diff options
Diffstat (limited to '34081-tei')
59 files changed, 24173 insertions, 0 deletions
diff --git a/34081-tei/34081-tei.tei b/34081-tei/34081-tei.tei new file mode 100644 index 0000000..22972eb --- /dev/null +++ b/34081-tei/34081-tei.tei @@ -0,0 +1,24173 @@ +<?xml version='1.0' encoding='UTF-8' ?> +<!DOCTYPE TEI.2 SYSTEM "http://www.gutenberg.org/tei/marcello/0.4/dtd/pgtei.dtd" [ + <!ENTITY u5 "http://www.tei-c.org/Lite/"> +]> + +<TEI.2 lang='en'> +<teiHeader> + <fileDesc> + <titleStmt> + <title>Myths and Legends of the Celtic Race</title> + <author>Thomas William Rolleston</author> + </titleStmt> + <editionStmt> + <edition n='1'>Edition 1</edition> + </editionStmt> + <publicationStmt> + <publisher>Project Gutenberg</publisher> + <date value='2010-10-16'>October 16, 2010</date> + <idno type='etext-no'>34081</idno> + <availability> + <p>This eBook is for the use of anyone anywhere at no cost and + with almost no restrictions whatsoever. You may copy it, give it + away or re-use it under the terms of the Project Gutenberg + License online at www.gutenberg.org/license</p> + </availability> + </publicationStmt> + <sourceDesc> + <bibl> + Created electronically. + </bibl> + </sourceDesc> + </fileDesc> + <encodingDesc> + </encodingDesc> + <profileDesc> + <langUsage> + <language id="en"></language> + <language id="la"></language> + <language id="el"></language> + <language id="ga"></language> + <language id="de"></language> + <language id="fr"></language> + <language id="cy"></language> + <language id="sa"></language> + <language id="cel"></language> + <language id="non"></language> + </langUsage> + </profileDesc> + <revisionDesc> + <change> + <date value="2010-10-16">October 16, 2010</date> + <respStmt> + <name> + Produced by Marilynda Fraser-Cunliffe, Thierry Alberto, Jimmy O'Regan, + and the Online Distributed Proofreading Team at Distributed + Proofreaders Europe. + </name> + </respStmt> + <item>Project Gutenberg TEI edition 1</item> + </change> + </revisionDesc> +</teiHeader> + +<pgExtensions> + <pgStyleSheet> + .boxed { x-class: boxed } + .shaded { x-class: shaded } + .rules { x-class: rules; rules: all } + .indent { margin-left: 2 } + .bold { font-weight: bold } + .italic { font-style: italic } + .smallcaps { font-variant: small-caps } + .spaced { letter-spacing: 0.2em } + .superscript { vertical-align: super } + .blockquote { margin-top: 1; margin-bottom: 1 } + </pgStyleSheet> + + <pgCharMap formats="txt.iso-8859-1"> + <char id="U0x2014"> + <charName>mdash</charName> + <desc>EM DASH</desc> + <mapping>--</mapping> + </char> + <char id="U0x2003"> + <charName>emsp</charName> + <desc>EM SPACE</desc> + <mapping> </mapping> + </char> + <char id="U0x2026"> + <charName>hellip</charName> + <desc>HORIZONTAL ELLIPSIS</desc> + <mapping>...</mapping> + </char> + </pgCharMap> +</pgExtensions> + +<text lang='en'> +<front> + <div rend="page-break-before: right"> + <divGen type="pgheader"/> + </div> + +<div> +<!--<pb id='001.png'/>--> + +<p rend='text-alin: center'> +<hi rend='bold'>MYTHS & LEGENDS +OF THE CELTIC RACE</hi> +</p> +</div> + +<div rend="page-break-before: always"> +<!--<pb id='002.png'/>--> +<p> +<figure url='images/ill-002.png' rend='text-align: center'> +<index index="fig"/> +<head>Queen Maev</head> +<figDesc>Queen Maev</figDesc> +</figure> +</p> +</div> + +<!--<titlePage>--> +<!--<pb id='003.png'/>--> + +<div rend="page-break-before: always"> +<p rend='text-align: center'> +<hi rend='bold'>T. W. ROLLESTON</hi> +</p> + +<p rend='text-align: center'> +<hi rend='bold'>MYTHS & LEGENDS +OF THE CELTIC RACE</hi> +</p> + +<figure url='images/ill-003.png' rend='text-align: center'><figDesc>[Logo]</figDesc></figure> + +<p rend='text-align: center'> +CONSTABLE - LONDON +</p> +</div> + +<!--</titlePage>--> +<div rend="page-break-before: always"> +<pb n='8' id='page8'/> + +<p> +British edition published by Constable and Company Limited, London +</p> + +<p> +First published 1911 by George G. Harrap & Co., London +</p> +</div> +</front> +<body> + +<div rend="page-break-before: always"> +<pb n='9' id='page9'/> + +<index index='toc'/> +<index index='pdf'/> +<head> +PREFACE +</head> + +<p> +The Past may be forgotten, but it never dies. +The elements which in the most remote times +have entered into a nation's composition endure +through all its history, and help to mould that history, +and to stamp the character and genius of the people. +</p> + +<p> +The examination, therefore, of these elements, and +the recognition, as far as possible, of the part they have +actually contributed to the warp and weft of a nation's +life, must be a matter of no small interest and importance +to those who realise that the present is the +child of the past, and