ciliation might be effected. Meanwhile, however, Fuamnach went to the grianan and again by a magic wind ejected Etain, who was blown upon the breeze until she fell through the roof of Etair's house into his wife's golden cup. She swallowed the insect and later gave birth to the divinity as an infant called Etain, who, more than a thousand years before, had been born as a goddess. When she now grew up, as she and her maidens were bathing, a warrior appeared, singing about Etain, and then vanished, this being Midir, or possibly Oengus, who had discovered Fuamnach's treachery and struck off her headHere, however, is interpolated a verse telling how not Oengus but Manannan slew or burned her, as well as her grandson^ Siugmall.4
The next section of the story exists in two forms and relates how Etain was married by Eochaid Airem, King of Ireland. His brother, Ailill Anglonnach, fell in love with her, and when at last he disclosed this to Etain, she, after much persuasion, arranged a meeting-place with him. At the appointed time however, Ailill did not come, being hindered by sleep; but one in his likeness appeared to Etain on successive occasions and at last announced himself to be Midir, who had thus dealt with Ailill, and told her how she was his consort, parted from him by magic. Nevertheless, she refused to go with him; but when she told Ailill, he was cured of his love. The Egerton version then relates how Midir, appearing in hideous form, carried off Etain and her handmaid Crochan to his síd of Bri Léith, near the rising of the sun, first staying on the way at the síd of his divine relative Sinech; and when Cróchan complained of wasting time there, Midir said that this síd would now bear her name.
In the version given by the Leahhar na hllidre the incident of Midir's disclosing himself is more mythical in character. He invited Etain to the gods' land, "the Great Plain," or Mag Mór—a marvellous land, wherein is music. Its people are graceful, and nothing is called "mine" or "thine." The plains
