The Bean Tighe, Invention of an 'Irish' Fairy [revised]

 Usually when I write about fairies here (or elsewhere) I'm writing about fairies as they are found in existing material or anecdotal accounts. Today I would like to take a look at a fairy that can be found in multiple 21st century sources online identified as an Irish fairy yet is not to be found anywhere in Irish folklore. I want to point this example out today and talk about how this pseudo-Irish fairy came to be because I think it points to a couple issues that more widely need to be addressed with people outside Irish culture relating to Irish folklore and fairies, namely, appropriation and colonialism. I realize these are unpopular terms in many corners of paganism today but this is a critical conversation that needs to be had.

If you do a quick online search for 'Bean Tighe' you will turn up multiple links to articles and sites from the last decade all of which will describe a gentle friendly fairy, often referring to her as a type of Brownie house spirit*, who cleans around a home and watches over children. Images of her, again found online, depict a plump grandmotherly figure.  All emphasize her Irish folklore and many connect her to the witch hunt period, claiming that human women who had a Bean Tighe in their home would intentionally mess the house up a bit in the morning to hide the thoroughness of the Bean Tigh's cleaning lest other people notice and accuse them of witchcraft for having a fairy helper**.

 I first ran across this fairy when someone mentioned her as the Irish Brownie and was genuinely puzzled for two reasons. Firstly the name literally means 'woman of the house' or 'housekeeper' and is used in modern Irish with absolutely no fairy connotations. Secondly despite being pretty deeply immersed in Irish fairylore I had never heard of this being before. I began asking around of friends and acquaintances in Ireland and quickly found that no one else had heard of this fairy before either, which I found concerning given that the Irishness - alleged Irishness - of this fairy was firmly attached to all the online narratives I was then seeing. So I decided to research, as I do. 

What I found was that there was one reference to a fairy Bean Tighe in a 20th century source but that was far from the modern invention, however since the modern one used the archaic spelling of the 20th century source I felt safe in assuming that the modern idea was based, albeit very loosely, on that older one.  We will begin then with the older source, which is a single paragraph in Evans-Wentz's 'Fairy Faith in Celtic Countries'.

The entire entry about the Bean Tighe in Evans-Wentz's book:
"The Bean-Tighe -The Bean-Tighe, the fairy housekeeper of the enchanted submerged castle of the Earl of Desmond, is supposed to appear sitting on an ancient earthen monument shaped like a great chair and hence called Suidheachan, the 'Housekeeper's Little Seat' [sic literally seat], on Knock Adoon (Hill of the Fort), which juts out into the Lough. The Bean-tighe, as I have heard an old peasant tell the tale, was once asleep on her Seat, when the Buachailleen, or 'Little Herd Boy' [sic little boy] stole her golden comb. When the Bean-Tighe awoke and saw what had happened, she cast a curse upon the cattle of the Buachailleen, and soon all of them were dead, and then the 'Little Herd Boy' himself died, but before his death he ordered the golden comb cast into the Lough."
Evans-Wentz also suggests in a footnote the the Bean-Tighe is elsewhere called the Bean Sidhe and identifies her with Áine. The story as related by Evans-Wentz is far more like a Bean Sidhe story than anything else, even featuring the golden comb, so I'm personally inclined to believe this probably was Bean Sidhe lore rather than a distinct being.
That all said it seems clear that the passage was not meant to refer to a fairy called a 'Bean-tighe' but to a fairy bean tighe, or fairy housekeeper. Just as the Buachailleen mentioned wasn't the name of a type of fairy but simply a term in Irish, although Evans-Wentz also tries to argue that in a footnote. To make either of these terms a fairy being the word sidhe (or sí) would have to be included, hence bean sidhe = fairy woman or cú sidhe = fairy hound; without including that it just means what it means, bean an tí, woman of the house. The fact that the author translates suidheachan (modern Irish suíochán) not as chair or seat but as 'housekeeper's little seat' makes me extremely skeptical that they had any Irish themselves; if they did it shows they were being extremely loose and creative with their translations. This is the sum total of the 1911 source and I am aware of no other references in books on Irish folklore or fairies.

