Luguvalum<br />
(Carlisle) <strong>in</strong> Roman England as well as <strong>the</strong> capital itself,<br />
which like Lyons was once <strong>the</strong> “fortress of Lugh,” -<br />
Lugdunum, hence <strong>the</strong> Lat<strong>in</strong> Lond<strong>in</strong>ium and London.” In <strong>the</strong><br />
guise of Cromm <strong>the</strong> Crooked, Beul (or Lugh) is often spoken<br />
of as “The Day God,” and it is clear that many of <strong>the</strong> Beltane<br />
altars were once seen as sun-altars.<br />
On Mount Callan, near Ellis, Ireland, <strong>the</strong> Beltane was<br />
celebrated on midsummer’s day down to <strong>the</strong> year 1895.<br />
Near Macroom <strong>the</strong>re is a stand<strong>in</strong>g stone very clearly<br />
designated as “<strong>the</strong> stone of <strong>the</strong> sun.” The antiquarian<br />
Sethrun Ceit<strong>in</strong>n (c. 157--1650) said that almost all <strong>the</strong><br />
cromlechs could be associated with <strong>the</strong> goddess Gra<strong>in</strong>ne,<br />
whose name may be taken as gra<strong>in</strong>, and translated as <strong>the</strong><br />
“sun.”<br />
Elsewhere it is said that Éire (Ireland) was first<br />
married to mac Gre<strong>in</strong>e (<strong>the</strong> son of <strong>the</strong> sun) and one of her<br />
daughters was Giolla Gre<strong>in</strong>e, “whose mo<strong>the</strong>r was a<br />
sunbeam.” The relationship of daylight and darkness, life<br />
and death, summer and w<strong>in</strong>ter, may not be easy to see, but<br />
remember that many of <strong>the</strong> Irish watched <strong>the</strong> sun-god s<strong>in</strong>k<br />
each even<strong>in</strong>g <strong>in</strong>to his doma<strong>in</strong> with<br />
<strong>in</strong> <strong>the</strong> western sea, and he <strong>in</strong>variably rose by morn<strong>in</strong>g<br />
from <strong>the</strong> eastern sea. To subjugate Lugh, <strong>the</strong> Church<br />
circulated <strong>the</strong> rumour that his fiery sword had been passed<br />
for “safe-keep<strong>in</strong>g” to Sa<strong>in</strong>t Michael. All over Europe <strong>in</strong><br />
improbably remote corners, <strong>the</strong> phallic symbols of power,<br />
<strong>the</strong> “belly-buttons of <strong>the</strong> world,” were <strong>in</strong>corporated <strong>in</strong>to<br />
<strong>in</strong>numerable Christian parishes: In Spa<strong>in</strong> at Cangas de Onis<br />
a small church was built directly over stand<strong>in</strong>g-stones on a<br />
pagan mound <strong>in</strong> <strong>the</strong> eleventh century, <strong>the</strong> complex becom<strong>in</strong>g<br />
a burial crypt.<br />
Ano<strong>the</strong>r <strong>in</strong>stance is found at Arrich<strong>in</strong>aga at <strong>the</strong><br />
Hermitage of Sa<strong>in</strong>t Michael, where a huge stand<strong>in</strong>g-stone is<br />
seen immediately left of <strong>the</strong> ma<strong>in</strong> altar. Some of <strong>the</strong><br />
churches built to honour this sa<strong>in</strong>t are on uncomfortably
high ground. At St Michel-en-Grêve, <strong>in</strong> Brittany, <strong>the</strong> church<br />
