dubhthach Thank you for your post.

I will continue my discussion abut Crom Dubh, Hromi Daba, Dabog, Dagda, Lug and how they all relate to each other. The problem is where to start. Well Dingle is as good a place as any. If we look at pilgrim routes around County Kerry, in each case the origins of th e Christian pilgrimage lie in ancient pagan celebrations, and are a continuaton of the spiritual life of the land from the days of Lug and Crom Dubh. Crom DubhThe Black Crooked One appears in the story of the pilgrimage to Mount Brandon. Th e journey starts at Ventry Strand and travels over the Dingle peninsula along th e "Saints Road". This Pilgrimage is believed to be a continuation of the Ancient celebrations of Lughnasa, and is associated with the gods Lugh and Crom Dubh. In this story Saint Brendan is the Christian warrior battling the old pagan gods, and in various accounts he ousts Crom Dubh from the mountain, or converts him to Christianity. A carved stone head in the old church at Cloghane was believed to represent Crorn Dubh. Many physical objects in the modern landscape suggest evi dence of the early Christian pilgrimage. Gallarus Oratory is situated near the r oute, and it has been suggested that this dry stone structure was built for the practical purpose of sheltering pilgrims during bad weather; however, Gallarus r emains something of a mystery and there is no agreement either as to its date an d purpose. http://en.wikipedia.org/wiki/Gallarus_Oratory http://www.megalithicireland.com/Gallarus%20Oratory.htm A boulder at Kilcolman is inscribed Colnin the Pilgrim , and the Arraglen stone pill ar on the slopes of Brandon is carved with the Ogham inscription - Ronan the Prie st . Obviously these all used to be holy stones associated with Crom Dubh, which w ere "converted" or "christianised". At Kilmajiceader there is a medieval church, with a number of bullaun stones. The stones were believed to be sacred and pilg rims may have splashed rainwater gathered in the hollows onto afflicted areas. O n reaching the summit, pilgrims could rest against Leac na nDrom the stone of the backs, which was reputed to cure backache and rheumatism. Pilgrims made nine cir cuits of St Brendan s well, and carried home water from the holy well. In modern t imes the pilgrimage is made on the last Sunday in July - Crom Dubh Sunday, and S t Brendan s Day - May 16th. This is one of the versions of the story how st Brendan defeated Crom Dubh: Quote: Saint Brendan and his brethren are erecting a church at Cloghane, at the foot of Mount Brandon. They ask the local pagan chieftain, Crom Dubh, for a contributio n. He volunteers a bull, knowing full well that the bull is wild and dangerous. Brendan's monks attach a halter to the bull's neck and lead the animal placidly away. The bull was slaughtered and his meet was eaten by the workers and his blo od was used for mortar. Crom Dubh is furious and demands the bull's return. Bren dan writes the words Ave Maria on a slip of paper and suggests to Crom Dubh that the paper weighs more than the bull. Nonsense, asserts the pagan chieftain. A s cale is arranged and, sure enough, the paper outweighs the bull. Crom Dubh is so impressed that he submits to conversion, along with all of his tribe. A pattern (patron saint day) to Crom Dubh's honor is held in the village of Ballybran on the last day of every July ever since. It is called in Irish Domach Crom Dubh (C rom Dubh Sunday). Some villagers add that the celebration of Domach Crom Dubh us ed to take place in the graveyard around the head which represented Crom Dubh. M arie MacNeill attested to the antiquity of the head and surmised that the stone

was probably taken to the top of Mount Brendon for the harvest festival of Lughn asad. (From Irish folclore commission Archives) from: "Saints, Scholars, and Schizophrenics: Mental Illness in Rural Ireland" This story shows that the sacrificial animal of Crom Dubh was a bull. Bulls are always found as a replacement sacrifice used instead of human sacrifice and espe cially instead of king's sacrifice. The fact that the bull's blood was used for mortar points at human sacrifices performed to insure successful erection of bui ldings. This type of sacrifice is well documented in Europe and particularly in the Balkans. What is even more astonishing is the description of the saint's day celebration dedicated