are Don and her children.  We have seen that though they are described as kings and warriors by the annalists, traces of their divinity appear.  In the Cuchulainn cycle they are supernatural beings and sometimes demons, helping or harming men, and in the Fionn cycle all these characteristics are ascribed to them.  But the theory which prevailed most is that which connected them with the hills or mounds, the last resting-places of the mighty dead.  Some of these bore their names, while other beings were also associated with the mounds (sid)—­Fomorians and Milesian chiefs, heroes of the sagas, or those who had actually been buried in them.[201] Legend told how, after the defeat of the gods, the mounds were divided among them, the method of division varying in different versions.  In an early version the Tuatha De Danann are immortal and the Dagda divides the sid.[202] But in a poem of Flann Manistrech (ob. 1056) they are mortals and die.[203] Now follows a regular chronology giving the dates of their reigns and their deaths, as in the poem of Gilla Coemain (eleventh century).[204] Hence another legend told how, Dagda being dead, Bodb Dearg divided the sid, yet even here Manannan is said to have conferred immortality upon the Tuatha De Danann.[205] The old pagan myths had shown that gods might die, while in ritual their representatives were slain, and this may have been the starting-point of the euhemerising process.  But the divinity of the Tuatha De Danann is still recalled.  Eochaid O’Flynn (tenth century), doubtful whether they are men or demons, concludes, “though I have treated of these deities in order, yet have I not adored them."[206] Even in later times they were still thought of as gods in exile, a view which appears in the romantic tales and sagas existing side by side with the notices of the annalists.  They were also regarded as fairy kings and queens, and yet fairies of a different order from those of ordinary tradition.  They are “fairies or sprites with corporeal forms, endowed with immortality,” and yet also dei terreni or side worshipped by the folk before the coming of S. Patrick.  Even the saint and several bishops were called by the fair pagan daughters of King Loegaire, fir side, “men of the sid,” that is, gods.[207] The sid were named after the names of the Tuatha De Danann who reigned in them, but the tradition being localised in different places, several mounds were sometimes connected with one god.  The sid were marvellous underground palaces, full of strange things, and thither favoured mortals might go for a time or for ever.  In this they correspond exactly to the oversea Elysium, the divine land.