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Manannán mac Lir

May 04, 2023

"Manannan" redirects here. For the Isle of Man Steam Packet ship, see HSC Manannan.

Manannán or Manann, also known as Manannán mac Lir ("son of the sea"),[3] is a warrior and king of the Otherworld in Irish and Manx mythology who is associated with the sea and often interpreted as a sea god, usually as a member of the Tuatha Dé Danann.

Manannán mac Lir sculpture by John Sutton at Gortmore, Magilligan, County Londonderry, Northern Ireland.[1]

The boat from the 1st century BC Broighter Hoard, which was found near Magilligan and may be a votive offering to Manannán[2]

He is seen as the ruler and guardian of the Otherworld, and his dominion is referred by such names as Emain Ablach, Mag Mell (Plain of Delights), or Tír Tairngire (Land of Promise). He is described as over-king of the surviving Tuatha Dé after the advent of humans (Milesians), and uses the mist of invisibility (féth fíada) to cloak the whereabouts of his home as well as the sidh dwellings of the others.

In modern tales, he is said to own a self-navigating boat named Sguaba Tuinne ("Wave-sweeper"), a horse Aonbharr which can course over water as well as land, and a deadly strength-sapping sword named Fragarach, though the list does not end there.

Manannán appears also in Scottish and Manx legend, where he is known as Manannan mac y Leir ("little Mannan, son of the sea"). The Isle of Man (Mannin) is named after him, while others say he is named after the island. He is cognate with the Welsh figure Manawydan fab Llŷr.

Name

Manannán is given several names, bynames, epithets and surnames. His name is spelt Manandán in Old Irish, Manannán in modern Irish and Scottish Gaelic, and Mannan in Manx Gaelic.

Some of the names equated with Manannan include:

  • Oirbsiu, Oirbsen[4] or Orbsen[5] (See §Merchant Orbsen below)
  • Duartaine O'Duartaine
  • Cathal O'Cein (Cathal is derived from battle and means "great warrior")[6]
  • Gilla de ("Boyservant")
  • Gilla Decair ("Troublesome boyservant")

Etymology

According to some, his name is derived from the Isle of Man with the -an suffix indicating "one from the Isle of Man". This itself may come from a Celtic word for "mountain" or "rise", as the Isle of Man rises from the sea on the horizon.[7] Alternatively, it may come from an earlier Indo-European word for water or wetness.[8] In medieval Irish tradition, it appears that Manannán came to be considered eponymous of the island (rather than vice versa).[9]

Surname and Epithets

The most common epithets for Manannán reinforce his association with war and the sea. Mac Lir means "son of the sea" or "son of Ler".

It has been suggested that his father Ler was a sea god whose role was taken over by Manannán. Manannán's other surname Mac Alloit or Mac Alloid means "son of the soil or land," so that Manannán is effectively son of the sea and land.[10]

In Irish mythology

Manannán appears in all of the four cycles of Irish mythology, although he only plays a prominent role in a limited number of tales.

In the Ulster Cycle tale Serglige Con Culainn ("The Sickbed of Cúchulainn"), Manannán's wife, Fand, has an ill-fated affair with the Irish warrior Cúchulainn. When Fand sees that Cúchulainn's jealous wife, Emer is worthy of him (and accompanied by a troop of armed women), she decides to return to Manannán, who then shakes his cloak (Irish: brat(t)) between Fand and Cúchulainn which causes them not be able to remember each other.[15][16][17] Thus it is a cloak of forgetfulness that Manannán has in his possession.[18]

Characteristics

Manannán rode his chariot over the sea, meeting with Bran and his crew sailing by ship, in the tale Imram Brain ("Voyage of Bran"), considered an early work.[19] In this story he told Bran that sea was not actually water to him but rather "I [Manannán] see in the Plain of Feats/red topped flowers without fault."[20] He goes on to tell Bran about how he is heading to Ireland to have relations with Caintigern who would go on to bear Mongán.[20]

In late sources, Manannán visits the land of the living, his movement is compared to the wind, a hawk or swallow, and sometimes takes the form of a thundering wheel rolling across the landscape, such as in the "Pursuit of the Gilla Decair",[21][22] a 16th-century comic tale.[23] There is also the local lore the Manannán moved like a wheel turning on his three legs, a tradition widespread on the Isle of Man (cf. triskelion), but also found in some eastern Counties of Leinster according to John O'Donovan, though this folklore was unfamiliar to Whitley Stokes.[24]

Abode

Manannán is lord and guardian of the Blessed Isles, Mag Mell, and Emhain Abhlach, the Isle of Apple Trees. Manannán sings a verse describing his sea as Mag Mell (Plain of Delights),[25] in The Voyage of Bran, stating that the steeds on the plain cannot be seen, thus alluding to his concealment of his dwelling using the shroud of invisibility (féth fíada).[a][26] "Emain" was the place of origin of the magical silver apple branch brought to Bran mac Febail.[27]

Manannán is also said to dwell in the Land of Promise (Tír Tairngire), as in the tale "Echtra Cormaic".[28]

Over-king

An over-king's role for Manannán among the Tuatha Dé Danann is described in the narrative Altram Tige Dá Medar ("The Nourishment of the Houses of Two Milk-Vessels") in the 14th to the 15th century manuscript, the Book of Fermoy.[13][14] Máire MacNeill gave a summary of the work.[29][b]

After the Tuatha Dé Danann were defeated by Érimón of the Milesians (humans), Bodb Derg was chosen as king of the Tuatha Dé Danann, and Manannán as co-king or perhaps the king's overseer.[c] In one passage Manannán declares he has assumed over-kingship above the petty kings of the Tuatha Dé Danann.[31][32]

Manannán was tasked with allotting which sídhe or fairy mounds the surviving members of the Tuatha Dé Danann were to be settled.[33] Manannán's own dwelling was at Emain Ablach, in the city of Cruithin na Cuan, as the tale later reveals.[34] Manannán ensured the welfare of the Tuatha Dé Danann by concealing in the féth fíada or a mist of invisibility,[d][e] holding the Feast of Goibniu (Fleadh Goibhneann) which conferred eternal youth,[37] and feeding them Manannan's Swine (Mucca Mhannanain) which gave an inexhaustible supply of food.[13][38][29][f][g]

Gifts to Cormac mac Airt

Manannán in the tale "Echtra Cormaic" owned two magical items which he gave away to Cormac mac Airt, high king of Tara: a soothing musical silver branch with apples made of gold, and the Goblet of Truth.[28][44][h]

Manannán initially appeared in the guise of a warrior, and described without naming his homeland as a place where old age, sickness, death, decay, and falsehood were unknown. He eventually coaxed the king to arrive as guest to this Land of Promise (Tír Tairngire).[28]

Gifts and Loans to Lugh

 
Stephen Reid's illustration of the Sons of Tuireann in Manannán's boat

Manannán had other magical items according to the Oidheadh Chloinne Tuireann, a romance that only survives in early modern Irish recensions.[46]

He had a self-navigating boat called "Manannán's currach (coracle)" aka Sguaba Tuinne[47] (Scuab-tuinne[48]) or "Wave-sweeper"[49] was self-navigating, as well as a horse that could travel over land or sea called Aonbharr of Manannan,[47][48] translated in popular re-telling as "Enbarr of the Flowing Mane".[49][i] Both the horse and boat were on loan to Lugh Lamhfada, but the Sons of Tuireann managed to borrow the boat.[48]

Manannán also supplied Lugh with a full array of armor and weapon as the Tuatha Dé gathered their host to battle the Fomorians. Lugh rode Manannán's steed Aonbharr, and was girt with Manannán's sword Fragarach ("Retaliator"[50] or "The Answerer"[51]).[53] Any wound this sword gave proved fatal, and its opponent was reduced to the weakness of a woman in childbirth.[54][55]

Lug also wore Manannán's helmet Cathbarr,[52] which O'Curry amends to Cennbhearr, which he regards as a common noun and not a proper name.[56][j] This helm was set with two precious gems on the front and one in the rear.[50] Manannán's lúirech or body armour[58][k] and Manannán's scabal (neck-piece[58] or breastplate[59]) were also part of Lugh's panoply.[54]

Gifts to the Fíana

(Crane-bag)

Manannán was also the owner of the "crane-bag" (Irish: corrbolg) full of treasures,[60] according to the Middle-Irish Fenian lay "The Crane-Bag" (Duanaire Finn Poem VIII) datable to the 13th century,[l]

To Manannán was sent a woman transformed into the shape of a crane. She was Aoife, daughter of Dealbhaoth (Irish: Áiffe ingen Dealbhaoíth), and mistress of Ilbhreac of many beauties (Irish: Ilbric Iolchrothaigh).[60] Ilbhreac here may have been Ilbhreac son of Manannán.[62][m] Aoife was transformed by the druidery of her jealous love-rival (Iuchra daughter of Ábartach), whose spell was to last 200 years.[60]

When Aoife died, Manannán crafted her crane's skin into a magical treasure bag, whose contents were only visible when flooded during full tide, and would seem empty when the tide had ebbed.[60][64] The bag was in the possession of Lugh Lamhfada, then taken by Lugh's killers, the three sons of Cermait. Later Manannán endowed it to Conaire Mór the high king at Tara.[60] The crane-bag was eventually owned by Cumhall mac Trénmhóir, as told at the outset of this lay.[65]Macgnímartha Finn. This is assumed[66][67] to be the "treasure-bag" that was lost to Cumhall's "servant-turned-traitor", Liath Luachra,[68] who treacherously wounded Cumall in the Cath Cnucha, but recovered later by Cumhall's son, Finn when he grew up.[69]

(Shield of Finn)

Manannán also commissioned the craftsman Lucra (recté Luchta[64]) to make him a shield to be made of wood, and this later passed on to Finn, according to the lay (duan) "Shield of Fionn". The wood came from a withered hazel tree, on the fork which Lugh had set the severed head of Balor. The venom had penetrated this tree, killing or blinding workers trying uprooting or handling it. Various owners are named, such as Tadg mac Nuadat, but was given by Manannán to Crimall mac Trenmor, Finn's uncle, after the death of Finn's father.[70][71]

Parallels

Manannán is furthermore identified with several trickster figures including the Gilla Decair and the Bodach an Chóta Lachtna ("the churl in the drab coat").[72]

The similarity of Manannan's inexhaustible swine to Odin's boar Sæhrímnir in Scandinavian myth has been noticed.[73][74] Mannanán also owned a speckled cow that he and Aengus retrieved from India along with a dun cow, two golden goblets, and two spancels of silk.[13][75]

Familial relations

Manannán's father is the sea-god Ler ("Sea; Ocean"; Lir is the genitive form), whose role he seems to take over. As Oirbsen, his father is named as Elloth, son of Elatha.[76] In the Altram Tige Dá Medar Manannán calls himself the foster-son of the Dagda.[13]

According to Táin Bó Cúailnge (the Cattle Raid of Cooley), his wife is the beautiful goddess, Fand ("Pearl of Beauty" or "A Tear" – later remembered as a "Fairy Queen", though earlier mentions point to her also being a sea deity). Other sources say his wife was the goddess Áine, though she is at other times said to be his daughter. Manannán had a daughter, whose name was Niamh of the Golden Hair. It is also probable that another daughter was Clíodhna, but sources treat this differently. Either way, she is a young woman from Manannán's lands, whose epithet is "of the Fair Hair". Manannán also had a yellow-haired daughter given the "baptized" name Curcog (meaning "beehive"[77] or "bushy tuft") who was given up to be fostered by Aengus.[13]

Manannán is also given sons named Eachdond Mor[13][78][n] and Gaidiar, who raped Becuma Cneisgel.[78]

Another daughter of Manannán's was said to be Saint Athrachta; according to oral legend, she tried to build a causeway across Lough Gara by carrying large stones in her petticoat but was prevented by modesty. In another legend of Athractha, she was said to live at the bottom of Lough Gara and only emerged every seven years to visit her sister Cé (Ké).[80] Athractha cured a woman, and once a dragon with the roar of a lion emerged from the sludge and was vanquished by the Holy Virgin.[81] There is also folklore that Cé (or Céibh) the daughter of Manannan lost her beauty and wits due to an incantation, but recovered her beauty after Oísin provided her hospices after others all shunned her.[82]

In The Voyage of Bran, Manannán prophesied to Bran that a great warrior would be descended from him.[19] Thus Mongán mac Fiachnai becomes a late addition to the mac Lir family tree. The historical Mongán was a son of Fiachnae mac Báetáin, born towards the end of the 6th century. According to legend Fiachnae, who was at war in Scotland, came home with a victory because of a bargain made with Manannán (either by him, or by his wife) to let Manannán have a child by his wife. This child, Mongán, was supposedly taken to the Otherworld when he was very young, to be raised there by Manannán. The 8th-century saga Compert Mongáin tells recounts the deeds of a legendary son,[83][84] In the Dinsenchas Manannán is also described as the father of Ibel, after whose death Manannán cast draughts of grief from his heart that became Loch Ruidi, Loch Cuan, and Loch Dacaech.[85]

Manannán is often seen in the traditional role of foster father, raising a number of foster children including Lugh of the great hand and the children of Deirdre.

