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 _síd_, yet even here Manannan is said to have conferred immortality upon the Tuatha Dé 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 Dé 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 _síde_ 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 síde_, "men of the _síd_," that is, gods.[207] The _síd_ were named after the names of the Tuatha Dé Danann who reigned in them, but the tradition being localised in different places, several mounds were sometimes connected with one god. The _síd_ 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.