Anu," in an inscription from Vaucluse, and the identification is perhaps established by the fact that goddesses of fertility were drawn through the fields in a vehicle.221 Cormac also mentions Buanann as mother and nurse of heroes, perhaps a goddess worshipped by heroes.222
Danu is also identified with Brigit, goddess of knowledge (dán), perhaps through a folk-etymology. She was worshipped by poets, and had two sisters of the same name connected with leechcraft and smithwork.223 They are duplicates or local forms of Brigit, a goddess of culture and of poetry, so much loved by the Celts. She is thus the equivalent of the Gaulish goddess equated with Minerva by Cæsar, and found on inscriptions as Minerva Belisama and Brigindo. She is the Dea Brigantia of British inscriptions.224 One of the seats of her worship was the land of the Brigantes, of whom she was the eponymous goddess, and her name (cf. Ir. brig, "power" or "craft"; Welsh bri, "honour," "renown") suggests her high functions. But her popularity is seen in the continuation of her personality and cult in those of S. Brigit, at whose shrine in Kildare a sacred fire, which must not be breathed on, or approached by a male, was watched daily by nineteen nuns in turn, and on the twentieth day by the saint herself.225 Similar sacred fires were kept up in other monasteries,226 and they point to the old cult of a goddess of fire, the nuns being successors of a virgin priesthood like the vestals, priestesses of Vesta. As has been seen, the goddesses Belisama and Sul, probably goddesses of fire, resembled Brigit in this.227 But Brigit, like Vesta, was at once a goddess of fire and of fertility, as her connection with Candlemas and certain ritual survivals also suggest. In the Hebrides on S. Bride's day (Candlemas-eve) women dressed a sheaf of oats in female clothes and set it with a club in a basket called "Briid's bed." Then they called, "Briid is come, Briid is welcome." Or a bed was made of corn and hay with candles burning beside it, and Bride was invited to come as her bed was ready. If the mark of the club was seen in the ashes, this was an omen of a good harvest and a prosperous year.228 It is also noteworthy that if cattle cropped the grass near S. Brigit's shrine, next day it was as luxuriant as ever.
Brigit, or goddesses with similar functions, was regarded by the Celts as an early teacher of civilisation, inspirer of the artistic, poetic, and mechanical faculties, as well as a goddess of fire and fertility. As such she far excelled her sons, gods of knowledge. She must have originated in the period when the Celts worshipped goddesses rather than gods, and when knowledge—leechcraft, agriculture, inspiration—were women's rather than men's. She had a female priesthood, and men were perhaps excluded from her cult, as the tabued shrine at Kildare suggests. Perhaps her fire was fed from sacred oak wood, for many shrines of S. Brigit were built under oaks, doubtless displacing pagan shrines of the goddess.229 As a goddess, Brigit is more prominent than Danu, also a goddess of fertility, even though Danu is mother of the gods.
Other goddesses remembered in tradition are Cleena and Vera, celebrated in fairy and witch lore, the former perhaps akin to a river-goddess Clota, the Clutoida (a fountain-nymph) of the continental Celts; the latter, under her alternative name Dirra, perhaps a form of a goddess of Gaul, Dirona.230 Aine, one of the great fairy-queens of Ireland, has her seat at Knockainy in Limerick, where rites connected with her former cult are still performed for fertility on Midsummer eve. If they were neglected she and her troops performed them, according to local legend.231 She is thus an old goddess of fertility, whose cult, even at a festival in which gods were latterly more prominent, is still remembered. She is also associated with the waters as a water-nymph captured for a time as a fairy-bride by the Earl of Desmond.232 But older legends connect her with the síd. She was daughter of Eogabal, king of the síd of Knockainy, the grass on which was annually destroyed at Samhain by his people, because it had been taken from them, its rightful owners. Oilill Olomm and Ferchus resolved to watch the síd on Samhain-eve. They saw Eogabal and Aine emerge from it. Ferchus killed Eogabal, and Oilill tried to outrage Aine, who bit the flesh from his ear. Hence his name of "Bare Ear."233 In this legend we see how earlier gods of fertility come to be regarded as hostile to growth. Another story tells of the love of Aillén, Eogabal's son, for Manannan's wife and that of Aine for Manannan. Aine offered her favours to the god if he would give his wife to her brother, and "the complicated bit of romance," as S. Patrick calls it, was thus arranged.234