Two brothers of Manannán are named, after whom cleared plains were named - Bron, who it is implied was slain by Fergus and Ceite.[86][87] Similarly, in Welsh folklore Brân the Blessed is the brother of Manawydan.

Folklore

County Monaghan

There are many oral folktales about conflicts between Manannán and St. Patrick in County Monaghan. In many of them Manannán invites St. Patrick to his castle for a feast; however Patrick is warned by a butler or servant not to eat the food because it is poisoned. In retaliation for the crime, Patrick turns Manannán into a giant eel or salmon,[88] and in some stories he is placed in a bottle and sent to the bottom of a lake to guard his iron treasure chest (or barrel) until the end of time.[89][90] The treasure is chained to a team of white horses, and the chain can be seen at the top of the lake.[91] In one story from County Monaghan, Manannán's castle was built with mortar from the blood of slaughtered animals, which allowed it to resist weathering for centuries.[92] When the top of the castle toppled over, the bottom part sank into the ground, but the ruins could still be seen owing to the power of Manannán. In some stories Manann was said to ride a flying white steed and could transform himself into a dove and could be heard crying every seven years.[90]

In another story Manann was a druid who challenged St. Patrick over whose god was more powerful. Manann covered the land in darkness, but St. Patrick placed his crozier in the ground, prayed to God, and dispelled the darkness. At the spot where St. Patrick placed his crozier, a well called Tobar Lasar sprang from the ground.[93]

In another story, villagers searching for Manann's treasure attempt to drain his lake, but just before they complete their task, a man on a white steed appears before them to send them on an errand. When they return a large rock is placed in the spot where they were digging, and no chisel or hammer can break it.[94] In a variant of this story, all the men's horses are killed, and the work they had completed to dig the channel was filled with silt.[95]

In another story, Manann was said to live in a castle and own a fabulous cow and calf that gave milk to everyone in the parish who wanted it. Some of the older people were jealous of the cow's abundance, and an old Protestant woman went to milk the cow into a sieve. When the cow saw what has happening, it was enraged and she and her calf ran to Dunany Point in County Lough, where they were turned to stone.[96]

County Mayo

In County Mayo a pot of treasure was supposed to be buried in Manann's wood, and this treasure was guarded by a serpent.[97]

In a variant to the story about the formation of Lough Cullin and Lough Conn, Manann was said to have a huntsman named Cullen who had two hunting dogs.[98] The dogs chased after a ferocious boar, and when they overtook the boar, the boar turned and killed the dogs in Lough Conn. Cullen was then drowned at Lough Cullin.

County Donegal

In a folktale from Donegal, St Colum Cille broke his golden chalice and sent a servant to the mainland to have it repaired. While returning to the mainland in his currach, the servant met a stranger in a currach (later identified as Manannán), who blew his breath on the chalice, which then became whole again. Manannán then asked for a response from Colum Cille, who relayed that there would be no forgiveness for the man responsible for such works. When Manannán heard this, he said he would provide no more help to the Irish until they are "as weak as water," and then retired to the gray waves in the Highlands of Scotland.[99] In a variant of this story,[100] Manann was said to live in a castle near a lake, and at night, he would draw the lake around the castle like a moat, but each morning he would return the lake to its proper place. A boy gathering water from a well ran into Manann and accidentally broke his Delft pitcher. Manann offered to put the Dellft pitcher back together using witchcraft if the boy would ask Colum Cille what sort of people go to hell. Colum Cille told the boy that people such as Manann go to hell, and when he returned to report this to Manann, Manann was so enraged that he packed up his gold in a barrel and enchanted both the gold and himself. A diver from Dublin later went down into the lake and found Manann's barrel of gold with a monstrous serpent chained to it. Men from the village then tried to drain the lake, but the morning after drilling the drain, they found it all closed up with grass growing over it.

Manann was king of the faeries and coveted a beautiful meadow in Carndonagh owned by Neill na hAirde (in some versions another faery king). Manann bought the land from Neill with pearls from the ocean and built a beautiful castle there. Neill's wife grew jealous, and she compelled her husband to go to war over the castle. Neill's army was defeated Manann's, but in retribution, Neill (or in a variant, Manann[101]) rode out to Bar Mouth; there he removed three enchanted rods that held back the ocean. The castle and land were subsequently submerged, but the gardens and castle can still be seen beneath the waves in Straghbregagh.[102]

According to Donegal folklore, Manannán is said to be buried in the Tonn Banks off the coast of Inishowen, which form part of a Triad called the Three Waves of Erin. When Cú Chulainn struck his shield, the three waves of Erin echoed the sound and roared across the ocean. Manannán's spirit is believed to ride the storms that occur when ships are wrecked. The three legs of Manannán "paradoxically" make up the heraldic arms of Man, and are said to represent the "storm-god careering over land and sea with whirling motion."[103]

Merchant Orbsen

The 9th century Sanas Cormaic (Cormac's Glossary) euhemerizes Manannán as "a famous merchant" of the Isle of Man and the best sailor in western Europe, who knew by "studying the heavens" when the weather would be good and bad.[24] O'Donovan's annotation remarks that this merchant went by another name, Orbsen, son of Allot,[24] and it is stated thus in Roderick O'Flaherty's Ogygia (1685).[5]

However, the Yellow Book of Lecan (written c. 1400) separates these figures, stating there were four individuals called Manandán who lived at different times. They are: Manandán mac Alloit, a "druid of the Tuath Dé Danann" whose "proper name was Oirbsen"; Manandán mac Lir, a great sailor, merchant and druid; Manandán mac Cirp, king of the Isles and Mann; and Manandán mac Atgnai, who took in the sons of Uisnech and sailed to Ireland to avenge their deaths.[4]

Tradition has it that Orbsen engaged in the battle of Moycullin in Co. Galway, and fell on the brink of Lake Orbsen;[104] the lake, named after him, is the present-day Lough Corrib.[24] The conflict in which Manannan mac Alloid was slain by Ullinn was recorded in verse by 11th century poet Flann Mainistrech.[104] There is a great stone pillar erected in the field of Moycullin, possibly marking the battle location.[105][106]

O'Neill's Horse Race

There is a folk tale that an English horse racer challenges one of the O'Neills to a horse race. Manannán wants to defend the character of the Irish and knows that none of O'Neill's horses stands a chance against the Englishman's, so he appears in the form of a beggar and challenges the Englishman to a race that he himself runs from Shane's Castle to Dublin. By his enchantments, he wins the race and defends the pride of Ireland and the O'Neill clan.[107] The tale bears some resemblance to the horse race of Macha and also the Roman tradition in which Neptune Equester oversaw horse races.

O'Donnell's Kern

In O'Donnell's Kern, Manannan appears as a kern or serving man at the courts of various historical personages from 16th Century Ireland. As a kern, Manannan is repeatedly described as wearing thinly striped clothing and leather brogues (shoes) soaking with water, having ears and half his sword protruding from his mantle, and carrying three scorched holly javelins (elsewhere described as a single javelin) in his right hand. In this guise, he again appears as a trickster, walking into his hosts' homes uninvited and undetected by the guardsmen.

At Black Hugh O'Donnell's home in Ballyshannon, Manannan challenges the court musicians to a competition, and with a harp plays music so sweetly melodious that it can put anyone to sleep – including the suffering and dying. O'Donnell declares he has never heard such beautiful music and offers the kern new clothing; the kern refuses O'Donnell's gift and also refuses to stay in his court (indicating he must go to Cnoc Aine the next day), so O'Donnell has his men surround the kern to prevent his departure. Manannan again plays music, but this time the strain causes O'Donnell's men to hack each other to pieces with axes. When he leaves O'Donnell, Manannan extracts a fine of twenty cattle and land, and in exchange, rubs a magic herb on the gums of O'Donnell's slaughtered men that revives them to life.

At the kern's next stop near Limerick, Shane Mac an Iarla invites the kern into his home, having heard of Manannan's reputation with reading and music, to which Manannan declares he is not impotent. However, when Shane brings the kern an instrument and a book, the kern is unable to read or play until Shane lampoons him. When Shane asks Manannan whether he has visited Desmond before, he declares that he was there with the Fianna, several millennia earlier.

Next, the kern travels to Leinster to visit MacEochaidh, who is incapacitated with a broken leg and blood poisoning. When asked about his art, the kern declares that he is a healer and tells MacEochaidh that if he will put his stingy, churlish behavior past him he would be healed. Manannan then dresses MacEochaidh's leg with a healing herb, who immediately recovers from his affliction. MacEochaidh then throws a feast for Manannan and offers him his buxom daughter along with three hundred each of cattle, horses, sheep, and hogs. Before he can receive his reward, however, the kern flees MacEochaidh's house to his next destination.

He goes to Sligo where he encounters O'Conner, who is about to make war with Munster. After some ridicule from O'Conner's men, the kern offers his military services to O'Conner if he agrees that nothing unfair will be done to the kern. O'Conner's men engage in cattle raiding, and when the men of Munster attempt to steal them back, Manannan kills them with a bow and 24 arrows. He then drives all the cattle across the Shannon and back to O'Conner in Sligo. At a feast to celebrate the victory, O'Conner slights Manannan by drinking the first toast without a thought to the kern, so Manannan recites some verses indicating his displeasure and then vanishes from the company.

Then, the kern goes to Teigue O'Kelly's home and describes his art as conjuring. He bluffs O'Kelly with two spurious tricks (wagging an ear and making a reed disappear), then from a bag conjures a thread that he throws into the air and fixes to a cloud, a hare, a beagle, and a dog boy. From another bag he pulls a woman, and all the characters go running up the thread into the clouds. The king remarks that something bad will happen, such as the boy ending up with the woman, and the dog eating the hare. When Manannan reels in his thread, this is indeed, exactly what the men discover has happened, and O'Kelly, in anger, beheads the dogboy. The kern then replaces the dog boy's head backward, but after O'Kelly's complaints turns it back to the right side.

Finally, the kern visits the King of Leinster, whose musicians he declares sound worse than the sledgehammer's thunder in the lowest regions of hell. The King's musicians and men then jump the kern, but each blow they make on the kern inflicts the same wound on themselves. In retaliation, the King has the kern taken out 3 times to the gallows to be hanged, but each time, they find in the kern's place one of the king's confidants at the end of the rope. The following day at sunrise, the kern returns to the king's castle and offers to heal all the men who were killed the previous day, which he revives with a healing herb.

It is only at the end of the tale that the kern is revealed as Manannan, who is offered a dish of crabapples and bonnyclabber at Shane O'Donnellan's house in Meath. As the kern, Manannan repeatedly calls himself sweet one day and bitter or sour the next and describes himself as a stroller or traveler who was born in “Ellach of the kings.” He also gives the following names for himself “Duartaine O'Duartaine,” “Cathal O'Cein,” “Gilla de” and “Gilla Decair” during his travels. O'Donnell's Kern is an example of the folk memory of the Irish gods long after Christianization.[108][109]

The Pursuit of the Gilla Decair and His Horse

As the Gilla Decair, a name also referenced in “O'Donnell's Kern,” Manannan appears in the Fenian story “The Pursuit of the Gilla Decair and his Horse.” In this tale the Fianna encounter the Gilla on Samhain while pursuing the hunt through the forests of Ballachgowan in Munster. The Gilla is described as a gigantic, virile ruffian with black limbs, devilish, misshapen, and ugly, leading a gaunt horse with grey hindquarters and thin legs with an iron chain. Additionally, the Gilla is dressed as a warrior with a convex, black shield hanging from his back, a wide grooved sword at his left thigh, two long javelins at his shoulder, and a limp mantle about him, all reminiscent of Manannan's description in “O'Donnell's Kern.” After greeting Finn with a lay that begins, “May the gods bless thee, Finn, O man of affable discourse..,” the Gilla tells Finn that he is a Fomorian who visits the kings of Christendom to earn a wage, and that his name was given because of the great personal sacrifices he makes on behalf of his retainers. The Gilla then asks Finn if he will hire him as a horseman, to which Finn assents, and then asks to release his horse to graze with those of the Fianna. When Finn grants his permission, the Gilla unbridles his horse to graze with the others and proceeds to mutilate and kill all the horses of the Fianna.