is a half hour walk from civilization, stand<strong>in</strong>g next to a<br />
lichen-encrusted menhir. Mont St. Michel, a huge monolith<br />
<strong>in</strong> <strong>the</strong> Atlantic is almost matched by <strong>the</strong> precipitous St,.<br />
Michael’s Mount, at Land’s End <strong>in</strong> <strong>the</strong> west of England. The<br />
Priory of St. Michael is built on a pagan circle of stones.<br />
These are only a few of <strong>the</strong> places that Lugh<br />
surrendered to <strong>the</strong> new God. In order to expla<strong>in</strong> <strong>the</strong> sit<strong>in</strong>g of<br />
churches <strong>in</strong> places that were ultimately strange and<br />
<strong>in</strong>convenient, medieval parsons suggested that <strong>the</strong> stones<br />
had been placed by angels, or some o<strong>the</strong>r approved power. In<br />
earlier Christian mythology, Sa<strong>in</strong>t Michael was second to<br />
God <strong>in</strong> power, a warrior-pr<strong>in</strong>ce who carried a flam<strong>in</strong>g sunsword.<br />
Lugh’s cl<strong>ash</strong> with <strong>the</strong> Fomors is nicely paralleled <strong>in</strong><br />
Biblical lore. In <strong>the</strong> book of Revelations, Michael is pictured<br />
as <strong>the</strong> head of a host of angels warr<strong>in</strong>g with <strong>the</strong> forces of<br />
darkness: “And <strong>the</strong> great dragon was cast down, <strong>the</strong><br />
deceiver of <strong>the</strong> whole world, he that is called <strong>the</strong> great<br />
serpent, Devil and Satan.” Notice that Sa<strong>in</strong>t George, patron<br />
of England, is also pictured as <strong>the</strong> dragon-killer.<br />
LUGHAID MAC DAIRE. When it was foretold that one of his<br />
sons named Lughaid would be high k<strong>in</strong>g of Ireland, he gave<br />
<strong>the</strong> name to all five of his offspr<strong>in</strong>g. While <strong>the</strong> sons were<br />
hunt<strong>in</strong>g an old crone begged a kiss from each <strong>in</strong> turn but only<br />
<strong>the</strong> youngest was sympa<strong>the</strong>tic. At <strong>the</strong> kiss <strong>the</strong> W<strong>in</strong>ter Hag<br />
was converted <strong>in</strong>to Summer, <strong>the</strong> sovereign bride, and he was<br />
proclaimed <strong>the</strong> chosen one. A similar story is told of Niall<br />
of <strong>the</strong> N<strong>in</strong>e Hostages.<br />
LUGH LAMFADA, Lugh of <strong>the</strong> Long-arm. The parentage of<br />
K<strong>in</strong>g Nuada, now sometimes sometimes entitled Nuada of<br />
<strong>the</strong> Silver Hand, is not mentioned but it is probable that he<br />
was <strong>the</strong> "bef<strong>in</strong>d" or home-shadow of Lugh of <strong>the</strong> Long Arm.<br />
These sometimes disembodied spirits were provided to all<br />
creatures of human k<strong>in</strong>d as help-mates, assist<strong>in</strong>g at <strong>the</strong><br />
birth of great personalities and latter serv<strong>in</strong>g as protectors<br />
of <strong>the</strong>se <strong>in</strong>dividuals. If Lugh is conceived as a sun god<br />
Nuada, his doppelganger, or double, is a god of <strong>the</strong> moon.
