Cath Muige Tuired Cunga [‘The First Battle of Moytura’] mentions twice that Badb, Macha and the Mórrígain are part of the contingent of the Tuatha Dé Danann. They are the only female characters, together with the goddesses personifying Ireland, that is Danann, Éire, Banba and Fótla, to take part in the battle. This tends to indicate that the land-goddesses are the ones who become endowed with war-like traits in time of insecurity and peril and have the ability to protect their land and people. The text emphasizes the magical faculties of the war-goddesses, for they are called the trí bantuathacha, that is ‘three sorceresses’:
‘Rocoraiged catha Tuath nDe Danann isin mag anoir cach ndirech. Tangadur Fir Bolg isin mag aníar ana nagaid. Is iad taisig roergedur re Tuathaib De Danann isin lo sin .i. Ogma 7 Midir 7 Bodb Derg 7 Dian Cecht 7 Aengaba n hIruaithe. Rachmaitne lib, ar na hingena .i. Badb 7 Macha 7 Morigan 7 Danann.The same text features the trio as terrifying witches, who do not use weapons to fight the enemies but magical powers through which they succeed in destabilizing, weakening and filling the foe with terror. The battle started with Badb, Macha and the Mórrígain throwing horrific showers of sorcery, blood and fire onto the Fir Bolg, who were then immobilized for three days and three nights in a row:
‘Is ann sin dochuaidh Badhbh 7 Macha 7 Morrigha gu Cnoc Gabala na nGiall 7 gu Tulaigh techtairechta na tromsluagh, gu Temraig, 7 do feradar cetha doilbthe draidechta 7 cithnela cothaigetha ciach 7 frasa tromaidble tened, 7 dortad donnfala do shiltin as in aeer i cennaib na curad, 7 nir legset scarad na scailedh do Feraib Bolg co cenn tri la 7 tri naidche.Similarly in Cath Maige Tuired [‘The Second Battle of Moytirra’], when Lugh Samhildánach (‘the one who possesses all the arts’),1386 asked the Tuatha Dé Danann one after the other what power he or she could wield in the battle, the Mórrígain answered that she could resist the attack, foresee the deeds and bring death upon the foes:
‘“Os tussa, a Morríghan,” ol Lug, “cía cumang ?”Her answer infers that she did not need to take up arms to fight. Her weapons were her supernatural and visionary powers. Immediately after Lug managed to destroy the petrifying eye of his grandfather Balor by casting a sling stone into it, which marked a turning point in the battle against the Fomhóire, the Mórrígain intoned an incantation to motivate the warriors so that they would be able to overwhelm the foes. Thanks to her magical chant and support, she led them to victory:
‘Tánic in Morrígan ingen Ernmusa anduidhe 7 boí oc nertad Túath nDéa co fertois an cath co dúr 7 co dícrai. Conid ann rocachain in laíd-se sís: “Afraigid rig don cath! […]”It seems thus that the Irish war-goddesses were envisaged by the medieval writers as terrifying sorceresses using supernatural powers, conjurations and incantations to impel the troops to action and attack the enemies.
Fraser, 1916, pp. 34-35, § 39.
Fraser, 1916, pp. 44-45, § 48.
Fraser, 1916, pp. 26-27, § 29.
For more details on Lug, see Ó hÓgáin, 2006, pp. 311-315 ; Beck, 2004.
Gray, 1982, pp. 52-53, § 106-107, and notes p. 103.
Gray, 1982, pp. 64-65, § 137.