 In Edain McCoy's 1994 book A Witch's Guide to Faery Folk the author includes an entry on the 'Bean-Tighe' fairy which describes this being as a small elderly woman with a kind face who looks for a friendly human house to care for, and emphasizes that they will care for children and pets as well as handle chores left undone by tired mothers. All of this in exchange for a bowl of strawberries and cream left out on occasion. McCoy claims the Bean-Tighe are exclusively Irish fairies but compares them to the Scottish Brownie. She also claims that this fairy was very well known to Irish mothers across the centuries, and that they were common companions to Irish wise women who had to be careful to keep their houses just a bit messy lest they be accused of consorting with fairies and being witches. Suffice to say that is all McCoy's invention but clarifies where the majority of modern ideas about this 'fairy' came from, as we shall see. 

In 2002 Ann Franklin included the Bean Tighe in her illustrated Dictionary of Fairies, largely relying on Evans-Wentz's account but also adding that the Bean Tighe was an "Irish House faerie" who looked like a nice old woman and helped around a home in exchange for a bowl of cream, clearly drawing on McCoy.  In 2006 a website and book 'Creatures of the Celtic Otherworld' by the author Andrew Paciorek shows up with an entry on the Bean Tighe. both Franklin and Paciorek used the same spelling as Evans-Wentz which is different from the modern Irish making it notable and both dropped the dash McCoy used to separate the words, going from Bean-Tighe to Bean Tighe. Subsequent articles about this fairy would preserve the archaic spelling. 

Paciorek's Bean Tighe was different from the 1911 version in almost every detail and made no mention of Evans-Wentz's account, apparently relying largely on McCoy's writing. Whereas Evans-Wentz's Bean-Tighe was like the Bean Sidhe found elsewhere, Paciorek's Bean Tighe was a cross between a Brownie and a live-in nanny. He described an exclusively female fairy that cleaned up houses at night, watched after children, and cared for pets; he compared her to a fairy godmother. He also claimed that during the witch hunts the Bean Tighe's work was so good that women would intentionally disrupt it lest they be thought to be witches trucking with spirits. He specifically mentions that the Bean Tighe loved strawberries with cream. All of these details come from McCoy's 1994 book and would go on in the following decade and a half to be repeated and in some places added to; the repetition of key details again makes it easy to see that this is the root source even on articles that don't cite any references. 

 I just want to digress for a minute to address the particular claim that the Bean tighe fairy is especially fond of strawberries and cream.  I'm really not going to get into whether or not this may be true, if the being exists now due to common belief or not, but I do want to point out that the claim that this food as a preference is another sign of the fairies modern origin. The strawberry as we know it today only dates back to the 18th century and until the early 20th was largely an import to Ireland from the continent.  There is a native strawberry in Ireland,  Sú talún fiáin, but it is very different in appearance from the domesticated version most people are used to today.  In traditional practices relating to house fairies and spirits offerings normally include porridge, cream, milk, or small cakes. The idea that this fairy comes from older Irish folklore should immediately be questioned just for this one detail.  

 So, that is the actual history of the Bean Tighe such as I have found it. The fairy is decidedly not from Irish folklore - the first several authors writing about the Bean Tighe as a fairy were in England and offered no sources for their claims that this being was found in Irish folklore. Franklin's only clear source was Evans-Wentz who as we can see did not describe the fairy housekeeper's appearance and made no mention at all of her being helpful or even attached to human households; he said only that she was the housekeeper in a fairy "castle". The later details that have been added seem to blend existing folklore around Brownies with a more modern view of fairies in general and use little more than the name from Evans-Wentz's account.

How does appropriation and colonialism come into play? Simply put when people outside Irish culture are creating - even from misunderstanding a source - a fairy then adding many details not even found in the one questionable original source and calling it all Irish and Irish folklore. This is rooted in people taking a term from Irish, the bean an tí or more archically Bean tighe, misunderstanding it because they themselves had no Irish and no cultural context for the term and creating something new that they erroneously claimed was from Irish folklore. And to be blunt, people outside the culture do not get to treat the language or folklore like a fancy dress costume or a quick way to legitimize a new story. I realize people make such claims in folklore sometimes because a story has been passed down that way to them, and that's not what I'm talking about here. Here I'm talking about a modern author or authors who chose to create something new and intentionally play off its alleged Irishness, or perhaps created it to fill what they perceived to be a gap in Irish folklore which needed such a helpful home fairy. 