Lugh's creative spear is not described, but it was probably<br />
of <strong>the</strong> usual Tuathan construction: "flesh seek<strong>in</strong>g spears<br />
with ribs of gold and silver and red bronze <strong>in</strong> <strong>the</strong>ir sides<br />
(symboliz<strong>in</strong>g <strong>the</strong> sun); and with collars (or r<strong>in</strong>gs) of silver<br />
upon <strong>the</strong>ir necks." This spear was considered more than<br />
equipment be<strong>in</strong>g regarded as an extension of Lugh's arm<br />
which could be used to direct a "gisreag" or blast of<br />
physical energy as <strong>the</strong> god directed. Nuada's silver hand<br />
attachs him psychically to <strong>the</strong> moon, and his loss and<br />
recovery of a hand rem<strong>in</strong>ds us of <strong>the</strong> phases of <strong>the</strong> moon. It<br />
is noteworthy that Nuada's recovery of his hand and k<strong>in</strong>gship<br />
was arranged through <strong>the</strong> good offices of Kian, who is cited<br />
as <strong>the</strong> human parent of Lugh.<br />
LUGHNAS, LUGHNASAD, festival of Lugh, nas, obs.<br />
anniversary, assembly, band, a tie of relationship, Death, ad,<br />
ob. thou, th<strong>in</strong>e; ada, obs. victory; see above and Lunnad. “The<br />
feast of 1 August especially sacred to <strong>the</strong> god Lugh and<br />
known as <strong>the</strong> Lugnasad was reputedly founded by <strong>the</strong> god <strong>in</strong><br />
honour of <strong>the</strong> goddess Tailtu, his foster-mo<strong>the</strong>r. She was<br />
traditionally <strong>the</strong> wife of Eochaid Garb, and <strong>in</strong> her honour her<br />
husband caused <strong>the</strong> wood of Cuan to be cut down... In <strong>the</strong><br />
month <strong>the</strong>y cut down <strong>the</strong> wood, and <strong>the</strong> pla<strong>in</strong> is now known<br />
as Oenach Tailten.” The (triad) Machas were likewise<br />
associated with this feast.”<br />
LUGI, LOUGOI, a primitive tribe located <strong>in</strong> south-eastern<br />
Su<strong>the</strong>rlandshire, Scotland. Said connected with luach, Oir.<br />
log, worth, value, thus with <strong>the</strong> above. Luachd, people.<br />
Watson considers <strong>the</strong> name to be associated with <strong>the</strong><br />
Gaullish lougos, a raven but we th<strong>in</strong>k <strong>the</strong>y were, moe<br />
obviously, <strong>the</strong> folk of <strong>the</strong> god Lugh, whose totem was <strong>the</strong><br />
raven. “The Lougoi may have been a dark pre-Celtic people,<br />
like <strong>the</strong> Silures. The people of Lochcarron, <strong>in</strong> Ross-shire,<br />
are still called Fithich dhubha Loch Carrann, “<strong>the</strong> Black<br />
Ravens of Lochcarron.”<br />
LUIBH, herb, OIr. luib, lubgort, an herb-garden, Cy. lluarth,<br />
garden, Bry. liorz, ON. lyf, an herb, Goth. lubja-leisei,
witchcraft or “herb-lore.” OHG. luppi, poison, magic, AS lyb,<br />
same mean<strong>in</strong>g, based on <strong>the</strong> Gaelic god Lugh, <strong>the</strong> ON. Lokki.<br />
LÚIN. “Anger,” <strong>the</strong> enchanted spear of Celtchair which was<br />
a treasure of <strong>the</strong> Tuatha dao<strong>in</strong>e but was discarded <strong>in</strong> <strong>the</strong><br />
second battle at Magh Tuireadh. It became <strong>the</strong> property of<br />
this Red Branch hero, who found that it thirsted for blood<br />
and once unshea<strong>the</strong>d had to taste this liquid or be thrust<br />
<strong>in</strong>to a vessel conta<strong>in</strong><strong>in</strong>g venom. If this was not done it<br />
would turn upon its holder, and could kill a man without<br />
actually scratch<strong>in</strong>g him.<br />
