Page:Folk-lore - A Quarterly Review. Volume 21, 1910.djvu/217

Rh since 1790 has been collected from the mouths of the people, and not from books nor from the notes of others, and I have tried, where possible, to gather various versions of the legends without the dangerous aid of "leading questions."

Were we assured of the date of their origin, place names would be our most authentic, and perhaps our earliest, evidence of traditional beliefs and superstitions, but their first records only give a minimum date. To take a few examples:—if we may accept explanations earlier than 800, the name of Iniscatha, traceable from about 550, embodies the name of a monster, (probably the "god or demon of the flood"), dispossessed by St. Senan, the missionary of the Corcavaskin district. Again, Craganeevul near Killaloe recalls the belief in Aibhill, or Aibhinn, "the beautiful," the tutelary spirit of the ruling house of the Dalcassians, the later O'Briens. If the "Life of St. Maccreiche" be early, it bears out a later belief that the cave of Poulnabruckee, in Inchiquin, commemorates no ordinary badger, but the formidable "demon-badger," killer of cattle and men.

Following certain topographical lines I give the names as they occur, rather than as grouped according to beliefs. I must also premise that the Dalcassian tribes virtually covered the eastern Baronies of Bunratty and Tulla, with part of Inchiquin, from about 377; the Corca Modruad, (the royal line of the mythical Queen Maeve and Fergus mac Roigh), were in Burren and Corcomroe from still earlier times, beyond the range of even historical tradition ; while a third great independent line, the Corca-