For our purposes here the term/Name Aedh (the Gaelic word meaning Eternity) will be employed interchangeably to signify that conscious aspect of the larger Universe (Saorsach) Generally referenced  in English by Odin's (Dagda's) ananym "God" or it's variations such as the Sanskrit Mahadeva. Phanes Eros Protogonis, First amongst like natured Gods to dwell. Common creator of all, formless progenitrix of the Gods and the creation which follows them. "It" is employed reverently, not derogatorily as the most apropriate term for the being which transcends gender. Aedh is the ocean from whence the children of (D')Anu arrived. Aedh is the triptic so common in Northern folkore, Beli(nos) is Brahma, Taranis (Tuireann) the thunderer is Shiva (or his forest shaking son Vakratundaya, the Vedic Thor), Teutatis/Tuathatis (Esus) is the peoples god as the name implies (Tuatha means people or folk in Gaelic).

​

 

                                  Triads of Bardism 

 

1) There are three Primeval Unities, and more then one of each cannot exist: One Source, One Truth, and One Point of Liberty, and this is where all opposites equiponderate. 

 

2) Three things proceed from the three Primeval Unities: All Life, All Goodness, All Power. 

 

3) Aedh consists Necessarily of three things: The greatest in respect of Life; The greatest in respect of knowledge; and the greatest in respect of Power, and there can only be one of what is greatest in any thing. 

 

4) Three things it is impossible Aedh should not be: Whatever perfect goodness ought to be; Whatever perfect goodness would desire to be; and whatever perfect goodness can be. 

 

5) Three witnesses of Aedh in respect to what It has done, and will do: Infinite power; Infinite knowledge; and infinite love; for there is nothing that these cannot perform, do not know, and will not bring to pass. 

 

6) The three ultimate ends of Aedh's regulation in giving existence to every thing: To ween the evil; To strengthen the good; and to manifest all discrimination, that what ought to be might be known from what ought not to be. 

 

7) Three things which Aedh cannot but perform: What is most useful; what is most necessary; and what is most beautiful of all things. 

 

8) The three stabilities of existence: What cannot be otherwise; what need not be otherwise; and what cannot be conceived better, and in these will all things end. 

 

9) Three things will necessarily exist: The supreme power; the supreme intelligence; and the supreme love of Aedh. 

 

10) The three characteristics of Aedh: Complete life; Complete knowledge; and complete power. 

 

11) The three causes of living beings: The love of Aedh in accord with the most perfect intelligence; the understanding of Aedh knowing all possible means; and the power of Aedh in accord with supreme will, love, and intelligence. 

 

12) There are three Circles of existence: The Circle of Siorach, where there is nothing but Aedh, of living or dead, and none but Aedh can traverse it; The Circle of Adharta where all things are by nature derived from death, and mankind has traversed it; and the Circle of Saoirse, where all things spring from life, and mankind shall traverse it in Tir Tairngiri. 

 

13) The three states of existence of living beings: The state of Adharta in Neamhni; the state of liberty in humanity; and the state of love, that is Saoirse in Tir Tairngiri. 

 

14) The three necessities of all animated existences: A beginning in Neamhni; progression in Adharta; and plentitude in Tir Tairngiri, that is, the circle of Soirse; without these three things nothing can exist but Aedh. 

 

15) Three things are necessary in Adharta: The least of all animation, and thence a beginning; the material of all things, and thence increase, which cannot take place in any other state; and the formation of all things out of the dead, hence diversity of existence.  

 

16) Three things cannot but happen to all living beings by the justice of Aedh: Co-sufferance in Adharta, because without that none could obtain the perfect knowledge of any thing; Co-participation of equal privilege in the love of Aedh; an Co-ultimity, through the power of Aedh, in respect of such as are just and merciful.  

 

17) The three necessary occasions of Adharta: To collect the materials of every nature; to collect the knowledge of every thing; and to collect strength to overcome every ad-verse and Donn, and to be divested of evil; without this traversing of every state of life, no animation or species can attain to plentitude.  