LUNNAD, lu, little, after Lugh, <strong>the</strong> sun-god + n’ adag,<br />
harvest, <strong>the</strong> “first harvest.” Lammas, <strong>the</strong> first day of<br />
August, also <strong>the</strong> month of August, Ir. Lunasa, <strong>the</strong> Quarter- or<br />
Scottish Rent-pay<strong>in</strong>g Day for <strong>the</strong> peasant class and <strong>the</strong><br />
"little people" of <strong>the</strong> "hollow hills." It was also <strong>the</strong>ir<br />
traditional "mov<strong>in</strong>g-day." After <strong>the</strong>ir defeat by <strong>the</strong><br />
Milesians <strong>the</strong>y were proscribed from appear<strong>in</strong>g above ground<br />
at any but <strong>the</strong> Quarter-Days (<strong>the</strong> o<strong>the</strong>rs be<strong>in</strong>g Nov. 1, Feb. 2<br />
and May 1). The orig<strong>in</strong>al form was Lugnasad, "<strong>the</strong> festival<br />
of <strong>the</strong> god Lugh." Stokes agrees that this name connects<br />
with <strong>the</strong> Ger. locken, allure, <strong>the</strong> Norse looka, locked, and<br />
Lokki, who was bound or "locked" <strong>in</strong> Nifhelheim (Hell's<br />
home). The EIr. nassad, translates as "festival" and has <strong>the</strong><br />
same source as <strong>the</strong> Lat<strong>in</strong> nexus. See Lughnasad, Lunasdail.<br />
LUNASDAL, LUNASD, Lu, small, referr<strong>in</strong>g to <strong>the</strong> sun-god;<br />
nasadh, fair, assembly; possibly conferr<strong>in</strong>g with asdail,<br />
b<strong>in</strong>d<strong>in</strong>g, dail, a dell; “Lugh’s fair <strong>in</strong> <strong>the</strong> dale.” In An<br />
Etymological Dictionary Of The Gaelic Language Alexander<br />
Macba<strong>in</strong> notes that <strong>the</strong> word lunasd is <strong>the</strong> equivalent of <strong>the</strong><br />
English holiday named Lammas, which still takes place on<br />
<strong>the</strong> first day of August. He says <strong>the</strong> Gaelic word is derived<br />
from <strong>the</strong> early Irish lugnasad, "<strong>the</strong> festival of Lug... <strong>the</strong> sun<br />
god of <strong>the</strong> Gael, whose name Stokes connects with <strong>the</strong><br />
German "locken", allure, <strong>the</strong> Norse "lokka", to do and also<br />
Loki (?)..."
H.A. Guerber says that, "In <strong>the</strong> beg<strong>in</strong>n<strong>in</strong>g Loki was<br />
merely <strong>the</strong> personification of <strong>the</strong> hearth fire and of <strong>the</strong><br />
spirit of life." He was also an abstraction of "wildfire",<br />
field or forest fires, and of lightn<strong>in</strong>g, his name be<strong>in</strong>g<br />
related to <strong>the</strong> Old Norse verb "lokker", to twist or bend.<br />
Long ago he was given charge of <strong>the</strong> desultory sou<strong>the</strong>rn<br />
w<strong>in</strong>ds of summer. In <strong>the</strong> most distant times he may have<br />
been considered <strong>the</strong> god of <strong>the</strong> sun, but with <strong>the</strong> arrival of<br />
<strong>the</strong> mortal gods <strong>in</strong> <strong>the</strong> northlands, this honour was given to<br />
Od<strong>in</strong>'s son, Baldur.<br />
Loki was entitled "Lokki loojemand", or Loki playfellow.<br />
<strong>in</strong> <strong>the</strong> Anglo-Saxon tongue. His red hair, beautiful<br />
appearance, and convivial character were attractive to Od<strong>in</strong><br />
and his Aesir, who welcomed him to <strong>the</strong>ir fellowship <strong>in</strong><br />
spite of <strong>the</strong> fact that he belonged to <strong>the</strong> old order of deities.<br />
In <strong>the</strong> confusion of mak<strong>in</strong>g early records some authorities<br />