the future of the present; who +will not regard themselves, their kinsfolk, and their +fellow-citizens as mere transitory phantoms, hurrying +from darkness into darkness, but who know that, in +them, a vast historic stream of national life is passing +from its distant and mysterious origin towards a future +which is largely conditioned by all the past wanderings +of that human stream, but which is also, in no small +degree, what they, by their courage, their patriotism, +their knowledge, and their understanding, choose to +make it. +</p> + +<p> +The part played by the Celtic race as a formative +influence in the history, the literature, and the art of +the people inhabiting the British Islands—a people +which from that centre has spread its dominions over +so vast an area of the earth's surface—has been +unduly obscured in popular thought. For this the +current use of the term <q>Anglo-Saxon</q> applied to +the British people as a designation of race is largely +responsible. Historically the term is quite misleading. +There is nothing to justify this singling out of two +Low-German tribes when we wish to indicate the race-character +of the British people. The use of it leads to +such absurdities as that which the writer noticed not +<pb n='10' id='page10'/> +long ago, when the proposed elevation by the Pope of +an Irish bishop to a cardinalate was described in an +English newspaper as being prompted by the desire of +the head of the Catholic Church to pay a compliment +to <q>the Anglo-Saxon race.</q> +</p> + +<p> +The true term for the population of these islands, +and for the typical and dominant part of the population +of North America, is not Anglo-Saxon, but Anglo-Celtic. +It is precisely in this blend of Germanic and +Celtic elements that the British people are unique—it +is precisely this blend which gives to this people the +fire, the <hi rend='italic'>élan</hi>, and in literature and art the sense of +style, colour, drama, which are not common growths +of German soil, while at the same time it gives the +deliberateness and depth, the reverence for ancient law +and custom, and the passion for personal freedom, +which are more or less strange to the Romance nations +of the South of Europe. May they never become +strange to the British Islands! Nor is the Celtic element +in these islands to be regarded as contributed +wholly, or even very predominantly, by the populations +of the so-called <q>Celtic Fringe.</q> It is now well +known to ethnologists that the Saxons did not by any +means exterminate the Celtic or Celticised populations +whom they found in possession of Great Britain. +Mr. E.W.B. Nicholson, librarian of the Bodleian, +writes in his important work <q>Keltic Researches</q> (1904): +</p> + +<p> +<q>Names which have not been purposely invented to +describe race must never be taken as proof of race, but +only as proof of community of language, or community +of political organisation. We call a man who speaks +English, lives in England, and bears an obviously +English name (such as Freeman or Newton), an +Englishman. Yet from the statistics of <q>relative +<pb n='11' id='page11'/> +nigrescence</q> there is good reason to believe that +Lancashire, West Yorkshire, Staffordshire, Worcestershire, +Warwickshire, Leicestershire, Rutland, Cambridgeshire, +Wiltshire, Somerset, and part of Sussex +are as Keltic as Perthshire and North Munster; that +Cheshire, Shropshire, Herefordshire, Monmouthshire, +Gloucestershire, Devon, Dorset, Northamptonshire, +Huntingdonshire, and Bedfordshire are more so—and +equal to North Wales and Leinster; while Buckinghamshire +and Hertfordshire exceed even this degree, +and are on a level with South Wales and Ulster.</q><note place='foot'><p> +In reference to the name <q>Freeman,</q> Mr. Nicholson adds: +<q>No one was more intensely <q>English</q> in his sympathies than the +great historian of that name, and probably no one would have more +strenuously resisted the suggestion that he might be of Welsh +descent; yet I have met his close physical counterpart in a Welsh +farmer (named Evans) living within a few minutes of Pwllheli.</q> +</p></note> +</p> + +<p> +It is, then, for an Anglo-Celtic, not an <q>Anglo-Saxon,</q> +people that this account of the early history, +the religion, and the mythical and romantic literature +of the Celtic race is written. It is hoped that that +people will find in it things worthy to be remembered +as contributions to the general stock of European +culture, but worthy above all to be borne in mind by +those who have inherited more than have any other +living people of the blood, the instincts and the genius +of the Celt. +</p> +</div> + +<!