not to st Brendan but to Crom Dubh. I would suggest that word pattern comes from pater (father) as well as patron (protector). Hromi Daba , Dabog, the wolf king, the wolf shepard is considered to be the father of Serbs . So here in the hart of the Corcu Duibne land people we have a village of Bally bran which is an equivalent of Ballydubh as vran and dubh mean the black, dark, in Serbian. These people celebrate slava, saint protector day but ultimately cel ebration of the main ancestor of the Corcu Duibne: Crom Dubh. The fact the the o riginal mass used to be held on the graveyard just confirms that what we have he re is an ancestor cult celebration called slava, which only exists among the Ser bs, and as we see now among some Irish as well. Who was this Brendan the man who defeated Crom Dubh? Quote: In 484 Brendan was born in Tralee, in County Kerry, in the province of Munster, in the south-west of Ireland.[5] He was born among the Altraige, a tribe origina lly centered around Tralee Bay, to parents called Finnlug and Cara. https://en.wikipedia.org/wiki/Brendan When we look at the name of Brendan and his father we find something very intere sting: Quote: Finlug, Fionn Lugh, Finlug, Finnlug, Fionnlugh, Fionnl, Finlag, Finlo, Fionnlaoch Derived from Gaelic fionn "white, fair" and lug "light, brightness". The second element may refer to the pagan sun god Lugh, in which case it means "fair Lugh". This was the name of numerous minor early Irish saints ("three of the most ofte n mentioned are Finnlug, the father of Saint Brendan; Finnlug of Doon (Co. Limer ick); and Finnlug, the father of St Finnian of Clonard"), "which is curious, as the name combines those of two of the best-known pagan figures, Fionn mac Cumhai ll and Lug Lmfhota... James Joyce cites the name as Fynlogue in Finnegans Wake (193 9), exploiting both the shadowy ambiguity and the possible associations with Fio nn mac Cumhaill." It is probably an older form of Fionnlagh (a Christianized var iant, in which the second element was replaced with laogh "hero, warrior"). So Brendan's father is Lugh, Crom Dubh. When we look at the name of his mother w e realize that his mother Cara is Crom Dubh's wife Corra: Quote: Crom was not a batchelor. We have 2 stories of Crom having a partner - 1) Aine o r Corra, goddess of Ireland, and harvest deity, who lives on Cruachain Aigle aka The Reek or Croagh Patrick. 2) He attracted a familiar spirit that followed him . Her name is a generic: Linnaun shee, a fairy sweetheart; in Irish spelt "leannn sidhe." Linnaun-shee or more correct Lannaun-shee; a familiar spirit or fairy t hat attaches itself to a mortal and follows him. From Irish leannan, a lover, an d sidh [shee], a fairy: lannaun-shee, 'fairy-lover.' This clearly tells us that Crom as a mortal had special powers sufficient to have a fairy lover... Crom s two sons were called Tideach and Clonnach, they are made out to be even worse than C rom himself. Crom also had two dogs - Coinn Iothair (hound of rage) and Saidhthe

Suaraighe (bitch of wickedness). Quote: A pilgrimage is made to Croagh Patrick on the last Sunday in July, and although such a pilgrimage is associated with Lughnasa, locally it is called Domnack Chro m Dubh (Crom Dubh's Sunday). Lough na Corra at the base of the mountain is thoug ht to be the site where a demon named "Cora" was driven by the saint. Saint Patrick fought one of his greatest battles at this site as he was lured in to battled with Corra the triple goddess taking serpent form. From Loch Derg (La ke of the Cave) Patrick was abducted into the otherworld but he escaped which sh ows his victory not only over Corra but of all Paganism as it is said that after defeating Corra all snakes on Irish soil disappeared. But there is a hint on th at Island the lake of the cave and with Corra in snake form, for the cave was a paga n sanctuary, with a temple of incubation which practised this ritual of incubati on of entering the otherworld through mind altering techniques or drugs. The sna ke was always associated with these sanctuaries as throughout Europe in similar temples they roamed free. It is well documented that the Romans wiped out such s anctuaries, wiping out these ancient practices, creating the way for Christianit y and so we have Saint Patrick fighting Corra, a symbolism of Irish Paganism. Also, Brendan's own name could just be a bastardization