said that Loki was <strong>the</strong> bro<strong>the</strong>r of Od<strong>in</strong>, but o<strong>the</strong>rs were sure<br />
that he was merely a blood-bro<strong>the</strong>r, one who had undergone<br />
a ceremony of affiliation common <strong>in</strong> <strong>the</strong> northlands.<br />
In <strong>the</strong> new situation, <strong>the</strong> lightn<strong>in</strong>g god took up with<br />
Thor, <strong>the</strong> god of thunder, who became a nearly <strong>in</strong>separable<br />
companion. Guerber th<strong>in</strong>ks that Thor was <strong>the</strong> god of<br />
<strong>in</strong>dustry and hard work while Loki represented <strong>in</strong>dolence and<br />
<strong>the</strong> playboy attitude: "Thor was ever busy and ever <strong>in</strong><br />
earnest, but Loki makes fun of everyth<strong>in</strong>g, until at last his<br />
love of mischief leads him entirely astray, and he loses all<br />
love for goodness and becomes utterly selfish and<br />
malevolent."1<br />
While Loki provided men with <strong>the</strong> blood of <strong>the</strong>ir be<strong>in</strong>g<br />
it conta<strong>in</strong>ed <strong>the</strong> fire of passion and mischief which had <strong>the</strong><br />
capacity to ignite and detroy <strong>the</strong>m, as it did Loki. In <strong>the</strong><br />
latter days, Loki puirlo<strong>in</strong>ed Thor's hammer to Ymir's people,<br />
stole Freya's necklace, chemically removed Sif's hair and<br />
betrayed Idun <strong>in</strong>to <strong>the</strong> power of Thiassi, one of race of<br />
giants. He mated first with <strong>the</strong> goddess called Glut, but<br />
later bedded <strong>the</strong> giantess named Angurboda who bore him<br />
Hel, goddess of death, <strong>the</strong> fearsome Mid-Earth snake
Ioormungandr and <strong>the</strong> Fenris wolf. These three god-giants<br />
gave <strong>the</strong> Aesir great trouble until Od<strong>in</strong> banished Hel to<br />
Nifhelheim, threw <strong>the</strong> water snake <strong>in</strong>to <strong>the</strong> deepest waters<br />
of <strong>the</strong> ocean and cha<strong>in</strong>ed <strong>the</strong> wolf <strong>in</strong> <strong>the</strong> ne<strong>the</strong>rworld. All<br />
this was overlooked by <strong>the</strong> patient gods, but his unceas<strong>in</strong>g<br />
hatred for Baldur caused him to plot his death. Baldur had<br />
been made <strong>in</strong>v<strong>in</strong>cible by <strong>the</strong> fact that all of earth's plants<br />
and animals were pledged not to harm him from birth.<br />
Know<strong>in</strong>g of this "geis", <strong>the</strong> gods used to amuse<br />
<strong>the</strong>mselves by throw<strong>in</strong>g spears and knives made of various<br />
materials at Baldur watch<strong>in</strong>g as <strong>the</strong>y turned away at <strong>the</strong><br />
last m<strong>in</strong>utye. Loki discovered that <strong>the</strong> mistletoe had been<br />
overlooked <strong>in</strong> <strong>the</strong> promis<strong>in</strong>g and f<strong>ash</strong>ioned a dart of this<br />
wood. He <strong>the</strong>n guided <strong>the</strong> hand of <strong>the</strong>r bl<strong>in</strong>d god Hodur, <strong>the</strong><br />
bro<strong>the</strong>r of Od<strong>in</strong>, <strong>in</strong> throw<strong>in</strong>g this missile. The mistletoe<br />
proved fatal to Baldur, who was lost to <strong>the</strong> land of Hel s<strong>in</strong>ce<br />
he was not a victim of death <strong>in</strong> battle. The gods later<br />
arranged for <strong>the</strong> sun gods half yearly repatriation to earth<br />
dur<strong>in</strong>g <strong>the</strong> summer season, but before that <strong>the</strong>y pursued and<br />