New folklore and new fairies are created - gremlins are one example of such - but no one outside a culture, any culture, should get to control that culture's folklore or redefine it to suit a foreign audience. The growth and evolution of fairy belief should be organic within a culture, and if a new fairy does come to be, as this one perhaps has, it should be treated honestly and not given a false origin story that borrows from a culture that has and is dealing with the long term effects of colonization, anglicization, and romanticization. 

*this is in itself also a gross misunderstanding of what Brownies are and what they do, but that's a bit of a digression
**honestly this is so patently ridiculous I don't even know where to start debunking it. I'll just say that no self respecting house wife or woman of the house would dirty a clean home because it was 'too clean', clean houses were not a sign that witch hunters looked for, and the witch hunts in Ireland were utterly different than elsewhere.

References
Evans-Wentz, W., (1911) The Fairy Faith In Celtic Countries
Paciorek, A., (2006) Domestic Spirits
Franklin, A., (2002) Illustrated Dictionary of Fairies McCoy, E., (1994) A Witch's Guide to Faery Folk

7 Tips To Spotting Misleading Fairy Claims

 Midsummer is upon us which means the dodgy fairy memes have emerged from the aether once again.

Instead of debunking them individually I thought this might be more useful: a basic guide to spotting misleading fairy claims. By 'misleading' I mean claims that are either entirely invented by the author, make false claims about existing beliefs, or are worded in ways that intentionally give the reader the wrong impression of the concepts. This isn't to say that all of these memes or texts are entirely wrong, but rather that they often present modern beliefs as old or distort the ideas in ways that give the impression a new or niche idea was historically universal. When you run across the points listed below your best bet is try to verify the claims with a trusted source; don't just immediately accept them.

I admit up front some of this is calling out a specific thread of new age belief around fairies, not to say that belief is invalid but to highlight it as the source and clarify that isn't a universal understanding of these things which it is always framed as.

So let's dive in.

1. Uses The Word Ancient. Pretty much the easiest tell is if the text uses the word ancient in relation to fairy beliefs, because we just don't have anything that's survived which could be fit that description. This sort of claim is almost always paired with a very modern idea and uses 'ancient' to claim legitimacy that just isn't there. Anytime I see ancient pop up in a fairy meme or text relating to beliefs, particularly around celebrations of specific dates, its always a red flag that the rest of the content needs some discernment.
2. Watch Out For Generalities. Another red flag is when the meme or text is very general or vague about its claims. Using the word Celtic is one example because that term is a general one for a group of related cultures while fairy belief is often extremely region/culture specific. So for example saying 'the Celts believed midsummer was the perfect time to engage with the fairy queen' needs to be carefully checked because the various Celtic cultures had different beliefs around midsummer, fairies, and human engagement with spirits. Often when generalities are used the rest of the info is entirely modern and inaccurate to older folk belief.
3. Tweeness. Twee is defined as things that are overly cute, sentimental, or have an affectation of quaintness; with fairies it usually manifests as ideas that they are gentle, kind, childlike spirits, or need human help. When you run across material that leans into the idea of fairies as mischievous little sprites that just want humans to be happy or have fun its safe to say the material is both very modern and likely at odds with older culture specific ideas.
4. Guardians of Nature. Pretty much any time you see broad statements about fairies protecting nature [usually meaning wilderness or sometimes specific plants] or claims that fairies reward humans who do the same you should be cautious about accepting the wider claim from that source. While I wouldn't go so far to say that no fairies could fit this statement, I would be comfortable saying that many do not and such claims are generally misleading. The vast majority of beliefs we have around these beings show that they are territorial of specific places but not that they are overtly concerned with the environment of earth. This is a more modern, new age idea without a doubt but be cautious about applying it outwards as a universal concept.
5. Anthropocentricism. Basically anything that is based on the idea that fairies, et al., have nothing better to do than wait around for a human - that is you - to show up so they can pour blessings on you isn't material that should be trusted. Just like fellow humans don't exist just to help you or do nice things for you, fairies have their own lives and agendas in folk belief. the idea that they do just exist for humans is coming from a new age interpretation of the theosophical idea that fairies are less evolved spirits seeking to gain a higher evolutionary manifestation - i.e. spirits working to incarnate eventually as humans - blended with contradictory new age ideas of fairies as ascended masters or guides. Anything that centres you as an individual and guarantees happy results with no effort on your part should be questioned.
6. Distorting Ballads. I admit this one is a bit harder to pick out if you don't know the ballad material really well but its one I see often so I did want to include it. We have a ballad where a man encountered a fairy queen while he was sitting under a tree and was then taken by her into the world of Fairy - its called Thomas the Rhymer, True Thomas, or Thomas of Erceldoune (different names, same story). But it wasn't at midsummer, or any other specific date we know of, and in every version seems it have been an accidental encounter - which is to say the fairy queen isn't riding around on holidays looking for humans sitting under trees to bless. Could it happen? Sure. Was there a historic practice of sitting under trees on midsummer to gain the fairy queens blessing? Given that almost all folklore involves avoiding or warding against these kinds of things I'm comfortable saying no. You can try this if you want and its passed around now as a modern practice, but just be aware it isn't based on a method from a ballad.
7. Fairies Are Safe. Finally anytime you see blanket claims that are fairies entirely safe to interact with, either in general or at specific times, you should be careful to vet the rest of the information. The subject of harm or help with fairies is very complicated and can't be reduced into either 'all dangerous' or 'all safe'. Sources that take an all safe approach are almost always very modern and coming from specific viewpoints, usually either new age or popculture.