After seeking the Fianna's counsel, Finn tells Conán mac Morna to mount the Gilla's horse and ride him to death, but though he tries violently to make the horse move, he won't budge. Thirteen other Fianna then mount the horse in an attempt to weigh the horse down as much as the Gilla, but still the horse refuses to budge. The Gilla then tells Finn and the Fianna that were he to serve the rest of his term under Finn's contemptuous frivolity, he would be pitied and mocked, so he tells them that he will be parting, and leaves the Fianna with such a fierce, thundering rapidity that it is compared to the speed of a swallow and noise of a March wind over a mountain. As soon as the Gilla's horse loses sight of his master, he speeds off after him with fourteen of the Fianna on his back. Finn and the remaining Fianna then track the Gilla and his horse until they arrive at the sea, where another of the Fianna grabs the horse's tail as it alights over the water with the fifteen men.

Finn then travels to Ben-Adar, where the Tuatha Dé Danann promised the children of the Gael that should they ever need to leave Ireland, they would encounter a ship outfit for them. As the Fianna approach the sea, Finn encounters a pair of men, described as “bulkiest of heroes, most powerful of fighting men, hardiest of champions.” Both men bear shields with lions, leopards, and griffins, “terrible” swords, crimson cloaks with gold fibulae, gold sandals, and gold bands on their heads. They bow to Finn and tell him they are the sons of the King of India, who have the ability to create ships with three fells of the axe and can carry the ships over land and sea. One of the brothers tells Finn that his name is Feradach.

After three days on Feradach's ships without seeing any land or coastline, the Fianna reach a craggy island where they spot the Gilla's tracks. Here it is determined that Dermot, who was fostered by Manannan and Aengus Og, is shamed into vaulting onto the island using the javelins of Manannan, which he possessed. Dermot leaves the Fianna behind and ventures a beautiful forested land, filled with buzzing bees and birds. In the midst of the forested plain, Dermot beholds a massive tree with interlacing branches, beneath which is a well of pure water with an ornamented drinking horn suspended above it. Dermot lusts after the water in the well, pursues it and is confronted with a loud rumbling noise indicating that none should drink of its waters. Dermot drinks the water, and a hostile wizard appears who upbraids Dermot for roaming his forests and drinking his water. Dermot and the wizard battle each other, and the wizard jumps into the well, leaving Dermot behind. Dermot then kills a stag with his javelin, cooks it, and falls asleep. The next day, he finds the wizard, and the two continue their fight for three days with the wizard jumping into his well at the end of each day. On the third day, Dermot follows the wizard into the well and finds upon his emergence, a wide open flowery plain with a regal city. He follows the wizard into the city where he fights the host until he is bleeding, injured, and on the ground. When Dermot awakens, a burly wizard kicks him in the back and explains that he is not there to do Dermot harm but to explain that he is in a dangerous place of enemies. The wizard then takes Dermot on a long journey to a towering fortress, where his wounds are healed with herbs, and he is taken to feasting with the wizard's men.

When Dermot asks where he is and whom he is, the wizard tells him he is in Tir fo Thuinn, that he is the Wizard of Chivalry who is an enemy of the Wizard of the Well, with whom Dermot had fought, and that he was hired o work under Finn for a year. While Dermot is detained with the Wizard of Chivalry, Finn and the Fianna craft rope ladders and also scale the cliffs onto the island. There they encounter a king on horseback who takes them to his kingdom where they enjoy feasting. The Fianna wage war with the king against the King of Greece, who is attempting to invade the island. After winning the war, there is a great celebration with the kings of other lands, and there Finn is reunited with Dermot. Dermot explains that the Gilla's true name is Abartach son of Allchad, and he lives in the Land of Promise.

The daughter of the King of Greece promised herself to Finn prior to the King's defeat, so the Fianna split into groups again, one to pursue Abartach, and the other to Greece. The Fianna retrieve the King of Greece's daughter Taise for Finn, and return to the Land of Promise. Their they reunite with Finn, who has found Abartach. Abartach challenges Finn to determine what debt is owed for the long journeys, adventures, and victories of the Fianna, to which Goll demands payment in the form of fourteen women from the Land of Promise along with Abartach's own wife, who are to ride on his horse, as the Fianna had, back to Ireland. Abartach agrees to the terms, vanishes before the Fianna, and the company returns to Ireland.

Although none of the characters in the story are explicitly called Manannan, the setting of the tale in Tir fo Thuinn, the use of the name Gilla Decair, which is explicitly one of Manannan's bynames in O'Donnell's Kern, and the description of the Gilla's behavior all clearly point to his being the central character on the island.[21] Additionally, the name Abartach is used in the context of Manannan's family as the right-hand man of Manannan's son Eachdond Mor.[13] In the Book of Lecan Abartach and Manannan are listed together as two celebrated chiefs of the Tuatha De known for being, respectively, a great musician and a great navigator.[110] Elsewhere Abartach, whose name means dwarf, and who also goes by the name Averty, was a magician of dwarfish size that terrorized part of Ireland. Abartach was only vulnerable in one part of his body, and Fionn mac Cumhaill was able to slay him by sticking his thumb into his mouth to determine the vulnerable spot before spearing him. Abartach was then buried upside down in his grave to prevent his rising from the dead.

In Manx mythology

Manx folklore

 
South Barrule, reputed home of Manannán on the Isle of Man

According to the local lore of the Isle of Man, Manannán was the island's first ruler.

First ruler

A document called the "Supposed True Chronicle of Man" (16th century) asserts that Manannan was the first "ruler of Mann" and "was as paynim (pagan), and kept, by necromancy, the Land of Man under mists", and imposed as tax a bundle of green rushes, which was due every Midsummer Eve at a place called Warfield (the present-day South Barrule).[111] More or less the same thing is stated in verse within "The Traditionary Ballad" aka "Manannan beg va Mac y Leirr" (1504), whose third quatrain ran:[112][o]

The poem thus identified the king of the island as one Manannan-beg-mac-y-Lheirr, "little Manannan, son of the Sea" (or, "son of Leir"). Manannan was later banished by Saint Patrick according to the poem.[112][p]

As to the Manx offering rushes to Manannán, there is evidence these wild plants—which typically grow in wetlands—were sacred to him.[117]

Illusory magic

According to tradition, Manannan once held Peel Castle, and caused a single man guarding its battlements to appear as a force of a thousand, thus succeeding in driving out his enemies.[118] Manx storyteller Sophia Morrison repeats this story except reducing the amplification to hundredfold men, and referring to the rampart "a great stone fort on Peel Island".[114] She also appends a story that Manannan once crafted makeshift boats out of sedges, creating an illusion of a larger fleet, causing the Viking invaders to flee in terror from the bay of Peel Island.[114]

Toponymy

There are places named after Manannán in Ireland, the Isle of Man and Scotland. In Ireland, most of them are on the coast or contain water features.[119] They include Mannin Lake (Loch Mhanainn) in County Mayo,[120] Mannin Bay (Cuan Mhanainn) in County Galway,[121] Mannin Island (Manainn) in County Cork,[122] Cashelmanannan (Caiseal Mhanannáin, "Manannán's ringfort")[123] and Sheevannan (Sí Mhanannáin, "Manannán's fairy mound")[124] in County Roscommon, Derrymannin (Doire Mhanainn, "Manann's oak") in County Mayo,[125] and Carrickmannan (Carraig Mhanainn, "Manann's rock") in County Down.[119] Also in Ireland Lough Corrib takes its name from Manannán's alternate name Oirbsiu or Oirbsen.[126] The placenames Clackmannan (Clach Mhanainn) and Slamannan (Sliabh Mhanainn) in Scotland may also refer to Manann.

See also

Explanatory notes

  1. ^ "In Mag Mell of many flowers/ There are many steeds on its surface / Though them thou seest not".
  2. ^ Manx writer Arthur William Moore gave a crude paraphrase from the Book of Fermoy as follows: "he was a pagan, a lawgiver among the Tuatha Dé Danann, and a necromancer possessed of power to envelope himself and others in a mist, so that they could not be seen by their enemies".[30]
  3. ^ "Bodb Derg was made king by the men and Manannán... over them" (Duncan tr., p. 207)
  4. ^ Cf. Manannan's poem re Mag Mell in Imram Brain, below.
  5. ^ Cf. also O'Curry's copious notes for Feth Fiadha (n15), Fleagh Ghoibhneann or "Goibhneann's Banquet" and "Manannan's Pigs" (n17), , in his recapitualation of this portion of the tale (which he calls the "Tale of Curchóg").[35]
  6. ^ Such revivifying pig is also mentioned in Echtra Chormaic,[28] and in the modern version,[39] seven such pigs belong to the youth who is Manannan in disguise.[40] Arbois de Jubainville stated that these seven pigs here and Manannan's Swine of the ancient text parallel each other.[41] The routine for reviving the seven pigs was to put the bones in the sty (or manger).[42] John and Caitlin Matthews have extrapolated that in order for Manannan's Swine to perpetuate, it was necessarily not to damage the bones while consuming it.[43]
  7. ^ Cf. Sæhrímnir; see §Parallels below.
  8. ^ This tale exists in several manuscripts of the fourteenth and fifteenth centuries; i. e. Book of Ballymote, and Yellow Book of Lecan, as edited and translated by Stokes. There are also other recensions, edited from the Book of Fermoy by Vernam Hall, and from an unknown modern manuscript by Standish H. O'Grady.[45][39]
  9. ^ Note that Scuab-tuinné is not in O'Curry's Irish text and is interpolated by him. He glosses Scuab-tuinné as the 'besom or the sweeper of the waves'.
  10. ^ "Canbarr" in Joyce's retelling.[57]
  11. ^ O'Curry (1863), pp. 162–163: "Manannan's Lorica"; O'Duffy (1888), p. 71 "armour of Manannain" (note genitive).
  12. ^ Duanaire Finn was copied by Aodh Ó Dochartaigh (O'Doherty) dated 12 February 1627.[61]
  13. ^ Although he does not directly address Ilbhreac "of many beauties" of this crane-bag episode, George Lyman Kittredge remarks that Ilbhreac son of Manannán is mentioned in the Tóraigheacht Dhiarmada, and that his name meaning "the variously spotted one" is connected with shape-shifting.[63] Ilbrec's nickname in the crane-bag lay is shared by the protagonist of the werewolf tale, Eachtra Iollainn iolchrothaigh. Kittredge also says another name mentioned alongside in the Tóraigheacht Dhiarmada Ábartach mac Alchaid Ioldathach (whose nickname means "of the Many-Colored Raiment"), also to be connected with shape-shifting.[63] It is Iuchra daughter of Ábartach, the rival, who transforms Aoife into the crane. Ábartach also figures prominently in the Gilla Decair story (cf. infra).
  14. ^ Eachdonn the great, son of Mananna.[79]
  15. ^ A. W. Moore edited and gave a different translation to 6 strophes relevant to Manannan.[113] Sophia Morrison reprinted Moore's translation as old ballad.[114]
  16. ^ Sophia Morrison also prints a prayer invoking Manannan Beg that was known to her.[114] W. Y. Evans-Wentz remarked this prayer was a product of substituting St. Patrick's name with Manannan's.[116]

