The wind was also regarded as a living being whose power was to be dreaded. It punished King Loegaire for breaking his oath. But it was also personified as a god Vintius, equated with Pollux and worshipped by Celtic sailors, or with Mars, the war-god who, in his destructive aspect, was perhaps regarded as the nearest analogue to a god of stormy winds.[594] Druids and Celtic priestesses claimed the power of controlling the winds, as did wizards and witches in later days. This they did, according to Christian writers, by the aid of demons, perhaps the old divinities of the air. Bishop Agobard describes how the _tempestarii_ raised tempests which destroyed the fruits of the earth, and drew "aerial ships" from Magonia, whither the ships carried these fruits.[595] Magonia may be the upper air ruled over by a sky god Magounos or Mogounos, equated with Apollo.[596] The winds may have been his servants, ruled also by earthly magicians. Like Yahweh, as conceived by Hebrew poets, he "bringeth the winds out of his treasures," and "maketh lightnings with rain." FOOTNOTES: [556] Gildas ii. 4. [557] Jocelyn, _Vila Kentig._ c. xxxii. [558] _Trip. Life_, 315. [559] _LL_ 12_b_. The translation is from D'Arbois, ii. 250 f; cf. O'Curry, _MC_ ii. 190. [560] _RC_ xxii. 400. [561] _RC_ xii. 109. [562] Petrie, _Tara_, 34; _RC_ vi. 168; _LU_ 118. [563] Joyce, _OCR_ 50. [564] D'Achery, _Spicelegium_, v. 216; Sébillot, i. 16 f., 56, 211. [565] Gregory of Tours, _Hist._ ii. 10, speaks of the current belief in the divinity of waters, birds, and beasts. [566] Sébillot, i. 9, 35, 75, 247, etc. [567] Joyce, _SH_ ii. 273; Cormac, 87; Stokes, _TIG_ xxxiii., _RC_ xv. 307. [568] Miss Hull, 170, 187, 193; _IT_ i. 214; Leahy, i. 126. [569] _IT_ i. 287. [570] Henderson, _Irish Texts_, ii. 210. [571] _Capit. Karoli Magni_, i. 62; _Leges Luitprand._ ii. 38; Canon 23, 2nd Coun. of Arles, Hefele, _Councils_, iii. 471; D'Achery, v. 215. Some of these attacks were made against Teutonic superstitions, but similar superstitions existed among the Celts. [572] See Grimm, _Teut. Myth._ ii. 498. [573] A more tolerant note is heard, e.g., in an Irish text which says that the spirits which appeared of old were divine ministrants not demoniacal, while angels helped the ancients because they followed natural truth. "Cormac's Sword," _IT_ iii. 220-221. Cf. p. 152, _supra_.