of Bran as was suggested by Marie MacNeill. In Dingle locals claim that the true name of the Brendan's h ead peninsula is Bran's nose. What is interesting is that b and v sounds are int erchangeable as they are produce using the same position of the speech apparatus and can be very easily morphed into one another. In Irish we actually don't hav e v. Instead we write bh and mh. Now vran in Serbian means black, vrana means cr ow and bavran or vran is a raven. In his book "The white goddess", Robert Graves calls Bran a Crow-god: Quote: The Bran cult seems also to have been imported from the Aegean. There are remark able resemblances between him and the Pelasgian hero Aesculapius who, like the c hieftain Coronus ('crow') killed by Hercules, was a king of the Thessalian crowtotem tribe of Lapiths. Aesculapius was a Crow on both sides of the family: his mother was Coronis ('crow'), probably a tide of the Goddess Athene to whom the c row was sacred. Tatian, the Church Father, in his Address to the Greeks, suggest s a mother and son relationship between Athene and Aesculapius: After the decapi tation of the Gorgon .. . Athene and Aesculapius divided the blood between them, and while he saved lives by means of them, she by the same blood became a murde ress and instigator of wars. Aesculapius's father was Apollo, who was first a go d of the Underworld and then became a sun god. http://72.52.202.216/~fenderse/The-White-Goddess.pdf Quote: Because of their dark color and gruesome dietary habits, ravens were especially connected with gods of war and death. But those same gods were also associated w ith growth and fertility, so ravens were also symbols of new life. It was the ra ven that accompanied the souls of the dead to the afterlife, and portraits of th e deceased often depicted them with the bird. Ravens were sometimes viewed as re incarnated warriors or heroes the Welsh hero Owain had an army of invincible rav ens, which are sometimes interpreted as an army of reincarnated warriors. The warrior god Bendigeitvran, better known as Bran the Blessed, was for a time th e Welsh/British father god; his name means blessed raven. Bran's head is rumored t o be buried under the Tower of London, where it protects England against invader s. A persistent superstition regarding the tower is that should the ravens who i nhabit it flee, England will be without protection. The raven was the ruler of the domain of air and therefore of communication; the cry of the raven was often interpreted as the voice of the gods. Images of the

gods Lugh and Bran often depict them with birds alighting on their heads and sho ulders, symbolizing this divine communication. (The Norse god Odin, who is somet imes compared to Lugh and Bran, has as his companions two ravens called Thought and Memory.) For this reason, ravens were favored by the druids for use in divin atory ritual. http://www.netplaces.com/celtic-wisd...f-the-gods.htm If raven was the ruler of the domain of air it was associate with god Lugh who was also d Welsh word for raven is "vran" maybe this Lugh. Is association of wren with Luth miss will talk about this later. and therefore of communication, and god of communication, and Serbian an is why we have wren associated with translation of the original myth? I

Quote: The Welsh mythological texts of the Mabinogion were recorded between the 14th an d 15th centuries in Middle Welsh. As a result there are discrepancies regarding the spelling of names, because English translations maintain Middle Welsh orthog raphy whereas Modern Welsh versions use Modern Welsh orthography. In Middle Wels h, there was some variation on the name Brn; other forms include Vran and Uran. http://en.wikipedia.org/wiki/Bran_the_Blessed Quote: John T. Koch proposes a number of parallels between the mythological Bendigeidfr an and the historical Celtic chieftain Brennus, who invaded the Balkans in the 3 rd century BC.