bound Loki with<strong>in</strong> <strong>the</strong> deepest caverns of Nifhelheim. Be<strong>in</strong>g<br />
an immortal god he rema<strong>in</strong>s <strong>the</strong>re await<strong>in</strong>g liberation at <strong>the</strong><br />
end of time, when it has been promised that his fires will<br />
detroy <strong>the</strong> physical creations of Od<strong>in</strong>'s mortal gods. It is<br />
hear noted that <strong>the</strong> day now called Saturday was formerly<br />
called Laugardag, or Loki's day, his promised day of return,<br />
that "lokk" corresponds with <strong>the</strong> English word "lock", and<br />
that Loki was laterally thought of as <strong>the</strong> <strong>the</strong> god of locked.<br />
bound, or underground fire.<br />
"As Loki was <strong>the</strong> embodiment of evil <strong>in</strong> <strong>the</strong> m<strong>in</strong>ds if<br />
<strong>the</strong> Nor<strong>the</strong>rn races, <strong>the</strong>y enterta<strong>in</strong>ed noth<strong>in</strong>g but fear of<br />
him, built no temples to his honour, offered no sacrifices to<br />
him, and designated <strong>the</strong> most noxious weeds by his name.<br />
The quivewr<strong>in</strong>g, overheated atmosphere od summer was<br />
supposed to betoken his presence, for <strong>the</strong> people were often<br />
wont to remark that Loki was sow<strong>in</strong>g his wild oats, and<br />
when <strong>the</strong> sun appeared to be draw<strong>in</strong>g water <strong>the</strong>y said Loki<br />
was dr<strong>in</strong>k<strong>in</strong>g."2
This former god of <strong>the</strong> sun was not restricted to<br />
Scand<strong>in</strong>avia. In Germany he was Luchre, Laugar, Lothar or<br />
Lubber, "to whom <strong>the</strong> bones of animals used to be offered <strong>in</strong><br />
Mansefield." Thomas Keightley thought <strong>the</strong> lubber-fiend<br />
might have some connexion with <strong>the</strong> French fay-creature<br />
known as <strong>the</strong> Lub<strong>in</strong> or Lut<strong>in</strong>, a mischievous little man who<br />
braided <strong>the</strong> manes of men's horses while <strong>the</strong>y slept. The<br />
Anglo-Saxons brought memory of Loki to Brita<strong>in</strong> <strong>in</strong> <strong>the</strong>ir<br />
lug, lob, loby, lubbard, lubber, or lubberk<strong>in</strong>, a similar<br />
<strong>in</strong>visible creature with tendancies toward sloth on one hand<br />
and practical jokes on <strong>the</strong> o<strong>the</strong>r. The English lob of <strong>the</strong><br />
spirits was recalled <strong>in</strong> <strong>the</strong> writ<strong>in</strong>g of Shakespeare and<br />
Milton and <strong>the</strong> phrase "be<strong>in</strong>g <strong>in</strong>, or gett<strong>in</strong>g <strong>in</strong> Lob's pound" is<br />
still understood <strong>in</strong> some places as be<strong>in</strong>g "between a rock<br />
and a hard place."<br />
The travels of Loki have been extensive. Keightley<br />
notes, almost sadly that <strong>the</strong> Leprachaun, "peculiar to<br />
Ireland, seems <strong>in</strong>debted to England for his name. In Irish...he<br />
is called Lobairc<strong>in</strong>, and it would not be easy to write <strong>the</strong><br />
English Lubberk<strong>in</strong> more accurately with Irish letters and<br />
sounds. Leprachaun is evidently a corruption of that word."3<br />
Keightley fur<strong>the</strong>r notes that <strong>the</strong> Ulster name for <strong>the</strong><br />
sou<strong>the</strong>rn Irish lubark<strong>in</strong> is, <strong>in</strong> Gaelic, lugharman, sometimes<br />
represented as logheryman. He says "we should be tempted<br />
