Aislinge Oenusso

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Oengus is one of the Tuatha De Danann (the son of the Dagda and Boand).

One night he has a dream about a girl coming towards the head of his bed.

He tries to take her hand, but each time she disappears.

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‘the form he had seen but not spoken to was making him ill’.

Later that evening she reappears with a timpán, and she plays the instrument until he sleeps.

These visitations continue for a year, and he falls in love with her.

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He gradually becomes more and more unwell. The physicians of Ireland cannot understand what is wrong with him.

Fergne (the physician of Cond) immediately gives the correct diagnosis:

‘No meeting this, but love in absence’.

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Fergne or Fergna (the physician of Cond)

A dozen minor figures in early Irish tradition have this name

Usually always a physician

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Oengus is suffering from love-sickness (frequently called ‘ a wasting sickness’ in Early Irish literature).

They send for his mother Boand. A search is instigated throughout Ireland

to find the girl. After a year, she still has not been found.

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Fergne now suggests they call Dagda. He is mentioned as being the king of the

Sidh of Ireland. They send messages to Bodb, king of the

sidh of Munster (Mumu) who has great knowledge.

Bodb orders a search for the girl.

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Bodb (Bove), or Bodb Dearg (Red Bodb) is usually a son, although sometimes a brother of the Dagda

Successor to the Dagda as leader of the TDD

Famous for his wise judgement

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His messengers report that the girl has been found at Loch (Lake) Bél Dragon. Oengus is to go there and see if he recognizes the girl.

He travels by chariot to Sid ar Femuin. A feast is prepared.

Later they set out for the lake (but Bodb cannot give the girl to Oengus).

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At the lake there are 3 X 50 girls, one of whom is the girl Oengus seeks.

She stands higher than the other girls; each pair being linked by a silver chain. Her chain is of gold.

Oengus recognizes the girl.

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The girl’s name is: Cáer Ibormeith daughter of Ethal Anbuail from Síd Uamuin (in Connachta).

To obtain the girl for the son, the Dagda and Boand are advised to go to Ailill and Medb (who are mortal rulers of Connachta).

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Ailill and MedbRulers of Connacht from Cruachu.Medb is shown as the more powerful.She was probably a deity in he rown

right at one point. Originally seen as a sovereignty

goddess.Both she and Ailill play a prominent

role in the Ulster Cycle.April 20, 2023 12

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Plays a big part in early Irish literature.

As she was portrayed on the old one punt currency

of Ireland.

Cáer Ibormeith: Princess of Connacht Daughter of Ethal Anbúail Ibormeith means yew berry Like the yew, long-living evergreen,

commonly a symbol of immortality Wood from yew a favoured material in

druids’ wands

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Ethal Anbúail:

A Connacht leader of the TDD The Dagda imprisons him at Crúachu

and would not release him until he revealed where Cáer was and explained her transformation into a swan

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CrúachuGreat fortress of ConnachtSeat of power for Medb and AilillCounty Roscommon

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Crúachu – ConnachtEmain Macha – UlsterTara – MeathDún Ailinne - Leinster

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The Dagda goes to Connachta with sixty chariots.

Ailill and Medb: we do not have the power to give her to you.

They will have to speak to her father, the king of the local sidhe.

The father refuses to come and to give his daughter to Oengus.

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The Dagda’s men and those of Ailill attack the sidhe of Ethal and destroy it. The king is confined in Crúachu.

The father claims that the powers of his daughter are greater than his own.

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Her great power is to be in bird-form for one year and then in human-form the following year.

The father reveals that his daughter will assume bird-form the following Samhain (Samuin). She will be surrounded by 150 swans.

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Oengus (Macc Og) is sent to Loch Bel Dragon the following Samhain to call her.

He calls her, and she promises to come provided she can return to the water.

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He puts his arms around her and they sleep in the form of swans until they had circled the lake three times.

They fly in the form of birds back to Bruig ind Maicc Oig (the residence of the Macc Oc=Oengus)..

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This tale explains how friendship arose between Ailill, Medb and the Macc Og (Oengus), and why later Oengus took three hundred cattle to the cattle raid of Cuailnge (The Táin).

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As with most examples of early Celtic saga and myth, TDof O contains a number of themes and motifs which are also found in other tales.

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The most obvious motif (1) is that of the wasting away of the mortal lover: Ailill Angubae in Etain Cú Chulainn in The Wasting Sickness of

Cu Chulaind. Macc Oc of course is not a mortal.

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Another motif (2) is the initiative of the otherworld woman, see also: Rhiannon in Pwyll, Lord of Dyved. Macha in The Labour Pains of the Ulaid

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The unwillingness of the bride’s father (3): Cú Chulaind and Emer’s father The

Wooing of Emer. Ysbaddaden Bencawr in Culhwch and

Olwen. Etain’s father in The Wooing of Etain.

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The ability of members of the sidh to assume bird-form. Mider and Etain in The Wooing of Etain. The two otherworld women who approach Cu

Chulaind in The Wasting Sickness of Cu Chulaind.

The otherworld father of Cu Chulainn appears initially as a bird (Lug).

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The concept of the swan-maiden and the transformation of lovers into swans belongs to international folktale.

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Swans become especially associated with Oengus (later Angus). He is later seen as the protector of (male, but sometimes female) lovers, and often described as having four swans flying above his head. He protects Etain

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Cáer’s epithet Ibormeith means yew-berry, a symbol of immortality.

The chains mentioned in connection with her female entourage are also frequently encountered in descriptions of otherworld birds flying together.

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