[3] http://en.wikipedia.org/wiki/Bran_the_Blessed This is interesting. Was this 3rd century BC invasion just going back home? Or d id all the glorious things from Irish Myths actually happen in the Balkans and w ere later brought and transplanted to Ireland? Marie MacNeill also says that worship of St Brendan has replaced the worship of a sun god Lugh which was originally worshiped on mountain tops. What is interest ing is that all those mountain tops are also associated with Crom Dubh. In Ireland we have a triple deity called Crom Dubh but also Lugh. He was often p ortrayed as a triple headed god. Crom Dubh was a god of the underworld, the sun god and the god of fertility. In Serbia this triple god of the underworld, sun a nd fertility is is Dabog, hromi daba, triglav. Last edited by dublinviking; 09-08-2013 at 17:36. dublinviking is offline Unread 09-08-2013, 16:43 #150 dublinviking Registered User Join Date: Nov 2012 Posts: 97 Adverts | Friends Irish name for Dingle is Corca Dhuibhne. Quote: The Dingle Peninsula is named after the town of Dingle. The peninsula is also co mmonly called Corca Dhuibhne (Corcu Duibne) even when those referring to it are speaking in English. Corca Dhuibhne,[1] which means "seed or tribe of Duibhne"[2 ] (an Irish personal name), takes its name from the tath (people, nation) of Corc o Dhuibhne who occupied the peninsula in the Middle Ages and who also held a num ber of territories in the south and east of County Kerry. http://en.wikipedia.org/wiki/Dingle_Peninsula

In Serbian "kur" means penis and "kurac" means erect penis. Is it possible that Corca Dhuibhne could mean the penis of Dubh and that people who live on it are i ndeed seed of Dubh, Crom Dubh? Serbian (South Slavic) word Kur, Kurac (pronounced Kur, Kurats) meaning penis, d ick, is a mystery for Slavists because it has no matching words in any other Sla vic language. But it is one of those words which shows how deep is the connecti on between the Serbs and the Irish. Irish word "Cur (Cuir)" means "to put". In S erbian, "to put" is "Stav-iti" (to place) but also "Gur-nuti" (to put, push). Fr om here we have the equality of the roots: Cur = Gur = to put, to push or what i s put or pushed. "Cur" and "Gur" are actually one and the same word, as both "k" and "g" sounds are produced using the same position of the speech apparatus and are interchangeable. So let's see what Irish words we can find with this "C(g)u r" root and what are the counterparts in Serbian: Cur (kur) - to saw, to plant. In order to plant or saw, you need to stick put, s tick, push something into the ground. In the same way when you are sawing childr en, you have to push the penis into vagina which in Serbian is "gurnuti (g)kurac ". This is where word kur (penis) comes from. - (sejati, saditi. Da bi se sejalo sadilo nesto mora da se ugura u zemlju. Isto kao kad se prave (seju) deca onda se Gur gurne u Pitcu...) Cur (kuur) - to foam. this word is probably newer and describes what happens to (kur, gur) when you have an intercourse. In Serbian, a slang expression meaning "to have an intercourse" is karati (kurati), garati (gurati) where "kara" is ano ther version of "kur". It is interesting that word penis has the same meaning (f oaming) in Serbian. pena - foam, peni se - is foaming. - (peniti se - Ovo je nov ija rec i predstavlja opis onoga sto se desava sa Curom, Gurom kad se Kara, Kura , Gara, Gura. Interesantno je da i rec Penis znaci isto Peni se... Cur (kur) - to burry. word kurgan probably comes from this root. kurgan - burial . when you are burring something you are pushing it (ti ga guras) into the groun d. kurgan - gur ga - push him under, bury him. - (zakopati (odavde verovatno dol azi rec kurgan). Kad se zakopava onda se zagurava, gura se nesto u zemlju. Curga n, Kurgan je verovatno od Gur ga - gurni ga, zakopaj ga...) Curamach (kuramak) - throwing out. this word consists of Cur + Amach = put out, push out. Irish word amach has the same meaning as Serbian word "mak" meaning in front, outside. From word mak we have words like: Po-mak-nuti - to move something Mak-nuti - move something out Za-mak, Za-maka-o, Za-mak-nuti be or go behind something which is before you and will prevent others from seeing you. Zamak is one of the worda used to denote f ortification walls U-mak, U-mak-ao escape, to escape, to be so much ahead of your pursuers that the y give up the chase izbacivanje. Ova rec se sastoji od Cur + Amach = Gur + Napolje = Izbaciti. Ova r ec Amach znaci na irskom napred, napolje i verovatno ima isti koren kao nase Mak , napred, napolje. Odavde Po-mak-nuti, Mak-nuti (pomeriti napred napolje), a i Z a-mak, Za-maka-o, Za-mak-nuti (biti otici iza necega sto je ispred tebe i ne da ti da vidis ili uzmes), U-mak-ao (Neko ko je otisao suvise daleko napres pa ne v redi da ga vise juris) Cuiras (Curas) (kuras)- to put out, to stick out, to protrude. this word consist s of two words: Cuir + as = put out of, from. Kurac is an erect penis, penis whi ch is sticking out. - (izbaciti napolje, istaknuti, pokazati. Ova rec se sastoji