References

Citations
  1. ^ The return of sea god sculpture Manannán Mac Lir 13 December 2017 at the Wayback Machine, Derry Journal, 26 June 2015.
  2. ^ Wallace, Patrick F., O'Floinn, Raghnall eds. Treasures of the National Museum of Ireland: Irish Antiquities, 2002, Gill & Macmillan, Dublin, p. 138.
  3. ^ Charles Squire. Celtic Myth and Legend
  4. ^ a b Skene, William F. (1868) "Chapter VI. Manau Gododin and the Picts", The Four Ancient Books of Wales 1, pp. 78–79. e-text via Internet Archive
  5. ^ a b O'Flaherty, Roderic (1793). "Part III, Chapter XIV". Ogygia, or, A chronological account of Irish events. Vol. 2. tr. by Rev. James Hely. pp. 25–26.: "Allad had three sons, Orbsen, Broin.. and Keat.. The merchant, Orbsen.. was commonly called Manannan Mac Lir."
  6. ^ "Cathal". Baby Names of Ireland. Retrieved 6 August 2019.
  7. ^ Kneale, Victor (2006). "Ellan Vannin (Isle of Man). Britonia". In Koch, John T. (ed.). Celtic Culture: A Historical Encyclopedia. Santa Barbara: ABC-CLIO. p. 676. If the name of Man reflects the generic word for "mountain", it is impossible to distinguish this from a generic "he of the mountain"; but the patronymic mac Lir, interpreted as "son of the Sea", is taken to reinforce the association with the island. e.g. Wagner, Heinrich. "Origins of Pagan Irish Religion". Zeitschrift für Celtische Philologie. v. 38. 1-28.
  8. ^ Olmsted, Garrett. The gods of the Celts and the Indo-Europeans. University of Innsbruck, 1994. p.306
  9. ^ Moore (1891), p. 2, invoking John Rhys.
  10. ^ Bourke, Ulick J. (1887). Pre-Christian Ireland. Dublin, Ireland: Browne & Nolan. p. 47. Retrieved 1 August 2019.
  11. ^ Serglige Con Culainn, ed. Myles Dillon (1953). Serglige Con Culainn. Mediaeval and Modern Irish Series 14. Dublin: DIAS.; tr. Jeffrey Gantz (1981). Early Irish Myths and Sagas. London: Penguin. pp. 155–78.
  12. ^ MACQUARRIE, CHARLES (2004). THE BIOGRAPHY OF THE IRISH GOD OF THE SEA FROM "THE VOYAGE OF BRAN" (700 A.D) TO "FINNEGANS WAKE" (1939): THE WAVES OF MANANNAN. UNITED KINGDOMS: THE EDWIN MILLER PRESS. ISBN 0-7734-6382-8.
  13. ^ a b c d e f g h Dobs, Maighréad Ní C. (1930), "Altromh Tighi da Medar" [The Fosterage of the House of the Two Goblets], Zeitschrift für celtische Philologie, 18 (1): 189–230, doi:10.1515/zcph.1930.18.1.189, S2CID 202046305; re-edited/re-titled as "The Fosterage of the House of the Two Pails" via CTC
  14. ^ a b Duncan, Lilian (1932), "Altram Tige Dá Medar" [The Nurture of the Houses of two Methers], Ériu, 11: 184–225, JSTOR 30008101
  15. ^ "Serglige Con Culainn", Corpus of Electronic Texts Edition
  16. ^ The Sick-Bed of Cuchulain 8 July 2009 at the Wayback Machine transcribed from The Lost Yellow Book of SlaneBy Maelmuiri mac Ceileachair into the Leabhar na h-Uidhri in the Eleventh Century
  17. ^ Arbois de Jubainville (1892), pp. 215–216.
  18. ^ Paton, Lucy Allen (1903), "Merlin and Ganieda", Modern Language Notes, 18 (6): 165, doi:10.2307/2917618, JSTOR 2917618
  19. ^ a b Meyer, Kuno, ed. (1895), Voyage of Bran, vol. 1, London: D. Nutt, ISBN 9780404535803, §32 pp. 16–17, str. 49–57 pp. 24–27, commentary by Alfred Nutt, pp. 136–139
  20. ^ a b W., MacQuarrie, Charles (2013). Waves of Manannan mac Lir : the Irish god of the sea. Lily Publications. ISBN 978-1-907945-29-8. OCLC 925504286.
  21. ^ a b "The Pursuit of the Gilla Decair and His Horse"
  22. ^ Scél Baili Binnbérlaig
  23. ^ "Tóraigheacht an Ghiolla Dhecair", Mackillop (1998) ed., Oxford Dictionary of Celtic Mythology.
  24. ^ a b c d O'Donovan, John, ed. (1868), notes and index by Whitley Stokes, "Manannan mac Lir", Cormac's Glossary, Calcutta: O.T. Cutter, p. 114
  25. ^ Mac Mathúma, Séamus (2006). "Imram Brain maic Febail". In Koch, John T. (ed.). Celtic Culture: A Historical Encyclopedia. Santa Barbara, Denver, and Oxford: ABC-CLIO. p. 959.
  26. ^ Meyer (1895), 1, str. 39, pp. 20–21. commentary by Alfred Nutt, p. 149.
  27. ^ Meyer (1895), 1, pp. 2–5 and str. 3, Voyage of Bran.
  28. ^ a b c d Stokes, Whitley, ed. (1891), "Echtra Cormaic i Tir Tairngiri ocus Ceart Claidib Cormaic" [The Tale of the Ordeals, Cormac’s Adventure in the Land of Promise, and the Decision as to Cormac’s Sword], Irische Texte, S. Hirzel, vol. 3, pp. 185–202 (text); 203–221 (translation); 222–229 (notes)
  29. ^ a b MacNeill, Máire (1949), "The Legends of the False God's Daughter", The Journal of the Royal Society of Antiquaries of Ireland, 79 (1/2): 102–103, JSTOR 25510690
  30. ^ Moore (1891), p. 3.
  31. ^ Duncan (1932), p. 184–185: "Manannan.. appears to have, and indeed claims, an overlordship over all the Tuatha De Danann kings".
  32. ^ Duncan (1932), p. 209: "I am over-king of your kings".
  33. ^ Duncan (1932), pp. 206–207.
  34. ^ Duncan (1932), pp. 215, 217.
  35. ^ Summary of a portion of The "Tale of Curchóg" in: O'Curry, Eugene, ed. (1862), "Mr. O'Curry on "The Exile of the Children of Uisnech"", Atlantis, III: 384–389
  36. ^ Brown (1910), p. 38.
  37. ^ A. C. L. Brown considered this to be the "ale of Góibniu the Smith".[36]
  38. ^ Duncan (1932), p. 207.
  39. ^ a b O'Grady, Standish Hayes, ed. (1857), "Faghail Craoibhe Chormaic mhic Airt" [How Cormac mac Airt Got his Branch], Toruigheacht Dhiarmuda Agus Ghrainne, Or The Pursuit After Diarmuid O'Duibhne and Grainne, the Daughter of Cormac Mac Airt, King of Ireland in the Third Century, Transactions of the Ossianic Society 3, pp. 212–229
  40. ^ O'Grady (1857), pp. 220–223.
  41. ^ Arbois de Jubainville (1903), p. 187 and note 2.
  42. ^ O'Grady (1857), pp. 220–223; Arbois de Jubainville (1903), p. 187
  43. ^ Matthews, Caitlín; Matthews, John (2019). The Lost Book of the Grail: The Sevenfold Path of the Grail and the Restoration of the Faery Accord. Simon and Schuster. p. 195. ISBN 9781620558300.
  44. ^ Meyer (1895), 1, pp. 190–192, summary of "Cormac in Fairy".
  45. ^ Hull, Vernam (September 1949), Hull, Vernam (ed.), "Echtra Cormaic Maic Airt, 'The Adventure of Cormac Mac Airt'", PMLA, 64 (4): 871–883, doi:10.2307/459637, JSTOR 459637, S2CID 163684387
  46. ^ Bruford (1966), p. 264.
  47. ^ a b O'Duffy (1888), ¶35 pp. 29–30, 98–99
  48. ^ a b c O'Curry (1863), pp. 191–192.
  49. ^ a b Joyce, Patrick Weston (1894), "The Fate of the Children of Turenn; or, the Quest for the Eric-Fine", Old Celtic Romances, D. Nutt, pp. 60–61 (37–96)
  50. ^ a b O'Curry (1863), pp. 162–163.
  51. ^ Joyce (1894), p. 38.
  52. ^ a b O'Duffy (1888), ¶5 pp. 3–5, 70–72. Aonbharr. Freagarthach, Cathbarr.
  53. ^ Only rendered into English as "Freagarthach" by O'Duffy.[52]
  54. ^ a b O'Curry (1863), pp. 162–163, O'Duffy (1888), p. 71, Joyce (1894), p. 38
  55. ^ Spaan (1965), p. 176.
  56. ^ O'Curry (1863), pp. 162 (Irish only); 176–177; note 177.
  57. ^ Joyce (1894), p. 49.
  58. ^ a b eDIL s.v. "lúirech". (a) breastplate, cuirass, corselet
  59. ^ O'Curry (1863), pp. 162–163; O'Duffy (1888), p. 71
  60. ^ a b c d e Duanaire Finn Poem VIII "The Crane-bag", ed. MacNeill (1908), ed. pp. 21–22, tr. pp. 118–120
  61. ^ MacNeill (1908), pp. xix–xx, xxiv, 135, Murphy (1953), p. 165: "the scribe".
  62. ^ Matthews, Caitlín (1995). "Crane bag". British and Irish mythology: an encyclopedia of myth and legend. Diamond Books. p. 195. ISBN 9780261666511.: "Crane Bag..formed from the skin of Aoife, Manannan's son's mistress".
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  126. ^ by misdivision from Loch Oirbsean. Macalister, Vol. 4 (1941), p. 104.
Bibliography
  • Arbois de Jubainville, Henri d' (1892), "Cúchulainn malade et alité; grande jalousie d'Émer" [Serglige Con Culainn], L'épopée celtique en Irlande, Paris: E. Thorin, vol. 1, pp. 170–216
  • Borlase, William Copeland (1897). The Dolmens of Ireland. Indiana University: Chapman and Hall.
  • Brown, Arthur C. L. (1910), "The Bleeding Lance", PMLA, 25 (1): 1–59, doi:10.2307/456810, hdl:2027/mdp.39015014539368, JSTOR 456810, S2CID 163517936
  • Bruford, Alan (1966), "Gaelic Folk-Tales and Mediæval Romances: A Study of the Early Modern Irish 'Romantic Tales' and Their Oral Derivatives", Béaloideas, 34: i–v, 1–165, 167–285, doi:10.2307/20521320, JSTOR 20521320
  • MacQuarrie, Charles W. (2004). The Biography of the Irish God of the Sea from the Voyage of Bran (c.700 A.D.) to Finnegans Wake (1939): The Waves of Manannán. Lampeter, Wales: The Edwin Mellen Press.
  • MacNeill, Eoin (1908). Duanaire Finn: The book of the Lays of Fionn. pt. 1. ITS 7. For the Irish Texts Society, by D. Nutt.
    • Murphy, Gerard (1953). Duanaire Finn: The book of the Lays of Fionn. pt. 3. ITS 43. index by Anna O'Sullivan. For the Irish Texts Society, by D. Nutt.
  • Moore, A. W. (1891). Folk-lore of the Isle of Man. Douglas, Isle of Man: Brown & Son.
  • Moore, A. W. (1895), "Further Notes on Manx Folklore", He Antiquary, 31: 38–43
  • O'Curry, Eugene, ed. (1863), "The Fate of the Children of Tuireann ([A]oidhe Chloinne Tuireann)", Atlantis, IV: 157–240
  • O'Duffy, Richard J., ed. (1888), Oidhe Chloinne Tuireann: Fate of the children of Tuireann, M.H. Gill & Son (for the Society for the Preservation of the Irish language)
    • ——, ed. (1901). Oidhe Chloinne Tuireann: Fate of the children of Tuireann. M.H. Gill & Son (for the Society for the Preservation of the Irish language). (Some of the earlier notes on MSS in the earlier edition are wanting)
  • Spaan, David B. (1965), "The Place of Manannan Mac Lir in Irish Mythology", Folklore, 76 (3): 176–195, doi:10.1080/0015587X.1965.9717007, JSTOR 1258585

External links

  • Moore, A. W. "Folk-lore of the Isle of Man: Chapter I. Myths Connected with the Legendary History of the Isle of Man". Sacred-texts.com. Retrieved 16 January 2014.