Although the Irish gods are warriors, and there are special war-gods, yet war-goddesses are more prominent, usually as a group of three—Morrigan, Neman, and Macha. A fourth, Badb, sometimes takes the place of one of these, or is identical with Morrigan, or her name, like that of Morrigan, may be generic.235 Badb means "a scald-crow," under which form the war-goddesses appeared, probably because these birds were seen near the slain. She is also called Badbcatha, "battle-Badb," and is thus the equivalent of -athubodua, or, more probably, Cathubodua, mentioned in an inscription from Haute-Savoie, while this, as well as personal names like Boduogenos, shows that a goddess Bodua was known to the Gauls.236 The badb or battle-crow is associated with the Fomorian Tethra, but Badb herself is consort of a war-god Nét, one of the Tuatha Dé Danann, who may be the equivalent of Neton, mentioned in Spanish inscriptions and equated with Mars. Elsewhere Neman is Nét's consort, and she may be the Nemetona of inscriptions, e.g. at Bath, the consort of Mars. Cormac calls Nét and Neman "a venomous couple," which we may well believe them to have been.237 To Macha were devoted the heads of slain enemies, "Macha's mast," but she, according to the annalists, was slain at Mag-tured, though she reappears in the Cúchulainn saga as the Macha whose ill-treatment led to the "debility" of the Ulstermen.238 The name Morrigan may mean "great queen," though Dr. Stokes, connecting mor with the same syllable in "Fomorian," explains it as "nightmare-queen."239 She works great harm to the Fomorians at Mag-tured, and afterwards proclaims the victory to the hills, rivers, and fairy-hosts, uttering also a prophecy of the evils to come at the end of time.240 She reappears prominently in the Cúchulainn saga, hostile to the hero because he rejects her love, yet aiding the hosts of Ulster and the Brown Bull, and in the end trying to prevent the hero's death.241
The prominent position of these goddesses must be connected with the fact that women went out to war—a custom said to have been stopped by Adamnan at his mother's request, and that many prominent heroines of the heroic cycles are warriors, like the British Boudicca, whose name may be connected with boudi, "victory." Specific titles were given to such classes of female warriors—bangaisgedaig, banfeinnidi, etc.242 But it is possible that these goddesses were at first connected with fertility, their functions changing with the growing warlike tendencies of the Celts. Their number recalls that of the threefold Matres, and possibly the change in their character is hinted in the Romano-British inscription at Benwell to the Lamiis Tribus, since Morrigan's name is glossed lamia.243 She is also identified with Anu, and is mistress of Dagda, an Earth-god, and with Badb and others expels the Fomorians when they destroyed the agricultural produce of Ireland.244 Probably the scald-crow was at once the symbol and the incarnation of the war-goddesses, who resemble the Norse Valkyries, appearing sometimes as crows, and the Greek Keres, bird-like beings which drank the blood of the slain. It is also interesting to note that Badb, who has the character of a prophetess of evil, is often identified with the "Washer at the Ford," whose presence indicates death to him whose armour or garments she seems to cleanse.245
The Matres, goddesses of fertility, do not appear by name in Ireland, but the triplication of such goddesses as Morrigan and Brigit, the threefold name of Dagda's wife, or the fact that Arm, Danu, and Buanan are called "mothers," while Buanan's name is sometimes rendered "good mother," may suggest that such grouped goddesses were not unknown. Later legend knows of white women who assist in spinning, or three hags with power over nature, or, as in the Battle of Ventry, of three supernatural women who fall in love with Conncrithir, aid him in fight, and heal his wounds. In this document and elsewhere is mentioned the "síd of the White Women."246 Goddesses of fertility are usually goddesses of love, and the prominence given to females among the síde, the fact that they are often called Be find, "White Women," like fairies who represent the Matres elsewhere, and that they freely offer their love to mortals, may connect them with this group of goddesses. Again, when the Milesians arrived in Ireland, three kings of the Tuatha Déa had wives