The invisible Irish races have always had a very distinct social organization, so distinct in fact that Ireland can be divided according to its fairy kings and fairy queens and their territories even now;[247] and no doubt we see in this how the ancient Irish anthropomorphically projected into an animistic belief their own social conditions and racial characteristics. And this social organization and territorial division ought to be understood before we discuss the social troubles and consequent wars of the _Sidhe_-folk. For example in Munster Bodb was king and his enchanted palace was called the _Síd_ of the Men of Femen;[248] and we already know about the over-king Dagda and his Boyne palace near Tara. In more modern times, especially in popular fairy-traditions, Eevil or Eevinn (_Aoibhill_ or _Aoibhinn_) of the _Craig Liath_ or Grey Rock is a queen of the Munster fairies;[249] and Finvara is king of the Connaught fairies (see p. 42). There are also the Irish fairy-queens Cleeona (_Cliodhna_, or in an earlier form _Clidna_ [cf. p. 356]) and Aine (see p. 79 above). We are now prepared to see the Tuatha De Danann in their domestic troubles and wars; and the following story is as interesting as any, for in it Dagda himself is the chief actor. Once when his own son Oengus fell sick of a love malady, King Dagda, who ruled all the _Sidhe_-folk in Ireland, joined forces with Ailill and Medb in order to compel Ethal Anbual to deliver up his beautiful daughter Caer whom Oengus loved. When Ethal Anbual's palace had been stormed and Ethal Anbual reduced to submission, he declared he had no power over his daughter Caer, for on the first of November each year, he said, she changed to a swan, or from a swan to a maiden again. 'The first of November next,' he added, 'my daughter will be under the form of a swan, near the Loch bel Draccon. Marvellous birds will be seen there: my daughter will be surrounded by a hundred and fifty other swans.' When the November Day arrived, Oengus went to the lake, and, seeing the swans and recognizing Caer, plunged into the water and instantly became a swan with her. While under the form of swans, Oengus and Caer went together to the Boyne palace of the king Dagda, his father, and remained there; and their singing was so sweet that all who heard it slept three days and three nights.[250] In this story, new elements in the nature of the _Sidhe_ appear, though like modern ones: the _Sidhe_ are able to assume other forms than their own, are subject to enchantments like mortals; and when under the form of swans are in some perhaps superficial aspects like the swan-maidens in stories which are world-wide, and their swan-song has the same sweetness and magical effect as in other countries.[251]