As M. Eliade wrote, no human being never chooses any particular place, he just finds it, in other words the sacred space is manifested to a hero. This manifestation does not necessary come from a direct hierophany; sometimes it is performed with the help of a certain traditional technique based on the cosmological system[613]. Our heroes perform this very technique while opening the roads.

As for the time reflected in our plot, we have to stress that the roads and the trees as well as other phenomena are manifested during a limited period of one night. The situation is that the mythological time on this night is condensed and pressed[614], in the same way the mythological space is limited and condensed along the roads: so to say the rules of our mythological game limit both time and space. As a result condensed time and space imply different pattern of actions in them. This condensed time and space is quite characteristic for any cosmogonic myth.

Finally, we have to stress the importance of the concept of knowledge in all the plots that we have examined. There is a term rot imbais «the road of knowledge» found in AF and referring to the river Boyne which is quite similar to the concept of ramut roscadach «the road of roscada» in our alliterative poem. In all our stories it is either the knowledge of the roads and the trees that is revealed to Fíngen by Rothníam and to Amorgein by Fintan or knowledge is revealed on the roads as in Conaire’s story in TBDD.

Another significant aspect of our mythologem is the importance of number in Celtic myth. Five is the number often found in Irish and other Celtic sources. We know of different groups of five phenomena counted in early Irish literature: five provinces, five sacred trees, five hostels, five sages etc. Especially interesting in our case is the parallel with the five sacred trees of Ireland, which also seem to appear on the night of Conn’s birth. Both our main sources, AF and the dindshenchas, contain the story of the five sacred trees. The trees, Eó Mugna or Eó Rossa in AF, manifest themselves out of the magic mist (tria chéo) from the world of pre-existence (síd). The manifestations of these wonders at the same night signified, together with the birth of the new king, the beginning of a new cycle (renovatio seculi). In the Welsh tradition connected with a famous poet Taliesin we find a notion of five trees as well, they are asociated there with knowledge and inspiration. Ceridwen’s cauldron of poetic inspiration is called in the poem Kadeir Taliesin («The Chair of Taliesin») from the Book of Taliesin «the cauldron of five trees» (peir pum6yd)[615].