They are the distinctive denominations for the genital organs of both sexes, respectively—Tuath signifying Lingam; and Pish, Yoni.
I have already explained that Tuath is but a modification of the word Budh—the final dh of the latter having been changed into the final th of the former, only for euphony; because that prefixed to de-danaan the collision of the two d’s—as Bud-de-danaan—would not sound well; it was, therefore, made Buth-de-danaan; and—the initials b and t being always convertible,—hence became Tuath-de-danaan.
The case was exactly opposite with respect to pish: I mean so far as the alteration of two of its letters is concerned. Pith is the usual method of pronouncing that term: nor is it, except when followed by a d, that it assumes the other garb. But as dh, in the former instance, was commuted into th, so th, in this latter, is still further into sh; therefore, instead of Pith-de-danaan, we make it Pish-de-danaan.
To screen those two ligaments of sexual familiarity from the peril of profane and irreverent acceptations, all the investiture of magic was shrouded upon them. The vocabulary of love and of religion became one and the same: mystery and enchantment were identified, and the negotiations of the earth, and the revolutions of the heavens, were blended with the witchery of amative sway.
In this universality of domain, no one of those dear helpmates had a greater portion of honour assigned to it than the other. They were equal in power, and alike in attributes. And to set this equality beyond the contingencies of doubt, it was withal arranged, that while each, primarily, retained its distinct sexual interpretation, they should both, secondarily, harmonise under another mutual exposition; and what more appropriate one could be devised than that of the influence which they exercised? and of the veil with which they were guarded?
Magic, therefore, and mystery, were the two secondary imports, in which both were united; and the ambiguity thus occasioned was what cast Vallancey upon that shoal, which proved similarly fatal to many a preceding speculator.
To exemplify—Budh, or Tuath, in its literal and substantive acceptation, implies the Lingam; collaterally, magic; and by convention, mystery, prophets, legislators, etc. Pish, in like manner, or Pith, denotes, literally, the Yoni; collaterally, magic; and by convention, mystery, prophets, legislators, etc. And the offshoots of either, in an inferior and deteriorated view, such as Budh-og from the former, and Pish-og from the latter, intimate, indiscriminately, witchcraft, wizard, or witch.
Now the words De-danaans, having been already illustrated as meaning God-Almoners, if we prefix to them, severally, Tuath and Pish, they will become Tuath-de-danaans, and Pish-de-danaans; the former expressing, literally, Lingam-God-Almoners; and the latter, literally, Yoni-God-Almoners; and both equally, by convention, Magic-God-Almoners.
As we have had exhibited numerous representations of the homage paid to the paternal member of this theocracy, perhaps I may be permitted to adduce a single quotation demonstrative of the honours shown to his maternal colleague.
“The Chinese,” says the author of Rites and Ceremonies, “worship a goddess, whom they call Puzza, and of whom their priests give the following account:—They say that three nymphs came down from heaven to wash themselves in a river, but scarce had they got into the water before the herb Lotos[269] appeared on one of their garments, with its coral fruit upon it. They were surprised to think whence it could proceed; and the nymph upon whose garment it was could not resist the temptation of indulging herself in tasting it. But by thus eating some of it, she became pregnant, and was delivered of a boy, whom she brought up, and then returned to heaven. He afterwards became a great man, a conqueror and legislator, and the nymph was afterwards worshipped under the name of Puzza.”[270]