May 04, 2023
manannán, manannan, redirects, here, isle, steam, packet, ship, manannan, manannán, manann, also, known, warrior, king, otherworld, irish, manx, mythology, associated, with, often, interpreted, usually, member, tuatha, danann, sculpture, john, sutton, gortmore. Manannan redirects here For the Isle of Man Steam Packet ship see HSC Manannan Manannan or Manann also known as Manannan mac Lir son of the sea 3 is a warrior and king of the Otherworld in Irish and Manx mythology who is associated with the sea and often interpreted as a sea god usually as a member of the Tuatha De Danann Manannan mac Lir sculpture by John Sutton at Gortmore Magilligan County Londonderry Northern Ireland 1 The boat from the 1st century BC Broighter Hoard which was found near Magilligan and may be a votive offering to Manannan 2 He is seen as the ruler and guardian of the Otherworld and his dominion is referred by such names as Emain Ablach Mag Mell Plain of Delights or Tir Tairngire Land of Promise He is described as over king of the surviving Tuatha De after the advent of humans Milesians and uses the mist of invisibility feth fiada to cloak the whereabouts of his home as well as the sidh dwellings of the others In modern tales he is said to own a self navigating boat named Sguaba Tuinne Wave sweeper a horse Aonbharr which can course over water as well as land and a deadly strength sapping sword named Fragarach though the list does not end there Manannan appears also in Scottish and Manx legend where he is known as Manannan mac y Leir little Mannan son of the sea The Isle of Man Mannin is named after him while others say he is named after the island He is cognate with the Welsh figure Manawydan fab Llŷr Contents 1 Name 1 1 Etymology 1 2 Surname and Epithets 2 In Irish mythology 2 1 Characteristics 2 1 1 Abode 2 1 2 Over king 2 1 3 Gifts to Cormac mac Airt 2 1 4 Gifts and Loans to Lugh 2 1 5 Gifts to the Fiana 2 1 6 Parallels 2 2 Familial relations 3 Folklore 3 1 County Monaghan 3 2 County Mayo 3 3 County Donegal 3 4 Merchant Orbsen 3 5 O Neill s Horse Race 3 6 O Donnell s Kern 3 7 The Pursuit of the Gilla Decair and His Horse 4 In Manx mythology 4 1 Manx folklore 5 Toponymy 6 See also 7 Explanatory notes 8 References 9 External linksName EditManannan is given several names bynames epithets and surnames His name is spelt Manandan in Old Irish Manannan in modern Irish and Scottish Gaelic and Mannan in Manx Gaelic Some of the names equated with Manannan include Oirbsiu Oirbsen 4 or Orbsen 5 See Merchant Orbsen below Duartaine O Duartaine Cathal O Cein Cathal is derived from battle and means great warrior 6 Gilla de Boyservant Gilla Decair Troublesome boyservant Etymology Edit According to some his name is derived from the Isle of Man with the an suffix indicating one from the Isle of Man This itself may come from a Celtic word for mountain or rise as the Isle of Man rises from the sea on the horizon 7 Alternatively it may come from an earlier Indo European word for water or wetness 8 In medieval Irish tradition it appears that Manannan came to be considered eponymous of the island rather than vice versa 9 Surname and Epithets Edit The most common epithets for Manannan reinforce his association with war and the sea Mac Lir means son of the sea or son of Ler It has been suggested that his father Ler was a sea god whose role was taken over by Manannan Manannan s other surname Mac Alloit or Mac Alloid means son of the soil or land so that Manannan is effectively son of the sea and land 10 In Irish mythology EditManannan appears in all of the four cycles of Irish mythology although he only plays a prominent role in a limited number of tales In the Ulster Cycle Tochmarc Etaine The Wooing of Etain Serglige Con Culainn The Wasting Sickness of Cuchulainn 11 Tochmarc Luaine The Wooing of Luan In the Cycles of the Kings Immram Brain maic Febail The Voyage of Bran son of Febal 12 Echtra Cormaic maic Airt The Adventure of Cormac mac Airt Compert Mongain The Birth of Mongan In the Mythological Cycle Lebor Gabala Erenn The Book of Invasions First Recension Altram Tige Da Medar The Nourishment of the Houses of Two Milk Vessels 13 14 other Old Irish texts Sanas Cormaic Cormac s Glossary In the Ulster Cycle tale Serglige Con Culainn The Sickbed of Cuchulainn Manannan s wife Fand has an ill fated affair with the Irish warrior Cuchulainn When Fand sees that Cuchulainn s jealous wife Emer is worthy of him and accompanied by a troop of armed women she decides to return to Manannan who then shakes his cloak Irish brat t between Fand and Cuchulainn which causes them not be able to remember each other 15 16 17 Thus it is a cloak of forgetfulness that Manannan has in his possession 18 Characteristics Edit Manannan rode his chariot over the sea meeting with Bran and his crew sailing by ship in the tale Imram Brain Voyage of Bran considered an early work 19 In this story he told Bran that sea was not actually water to him but rather I Manannan see in the Plain of Feats red topped flowers without fault 20 He goes on to tell Bran about how he is heading to Ireland to have relations with Caintigern who would go on to bear Mongan 20 In late sources Manannan visits the land of the living his movement is compared to the wind a hawk or swallow and sometimes takes the form of a thundering wheel rolling across the landscape such as in the Pursuit of the Gilla Decair 21 22 a 16th century comic tale 23 There is also the local lore the Manannan moved like a wheel turning on his three legs a tradition widespread on the Isle of Man cf triskelion but also found in some eastern Counties of Leinster according to John O Donovan though this folklore was unfamiliar to Whitley Stokes 24 Abode Edit Manannan is lord and guardian of the Blessed Isles Mag Mell and Emhain Abhlach the Isle of Apple Trees Manannan sings a verse describing his sea as Mag Mell Plain of Delights 25 in The Voyage of Bran stating that the steeds on the plain cannot be seen thus alluding to his concealment of his dwelling using the shroud of invisibility feth fiada a 26 Emain was the place of origin of the magical silver apple branch brought to Bran mac Febail 27 Manannan is also said to dwell in the Land of Promise Tir Tairngire as in the tale Echtra Cormaic 28 Over king Edit An over king s role for Manannan among the Tuatha De Danann is described in the narrative Altram Tige Da Medar The Nourishment of the Houses of Two Milk Vessels in the 14th to the 15th century manuscript the Book of Fermoy 13 14 Maire MacNeill gave a summary of the work 29 b After the Tuatha De Danann were defeated by Erimon of the Milesians humans Bodb Derg was chosen as king of the Tuatha De Danann and Manannan as co king or perhaps the king s overseer c In one passage Manannan declares he has assumed over kingship above the petty kings of the Tuatha De Danann 31 32 Manannan was tasked with allotting which sidhe or fairy mounds the surviving members of the Tuatha De Danann were to be settled 33 Manannan s own dwelling was at Emain Ablach in the city of Cruithin na Cuan as the tale later reveals 34 Manannan ensured the welfare of the Tuatha De Danann by concealing in the feth fiada or a mist of invisibility d e holding the Feast of Goibniu Fleadh Goibhneann which conferred eternal youth 37 and feeding them Manannan s Swine Mucca Mhannanain which gave an inexhaustible supply of food 13 38 29 f g Gifts to Cormac mac Airt Edit Manannan in the tale Echtra Cormaic owned two magical items which he gave away to Cormac mac Airt high king of Tara a soothing musical silver branch with apples made of gold and the Goblet of Truth 28 44 h Manannan initially appeared in the guise of a warrior and described without naming his homeland as a place where old age sickness death decay and falsehood were unknown He eventually coaxed the king to arrive as guest to this Land of Promise Tir Tairngire 28 Gifts and Loans to Lugh Edit Stephen Reid s illustration of the Sons of Tuireann in Manannan s boat Manannan had other magical items according to the Oidheadh Chloinne Tuireann a romance that only survives in early modern Irish recensions 46 He had a self navigating boat called Manannan s currach coracle aka Sguaba Tuinne 47 Scuab tuinne 48 or Wave sweeper 49 was self navigating as well as a horse that could travel over land or sea called Aonbharr of Manannan 47 48 translated in popular re telling as Enbarr of the Flowing Mane 49 i Both the horse and boat were on loan to Lugh Lamhfada but the Sons of Tuireann managed to borrow the boat 48 Manannan also supplied Lugh with a full array of armor and weapon as the Tuatha De gathered their host to battle the Fomorians Lugh rode Manannan s steed Aonbharr and was girt with Manannan s sword Fragarach Retaliator 50 or The Answerer 51 53 Any wound this sword gave proved fatal and its opponent was reduced to the weakness of a woman in childbirth 54 55 Lug also wore Manannan s helmet Cathbarr 52 which O Curry amends to Cennbhearr which he regards as a common noun and not a proper name 56 j This helm was set with two precious gems on the front and one in the rear 50 Manannan s luirech or body armour 58 k and Manannan s scabal neck piece 58 or breastplate 59 were also part of Lugh s panoply 54 Gifts to the Fiana Edit Crane bag Manannan was also the owner of the crane bag Irish corrbolg full of treasures 60 according to the Middle Irish Fenian lay The Crane Bag Duanaire Finn Poem VIII datable to the 13th century l To Manannan was sent a woman transformed into the shape of a crane She was Aoife daughter of Dealbhaoth Irish Aiffe ingen Dealbhaoith and mistress of Ilbhreac of many beauties Irish Ilbric Iolchrothaigh 60 Ilbhreac here may have been Ilbhreac son of Manannan 62 m Aoife was transformed by the druidery of her jealous love rival Iuchra daughter of Abartach whose spell was to last 200 years 60 When Aoife died Manannan crafted her crane s skin into a magical treasure bag whose contents were only visible when flooded during full tide and would seem empty when the tide had ebbed 60 64 The bag was in the possession of Lugh Lamhfada then taken by Lugh s killers the three sons of Cermait Later Manannan endowed it to Conaire Mor the high king at Tara 60 The crane bag was eventually owned by Cumhall mac Trenmhoir as told at the outset of this lay 65 Macgnimartha Finn This is assumed 66 67 to be the treasure bag that was lost to Cumhall s servant turned traitor Liath Luachra 68 who treacherously wounded Cumall in the Cath Cnucha but recovered later by Cumhall s son Finn when he grew up 69 Shield of Finn Manannan also commissioned the craftsman Lucra recte Luchta 64 to make him a shield to be made of wood and this later passed on to Finn according to the lay duan Shield of Fionn The wood came from a withered hazel tree on the fork which Lugh had set the severed head of Balor The venom had penetrated this tree killing or blinding workers trying uprooting or handling it Various owners are named such as Tadg mac Nuadat but was given by Manannan to Crimall mac Trenmor Finn s uncle after the death of Finn s father 70 71 Parallels Edit Manannan is furthermore identified with several trickster figures including the Gilla Decair and the Bodach an Chota Lachtna the churl in the drab coat 72 The similarity of Manannan s inexhaustible swine to Odin s boar Saehrimnir in Scandinavian myth has been noticed 73 74 Mannanan also owned a speckled cow that he and Aengus retrieved from India along with a dun cow two golden goblets and two spancels of silk 13 75 Familial relations Edit Manannan s father is the sea god Ler Sea Ocean Lir is the genitive form whose role he seems to take over As Oirbsen his father is named as Elloth son of Elatha 76 In the Altram Tige Da Medar Manannan calls himself the foster son of the Dagda 13 According to Tain Bo Cuailnge the Cattle Raid of Cooley his wife is the beautiful goddess Fand Pearl of Beauty or A Tear later remembered as a Fairy Queen though earlier mentions point to her also being a sea deity Other sources say his wife was the goddess Aine though she is at other times said to be his daughter Manannan had a daughter whose name was Niamh of the Golden Hair It is also probable that another daughter was Cliodhna but sources treat this differently Either way she is a young woman from Manannan s lands whose epithet is of the Fair Hair Manannan also had a yellow haired daughter given the baptized name Curcog meaning beehive 77 or bushy tuft who was given up to be fostered by Aengus 13 Manannan is also given sons named Eachdond Mor 13 78 n and Gaidiar who raped Becuma Cneisgel 78 Another daughter of Manannan s was said to be Saint Athrachta according to oral legend she tried to build a causeway across Lough Gara by carrying large stones in her petticoat but was prevented by modesty In another legend of Athractha she was said to live at the bottom of Lough Gara and only emerged every seven years to visit her sister Ce Ke 80 Athractha cured a woman and once a dragon with the roar of a lion emerged from the sludge and was vanquished by the Holy Virgin 81 There is also folklore that Ce or Ceibh the daughter of Manannan lost her beauty and wits due to an incantation but recovered her beauty after Oisin provided her hospices after others all shunned her 82 