 

18) The three principle calamities of Adharta: Necessity; Forgetfulness; and Death 

 

19) The three principle necessities before fulness of knowledge can be obtained: To traverse Adharta; to traverse Saoirse; and the remembrance of all as far as Neamhni. 

 

20) Three things indispensably connected with Adharta: Lawlessness, for it cannot be otherwise; the escape of death from evil and Donn; and the increase of life and goodness, by being divested of evil in the escapes of death; and this from the love of Aedh embracing all things. 

 

21) The three instrumentalities of Aedh in Adharta for the subduing of evil and Donn, and escaping from them towards Soirse: Necessity; Forgetfulness; and Death. 

 

22) There are three primary contemporaries: Mankind; Liberty; and Light. 

 

23) The three necessary obligations of Mankind: To suffer; To change; and to choose; and whilst they have the power of choosing, the other two things are not known before they happen. 

 

24) The three equiportions of Mankind: Adharta and Saoirse; necessity and liberty; evil and good; all equiponderate, human's having the power of attaching themselves to the one which pleases (them). 

 

25) From three things will the necessity of Adharta fall on mankind: From the endeavouring to obtain knowledge; from non-attachment to good; and from attachment to evil; occasioned by these things they will fall to their congener in Adharta, whence they will return, as at first. 

 

26) From three things will mankind fall in Adharta, though they have in everything else attached themselves to good: From pride even to Neamhni; from falsehood to a corresponding state of perception; and from unmercifulness to a similarly disposed animal, whence, as at first, they return to humanity. 

 

27) The three primaries of the state of humanity: The first accumulations of knowledge, love, and power, without death. This cannot take place, in virtue of liberty and choice, previous to humanity: these are called the three victories.  

 

28) The three victories over evil and Donn: Knowledge, love; and power; for these know, will, and can do, in their conjunctive capacity, what they desire; they begin in the state of humanity, and continue forever. 

 

29) The three privileges of the state of humanity: Equiponderance of evil and good, whence comparitivity; Liberty of choice, whence judgement and preference; and the origin of power, proceeding from judgement and preference, since these must necessarily exist before any other action. 

 

30) The three inevitable differences between humanity, or any other living being, and Aedh: mankind is finite, which Aedh cannot be; mankind had a beginning, which Aedh could not have; mankind must needs change it's condition successively in the circle of Saoirse, from not being able to endure the Siorachd, but Aedh needs not, being able to endure all things, and that consistently with felicity. 

 

31) The three primaries of Saoirse: Cessation of evil; cessation of want; and the cessation of perishing. 

 

32) The three restorations of the circle of Saoirse: Original Imbas; Primitive love; and primitive memory; because without these there can be no Saoirse. 

 

33) Three things discriminate every animate being from others: Imbas; memory; and perception: These will be complete in every one, and cannot be common to any other living being; each will be plenary, and two plenaries of any thing cannot exist. 

 

34) Three things has Aedh given to every living being: namely, the plenitude of its species; the distinction of its individuality; and the characteristic of a primitive Imbas as different from another; this is what constitutes the complete self of every one as apart from another. 

 

35) From understanding three things will ensue the diminution and subjugation of all evil and death: Their nature; their cause; and their operation; and this will be obtained in Saoirse. 

 

36) The three stabilities of knowledge: To have traversed every state of life; to remember every state and its incidents; and to be able to traverse every state, as one would wish, for the sake of experience and judgement; and this will be obtained in the circle of Saoirse. 

 

37) The three characteristics of every living being in the circle of Saoirse: Vocation; Privilege; and Imbas; nor is it possible for two beings to be identical in every thing, for every one will be complete in what is characteristic of itself; and there is nothing complete without comprehending the whole quantity that can possibly belong to it. 

 

38) Three things none but Aedh can do: To endure the eternities of Siorachd; to participate of every state without changing; and to ameliorate and renovate every thing without causing the loss of it. 

 

39) Three things that can never be annihilated, from their unavoidable possibilities: Form of existence; quality of existence; and utility of existence; for these will, divested of their evils, exist for ever, whether animate or inanimate, as beautiful and good varieties of the circle of Saoirse. 

 

40) The three excellences of changing condition in Saoirse: Instruction; beauty; and repose, from not being able to endure the Siorach and eternity. 