-- +<pb n='13' id='page13'/> + +CONTENTS + + +CHAP. PAGE + I. THE CELTS IN ANCIENT HISTORY 17 + + II. THE RELIGION OF THE CELTS 51 + + III. THE IRISH INVASION MYTHS 94 + + IV. THE EARLY MILESIAN KINGS 146 + + V. TALES OF THE ULTONIAN CYCLE 178 + + VI. TALES OF THE OSSIANIC CYCLE 252 + + VII. THE VOYAGE OF MAELDŪN 309 + +VIII MYTHS AND TALES OF THE CYMRY 333 + + GENEALOGICAL TABLES + + GODS OF THE HOUSE OF DŌN 350 + + GODS OF THE HOUSE OF LLYR 351 + + ARTHUR AND HIS KIN 352 + + GLOSSARY AND INDEX 421 + +--> + +<div rend="page-break-before: right"> + <index index="pdf" /> + <head>Contents</head> + <divGen type="toc" /> +</div> + +<!-- +<pb n='15' id='page15'/> + +LIST OF ILLUSTRATIONS + +Queen Maev <hi rend='italic'>Frontispiece</hi> + +Prehistoric Tumulus at New Grange 54 + +Stone Alignments at Kermaris, Carnac 58 + +Stone-worship at Locronan, Brittany 66 + +Entrance to Tumulus at New Grange 70 +</div> +--> + +<div rend="page-break-before: right"> + <index index="pdf" /> + <head>Illustrations</head> + <divGen type="fig" /> +</div> + + +<div> +<pb n='17' id='page17'/> + +<index index='toc'/> +<index index='pdf'/> +<head>CHAPTER I: THE CELTS IN ANCIENT HISTORY</head> + +<p> +<hi rend='bold'>Earliest References</hi> +</p> + +<p> +In the chronicles of the classical nations for about +five hundred years previous to the Christian era +there are frequent references to a people associated +with these nations, sometimes in peace, sometimes in +war, and evidently occupying a position of great +strength and influence in the Terra Incognita of Mid-Europe. +This people is called by the Greeks the +Hyperboreans or Celts, the latter term being first +found in the geographer Hecatæsus, about 500 B.C.<note place='foot'><p> +He speaks of <q>Nyrax, a Celtic city,</q> and <q>Massalia [Marseilles], +a city of Liguria in the land of the Celts</q> (<q>Fragmenta Hist. +Græc.</q>). +</p></note> +</p> + +<p> +Herodotus, about half a century later, speaks of the +Celts as dwelling <q>beyond the pillars of Hercules</q>—<hi rend='italic'>i.e.</hi>, +in Spain—and also of the Danube as rising in their +country. +</p> + +<p> +Aristotle knew that they dwelt <q>beyond Spain,</q> +that they had captured Rome, and that they set great +store by warlike power. References other than geographical +are occasionally met with even in early +writers. Hellanicus of Lesbos, an historian of the +fifth century B.C., describes the Celts as practising justice +and righteousness. Ephorus, about 350 B.C., has +three lines of verse about the Celts in which they are +described as using <q>the same customs as the Greeks</q>—whatever +that may mean—and being on the friendliest +terms with that people, who established guest friendships +among them. Plato, however, in the <q>Laws,</q> +classes the Celts among the races who are drunken and +combative, and much barbarity is attributed to them +on the occasion of their irruption into Greece and the +<pb n='18' id='page18'/> +sacking of Delphi in the year 273 B.C. Their attack +on Rome and the sacking of that city by them about a +century earlier is one of the landmarks of ancient history. +</p> + +<p> +The history of this people during the time when +they were the dominant power in Mid-Europe has to +be divined or reconstructed from scattered references, +and from accounts of episodes in their dealings with +Greece and Rome, very much as the figure of a +primæval monster is reconstructed by the zoologist +from a few fossilised bones. No chronicles of their +own have come down to us, no architectural remains +have survived; a few coins, and a few ornaments and +weapons in bronze decorated with enamel or with subtle +and beautiful designs in chased or repoussé work—these, +and the names which often cling in strangely +altered forms to the places where they dwelt, from the +Euxine to the British Islands, are well-nigh all the +visible traces which this once mighty power has left us +of its civilisation and dominion. Yet from these, and +from the accounts of classical writers, much can be +deduced with certainty, and much more can be conjectured +with a very fair measure of probability. The +great Celtic scholar whose loss we have recently had to +deplore, M. d'Arbois de Jubainville, has, on the available +data, drawn a convincing outline of Celtic history +for the period prior to their emergence into full historical +light with the conquests of Cæsar,<note place='foot'><p> +In his <q>Premiers Habitants de l'Europe,</q> vol. ii. +</p></note> and it is this outline +of which the main features are reproduced here. +</p> + +<p> +<hi rend='bold'>The True Celtic Race</hi> +</p> + +<p> +To begin with, we must dismiss the idea that Celtica +was ever inhabited by a single