Ultimately fairies are an extremely complicated subject, and its hard to make any blanket statements about them, especially as modern belief adds layers to existing ones. Hopefully this guide can offer at least some help for people in identifying potentially questionable claims or material.

What We Know About The Dagda From Irish Mythology

 As part of my running series looking at what we know about specific Irish deities from the older mythology, today I'd like to take a look at the Dagda. A great deal can be said about him, so here I am only going to offer some of the 'greatest hits' so to speak. Nonetheless this will hopefully clarify some points. 

I will also note up front because of the rampant misinformation: Danu is not his mother, he didn't help create the world nor was he one of the first created beings, Brighid is his daughter not his wife, and he isn't actually a huge oafish slob.
Now onto the myths:

• The Dagda was one of the kings of the Tuatha De Danann, following Lugh and followed by Delbaeth. He ruled for 80 years (Lebor Gabala Erenn).
• The Dagda was the warrior who saved Nauda's life after his hand was lost in battle to the Fir Bolg, by helping drive off the warrior fighting the king and by calling warriors and physicians to help him (Cét Cath Maige Tuired)
• He was king when the Gaels came to Ireland and the Tuatha De Danann retreated into the sidhe; it was the Dagda who made a compact with the humans to ensure their crops and cows flourished in exchange for a tithe of the harvest of both grain and milk (De Gabail in t-Sida)
• Although different versions credit Manannán mac Lir with this, some sources say it was the Dagda who assigned each of the Tuatha De a particular sidhe to live in (De Gabail in t-Sida)
• He is referred to as the king of all the sidhe in the Aisligne Oengusso
• He had 9 children in various sources (although some of this is contradicted in other places): Bodb Dearg, Ainge, Oengus, Finnbheara, Midhir, Aed, Cermait, Brighid, and Adair
• His wife was the Morrigan; she is listed as the mother of only 1 of his children, although most* of the others we don't know who their mother was (Dindshenchas, Cath Maige Tuired, Banshenchus)
• He obtained his magical staff or club while on a quest to revive his son Cermait who had been killed by Lugh. The staff can give life at one end and take it at the other (How The Dagda Got His Magic Staff)
• He possessed one of the 4 treasures of the Tuatha De Danann, a cauldron from which no one went away unsatisfied (Tuatha De Danand na set soim)
• Dagda is from dag dia meaning good/excellent god. He earned this name/title by promising to do everything that all the other Tuatha De had pledged in the war against the Fomorians (Cath Maige Tuired)
• As with a few other Irish deities 'the' is always used when referring to the Dagda, except in direct addresses
• He had a variety of other names including Ruad Ro-fessa [red man of great-knowledge] and  Eochaid Ollathair [horseman great-father] (Coir Anmann). In the Cath Maige Tuired he offers a long list of  nearly a dozen names for himself, with a range of meanings. 
• He owned a harp which could influence the seasons. When it was stolen by the Fomorians he had to go with Lugh and Ogma to recover it. The harp flew to his hand when he called it in the Fomorian hall and he played three magical strains of music to subdue them (Cath Maige Tuired)

