Footnote 211:[(return)]
Windisch, Ir. Gram. 118, § 6; IT iii. 407; RC xvi. 139.
Footnote 212:[(return)]
Shore, JAI xx. 9.
Footnote 213:[(return)]
Rh[^y]s, HL 203 f. Pennocrucium occurs in the Itinerary of Antoninus.
Footnote 214:[(return)]
Keating, 434.
Footnote 215:[(return)]
Joyce, SH i. 252.
Footnote 216:[(return)]
See p. [228]. In Scandinavia the dead were called elves, and lived feasting in their barrows or in hills. These became the seat of ancestral cults. The word "elf" also means any divine spirit, later a fairy. "Elf" and síde may thus, like the "elf-howe" and the síd or mound, have a parallel history. See Vigfusson-Powell, Corpus Poet. Boreale, i. 413 f.
Footnote 217:[(return)]
Tuan MacCairill (LU 166) calls the Tuatha Déa, "dée ocus andée," and gives the meaning as "poets and husbandmen." This phrase, with the same meaning, is used in "Cóir Anmann" (IT iii. 355), but there we find that it occurred in a pagan formula of blessing—"The blessing of gods and not-gods be on thee." But the writer goes on to say—"These were their gods, the magicians, and their non-gods, the husbandmen." This may refer to the position of priest-kings and magicians as gods. Rh[^y]s compares Sanskrit deva and adeva (HL 581). Cf. the phrase in a Welsh poem (Skene, i. 313), "Teulu Oeth et Anoeth," translated by Rh[^y]s as "Household of Power and Not-Power" (CFL ii. 620), but the meaning is obscure. See Loth, i. 197.
Footnote 218:[(return)]
LL 10b.
Footnote 219:[(return)]
Cormac, 4. Stokes (US 12) derives Anu from (p)an, "to nourish"; cf. Lat. panis.
Footnote 220:[(return)]
Leicester County Folk-lore, 4. The Cóir Anmann says that Anu was worshipped as a goddess of plenty (IT iii. 289).