pure and homogeneous +race. The true Celts, if we accept on this point the +carefully studied and elaborately argued conclusion of +<pb n='19' id='page19'/> +Dr. T. Rice Holmes,<note place='foot'><p> +<q>Cæesar's Conquest of Gaul,</q> pp. 251-327. +</p></note> supported by the unanimous voice +of antiquity, were a tall, fair race, warlike and masterful,<note place='foot'><p> +The ancients were not very close observers of physical +characteristics. They describe the Celts in almost exactly the same terms as +those which they apply to the Germanic races. Dr. Rice Holmes is +of opinion that the real difference, physically, lay in the fact that +the fairness of the Germans was blond, and that of the Celts red. +In an interesting passage of the work already quoted (p. 315) he +observes that, <q>Making every allowance for the admixture of other +blood, which must have considerably modified the type of the original +Celtic or Gallic invaders of these islands, we are struck by the fact +that among all our Celtic-speaking fellow subjects there are to be +found numerous specimens of a type which also exists in those parts +of Brittany which were colonised by British invaders, and in those +parts of Gaul in which the Gallic invaders appear to have settled +most thickly, as well as in Northern Italy, where the Celtic invaders +were once dominant; and also by the fact that this type, <hi rend='italic'>even among +the more blond representatives of it, is strikingly different, to the casual as +well as to the scientific observer, from that of the purest representatives of +the ancient Germans</hi>. The well-known picture of Sir David Wilkie, +<q>Reading of the Waterloo Gazette,</q> illustrates, as Daniel Wilson +remarked, the difference between the two types. Put a Perthshire +Highlander side by side with a Sussex farmer. Both will be fair; but +the red hair and beard of the Scot will be in marked contrast with +the fair hair of the Englishman, and their features will differ still +more markedly. I remember teeing two gamekeepers in a railway +carriage running from Inverness to Lairey. They were tall, athletic, +fair men, evidently belonging to the Scandinavian type, which, as +Dr. Beddoe says, is so common in the extreme north of Scotland; +but both in colouring and in general aspect they were utterly +different from the tall, fair Highlanders whom I had seen in Perthshire. +There was not a trace of red in their hair, their long beards +being absolutely yellow. The prevalence of red among the Celtic-speaking +people is, it seems to me, a most striking characteristic. +Not only do we find eleven men in every hundred whose hair is +absolutely red, but underlying the blacks and the dark browns the +lame tint is to be discovered.</q> +</p></note> +whose place of origin (as far as we can trace them) was +somewhere about the sources of the Danube, and who +spread their dominion both by conquest and by peaceful +<pb n='20' id='page20'/> +infiltration over Mid-Europe, Gaul, Spain, and the +British Islands. They did not exterminate the original +prehistoric inhabitants of these regions—palæolithic +and neolithic races, dolmen-builders and workers in +bronze—but they imposed on them their language, their +arts, and their traditions, taking, no doubt, a good deal +from them in return, especially, as we shall see, in the +important matter of religion. Among these races the +true Celts formed an aristocratic and ruling caste. In +that capacity they stood, alike in Gaul, in Spain, in +Britain, and in Ireland, in the forefront or armed +opposition to foreign invasion. They bore the worst +brunt of war, of confiscations, and of banishment. +They never lacked valour, but they were not strong +enough or united enough to prevail, and they perished +in far greater proportion than the earlier populations +whom they had themselves subjugated. But they +disappeared also by mingling their blood with these +inhabitants, whom they impregnated with many of their +own noble and virile qualities. Hence it comes that +the characteristics of the peoples called Celtic in the +present day, and who carry on the Celtic tradition and +language, are in some respects so different from those +of the Celts of classical history and the Celts who produced +the literature and art of ancient Ireland, and in +others so strikingly similar. To take a physical characteristic +alone, the more Celtic districts of the British +Islands are at present marked by darkness of complexion, +hair, &c. They are not very dark, but they +are darker than the rest of the kingdom.