to derive it from <strong>the</strong> Anglo-Saxon "lacan, loecan, to play."<br />
(Remember that) Loki Loojemand, Loki Playman, is a name of<br />
<strong>the</strong> Eddaic deity Loki."<br />
In <strong>the</strong> Norse myth of <strong>the</strong> creation of life, <strong>the</strong> firegiant<br />
named Svrtr (The Dark One) approached <strong>the</strong> abysss and<br />
sheds sparks from his firey sword upon <strong>the</strong> ice thus<br />
creat<strong>in</strong>g <strong>the</strong> first humanoid. Svrtr is a guise for Loki, for<br />
like him, he is promised <strong>the</strong> lead<strong>in</strong>g role <strong>in</strong> br<strong>in</strong>g<strong>in</strong>g an end<br />
to <strong>the</strong> worlds of men and <strong>the</strong> gods. Lugh is a similar<br />
swordsman at <strong>the</strong> dawn of time, his entitlements be<strong>in</strong>g Lugh<br />
Sab Ildanach, Lugh The Supreme Craftsman, and Lugh<br />
Lamfada, Lugh of <strong>the</strong> Long Arm. The latter does not imply<br />
that <strong>the</strong> god was overbalanced, but refers to <strong>the</strong> fact that
he carried <strong>the</strong> spear called Fragarach, <strong>the</strong> Answerer. This<br />
weapon was <strong>in</strong>v<strong>in</strong>cible <strong>in</strong> battle and had <strong>the</strong> ability to cut<br />
through protective lea<strong>the</strong>rn armour. Lugh has his Cymric<br />
counterpart <strong>in</strong> Llew Law Gyffes, Lew of <strong>the</strong> Long Hand. His<br />
"arm" of power had an important role <strong>in</strong> Celtic cosmology.<br />
LUNASTAIN, LUNASDAINN, Lugh’s garland, n’ asta<strong>in</strong>, a wreath<br />
of greenery or flowers, <strong>the</strong> first day of August, renamed <strong>the</strong><br />
Lammas-day dur<strong>in</strong>g <strong>the</strong> Christian era. Ir. lughnas (see<br />
above entry), EIr. Lughnasad, "<strong>the</strong> festival of Lugh" after<br />
Lugh, <strong>the</strong> sun-god.<br />
LUSADAIR, a herbalist, one with a knowledge of <strong>the</strong><br />
chemistry of plants. Contrast with "<strong>luis</strong>dair," a chemist.<br />
The root is lugh, a little, or <strong>in</strong>significant, th<strong>in</strong>g, after <strong>the</strong><br />
creator-god Lugh.<br />
LUS AN CRAIS RIUT, "<strong>the</strong> hunger herb." "<strong>the</strong> pierc<strong>in</strong>g pa<strong>in</strong>, <strong>the</strong><br />
sharp pa<strong>in</strong> as <strong>the</strong>y term it <strong>in</strong> Ireland." Lus from lùb, to bend,<br />
able to be bent, Enng. loop and ME. loupe, a noose. English is<br />
regarded as <strong>the</strong> borrower. OIr. luib, an herb-garden, ON. lyf,<br />
herb, Germ. lubja-leiser, herb-craft or witchcraft, “herblore,”<br />
OHGerm. luppi, poison, AS. lyb, same mean<strong>in</strong>g. A<br />
condition thought produced by <strong>the</strong> “Old Grey Spectre"(see<br />
luch), a spirit of <strong>the</strong> <strong>mounta<strong>in</strong></strong>s, one who does not like<br />
trespassers on his bailiwick. "I never go to <strong>the</strong> hills without<br />
eat<strong>in</strong>g plenty before go<strong>in</strong>g, and I carry a bit <strong>in</strong> my bag to<br />
cope with <strong>the</strong> hunger herb. Many a strong man has been<br />
seized by <strong>the</strong> hunger herb, but <strong>the</strong> Old Grey Spectre (see<br />
Dudair), that is ano<strong>the</strong>r question." (The Hebridean<br />
Connection, p. 432). This phenomena may correspond with<br />
that of <strong>the</strong> “hungry grass.”<br />
LUS ANN TALADH, <strong>the</strong> entic<strong>in</strong>g, hush<strong>in</strong>g or caress<strong>in</strong>g herb,<br />