 

41) There are three things on their increase: Fire, or light; understanding, or truth; and the soul, or life; these will prevail over every thing, and then Adharta will end. 

 

42) There are three things on the wane: The dark; the false; and the dead. 

 

43) Three things acquire strength daily, there being a majority of desires towards them: Love; knowledge; and justice. 

 

44) Three things grow more enfeebled daily, there being a majority of desires in opposition to them: Hatred, injustice; and ignorance. 

 

45) The three plenitudes of Saoirse: Participation of every nature, with a plentitude of one predominant; conformity to every Imbas, and in one excelling; love towards every living being and existence, and towards one, that is, Aedh,, above all; in these three ones will the plentitude of Tir Tairngiri and Saoirse consist. 

 

46) The three necessities od Aedh: To be infinite in itself; to be finite to the finite; and to be co-united with every state of animated beings in the circle of Saoirse. 

 

 

 

 

 

                                 Theological Triads:  

 

1) Three things cannot but exists: Life; Power; and Truth 

 

2) Aedh consists of three things: Life; Power; and Knowledge. Otherwise- Three things that cannot be dispensed with in Aedh: Life; Power; and Knowledge. 

 

3) The three principle essentials of goodness: Love; power; and wisdom; each one being perfect of necessity, and indispensable nature. Love; justice; and truth. 

 

4) There are three Unities, and they cannot have seconds: one Aedh; one truth; and one point of liberty; and in these three all goodness is rooted in respect of power, goodness, and knowledge.  

 

5) There are three necessary distinctions between humans and Aedh: Humans have size and measure,, which Aedh cannot have; Humanity has a beginning, which Aedh cannot have; Humans are subject to the change of condition, which Aedh cannot be. 

 

6) The three kinds of existences: God; the living; and the dead. 

​

7. Three things which God cannot be; feeble; unwise; and unmerciful. Others say, 

​

8. Three things which God cannot be: folly; feeble; and unmerciful. 

​

9. Three things which God cannot but be: whatever perfect goodness ought to be; whatever perfect goodness would desire to be; and whatever perfect goodness can be. 

​

10. Three things, without which there can be neither God nor perfect goodness: perfect knowledge; perfect will; and perfect power. 

​

11. The three tendencies of the order of God's work in the formation of all things: to subdue the evil (eliminate necessity); to elevate the good (expand variety and choice); and to manifest every nature in respect of necessity and privilege--To weaken the evil (necessitous); to strengthen the good (elect); and to manifest every distinction. 

​

12. Three things that God appointed supreme of every existence: love; truth; and knowledge. 

 

13. The three supports of a moral person: God; their own conscience; and the praise of all the wise. 

 

14. Three things that exhibit God: It's powerful existence; It's significant existence; and It's necessary existence. 

 

15. There are three necessary existences, which cannot but be: the greatest of every thing, that is, Aedh; the least of every thing, that is, nothing (Don); and the middle, that is, finiteness. 

 

16. Three things that cannot but be in some place or time: the most necessary; the most useful; and the most desirable; and this cannot but be God. 

 

17. Three things God cannot but perform: what is most useful; what is most necessary; and what is most sought. 

 

18. The three witnesses of God in respect of It's works: It's infinite power; infinite knowledge; and infinite love; for there is nothing that these attributes cannot accomplish; cannot seek; and cannot wish. 

 

19. The three principal attributes of God: essence; knowledge; and power. 

 

20. The three principal properties of knowledge: feeling; understanding; and seeking. 

 

21. The three principal properties of essence: substance; quality; and motion. 

 

22. The three principal properties of power: love; purpose; and order. 

 

23. The three principal manifestations of God: what can be done by perfect power; what is done by perfect love; and what perfect knowledge knows. Others say,--The three manifestations of God: Parenthood; childship; and spirituality. 

 

24. Three things that are one in will and tendency with all goodness: God in It's might; an awakened conscience; and the judgment of wise folk (Folk of wisdom). 

 

25. The three causes of animate beings in the hands of God: love desiring felicity to the utmost extent of perfect understanding; wisdom knowing the utmost means; and power to accomplish the utmost conception of understanding and love. 