*Oengus is his child by Boann, who was married to someone else at the time 

What We Know About The Morrigan From Irish Myth

 Continuing my series on what we know about various Irish gods just from the older mythology, today we're tackling a complicated, but popular, one: The Morrigan. This will be a list of some things we know about her based on various manuscripts, not modern belief or folklore, which will offer a base to understand the older views on Herself. 

                                                 Sketch of the Morrigan by me circa 2016(ish)

Things we know about the Morrigan from Irish myth:

• She is always referred to with 'the' before her name
• Her other name may be Anann, although this is uncertain (LGE)
• She was a shapeshifter who could assume many forms, including: eel, heifer, wolf, raven, crow, 'black bird', young woman, old woman (TBR, TBC, CMR)
• The only time she appears in a human shape that isn't explicitly called a disguised form, she is described as a redhaired woman (TBR)
• She is married to the Dagda (CMT, D)
• She has at least two children, Meiche with an unknown father, and Adair by the Dagda (D, AE)
• She was said to have 26 sons and 26 daughters, in context likely followers or dedicants (SG)
• She was one of three sisters grouped together which included Macha and Badb; this group is referred to as the 'three Morrigans' (LG, B, CMT1, SC)
• Her mother was Ernmas and her father was Dealbaeth (LGE)
• She is a magic worker among the Tuatha De Danann (B, CMT1, CMT)
• Her magic is oriented to battle, success, and weakening enemies (CMT1, CMT, TBC)
• She prophecies (CMT)
• She engages directly with enemies, possibly martially and definitely magically (CMT1, CMT, LGE)
• She accompanied warriors to the front lines (CMT1)
• She incites kings and warriors to fight against oppression (CMT)
• She arranges situations to disrupt the status quo when necessary (B, TBC, TBR)
• She was prayed to for success in a cattle raid (D)
• Uaimh na gCait at Cruachan in Roscommon is her particular home (TBR, D)

Sources:

CMT1 - Cét-Cath Maige Tuired

CMT - Cath Maige Tuired

LGE - Lebor Gabala Erenn

TBR - Táin Bó Regamna

TBC - Táin Bó Cúailgne

CMR - Cath Maige Rath

D - Dindshenchas

B - Banshenchus

AE - Apraid a éolchu Elga

SG - Silva Gadelica

SC - Sanas Cormaic

Fairy Facts: Each Uisge/Water Horse

 For this fairy facts we will be taking a look at the water horse, an Otherworldly horse with a taste for human flesh, among other prey. This being is found across a range of folklore but here we will focus on Irish and Scottish specifically. If you are interested in other versions you'll need to research those cultures as well, but I'm trying to keep this relatively short and concise. 

Name: Water Horse, Each Uisge, Each Uisce, Aghisky

Description: a white or dark horse, sometimes more like a pony, of exceptional quality and appearance

Found: in various folklore including Irish (each uisce) and Scottish (each uisge), associated with lakes and similar bodies of water

Folklore: The each uisce in stories is usually seen wandering alone and tempts humans to ride on it. If kept away from water it is safe to ride or even hitch to a plow and seems to have a docile temperament, but if it gets the scent of a lake or other body of water it will bolt, taking the human with it. In some stories it is said that the rider cannot dismount once the each uisge is headed towards water and when it gets into a lake, etc., it drowns the helpless human and eats them. In other stories it will also prey on cattle, sheep, and other horses. One Irish account describes an each uisce in a lake crying out and causing a horse to run into the water where it was summarily devoured. 
  Usually seen alone there are Irish tales of groups of these beings living together in lakes. On land they are also known to interact with or join mortal horses safely. 