from <strong>the</strong> Norse tal, allurement, bait, trap; <strong>the</strong> AS tal,<br />
calumny. Similar to <strong>the</strong> Lat<strong>in</strong> dolus, hurt, guile. “The<br />
purple orchis that grows <strong>in</strong> soft spots among <strong>the</strong> hea<strong>the</strong>r.<br />
“Adam and Eve,” is a popular name. It has two roots, <strong>the</strong><br />
larger considered to be <strong>the</strong> male element and <strong>the</strong> smaller<br />
<strong>the</strong> female. “The plant is to be pulled before sunrise with
<strong>the</strong> face of <strong>the</strong> flower fac<strong>in</strong>g south. Whichever root is to be<br />
used is to be immediately placed <strong>in</strong> spr<strong>in</strong>g water, care be<strong>in</strong>g<br />
taken that this is done at night. If it s<strong>in</strong>ks, <strong>the</strong> person<br />
whose love is sought will become husband or wife. If <strong>the</strong><br />
charm is made for no one <strong>in</strong> particular <strong>the</strong>n its powder put<br />
just below <strong>the</strong> pillow will cause dreams of <strong>the</strong> person to be<br />
married.” It was also held that feed<strong>in</strong>g <strong>the</strong> appropriate part<br />
to one of <strong>the</strong> opposite sex had aphrodisiac effect. It was<br />
warned, however, that loved ga<strong>in</strong>ed <strong>in</strong> this manner faded<br />
immediately after marriage.<br />
LUS CHOLUMCILLE, Also Achlasan Challum, St. Columba's<br />
plant, St. John's Wort. "Unsearched for and unsought; For<br />
luck of sheep I pluck <strong>the</strong>e." Very efficacious aga<strong>in</strong>st spells<br />
of <strong>the</strong> Dao<strong>in</strong>e side and baobhean. The flower of this plant is<br />
daisy-like but yellow <strong>in</strong> colour and thus a significant sunsymbol,<br />
represent<strong>in</strong>g <strong>the</strong> spirit of <strong>the</strong> god Lugh. Note also<br />
<strong>the</strong> similar di<strong>the</strong><strong>in</strong> buide Beallta<strong>in</strong>n which typically<br />
bloomed at <strong>the</strong> Beltane.<br />
LUSPARDAN, a pygmy, sprite, a castrated animal, bisexual, a<br />
homosexual, impotent. More exactly, a leprachaun, from<br />
lugha + spiorad, little spirit, or spirit of Lugh: <strong>in</strong> modern<br />
<strong>the</strong>ology a devil of <strong>the</strong> Devil, a demon. All from <strong>the</strong> sun-god<br />
Lugh. Apparently, a post-Christian descriptive for this<br />
elder-day god and his k<strong>in</strong>.<br />
LUSTAIR, physicist. Particularly an <strong>in</strong>dividual <strong>in</strong>terested <strong>in</strong><br />
eala<strong>in</strong>-ceairdre, or mechanics. Much of <strong>the</strong> druidic trickery<br />
was enabled by an understand<strong>in</strong>g of <strong>the</strong> effects of levers,<br />
pulleys, wheels and axles and forces as <strong>the</strong>y acted upon<br />
<strong>in</strong>cl<strong>in</strong>ed planes. Physics itself was suspect as late as <strong>the</strong><br />
year 1598 when a discredited priest <strong>in</strong> Limous<strong>in</strong>, France<br />
was executed as "a caster of spells and practitioner of<br />
magic" after it was revealed that a notorious sorcerer had<br />
taught him "<strong>the</strong> secret of us<strong>in</strong>g levers and of staunch<strong>in</strong>g and<br />
stopp<strong>in</strong>g <strong>the</strong> flow of blood."<br />
LUTHAIL, physics, natural physics, luth, physical strength;<br />
OIr. velocity, motion. See above notation.
1.Guerber, H.A. The Norsemen (London) 1985, pp. 116-117.<br />
2.Guerber, H.A., The Norsemen (London) 1985, p. 218.<br />
3.Guerber, H.A., The Norsemen (London) 1985, p. 372.