26. The three causations of all acts: necessity and contingence in the circle of Adharta; choice by reason of liberty in the life of humanity; and choice from love in the circle of Saoirsa. 

27. The three co-operations of humanity with God: to endure; to consider; and to love; nor can wo/man co-operate with God in any other thing. To endure is the chief of all, for the others cannot take place without it. 

28. Three things that are discordant with God: misfortune; falsehood; and despair. 

29. Three places in which there will be most of God: where there is most of what will love It; most of what will seek It; and least of self. 

30. There are three things, and God is found where they are looked for: mercy; truth; and peace. 

31. Three things that humans know not what they are: God; nothing; and infinity. 

32. There are three circles of existence: the circle of Siorach, which God only can traverse; the circle of Aharta, which mankind has traversed; and the circle of Saoirsa, which mankind shall traverse. 

33. The three materials employed by God in making all things: love; wisdom; and power. (See Triad 25.) 

34. The three excellences of the state of humanity: the end of Adharta; liberty; and communion with the blessed. 

35. The three felicities of heaven: the utter subjugation of all evil (necessity); everlasting life; and the endless renovation of bliss. 

36. The three primary contemporaries of the world: Humanity; light; and liberty. 

37. The three prominent features of the state of living beings: mortals; terrestrials; and celestials. 

38. God consists of three qualities: what cannot be otherwise; what cannot be dispensed with; and what cannot be better. 

39. The three plenitudes of Siorachd : God; justice; and love.  

40. Three things which cannot but be in Aedh: supreme power; supreme wisdom; and supreme love. 

41. There are three causes of death: ignorance; unrestrained love for the good; and inability to endure the Siorachd; that is to say, from love proceeds knowledge, and by knowledge may the obligation of Siorachd be avoided, that is, from knowledge proceeds the change of condition. 

42. The three essential attributes of Aedh: eternity; power; and love; and they are called impulsive attributes, because God cannot exist without them. 

43. The three impulsive necessities of humanity: to suffer; to change; and to choose; and because of the third, it cannot be known when the two first will happen. 

44. The three conditions of the necessity of humanity: the equiponderant commixture of Adharta and Saoirsa , and hence, consideration; the experience of good and evil (choice and necessity), and hence, judgment; choice from judgment consequent upon consideration, and hence, liberty. 

45. The three instrumentalities of God in Adharta for subduing evil (necessitousness) and Don (Tethrach), and escaping from it towards Saoirsa: death; necessity; and forgetfulness. 

46. The three stabilities of Saoirsa: the pleasure of God granting; the power of God strengthening; and the knowledge of God directing. 

47. The three properties of knowledge: love towards the best, seeking it; judgment from experience, on obtaining it; and choice according to judgment, on seeing what is right. 

48. Three things will prevail at last: fire; truth; and life. 

49. The three places of the being and existence of all animation: with Don (Tethra) in Neamhni (Techduin/ Tir fo thonn); with light in the state of humanity; and with Aedh (God) in Saoirsa (Tir Tairngiri). 

50. There are three oppressions and onsets on the circle of Siorachd: pride; perjury; and cruelty; because, of free will, and endeavour, and pre-arrangement, they force existence upon things that ought not to be, and that cannot accord with the indispensables of the circle of Saoirsa. And by making this assault, man falls in Adharta even to Neamhni. The chief and most grievous is pride, because it is from this that the other two oppressions are derived; and it was from pride that the first fall in Adharta occurred, after the original progression to the species and state of humanity in Saoirsa. 

51. Three victories will occasion an escape, namely: victories over pride; uncharitable hatred; and cupidity; for no one with these can attain to the circle of Saoirsa, because they will not accord with Saoirsa, and Saoirsa cannot be obtained from their natures. 

52. The three usurpations of pride: to distort every thing, so that the truth cannot be seen; to enslave every liberty, so that one cannot free themselves from Adharta; and to make a predatory onset on God and It's prerogative, so that there can be no justice. 