iz reci Cuir + as = Gur + iz, napolje, od sebe ili necega.) Cursuas (kursuas)- lifting, erection. this word consists of two words: Cur + Sua s meaning to put up. First you kur (peinis) goes up, turns into kurac, and then someone climbs on in, "peni se" meaning climb up as well as foam up. - (Podizanj e, Erekcija. Ova rec se sastoji od Cur + Suas = Gur + na gore. Penis isto moze d a bude od Penise, Penje se, Dize se. Prvo se penis popenje, pa se onda neko na n jega popenje kad mu se kaze: "peni se"...) Curadh (kurad)- one who is sticking out, who stands out, who is distinguished, h ero, brave man, champion. this word consists of two words: Cur + Adh. Adh is wor d ending which is used in the Irish language to create a noun from a verb which is a description of an action. This word also means luck, in a sense that someon e got lucky. This is very old construction because it describes exactly what hap pened in the oldest times when action did not always have intended consequence o r result. One needed to be lucky, otherwise his work would not yield a result. S o Curadh is someone who was lucky to survive all dangerous actions and by doing so he became someone who sticks out. In Serbian "biti Kurat" "biti kuronja" mean s hero, brave man, champion. - (onaj koji se istice, junak, heroj, sampion. Ova rec se sastoji od Cur + Adh = Gur + At. Adh je nastavak koji se stavlja da bi se od radnje napravila imenica. Ali takodje znaci i sreca, u smislu posrecilo mu s e. Ovo je jako jako staro jer opisuje tacno ono sto se desavalo u najstarije vre me, kad rad, radnja nije uvek imala zeljeni rezultat. Trebalo je da ti se posrec i da bi ti rad postao zarada, za-rad, ono sto se dobija ostaje posle rada... Dak le rec Curadh - Kurath znaci neko ko se istice, ali i neko ko je srecan jer je u to staro vreme trebalo biti srecan da bi se istakao necim a ne natakao na nesto ...Ovo je takodje prakticno prevod od "upala mu sekira u med", odnosno posrecilo mu se... Curata (kurata)- Brave. You need to be brave to become hero, brave man, champion . - (hrabar. Potrebno je biti hrabar da bi postao Kurath...) Curatacht (kurataht)- Bravery - (hrabrost. Potrebno je biti hrabar da bi postao Kurath..) Curca (kurka)- Crest particularly on cockerels. Cockerels were always associated with hpalic deities as part of fertility cults. - (kresta. Ova rec se sastoji o d Cur + Ca = Kur + gde se nesto nalazi, ka. Ono sto gura, strci,ka, na...) Curcai, Cuircin (kurkai, kurkin)- A bird with a crest, cockerel. - (ptica sa kre stom, petao. Cur (kuur) - To scold, to rebuke. In Serbian we have the same expression for to cu*k and to scold, to rebuke which is "karati" literally hitting with a "d*ck". Maybe here penis is seen as a stick. maybe originally any scolding, rebuking inv olved hitting with a stick. - (Karati, prekoriti, grditi. Mozda od garati, izmla titi garom motkom??? U juznoj srbiji se kaze karati za terati, prekarati, prekar dasiti za preterati. A tera se motkom, neki put govnjivom...) This is an incredible word cluster which will become very important once we arri ve to pre Hellenic Greece, where we will arrive following our people of Crom Dub h. Who were these people who lived on Corca Dhuibhne? This is what wiki says about them: http://en.wikipedia.org/wiki/Corcu_Duibne Quote: The Corcu Duibne was a notable kingdom in prehistoric and medieval County Kerry,

Ireland which included the Dingle Peninsula, the Iveragh Peninsula and connecti ng lands. The tribe belonged to the rainn and claimed descent from the legendary Conaire Mr, possibly making them distant cousins of such far off kingdoms as Dl Ri ata in Ulster and Scotland, as well as the closer Mscraige and Corcu Baiscind.[1] All the tribes belonged to the Sl Conairi of legend and ultimately traced their descent from the Clanna Dedad. So Corcu Duibne, worshipped Crom Dubh, lived on Dubh's penis, were the sead of D ubh and were cousins of Dl Riata. Quote: Corcu Duibne were noted creators of ogham inscriptions, with over one third of a ll Irish inscriptions found in their region,[3] the existence of the Corcu Duibn e is attested as early as the 5th century.