In The Voyage of Bran Manannan prophesied to Bran that a great warrior would be descended from him 19 Thus Mongan mac Fiachnai becomes a late addition to the mac Lir family tree The historical Mongan was a son of Fiachnae mac Baetain born towards the end of the 6th century According to legend Fiachnae who was at war in Scotland came home with a victory because of a bargain made with Manannan either by him or by his wife to let Manannan have a child by his wife This child Mongan was supposedly taken to the Otherworld when he was very young to be raised there by Manannan The 8th century saga Compert Mongain tells recounts the deeds of a legendary son 83 84 In the Dinsenchas Manannan is also described as the father of Ibel after whose death Manannan cast draughts of grief from his heart that became Loch Ruidi Loch Cuan and Loch Dacaech 85 Manannan is often seen in the traditional role of foster father raising a number of foster children including Lugh of the great hand and the children of Deirdre Two brothers of Manannan are named after whom cleared plains were named Bron who it is implied was slain by Fergus and Ceite 86 87 Similarly in Welsh folklore Bran the Blessed is the brother of Manawydan Folklore EditCounty Monaghan Edit There are many oral folktales about conflicts between Manannan and St Patrick in County Monaghan In many of them Manannan invites St Patrick to his castle for a feast however Patrick is warned by a butler or servant not to eat the food because it is poisoned In retaliation for the crime Patrick turns Manannan into a giant eel or salmon 88 and in some stories he is placed in a bottle and sent to the bottom of a lake to guard his iron treasure chest or barrel until the end of time 89 90 The treasure is chained to a team of white horses and the chain can be seen at the top of the lake 91 In one story from County Monaghan Manannan s castle was built with mortar from the blood of slaughtered animals which allowed it to resist weathering for centuries 92 When the top of the castle toppled over the bottom part sank into the ground but the ruins could still be seen owing to the power of Manannan In some stories Manann was said to ride a flying white steed and could transform himself into a dove and could be heard crying every seven years 90 In another story Manann was a druid who challenged St Patrick over whose god was more powerful Manann covered the land in darkness but St Patrick placed his crozier in the ground prayed to God and dispelled the darkness At the spot where St Patrick placed his crozier a well called Tobar Lasar sprang from the ground 93 In another story villagers searching for Manann s treasure attempt to drain his lake but just before they complete their task a man on a white steed appears before them to send them on an errand When they return a large rock is placed in the spot where they were digging and no chisel or hammer can break it 94 In a variant of this story all the men s horses are killed and the work they had completed to dig the channel was filled with silt 95 In another story Manann was said to live in a castle and own a fabulous cow and calf that gave milk to everyone in the parish who wanted it Some of the older people were jealous of the cow s abundance and an old Protestant woman went to milk the cow into a sieve When the cow saw what has happening it was enraged and she and her calf ran to Dunany Point in County Lough where they were turned to stone 96 County Mayo Edit In County Mayo a pot of treasure was supposed to be buried in Manann s wood and this treasure was guarded by a serpent 97 In a variant to the story about the formation of Lough Cullin and Lough Conn Manann was said to have a huntsman named Cullen who had two hunting dogs 98 The dogs chased after a ferocious boar and when they overtook the boar the boar turned and killed the dogs in Lough Conn Cullen was then drowned at Lough Cullin County Donegal Edit In a folktale from Donegal St Colum Cille broke his golden chalice and sent a servant to the mainland to have it repaired While returning to the mainland in his currach the servant met a stranger in a currach later identified as Manannan who blew his breath on the chalice which then became whole again Manannan then asked for a response from Colum Cille who relayed that there would be no forgiveness for the man responsible for such works When Manannan heard this he said he would provide no more help to the Irish until they are as weak as water and then retired to the gray waves in the Highlands of Scotland 99 In a variant of this story 100 Manann was said to live in a castle near a lake and at night he would draw the lake around the castle like a moat but each morning he would return the lake to its proper place A boy gathering water from a well ran into Manann and accidentally broke his Delft pitcher Manann offered to put the Dellft pitcher back together using witchcraft if the boy would ask Colum Cille what sort of people go to hell Colum Cille told the boy that people such as Manann go to hell and when he returned to report this to Manann Manann was so enraged that he packed up his gold in a barrel and enchanted both the gold and himself A diver from Dublin later went down into the lake and found Manann s barrel of gold with a monstrous serpent chained to it Men from the village then tried to drain the lake but the morning after drilling the drain they found it all closed up with grass growing over it Manann was king of the faeries and coveted a beautiful meadow in Carndonagh owned by Neill na hAirde in some versions another faery king Manann bought the land from Neill with pearls from the ocean and built a beautiful castle there Neill s wife grew jealous and she compelled her husband to go to war over the castle Neill s army was defeated Manann s but in retribution Neill or in a variant Manann 101 rode out to Bar Mouth there he removed three enchanted rods that held back the ocean The castle and land were subsequently submerged but the gardens and castle can still be seen beneath the waves in Straghbregagh 102 According to Donegal folklore Manannan is said to be buried in the Tonn Banks off the coast of Inishowen which form part of a Triad called the Three Waves of Erin When Cu Chulainn struck his shield the three waves of Erin echoed the sound and roared across the ocean Manannan s spirit is believed to ride the storms that occur when ships are wrecked The three legs of Manannan paradoxically make up the heraldic arms of Man and are said to represent the storm god careering over land and sea with whirling motion 103 Merchant Orbsen Edit The 9th century Sanas Cormaic Cormac s Glossary euhemerizes Manannan as a famous merchant of the Isle of Man and the best sailor in western Europe who knew by studying the heavens when the weather would be good and bad 24 O Donovan s annotation remarks that this merchant went by another name Orbsen son of Allot 24 and it is stated thus in Roderick O Flaherty s Ogygia 1685 5 However the Yellow Book of Lecan written c 1400 separates these figures stating there were four individuals called Manandan who lived at different times They are Manandan mac Alloit a druid of the Tuath De Danann whose proper name was Oirbsen Manandan mac Lir a great sailor merchant and druid Manandan mac Cirp king of the Isles and Mann and Manandan mac Atgnai who took in the sons of Uisnech and sailed to Ireland to avenge their deaths 4 Tradition has it that Orbsen engaged in the battle of Moycullin in Co Galway and fell on the brink of Lake Orbsen 104 the lake named after him is the present day Lough Corrib 24 The conflict in which Manannan mac Alloid was slain by Ullinn was recorded in verse by 11th century poet Flann Mainistrech 104 There is a great stone pillar erected in the field of Moycullin possibly marking the battle location 105 106 O Neill s Horse Race Edit There is a folk tale that an English horse racer challenges one of the O Neills to a horse race Manannan wants to defend the character of the Irish and knows that none of O Neill s horses stands a chance against the Englishman s so he appears in the form of a beggar and challenges the Englishman to a race that he himself runs from Shane s Castle to Dublin By his enchantments he wins the race and defends the pride of Ireland and the O Neill clan 107 The tale bears some resemblance to the horse race of Macha and also the Roman tradition in which Neptune Equester oversaw horse races O Donnell s Kern Edit In O Donnell s Kern Manannan appears as a kern or serving man at the courts of various historical personages from 16th Century Ireland As a kern Manannan is repeatedly described as wearing thinly striped clothing and leather brogues shoes soaking with water having ears and half his sword protruding from his mantle and carrying three scorched holly javelins elsewhere described as a single javelin in his right hand In this guise he again appears as a trickster walking into his hosts homes uninvited and undetected by the guardsmen At Black Hugh O Donnell s home in Ballyshannon Manannan challenges the court musicians to a competition and with a harp plays music so sweetly melodious that it can put anyone to sleep including the suffering and dying O Donnell declares he has never heard such beautiful music and offers the kern new clothing the kern refuses O Donnell s gift and also refuses to stay in his court indicating he must go to Cnoc Aine the next day so O Donnell has his men surround the kern to prevent his departure Manannan again plays music but this time the strain causes O Donnell s men to hack each other to pieces with axes When he leaves O Donnell Manannan extracts a fine of twenty cattle and land and in exchange rubs a magic herb on the gums of O Donnell s slaughtered men that revives them to life At the kern s next stop near Limerick Shane Mac an Iarla invites the kern into his home having heard of Manannan s reputation with reading and music to which Manannan declares he is not impotent However when Shane brings the kern an instrument and a book the kern is unable to read or play until Shane lampoons him When Shane asks Manannan whether he has visited Desmond before he declares that he was there with the Fianna several millennia earlier Next the kern travels to Leinster to visit MacEochaidh who is incapacitated with a broken leg and blood poisoning When asked about his art the kern declares that he is a healer and tells MacEochaidh that if he will put his stingy churlish behavior past him he would be healed Manannan then dresses MacEochaidh s leg with a healing herb who immediately recovers from his affliction MacEochaidh then throws a feast for Manannan and offers him his buxom daughter along with three hundred each of cattle horses sheep and hogs Before he can receive his reward however the kern flees MacEochaidh s house to his next destination He goes to Sligo where he encounters O Conner who is about to make war with Munster After some ridicule from O Conner s men the kern offers his military services to O Conner if he agrees that nothing unfair will be done to the kern O Conner s men engage in cattle raiding and when the men of Munster attempt to steal them back Manannan kills them with a bow and 24 arrows He then drives all the cattle across the Shannon and back to O Conner in Sligo At a feast to celebrate the victory O Conner slights Manannan by drinking the first toast without a thought to the kern so Manannan recites some verses indicating his displeasure and then vanishes from the company Then the kern goes to Teigue O Kelly s home and describes his art as conjuring He bluffs O Kelly with two spurious tricks wagging an ear and making a reed disappear then from a bag conjures a thread that he throws into the air and fixes to a cloud a hare a beagle and a dog boy From another bag he pulls a woman and all the characters go running up the thread into the clouds The king remarks that something bad will happen such as the boy ending up with the woman and the dog eating the hare When Manannan reels in his thread this is indeed exactly what the men discover has happened and O Kelly in anger beheads the dogboy The kern then replaces the dog boy s head backward but after O Kelly s complaints turns it back to the right side Finally the kern visits the King of Leinster whose musicians he declares sound worse than the sledgehammer s thunder in the lowest regions of hell The King s musicians and men then jump the kern but each blow they make on the kern inflicts the same wound on themselves In retaliation the King has the kern taken out 3 times to the gallows to be hanged but each time they find in the kern s place one of the king s confidants at the end of the rope The following day at sunrise the kern returns to the king s castle and offers to heal all the men who were killed the previous day which he revives with a healing herb It is only at the end of the tale that the kern is revealed as Manannan who is offered a dish of crabapples and bonnyclabber at Shane O Donnellan s house in Meath As the kern Manannan repeatedly calls himself sweet one day and bitter or sour the next and describes himself as a stroller or traveler who was born in Ellach of the kings He also gives the following names for himself Duartaine O