   Like many fairy-type beings the each uisce is effected by iron; shoeing one with iron horseshoes will bind it from harming you and it can be killed with iron. In other stories they may be tamed with a bridle that has silver on it, if the bridle can be fastened onto their heads. Otherwise they have few weaknesses. 

Where It Gets Muddy: There is some overlap and confusion between each uisge and kelpies. In some Scottish folklore the two terms are used interchangeably or kelpie is used to translated each uisge, but there are also differences in their folklore. It is unclear whether they should be understood as different types of beings or as the same thing under different terms. Kelpies, unlike each uisge, are known to shapechange into a human form, in which they will seduce humans. Usually the human will realize the true nature of their lover when they notice water plants in the kelpies hair or see that their hair never completely dries. In some stories they are known to wed a human although it usually ends badly. 

What They Aren't: Despite some artwork that depicts them this way there are no stories of Each Uisge as half horse half fish beings or as sea monsters. Similarly they are not monstrous in appearance, skeletal, or decaying. Like the cait sidhe they are better understood as a fairy in the form of a horse than as a horse, as they are intelligent and may be able to shape shift into a human form.

Book Review: The Thorn Key

 For as long as I can remember I have loved poetry. From Mother Goose and schoolyard rhymes to Emily Dickenson and Dylan Thomas, there is just something about the flow and rhythm of poetry that speaks to me. It allows more expression that prose. It speaks in imagery and emotion. And given my similar love of folklore and fairy tales when I saw that Jeana Jorgensen had written a book of poetry inspired by fairy tales, how could I resist?

The Thorn Key by Jeana Jorgensen is a captivating collection of poems that speak as much to our thoroughly modern world as to the distant imagined world of fairy tales. The words weave together monsters and maidens with cars and college loans - and it works, brilliantly, somehow making the fairy tale more relatable and the modern world more magical. It is a book that speaks in metaphor and allegory and blunt directness, keeping the reader captivated and just slightly off balance.

The book's 40 poems are divided into 4 sections by broad themes: Door of Red and White Roses, Door of Swan and Raven Feathers, Door of Gold and Silver Crowns, and Door of Bone and Ice Needles. I also appreciated that the author included an appendix of tale types; a tale type is something used in fairy tale studies to group together stories with similar themes and plots under different names. In this case Jorgensen listed the tale types she used by number and name and with each one listed the poems that fit into it. I liked this because it allowed for some cross referencing to tales I wasn't as familiar with and also helped show the pattern of poems that were connected by theme. I also really liked the afterword, where the author provided context for the poems, some great detail on the way that fairy tale studies intersect modern interpretations of stories, and her own motivation for writing these poems. 

My favourite poem was The Ogre's Heart, which resonated strongly to me of some of my own experiences, putting into beautiful words the cost of strength. I also particularly liked You Can't Just Leave Your Car Keys These Days which made me laugh aloud. But I can't think of any poem I skipped or shrugged away - they are all evocative, they each speak to a little piece of modern experience dressed in silk and sealskin or blood and iron. And perhaps they convey more truth written the way they are than they would in prose, bridging the fantastic and the mundane. 

If you like fairy tales or poetry, or both, or if you are just in the mood for some catharsis then I definitely recommend this book. 

What We Know About Manannán mac Lir in Irish Myth

 What we know about Manannán mac Lir from Irish myth (a partial list):

- He initially appears as a king of Emhain Abhlac (an Otherworldly island) across various stories in the Mythic cycle

- He is incorporated as one of the Tuatha De Danann by the 11th century (the Fenian cycle of myths)

- The Cóir Anmann calls him a god of the sea

- He helps the Tuatha De Danann to go into the sidhe and teaches them how to live there and to pass invisibly to mortals (Lebor Gabala Erenn)

- He assigned the TDD their new homes in the sidhe (Altram Dá Tige Medar)

- He ruled as co-king of the TDD with Bodb Dearg (Altram Dá Tige Medar)

- His father is given as Elloth in the Lebor Gabala Erenn but later as Lir; it is likely that 'mac Lir' was originally an epithet related to his skill on the ocean

- His wife in the Ulster Cycle is Fand, and he appears in Serglige Conchulainn after Fand falls in love with Cu Chulainn to use magic so that the two will forget each other, in order to end the rivalry between Fand and Cu Chulainn's wife Emer.

