In some cases _geasa_ were based on ideas of right and wrong, honour or dishonour, or were intended to cause avoidance of unlucky days. Others are unintelligible to us. The largest number of _geasa_ concerned kings and chiefs, and are described, along with their corresponding privileges, in the _Book of Rights_. Some of the _geasa_ of the king of Connaught were not to go to an assembly of women at Leaghair, not to sit in autumn on the sepulchral mound of the wife of Maine, not to go in a grey-speckled garment on a grey-speckled horse to the heath of Cruachan, and the like.[883] The meaning of these is obscure, but other examples are more obvious and show that all alike corresponded to the tabus applying to kings in primitive societies, who are often magicians, priests, or even divine representatives. On them the welfare of the tribe and the making of rain or sunshine, and the processes of growth depend. They must therefore be careful of their actions, and hence they are hedged about with tabus which, however unmeaning, have a direct connection with their powers. Out of such conceptions the Irish kingly _geasa_ arose. Their observance made the earth fruitful, produced abundance and prosperity, and kept both the king and his land from misfortune. In later times these were supposed to be dependent on the "goodness" or the reverse of the king, but this was a departure from the older idea, which is clearly stated in the _Book of Rights_.[884] The kings were divinities on whom depended fruitfulness and plenty, and who must therefore submit to obey their _geasa_. Some of their prerogatives seem also to be connected with this state of things. Thus they might eat of certain foods or go to certain places on particular days.[885] In primitive societies kings and priests often prohibit ordinary mortals from eating things which they desire for themselves by making them _tabu_, and in other cases the fruits of the earth can only be eaten after king or priest has partaken of them ceremonially. This may have been the case in Ireland. The privilege relating to places may have meant that these were sacred and only to be entered by the king at certain times and in his sacred capacity. As a reflection from this state of things, the heroes of the sagas, Cúchulainn and Fionn, had numerous _geasa_ applicable to themselves, some of them religious, some magical, others based on primitive ideas of honour, others perhaps the invention of the narrators.[886]