[4] Quote: The etymology of the word ogam or ogham remains unclear and has no meaning in Ga elic. http://en.wikipedia.org/wiki/Ogham But ogam has clear etymology in Serbian. "Kam, Kamen" means stone in Serbian. "o " can among other things mean on, on something. "o kam" means on stone. So Ogam, Okam means on stone, writing on stones. What is interesting is that most ogam i nscription represent names of people and their ancestors. Ogam stones are clearl y either grave marks or tribute marks, or curse marks. In Serbian word for "read " is "itaj" pronounced cheetay. This is a compound word composed from "ij + taj" p ronounced cheeytay meaning "who(se) is this". whose stone is this? whose mark is this? finding out who this is was the point of reading. Quote: Ogam inscriptions tell us Corcu Duibne claimed descent from a female ancestor DO VINIA. Or maybe from crom dubh. Quote: The Iron Age mountaintop fortress Caherconree, preserving the name of the legend ary C Ro, a cousin of Conaire Mr, is found on the Dingle Peninsula, the name of whi ch in Modern Irish is Corca Dhuibhne. So we are back with our Wolf king Cu Roi. Who is this wolf king, "a warrior with superhuman abilities and a master of disguise possessed of magical powers"? The king of the land where they write "o kam" and worship Crom Dubh? The king who c hooses C Chulainn as his champion, refuses to fight him and then gets killed by h im only to be revenged by his son called Lugaid mac Con Ro (lugh the son of the w olf king)? Quote: Caherconree is a stone ringfort that sits two-thirds of the way up its southwest ern shoulder, overlooking the mountain road called Bthar na gCloch ("road of the stones").[1] The ringfort is surrounded on three sides by steep cliffs. In Irish mythology this is the fort of C Ro mac Dire, who was able to make it spin around a t night to stop any attackers from finding the entrance.[1] In the story of Aide d Con Ro, a king's daughter called Blthnat is kidnapped and taken to the fort by C Ro. She is rescued by her lover, C Chulainn.[1] Blthnat signals to C Chulainn that t he time is right to attack by pouring milk in a stream. This stream is now calle d the Finglas (from an Fhionnghlaise meaning "the white stream")[1] and its sour ce is close to the remains of the ringfort. There is a rock feature on the mountain called Fin MacCool's Chair,[3] which is named after the mythical figure Fionn mac Cumhaill. http://en.wikipedia.org/wiki/Caherconree Quote: Blthnat ("Little flower"),[1] sometimes Blthne,[2] is a character in early Irish li

terature, a king's daughter, wife of the warrior C Ro and the lover of his rival C Chulainn. Her father is either Mend[3] of Inis Fer Falga (identified as the Isle of Man), Iuchna,[4] Conchobar mac Nessa,[5] or Midir, the fairy king of Br Lith (located in County Westmeath). Her father's kingdom was invaded by warriors of the Red Branch of Ulster, led by C Ro and C Chulainn. The raid led to her capture, along with several cattle and a magic cauldron. Despite her being in love with C Chulainn, she was chosen by C Ro a s his personal spoil and she therefore married him, leading to a dispute between the two warriors. This ended with C Chulainn being shaved and humiliated by C Ro.[ 6] Later, she betrayed her husband to his enemies, pouring milk into the River Fing las (Finnglas) as a signal that he was at home. Subsequent to this action, C Ro wa s slain by C Chulainn. In revenge, C Ro's poet Ferchertne, threw both himself and B lathnt from a cliff. Blthnat's floral name and the story of her conspiracy have been compared to those of Blodeuwedd in the Fourth Branch of the Mabinogi, Math Uab Mathonwy.[7] http://en.wikipedia.org/wiki/Bl%C3%A1thnat Quote: Blodeuwedd or Blodeuedd, (Middle Welsh composite name from blodeu 'flowers, blos soms' + gwedd 'face, aspect, appearance': "flower face"), is the wife of Lleu Ll aw Gyffes in Welsh mythology, made from the flowers of broom, meadowsweet and th e oak by the magicians Math and Gwydion, and is a central figure in the fourth b ranch of the Mabinogi. http://en.wikipedia.org/wiki/Blodeuwedd Quote: Lleu Llaw Gyffes (Welsh pronunciation: ['??? '?au 'g?fes], sometimes misspelled Llew Llaw Gyffes) is a hero of Welsh mythology. He appears most prominently in t he Fourth Branch of the Mabinogi, the tale of Math fab Mathonwy, which tells the tale of his birth, his marriage, his death, his resurrection and his accession to the throne of Gwynedd. He is a warrior and magician, invariably associated wi th his uncle Gwydion. He is widely understood to be the Welsh equivalent of the Irish Lugh and the Gau lish Lugus. It has been suggested that Lleu, like Pryderi, is related to the div ine son figure of Mabon ap Modron.