53. The three stabilities of pride: usurpation and theft; murder and ambuscade; and imposing belief upon what is false. 

54. The three primary transgressions (sins) are: pride; cruelty; and falsehood. 

55. There are three circles of existence: the circle of Siorachd, where there is neither animate or inanimate save Aedh, and Aedh alone can traverse it; the circle of Adharta, where the dead is stronger than the living, and where every principal existence is derived from the dead, and mankind has traversed it; and the circle of Saoirsa, where the living is stronger than the dead, and where every principal existence is derived from the living and life, that is, from God, and humanity shall traverse it; nor will mankind attain to perfect knowledge, until they shall have fully traversed the circle of Saoirsa, for no absolute knowledge can be obtained but by the experience of the senses, from having borne and suffered every condition and incident. 

56. There are three occasions for death on the part of God: to better the condition in Adharta; to renovate life for the sake of reposing from then on endurance of Siorachd; and to experience every state of the living and life, and what by nature and incident belongs to it, that is, in order to collect the particular kind of knowledge, and thereby obtain utter and complete knowledge respecting every animation and being, and every quality and essence, for otherwise than by means of this progression in Adharta it is impossible to learn and be skilled in all the sciences, which can by nature and of necessity exist; and without them it is impossible to bear with the circle of Saoirsa. 

57. There are three things which distinguish all living beings, one from the other: what is nearest of all to God in respect of its particularity; distinctive Imbas, which cannot have another of the same kind; and supreme bliss, being greatest of all of its kind. 

58. Every living being has three things in respect of individuality and particular character, namely: plenitude of what s/he is, and it is impossible that there should be a second of the same, since there can be no two plenitudes of any thing; one entire uniformity in respect of order and mutual advantage; and one point of contentment, and no one seeks what is otherwise, since it was from ignorance of it that the pains of Neamhni, and the cause of Adharta, ensued. 

59. There are three reasons for changing the state of existence and life in Saoirsa: the instruction that is obtained therefrom; the beauty of novation; and repose from the non endurance of the eternity of Siorachd. 

60. There are three things, each of which can have but one: one plenitude in respect of kind and Imbas; one uniformity in respect of order and mutual advantage; and one supremacy, that is, God over all. (See the last but one.) 

61. The three principal co-existences of the circle of Saoirsa: love as far as the necessity of it requires; order until it can not be improved; and knowledge as far as thought and perception can reach. 

62. Three things cannot exist in the circle of Saoirsa: death; uncharitableness; and disorder. Others say;--need; uncharitableness; and disorder. 

63. There are three judgments relative to duty, whereby it may be understood: what does another person forbid, and what would they themselves forbid in another person; what does another person seek, and what would they themselves seek of another person under the same circumstances; and what can be borne and desired for ever by all animations and existences in the circle of Saoirsa, where neither uncharitableness nor injustice can exist, for whatever does not agree with that can be nought but undutifulness, disorder, injustice, and uncharitableness. 

64. The three stabilities of Saoirsa: to know the nature of evil, and to have endured it in Adharta; to know the nature of good, and to experience it in Saoirsa; and to know of every living form, its speciality, and individuality, as tending, by the pleasure, purpose, and will of the Gods, to the general good. And in these things there is security and firmness, for Aedh cannot otherwise support it out of love to truth and justice, and God can do nothing but truth and justice, and from truth and justice there can be nought but perfect love, and there can be no uncharitableness but from injustice. 

65. From three things arises uncharitableness, that is: from doing injustice, and thereby causing uncharitableness in the one that suffers it; from suffering and receiving injustice at the hands of another, whence uncharitableness springs towards the one that does injustice; and from ignorance of the nature of uncharitableness, and the way in which it instigates anger, self-defence, and opposition in respect to it, whence enmity ensues alternately world without end. 

66. The three stabilities of unity: one without another, and hence firm liberty; entirety without many, and hence firm power; and many in entirety, and hence firm knowledge; and from these three is formed firm unity; and there can be no firm unity but from God. 