Duartaine Cathal O Cein Gilla de and Gilla Decair during his travels O Donnell s Kern is an example of the folk memory of the Irish gods long after Christianization 108 109 The Pursuit of the Gilla Decair and His Horse Edit As the Gilla Decair a name also referenced in O Donnell s Kern Manannan appears in the Fenian story The Pursuit of the Gilla Decair and his Horse In this tale the Fianna encounter the Gilla on Samhain while pursuing the hunt through the forests of Ballachgowan in Munster The Gilla is described as a gigantic virile ruffian with black limbs devilish misshapen and ugly leading a gaunt horse with grey hindquarters and thin legs with an iron chain Additionally the Gilla is dressed as a warrior with a convex black shield hanging from his back a wide grooved sword at his left thigh two long javelins at his shoulder and a limp mantle about him all reminiscent of Manannan s description in O Donnell s Kern After greeting Finn with a lay that begins May the gods bless thee Finn O man of affable discourse the Gilla tells Finn that he is a Fomorian who visits the kings of Christendom to earn a wage and that his name was given because of the great personal sacrifices he makes on behalf of his retainers The Gilla then asks Finn if he will hire him as a horseman to which Finn assents and then asks to release his horse to graze with those of the Fianna When Finn grants his permission the Gilla unbridles his horse to graze with the others and proceeds to mutilate and kill all the horses of the Fianna After seeking the Fianna s counsel Finn tells Conan mac Morna to mount the Gilla s horse and ride him to death but though he tries violently to make the horse move he won t budge Thirteen other Fianna then mount the horse in an attempt to weigh the horse down as much as the Gilla but still the horse refuses to budge The Gilla then tells Finn and the Fianna that were he to serve the rest of his term under Finn s contemptuous frivolity he would be pitied and mocked so he tells them that he will be parting and leaves the Fianna with such a fierce thundering rapidity that it is compared to the speed of a swallow and noise of a March wind over a mountain As soon as the Gilla s horse loses sight of his master he speeds off after him with fourteen of the Fianna on his back Finn and the remaining Fianna then track the Gilla and his horse until they arrive at the sea where another of the Fianna grabs the horse s tail as it alights over the water with the fifteen men Finn then travels to Ben Adar where the Tuatha De Danann promised the children of the Gael that should they ever need to leave Ireland they would encounter a ship outfit for them As the Fianna approach the sea Finn encounters a pair of men described as bulkiest of heroes most powerful of fighting men hardiest of champions Both men bear shields with lions leopards and griffins terrible swords crimson cloaks with gold fibulae gold sandals and gold bands on their heads They bow to Finn and tell him they are the sons of the King of India who have the ability to create ships with three fells of the axe and can carry the ships over land and sea One of the brothers tells Finn that his name is Feradach After three days on Feradach s ships without seeing any land or coastline the Fianna reach a craggy island where they spot the Gilla s tracks Here it is determined that Dermot who was fostered by Manannan and Aengus Og is shamed into vaulting onto the island using the javelins of Manannan which he possessed Dermot leaves the Fianna behind and ventures a beautiful forested land filled with buzzing bees and birds In the midst of the forested plain Dermot beholds a massive tree with interlacing branches beneath which is a well of pure water with an ornamented drinking horn suspended above it Dermot lusts after the water in the well pursues it and is confronted with a loud rumbling noise indicating that none should drink of its waters Dermot drinks the water and a hostile wizard appears who upbraids Dermot for roaming his forests and drinking his water Dermot and the wizard battle each other and the wizard jumps into the well leaving Dermot behind Dermot then kills a stag with his javelin cooks it and falls asleep The next day he finds the wizard and the two continue their fight for three days with the wizard jumping into his well at the end of each day On the third day Dermot follows the wizard into the well and finds upon his emergence a wide open flowery plain with a regal city He follows the wizard into the city where he fights the host until he is bleeding injured and on the ground When Dermot awakens a burly wizard kicks him in the back and explains that he is not there to do Dermot harm but to explain that he is in a dangerous place of enemies The wizard then takes Dermot on a long journey to a towering fortress where his wounds are healed with herbs and he is taken to feasting with the wizard s men When Dermot asks where he is and whom he is the wizard tells him he is in Tir fo Thuinn that he is the Wizard of Chivalry who is an enemy of the Wizard of the Well with whom Dermot had fought and that he was hired o work under Finn for a year While Dermot is detained with the Wizard of Chivalry Finn and the Fianna craft rope ladders and also scale the cliffs onto the island There they encounter a king on horseback who takes them to his kingdom where they enjoy feasting The Fianna wage war with the king against the King of Greece who is attempting to invade the island After winning the war there is a great celebration with the kings of other lands and there Finn is reunited with Dermot Dermot explains that the Gilla s true name is Abartach son of Allchad and he lives in the Land of Promise The daughter of the King of Greece promised herself to Finn prior to the King s defeat so the Fianna split into groups again one to pursue Abartach and the other to Greece The Fianna retrieve the King of Greece s daughter Taise for Finn and return to the Land of Promise Their they reunite with Finn who has found Abartach Abartach challenges Finn to determine what debt is owed for the long journeys adventures and victories of the Fianna to which Goll demands payment in the form of fourteen women from the Land of Promise along with Abartach s own wife who are to ride on his horse as the Fianna had back to Ireland Abartach agrees to the terms vanishes before the Fianna and the company returns to Ireland Although none of the characters in the story are explicitly called Manannan the setting of the tale in Tir fo Thuinn the use of the name Gilla Decair which is explicitly one of Manannan s bynames in O Donnell s Kern and the description of the Gilla s behavior all clearly point to his being the central character on the island 21 Additionally the name Abartach is used in the context of Manannan s family as the right hand man of Manannan s son Eachdond Mor 13 In the Book of Lecan Abartach and Manannan are listed together as two celebrated chiefs of the Tuatha De known for being respectively a great musician and a great navigator 110 Elsewhere Abartach whose name means dwarf and who also goes by the name Averty was a magician of dwarfish size that terrorized part of Ireland Abartach was only vulnerable in one part of his body and Fionn mac Cumhaill was able to slay him by sticking his thumb into his mouth to determine the vulnerable spot before spearing him Abartach was then buried upside down in his grave to prevent his rising from the dead In Manx mythology EditManx folklore Edit South Barrule reputed home of Manannan on the Isle of Man According to the local lore of the Isle of Man Manannan was the island s first ruler First rulerA document called the Supposed True Chronicle of Man 16th century asserts that Manannan was the first ruler of Mann and was as paynim pagan and kept by necromancy the Land of Man under mists and imposed as tax a bundle of green rushes which was due every Midsummer Eve at a place called Warfield the present day South Barrule 111 More or less the same thing is stated in verse within The Traditionary Ballad aka Manannan beg va Mac y Leirr 1504 whose third quatrain ran 112 o Manannan beg va Mac y LeirrShen yn chied er ec row rieau eeAgh myr share oddym s cur my nerCha row eh hene agh An chreestee Little Manannan was a son of Leirr he was the first that ever had it the island but as I can best conceive he was himself a heathen Anonymous 1504 Train Joseph ed tr 1864 112 Translated by Joseph Train 1854 as modified with annotation in the Dublin Review 1865 115 The poem thus identified the king of the island as one Manannan beg mac y Lheirr little Manannan son of the Sea or son of Leir Manannan was later banished by Saint Patrick according to the poem 112 p As to the Manx offering rushes to Manannan there is evidence these wild plants which typically grow in wetlands were sacred to him 117 Illusory magicAccording to tradition Manannan once held Peel Castle and caused a single man guarding its battlements to appear as a force of a thousand thus succeeding in driving out his enemies 118 Manx storyteller Sophia Morrison repeats this story except reducing the amplification to hundredfold men and referring to the rampart a great stone fort on Peel Island 114 She also appends a story that Manannan once crafted makeshift boats out of sedges creating an illusion of a larger fleet causing the Viking invaders to flee in terror from the bay of Peel Island 114 Toponymy EditThere are places named after Manannan in Ireland the Isle of Man and Scotland In Ireland most of them are on the coast or contain water features 119 They include Mannin Lake Loch Mhanainn in County Mayo 120 Mannin Bay Cuan Mhanainn in County Galway 121 Mannin Island Manainn in County Cork 122 Cashelmanannan Caiseal Mhanannain Manannan s ringfort 123 and Sheevannan Si Mhanannain Manannan s fairy mound 124 in County Roscommon Derrymannin Doire Mhanainn Manann s oak in County Mayo 125 and Carrickmannan Carraig Mhanainn Manann s rock in County Down 119 Also in Ireland Lough Corrib takes its name from Manannan s alternate name Oirbsiu or Oirbsen 126 The placenames Clackmannan Clach Mhanainn and Slamannan Sliabh Mhanainn in Scotland may also refer to Manann See also EditManawydan fab Llŷr Irish mythology in popular culture Manannan mac Lir Charon Ferryman of the dead from Greek mythology Fisher KingExplanatory notes Edit In Mag Mell of many flowers There are many steeds on its surface Though them thou seest not Manx writer Arthur William Moore gave a crude paraphrase from the Book of Fermoy as follows he was a pagan a lawgiver among the Tuatha De Danann and a necromancer possessed of power to envelope himself and others in a mist so that they could not be seen by their enemies 30 Bodb Derg was made king by the men and Manannan over them Duncan tr p 207 Cf Manannan s poem re Mag Mell in Imram Brain below Cf also O Curry s copious notes for Feth Fiadha n15 Fleagh Ghoibhneann or Goibhneann s Banquet and Manannan s Pigs n17 in his recapitualation of this portion of the tale which he calls the Tale of Curchog 35 Such revivifying pig is also mentioned in Echtra Chormaic 28 and in the modern version 39 seven such pigs belong to the youth who is Manannan in disguise 40 Arbois de Jubainville stated that these seven pigs here and Manannan s Swine of the ancient text parallel each other 41 The routine for reviving the seven pigs was to put the bones in the sty or manger 42 John and Caitlin Matthews have extrapolated that in order for Manannan s Swine to perpetuate it was necessarily not to damage the bones while consuming it 43 Cf Saehrimnir see Parallels below This tale exists in several manuscripts of the fourteenth and fifteenth centuries i e Book of Ballymote and Yellow Book of Lecan as edited and translated by Stokes There are also other recensions edited from the Book of Fermoy by Vernam Hall and from an unknown modern manuscript by Standish H O Grady 45 39 Note that Scuab tuinne is not in O Curry s Irish text and is interpolated by him He glosses Scuab tuinne as the besom or the sweeper of the waves Canbarr in Joyce s retelling 57 O Curry 1863 pp 162 163 Manannan s Lorica O Duffy 1888 p 71 armour of Manannain note genitive Duanaire Finn was copied by Aodh o Dochartaigh O Doherty dated 12 February 1627 61 Although he does not directly address Ilbhreac of many beauties of this crane bag episode George Lyman Kittredge remarks that Ilbhreac son of Manannan is mentioned in the Toraigheacht Dhiarmada and that his name meaning the variously spotted one is connected with shape shifting 63 Ilbrec s nickname in the crane bag lay is shared by the protagonist of the werewolf tale Eachtra Iollainn iolchrothaigh Kittredge also says another name mentioned alongside in the Toraigheacht Dhiarmada Abartach mac Alchaid Ioldathach whose nickname means of the Many Colored Raiment also to be connected with shape shifting 63 It is Iuchra daughter of Abartach the rival who transforms Aoife into the crane Abartach also figures prominently in the Gilla Decair story cf infra Eachdonn the great son of Mananna 79 A W Moore edited and gave a different translation to 6 strophes relevant to Manannan 113 Sophia Morrison reprinted Moore s translation as old ballad 114 Sophia Morrison also prints a prayer