- His wife according to folklore in Cork is the Cailleach

- Or his wife might be Áine, but alternately she might be his daughter

- other children include Niamh, Cliodhna (maybe), Curcog, and a son named Ilbreac

- Lugh is his foster-son, and in the Oidheadh Chloinne Tuireann several of Manannán's possessions are held by Lugh, including both his horse and his curragh.

- He travels to the human world in order to father Mongan, a figure in the Cycle of Kings

- One of his greatest and most well known treasures is the crane bag, which was made from the skin of Aoife who had been turned into a crane by a romantic rival. This bag held an assortment of magical treasures that belonged to Manannán (Dunaire Finn)

What We Know About Flidais From Irish Mythology

 Things we know about Flidais from Irish mythology:

- her epithet is Foltchaoin "soft haired"

- she has 4 daughters according to the Lebor Gabala Erenn: Arden, Dinand, Bé Chuille, and Bé Teite

- Fand is also her daughter according to the Metrical Dindshenchas

- her son is Nia Segamain according to the Banshenchus which also says her husband's name was Adammair

- same source says that she gave her son power to milk deer as if they were cows:

"Flidaise Foltcháin, that is, Flidais the queen, one of the Tuath Dé Danann, 'tis she was wife of Adammair son of Fer Cuirp; and from her Buar Flidaise ('Flidais's cattle') is said,

Nia Ségamain, that is, ség 'deer' is a máin 'his treasure'; for during his time cows and does were milked in the same way every day, so to him beyond the other monarchs great was the treasure of these things. And it is that Flidais (above-named) who was mother of Nia Ségamain son of Adammair; and in Nia Ségamain's reign those cattle were milked, that is, double cattle, cows and does, were milked in the time of Nia Ségamain, and it was his mother that gave him that fairy power."

- she possesses a magical cow which can feed 300 men in a single milking or an entire army in a week (Táin Bó Cúailgne and Táin Bó Flidais)

- according to the Banshenchus: "Though slender she destroyed young men. She decreed hard close fighting."

- in the Táin Bó Flidais she was the lover of Fergus mac Roich, who otherwise needed 7 women to satisfy him

Image is a statue of Flidais made by Via Hedera circa 2013 (?)

What We Know About Brighid From Mythology

 This is the first in a new series I'm going to be doing sharing information on various deities from Irish mythology, focused on what the mythology itself tells us. This won't include modern beliefs or folklore, but hopefully will help people understand the foundational material we are working with. 

Things we know about the Irish goddess Brighid from mythology:

- her father is the Dagda (LGE & SC)

- she had a son named Ruadán via the half-Fomorian king Bres (CMT)

- she *may* have had three other sons, Brian, Iuchar, and Iucharba, with Tuireann (Grey references this as marginalia on a text; see Gray's CMT notes)

- alternately she may have had three [other] sons with Bres: Brian, Luchar, and Uar (IidT)

- she possessed a variety of animals described as 'kings' of their respective species including a ram, boar, and oxen; these animals would cry out when violations occured in Ireland (LGE)

- she invented a whistle to alert at night (CMT)

- she was the first person to caoin/keen in Ireland after her son Ruadán was killed (CMT)

- she was strongly associated with poetry and poets (CMT notes, SC, LGE, IidT)

- she may have been understood as a group of three sisters: a poet, smith, and healer (SC)

Sources:

CMT - Cath Maige Tuired

LGE - Lebor Gabala Erenn

SC - Sanas Cormaic (folk etymologies, so take with a grain of salt. Throw out his claim that her name was 'fiery arrow' completely)

IidT - Imcallam in da Thurad