[1] http://en.wikipedia.org/wiki/Lleu_Llaw_Gyffes So if Blthnat is Blodeuwedd then Cu Roi, the wolf king is Lleu Llaw Gyffes or Lug h or Crom Dubh. Quote: The 8th-century text known as The Expulsion of the Disi attributes to the Corcu D uibne an eponymous founder, Corc Duibne, a scion of the branch of the rainn royal line called the Sl Conairi, after Conaire Mr. In particular, the later "B version " of the text includes a lengthy episode describing Corc's birth and childhood d eeds. Corc and his twin brother Cormac are born of incest to Coirpre Msc (a quo Ms craige) and Duihind, children of Conaire Cem, a descendant of Conaire Mr. Their co nception causes the crops to fail, and the people determine to immolate them to remove their curse. However, a druid steps in and offers to take Corc to an offs hore island so that the abomination is out of Ireland. Reciting a poem predictin g great things for Corc's descendants, the druid and his wife Bo take the boy to the remote island of Inis Bo. Every morning for the next year, Bo performs a purif ication ritual in which she gives Corc an ablution while he is seated on the bac k of an otherworldly white cow with red ears. Finally one morning Corc's curse l eaves him and enters the cow, who jumps into the ocean and turns to stone, becom ing the rock of B Bo. Bo takes Corc to his grandmother, Srait, daughter of Conn Ctcha thach, and eventually convinces her to take him back.[9]

http://en.wikipedia.org/wiki/Corcu_Duibne This is almost exact copy of an ancient Hittite ritual for warding off plagues a nd famines. Originally the king was burnt or in some other way sacrificed becaus e the king was seen as being responsible for both good and bad fortune of the co untry. In later years, instead of sacrificing the king, a double would be chosen from a foreign slaves to represent the king. He would be dressed and adorned li ke a king and then proclaim the king. An animal, usually bull or cow was used th en as a sacrificial animal which the false king would sacrifice to propitiate th e gods. The false king would then be expelled from the country back to his own c ountry in order to bring the bad luck and god's wrath with him. How did this rit ual arrive in Ireland? Remember all the connections between the Irish, the Serbs and the Hittites we have already found and which all point towards bregians, fr igians, frisians, brigantes? Quote: When he is older Corc is sent to serve as hostage in the court of Cormac mac Air t, King of Tara. There he is fostered by engus Gabaibthech, a leader of the Disi. Wh en engus and his people are expelled from Tara over a bloody dispute with the kin g's son, Corc absconds from hostageship and joins his foster-father, fighting be side him in many battles. Eventually the Disi wander to the southern coast, and c ome to the island where Corc was reared. He tries to convince them to settle the re, but they elect to move farther north. Corc remains, and founds his dynasty.[ 10] http://en.wikipedia.org/wiki/Corcu_Duibne Who are the Disi? Quote: The Disi were a class of peoples in ancient and medieval Ireland. The term is Old Irish, and derives from the word dis, meaning "vassal" or "subject"; in its orig inal sense, it designated groups who were vassals or rent-payers to a landowner. [1] Later, it became a proper name for certain septs and their own subjects thro ughout Ireland.[2] The various peoples listed under the heading dis shared the sa me status in Gaelic Ireland, and had little or no actual kinship, though they we re often thought of as genetically related. http://en.wikipedia.org/wiki/D%C3%A9isi So Disi were dispersed subdued people who "were often thought of as genetically r elated"?! Were Disi the original inhabitants of Ireland, the non Gaels who fell into vassal state after Ireland was conquered by the Gaels? Was Corc Duibne, the seed of du bh, one of the Disi and this is why he is fostered by engus Gabaibthech, a leader of the Disi? Is this why there is such overlap between the land of Disi and the land of Laigin both in Ireland and in Wales?