invoking Manannan Beg that was known to her 114 W Y Evans Wentz remarked this prayer was a product of substituting St Patrick s name with Manannan s 116 References EditCitations The return of sea god sculpture Manannan Mac Lir Archived 13 December 2017 at the Wayback Machine Derry Journal 26 June 2015 Wallace Patrick F O Floinn Raghnall eds Treasures of the National Museum of Ireland Irish Antiquities 2002 Gill amp Macmillan Dublin p 138 Charles Squire Celtic Myth and Legend a b Skene William F 1868 Chapter VI Manau Gododin and the Picts The Four Ancient Books of Wales 1 pp 78 79 e text via Internet Archive a b O Flaherty Roderic 1793 Part III Chapter XIV Ogygia or A chronological account of Irish events Vol 2 tr by Rev James Hely pp 25 26 Allad had three sons Orbsen Broin and Keat The merchant Orbsen was commonly called Manannan Mac Lir Cathal Baby Names of Ireland Retrieved 6 August 2019 Kneale Victor 2006 Ellan Vannin Isle of Man Britonia In Koch John T ed Celtic Culture A Historical Encyclopedia Santa Barbara ABC CLIO p 676 If the name of Man reflects the generic word for mountain it is impossible to distinguish this from a generic he of the mountain but the patronymic mac Lir interpreted as son of the Sea is taken to reinforce the association with the island e g Wagner Heinrich Origins of Pagan Irish Religion Zeitschrift fur Celtische Philologie v 38 1 28 Olmsted Garrett The gods of the Celts and the Indo Europeans University of Innsbruck 1994 p 306 Moore 1891 p 2 invoking John Rhys Bourke Ulick J 1887 Pre Christian Ireland Dublin Ireland Browne amp Nolan p 47 Retrieved 1 August 2019 Serglige Con Culainn ed Myles Dillon 1953 Serglige Con Culainn Mediaeval and Modern Irish Series 14 Dublin DIAS tr Jeffrey Gantz 1981 Early Irish Myths and Sagas London Penguin pp 155 78 MACQUARRIE CHARLES 2004 THE BIOGRAPHY OF THE IRISH GOD OF THE SEA FROM THE VOYAGE OF BRAN 700 A D TO FINNEGANS WAKE 1939 THE WAVES OF MANANNAN UNITED KINGDOMS THE EDWIN MILLER PRESS ISBN 0 7734 6382 8 a b c d e f g h Dobs Maighread Ni C 1930 Altromh Tighi da Medar The Fosterage of the House of the Two Goblets Zeitschrift fur celtische Philologie 18 1 189 230 doi 10 1515 zcph 1930 18 1 189 S2CID 202046305 re edited re titled as The Fosterage of the House of the Two Pails via CTC a b Duncan Lilian 1932 Altram Tige Da Medar The Nurture of the Houses of two Methers Eriu 11 184 225 JSTOR 30008101 Serglige Con Culainn Corpus of Electronic Texts Edition The Sick Bed of Cuchulain Archived 8 July 2009 at the Wayback Machine transcribed from The Lost Yellow Book of SlaneBy Maelmuiri mac Ceileachair into the Leabhar na h Uidhri in the Eleventh Century Arbois de Jubainville 1892 pp 215 216 Paton Lucy Allen 1903 Merlin and Ganieda Modern Language Notes 18 6 165 doi 10 2307 2917618 JSTOR 2917618 a b Meyer Kuno ed 1895 Voyage of Bran vol 1 London D Nutt ISBN 9780404535803 32 pp 16 17 str 49 57 pp 24 27 commentary by Alfred Nutt pp 136 139 a b W MacQuarrie Charles 2013 Waves of Manannan mac Lir the Irish god of the sea Lily Publications ISBN 978 1 907945 29 8 OCLC 925504286 a b The Pursuit of the Gilla Decair and His Horse Scel Baili Binnberlaig Toraigheacht an Ghiolla Dhecair Mackillop 1998 ed Oxford Dictionary of Celtic Mythology a b c d O Donovan John ed 1868 notes and index by Whitley Stokes Manannan mac Lir Cormac s Glossary Calcutta O T Cutter p 114 Mac Mathuma Seamus 2006 Imram Brain maic Febail In Koch John T ed Celtic Culture A Historical Encyclopedia Santa Barbara Denver and Oxford ABC CLIO p 959 Meyer 1895 1 str 39 pp 20 21 commentary by Alfred Nutt p 149 Meyer 1895 1 pp 2 5 and str 3 Voyage of Bran a b c d Stokes Whitley ed 1891 Echtra Cormaic i Tir Tairngiri ocus Ceart Claidib Cormaic The Tale of the Ordeals Cormac s Adventure in the Land of Promise and the Decision as to Cormac s Sword Irische Texte S Hirzel vol 3 pp 185 202 text 203 221 translation 222 229 notes a b MacNeill Maire 1949 The Legends of the False God s Daughter The Journal of the Royal Society of Antiquaries of Ireland 79 1 2 102 103 JSTOR 25510690 Moore 1891 p 3 Duncan 1932 p 184 185 Manannan appears to have and indeed claims an overlordship over all the Tuatha De Danann kings Duncan 1932 p 209 I am over king of your kings Duncan 1932 pp 206 207 Duncan 1932 pp 215 217 Summary of a portion of The Tale of Curchog in O Curry Eugene ed 1862 Mr O Curry on The Exile of the Children of Uisnech Atlantis III 384 389 Brown 1910 p 38 A C L Brown considered this to be the ale of Goibniu the Smith 36 Duncan 1932 p 207 a b O Grady Standish Hayes ed 1857 Faghail Craoibhe Chormaic mhic Airt How Cormac mac Airt Got his Branch Toruigheacht Dhiarmuda Agus Ghrainne Or The Pursuit After Diarmuid O Duibhne and Grainne the Daughter of Cormac Mac Airt King of Ireland in the Third Century Transactions of the Ossianic Society 3 pp 212 229 O Grady 1857 pp 220 223 Arbois de Jubainville 1903 p 187 and note 2 O Grady 1857 pp 220 223 Arbois de Jubainville 1903 p 187 Matthews Caitlin Matthews John 2019 The Lost Book of the Grail The Sevenfold Path of the Grail and the Restoration of the Faery Accord Simon and Schuster p 195 ISBN 9781620558300 Meyer 1895 1 pp 190 192 summary of Cormac in Fairy Hull Vernam September 1949 Hull Vernam ed Echtra Cormaic Maic Airt The Adventure of Cormac Mac Airt PMLA 64 4 871 883 doi 10 2307 459637 JSTOR 459637 S2CID 163684387 Bruford 1966 p 264 a b O Duffy 1888 35 pp 29 30 98 99 a b c O Curry 1863 pp 191 192 a b Joyce Patrick Weston 1894 The Fate of the Children of Turenn or the Quest for the Eric Fine Old Celtic Romances D Nutt pp 60 61 37 96 a b O Curry 1863 pp 162 163 Joyce 1894 p 38 a b O Duffy 1888 5 pp 3 5 70 72 Aonbharr Freagarthach Cathbarr Only rendered into English as Freagarthach by O Duffy 52 a b O Curry 1863 pp 162 163 O Duffy 1888 p 71 Joyce 1894 p 38 Spaan 1965 p 176 O Curry 1863 pp 162 Irish only 176 177 note 177 Joyce 1894 p 49 a b eDIL s v luirech a breastplate cuirass corselet O Curry 1863 pp 162 163 O Duffy 1888 p 71 a b c d e Duanaire Finn Poem VIII The Crane bag ed MacNeill 1908 ed pp 21 22 tr pp 118 120 MacNeill 1908 pp xix xx xxiv 135 Murphy 1953 p 165 the scribe Matthews Caitlin 1995 Crane bag British and Irish mythology an encyclopedia of myth and legend Diamond Books p 195 ISBN 9780261666511 Crane Bag formed from the skin of Aoife Manannan s son s mistress a b Kittredge George Lyman 1903 Arthur and Gorlagon Harvard studies and notes in philology and literature 8 Boston Ginn and Company p 106 n1 a b Spaan 1965 p 182 The Crane bag str 1 MacNeill 1908 ed p 21 tr p 118 MacNeill 1908 p ix Brown 1910 p 39 Breatnach Padraig 1930 Review of Joseph Falaky Nagy The Wisdom of the Outlaw Boyhood Deeds of Finn in Gaelic Narrative Tradition Eigse 24 163 Meyer Kuno 1904 The Boyish Exploits of Finn tr of Macgnimartha Find Eriu 1 2 p 180 16 p 185 Duanaire Finn Poem XVI The Shield of Fionn ed MacNeill 1908 ed pp 34 38 tr pp 134 139 Buttimer Cornelius G 1981 Loegaire Mac Neill in the Borama Proceedings of the Harvard Celtic Colloquium 1 ISBN 9781879095021 JSTOR 20557103 Bodach an Chota Lachtna in the Oxford Dictionary of Irish Mythology Eachtra Bhodaigh an Chota Lachtna Tale of the Carle in the Drab Coat is the title of a 17th century Fenian tale Spaan 1965 p 185 Celtic Myths University of Texas Press 1995 p 17 online See also Oosten J G 1985 The War of the Gods Routledge p 73 Duncan 1932 pp 214 215 Lebor Gabala Erenn 64 Archived 2010 07 15 at the Wayback Machine Duncan 1932 p 212 a b unknown The Adventures of Art son of Conn The Celtic Literature Collective MaryJones Retrieved 8 November 2019 Duncan 1932 p 20 Borlase 1897 p 788 citing O Donovan O S L Ordnance Survey Letters Co Sligo 14 P 14 displaystyle tfrac 14 P 14 pp 233 238 419 Borlase 1897 p 788 O Donovan Ordnance Survey Letters Co Sligo pp 412 413 cited by Hennessy William Maunsell ed 1871 The Annals of Loch Ce A Chronicle of Irish Affairs from A D 1014 to A D 1590 vol 1 London Longman pp xxxv xxxvi White Nora 2006 Compert Mongain and Three Other Early Mongan Tales A Critical Edition with Introduction Translation Textual Notes Bibliography and Vocabulary Department of Old and Middle Irish National University of Ireland ISBN 978 0 901519 66 5 Jomes Mary The Conception of Mongan and Dub Lacha s Love for Mongan Celtic Literature Collective Mary Jones Retrieved 20 October 2019 Revue celtique Paris 1870 The Metrical Dindsenchas Carn Amalgaid Poem 78 Dinda HUa n Amalgada St Peter s Phibsboro The Schools Collection duchas ie Retrieved 25 December 2021 Manann Castle duchas ie Retrieved 25 December 2021 a b Manann Castle duchas ie Retrieved 25 December 2021 Caislean Mannan duchas ie Retrieved 25 December 2021 St Peter s Phibsboro The Schools Collection duchas ie Retrieved 25 December 2021 Taplach The Schools Collection duchas ie Retrieved 25 December 2021 Composition Hidden Treasure duchas ie Retrieved 25 December 2021 St Peter s Phibsboro The Schools Collection duchas ie Retrieved 25 December 2021 Inniskeen The Schools Collection duchas ie Retrieved 25 December 2021 Naomh Colmcille The Schools Collection duchas ie Retrieved 25 December 2021 Scoil na mBrathar Cathair na Mart The Schools Collection duchas ie Retrieved 25 December 2021 Fitzgerald David 1880 Popular Tales of Ireland Revue Celtique p 177 Retrieved 6 November 2021 Cor Criochach The Schools Collection duchas ie Retrieved 25 December 2021 Malainn The Schools Collection duchas ie Retrieved 25 December 2021 Clochar na Trocaire Carn Domhnaigh The Schools Collection duchas ie Retrieved 25 December 2021 St Columb s Moville The Schools Collection duchas ie Retrieved 25 December 2021 a b O Flaherty 1793 pp 26 27 group lower alpha Borlase 1897 p 795 and note citing O Donovan O S L Ordnance Survey Letters 14 D 3 displaystyle tfrac 14 D 3 p 152 157 164 Borlase 1897 p 825 citing O Donovan O S L Ordnance Survey Letters Co Londonderry 14 E 12 displaystyle tfrac 14 E 12 p 30 MacCulloch John Arnott 1916 1932 online Chapter 4 Mythic Powers of the Gods in The Mythology of All Races O Donnell s Kern Borlase 1897 p 826 citing the Book of Lecan Moore 1891 p 6 a b c Train Joseph 1845 Manannan beg va Mac y Leirr ny slane coontey jer Ellan Vannin Little Mannannan son of Leirr or an account of the Isle of Man An Historical and Statistical Account of the Isle of Man Douglas Isle of Man Quiggin vol 1 pp 50 55 Moore 1895 pp 41 42 a b c d Morrison Sophia 1911 Manannan Mac Y Leirr Manx Fairy Tales London D Nutt Old Ballad pp 169 170 prose tale pp 171 173 The Dublin Review 57 1865 83f Evans Wentz W Y IV In the Isle of Man in The Fairy Faith in Celtic Countries 1911 o hogain Daithi Myth Legend amp Romance An encyclopaedia of the Irish folk tradition Prentice Hall Press 1991 pp 286 288 Moore 1895 p 43 a b Carrickmannan Place Names NI Mannin Lake Placenames Database of Ireland Mannin Bay Placenames Database of Ireland Mannin Island Placenames Database of Ireland Cashelmanannan Placenames Database of Ireland Sheevannan Placenames Database of Ireland Derrymannin Placenames Database of Ireland by misdivision from Loch Oirbsean Macalister Vol 4 1941 p 104 BibliographyArbois de Jubainville Henri d 1892 Cuchulainn malade et alite grande jalousie d Emer Serglige Con Culainn L epopee celtique en Irlande Paris E Thorin vol 1 pp 170 216 Arbois de Jubainville Henry 1903 The Irish Mythological Cycle and Celtic Mythology translated by R I Best Dublin Hodges Figgs amp Co Borlase William Copeland 1897 The Dolmens of Ireland Indiana University Chapman and Hall Brown Arthur C L 1910 The Bleeding Lance PMLA 25 1 1 59 doi 10 2307 456810 hdl 2027 mdp 39015014539368 JSTOR 456810 S2CID 163517936 Bruford Alan 1966 Gaelic Folk Tales and Mediaeval Romances A Study of the Early Modern Irish Romantic Tales and Their Oral Derivatives Bealoideas 34 i v 1 165 167 285 doi 10 2307 20521320 JSTOR 20521320 MacQuarrie Charles W 2004 The Biography of the Irish God of the Sea from the Voyage of Bran c 700 A D to Finnegans Wake 1939 The Waves of Manannan Lampeter Wales The Edwin Mellen Press MacNeill Eoin 1908 Duanaire Finn The book of the Lays of Fionn pt 1 ITS 7 For the Irish Texts Society by D Nutt Murphy Gerard 1953 Duanaire Finn The book of the Lays of Fionn pt 3 ITS 43 index by Anna O Sullivan For the Irish Texts Society by D Nutt Moore A W 1891 Folk lore of the Isle of Man Douglas Isle of Man Brown amp Son Moore A W 1895 Further Notes on Manx Folklore He Antiquary 31 38 43 O Curry Eugene ed 1863 The Fate of the Children of Tuireann A oidhe Chloinne Tuireann Atlantis IV 157 240 O Duffy Richard J ed 1888 Oidhe Chloinne Tuireann Fate of the children of Tuireann M H Gill amp Son for the Society for the Preservation of the Irish language ed 1901 Oidhe Chloinne Tuireann Fate of the children of Tuireann M H Gill amp Son for the Society for the Preservation of the Irish language Some of the earlier notes on MSS in the earlier edition are wanting Spaan David B 1965 The Place of Manannan Mac Lir in Irish Mythology Folklore 76 3 176 195 doi 10 1080 0015587X 1965 9717007 JSTOR 1258585External links EditMoore A W Folk lore of the Isle of Man Chapter I Myths Connected with the Legendary History of the Isle of Man Sacred texts com Retrieved 16 January 2014 Retrieved from https en wikipedia org w index php title Manannan mac Lir amp 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