67. The three instabilities of many: non gregariousness, for there can be no individuality and speciality in respect of any one head or kind as distinguished from another thing or quality, or no place for the one and the other at the same period and time; finiteness, for there can be no infiniteness where there is another of the same kind and quality, however little they may be in respect of the kind and quality of their existence; changeableness, for, where there are two or many in number, one must bear the preference over another, and this can be changed, so that the one that was last may be first, and the place and time be altered, so that one can go from one place to another, and from one time to another, and from one state to another, such particulars being driven by one to the other. On this account God or gods cannot consist of many, nor can God be manifold or of many. (All have their origin  in Aedh) 

68. From three causes was there a fall in Adharta: from pride that ventured into the circle of Siorachd, out of contempt and hatred of the circle of Saoirsa, and out of desire for what was otherwise; hence violence was brought against God and goodness, and what indispensably appertains to Saoirsa, that is, love, and all truth and justice; and from the fear (?) of reason; and of duty. 

69. The three principal states of created animations: Neamhni, in which was their beginning; Adharta, which they traverse for the sake of collecting sciences; and Saoirsa, where they will end in plenteousness to the utmost extent of power, knowledge, and goodness, so much that more cannot possibly be had. 

70. The three causes for disanimation: to deliver and be delivered from obligatory evil and worse; to approach and be raised towards Saoirsa; and the non endurance of Siorachd and its want of repose, for there is none but God, Who, being infinite, can traverse it, and the finite cannot prevail against the infinite. 

71. There are three kinds of death: punishment and pain for transgression (sin); the love of God in bringing all animation and existence from worse to better in Saoirsa; and repose in Saoirsa from not being able to endure the eternities of Siorachd. 

72. The three blessed epochs of humanity: to receive life, such as having a soul at birth, or in the revival from a swoon; to give life, or to generate; and to change life, or to die, which is a going from worse to better. 

 

THEOLOGICAL TRIADS. (2) 

The Triads of Bardism, that is, the Triads of godly sciences, and of wisdom through Imbas from (Brigid)God, which was given through the her holy Imbas to the primitive Bards of the Isle of Britain from the age of ages, according to the system and instruction of the three primary Bards and teachers of the Isle of Britain and the nation of the Cymry. And this instruction is adjudged as authorized by the memorials and voice of the Gorsedd of the Bards of the Isle of Britain, in right of the nation of the Cymry, and according to the privilege and usage of the Bards of the Isle of Britain. And is here adapted for the use of the tribes of Scota.  

1. There are three immeasurable unities: place; time; and life; that is, neither one nor other of them has either a beginning or an end. 

2. There are three primary unities, and more than one of each cannot exist: one source (Aedh/God); one (universal) truth; and one point of liberty, and that is, where all things, and all opposites, equiponderate. 

3. Three things spring from the three primary unities: all life; all goodness; and all power. 

4. The three attributes of Aedh (God), being of primary co-existence: the greatest of all things in respect of life; and the greatest of all things in respect of might and power. Others say thus: 

5.God is of three necessities, that is: the greatest in respect of life; the greatest in respect of knowledge; and the greatest in respect of might and power; and there can only be one greatest of any thing. 

6. Three things which God cannot but be: what perfect goodness ought to be; what perfect goodness would desire-to be; and what perfect goodness can be. 

7. The three primaries of all things: materiality; motion; and vitality. 

8. The three characteristics of existence: time; place; and action. 

9. The three stabilities of existence: nature; individuality; and continuance. 

10. The three discriminations of existence: size; form; and operation. 

 

THEOLOGICAL TRIADS. (3) 

1. The three stabilities of unity, namely: completeness, for there can be no two kinds of one universality; infinity, for there can be no limit to one entirety; and immutability, for it cannot be that one completeness, universality, and entirety, should be other than they are. Therefore, there can be no God but from fundamental oneness. 

2. Three things united will produce power: I, Thou, and It; that is to say, the I willing, the Thou performing what the I wills, and the It becoming what is decided by the I, willing in union with the Thou. And they are called the three fundamentals, because from them in one are produced might and existence. 

3. There are three judgments of duty, in which it will be understood; what a person forbids in another; what they seek from one another; and what is compatible with the circle of Saoirsa. 

4. Three victories will cause an escape: over uncharitableness; over coveteousness; and over disorder; for these will not accord with the circle of Saoirsa. 

5. The three principal co-existences of the circle of Saoirsa: love as far as its necessity requires; order until it cannot be improved; and knowledge as far as it can be conceived and comprehended. 

6. There are three things that cannot take place in the circle of Saoirsa: death; uncharitableness; and disorder. 

 

THEOLOGICAL TRIADS. (4) 

1. The three stabilities of Saoirsa: to know the nature of evil (necessity), from having suffered (endured) it in Adharta; to know the nature of good (free choice), from having experienced it in Saoirsa; and that every living being should know their appointment, according to the pleasure and purpose of God; and then there will be security and stability. For God cannot otherwise maintain it from love to truth and justice, and God cannot do other than what is true and just, hence comes perfect love. 

2. The three virtues of unity: one without another; entirety without plurality; and plurality in entirety; and there can be no firm unity but from God. 

3. The three instabilities of plurality: non-universality; finiteness; and changeableness; that is to say, non-universality, because the speciality of one thing or kind cannot belong to another, nor can the same place be for one and for another; finiteness, because there can be no infinitude, where there is another thing, however little it may be, of the same kind; changeableness, for where there are two or more, one will have the precedency over another, and hence there will be a capability of change, until the first becomes last. 

 

THEOLOGICAL TRIADS. (5) 

1. The three principal bodily perceptions of man: seeing; hearing; and feeling. 

2. The three principal perceptions of the soul of mankind: love; hatred; and understanding. 

3. There are three things from God, namely: what cannot be had as good without; what all see that they want; and what nobody else can satisfy. 

4. The three residents of Siorachd: God; justice; and desirableness; and where God is, there are the other two. 

5. The three impossibilities of God: to hate; to become feeble; and to become too great. 

6. Three places where God cannot be found: where It is not asked to be; where It is not desired to be; and where It is not obeyed. 

7. The three purposes of God in Its 

 works: to consume the evil; to enliven the dead; and to cause joy from doing good. 

8. The three ways in which God works: experience; wisdom; and mercy. 

9. There should be three agreements in every act of humanity: agreement with the nature of morality; agreement with the excellences of humanity; and agreement with what can exist in every thing for ever in the circle of Saoirsa. Others say, agreement with the commandment (ordinance) of God; agreement with the excellences of humanity; and agreement with what can exist for ever, in respect of the godliness of its existence, in the circle of Saoirsa. Others say; with the benefit of all living beings; with the justice of God; and with the love of the circle of Saoirsa. 

10. The three principal uses of all things in the hands of God: that they should be with a view to the greatest need; to the greatest utility; and to the greatest love. 

11. The three principal properties of the Hidden God: power; knowledge; and love. 

12. The three daily cares that should occupy the mind of every person: to worship (the)God(s); to avoid injuring any one; and to act justly towards every living thing. 

13. The three fears of a wise man: the fear of offending (the) God(s); the fear of acting uncharitably to man; and the fear of excessive wealth and prosperity. Another version: the fear of God; the fear of unlawfulness (sin); and the fear of excessive prosperity. 

14. The three fears of the foolish man: the fear of humanity; the fear of the Fomoire (devil); and the fear of poverty. Al. worldly adversity. 

15. In three things will a person resemble the Fomoirii (devil): laying snares in the way; fearing a little child; and laughing at evil (others misfortune). 

 

THEOLOGICAL TRIADS. (6) 

Here are Triads which were found at Bewpyr, having been lost there by some one; or perhaps some person placed them of his own accord on the floor, where they were found. 

1. The three occasions on which God rushed out of His infinitude: the first was, to make what never existed before, and that with a view to good, and for the prevention of all evil. Hence issued existence, or the work of His creation; and when it might have been otherwise, herein were shown infinite power and wisdom. The second was to deliver all emanations and existences from evil chance, and the assault of Cythraul, and to restore what had been lost, or become deteriorated, or to cast it off, and substitute a better in its stead. This will occur and happen to every existence, until all existence and creation shall have been improved to the utmost limits of goodness. 

2. Three things indicate God: the placing good and evil face to face, in order that the one or the other may be known, with the view of attaching one's self to the good and renouncing the evil.