<note place='foot'><p> +See the map of comparative nigrescence given in Ripley's <q>Races +of Europe,</q> p. 318. In France, however, the Bretons are not a +dark race relatively to the rest of the population. They are composed +partly of the ancient Gallic peoples and partly of settlers from +Wales who were driven out by the Saxon invasion. +</p></note> But the +<pb n='21' id='page21'/> +true Celts were certainly fair. Even the Irish Celts of +the twelfth century are described by Giraldus Cambrensis +as a fair race. +</p> + +<p> +<hi rend='bold'>Golden Age of the Celts</hi> +</p> + +<p> +But we are anticipating, and must return to the period +of the origins of Celtic history. As astronomers have +discerned the existence of an unknown planet by the +perturbations which it has caused in the courses of +those already under direct observation, so we can discern +in the fifth and fourth centuries before Christ +the presence of a great power and of mighty movements +going on behind a veil which will never be +lifted now. This was the Golden Age of Celtdom in +Continental Europe. During this period the Celts +waged three great and successful wars, which had +no little influence on the course of South European +history. About 500 B.C. they conquered Spain from +the Carthaginians. A century later we find them +engaged in the conquest of Northern Italy from the +Etruscans. They settled in large numbers in the +territory afterwards known as Cisalpine Gaul, where +many names, such as <foreign rend='italic'>Mediolanum</foreign> (Milan), <foreign rend='italic'>Addua</foreign> +(Adda), <foreign rend='italic'>Viro-dunum</foreign> (Verduno), and perhaps <foreign rend='italic'>Cremona</foreign> +(<foreign rend='italic'>creamh</foreign>, garlic),<note place='foot'><p> +See for these names Holder's <q>Altceltischer Sprachschatz.</q> +</p></note> testify still to their occupation. They +left a greater memorial in the chief of Latin poets, +whose name, Vergil, appears to bear evidence of his +Celtic ancestry.<note place='foot'><p> +Vergil might possibly mean <q>the very-bright</q> or illustrious +one, a natural form for a proper name. <foreign rend='italic'>Ver</foreign> in Gallic names +(Vercingetorix, Vercassivellasimus, &c.) is often an intensive prefix, +like the modern Irish <foreign lang='ga' rend='italic'>fior</foreign>. The name of the village where Vergil +was born, Andes (now Pietola), is Celtic. His love of nature, his +mysticism, and his strong feeling for a certain decorative quality +in language and rhythm are markedly Celtic qualities. Tennyson's +phrases for him, <q>landscape-lover, lord of language,</q> are suggestive +in this connexion. +</p></note> Towards the end of the fourth +<pb n='22' id='page22'/> +century they overran Pannonia, conquering the Illyrians. +</p> + +<p> +<hi rend='bold'>Alliances with the Greeks</hi> +</p> + +<p> +All these wars were undertaken in alliance with the +Greeks, with whom the Celts were at this period on +the friendliest terms. By the war with the Carthaginians +the monopoly held by that people of the trade +in tin with Britain and in silver with the miners of +Spain was broken down, and the overland route across +France to Britain, for the sake of which the Phocæans +had in 600 B.C. created the port of Marseilles, was +definitely secured to Greek trade. Greeks and Celts +were at this period allied against Phœnicians and +Persians. The defeat of Hamilcar by Gelon at +Himera, in Sicily, took place in the same year as that +of Xerxes at Salamis. The Carthaginian army in that +expedition was made up of mercenaries from half a +dozen different nations, but not a Celt is found in the +Carthaginian ranks, and Celtic hostility must have +counted for much in preventing the Carthaginians from +lending help to the Persians for the overthrow of +their common enemy. These facts show that Celtica +played no small part in preserving the Greek type of +civilisation from being overwhelmed by the despotisms +of the East, and thus in keeping alive in Europe the +priceless seed of freedom and humane culture. +</p> + +<p> +<hi rend='bold'>Alexander the Great</hi> +</p> + +<p> +When the counter-movement of Hellas against the +East began under Alexander the Great we find the +Celts again appearing as a factor of importance. +</p> + + +<pb n='23' id='page23'/> + +<p> +In the fourth century Macedon was attacked and +almost obliterated by Thracian and Illyrian hordes. +King Amyntas II. was defeated and driven into exile. +His son Perdiccas II. was killed in battle. When +Philip, a younger brother of Perdiccas, came to the +obscure and tottering throne which he and his successors +were to make the seat of a great empire he +was powerfully aided in making head against the +Illyrians by the conquests of the Celts in the valleys +of the Danube and the Po. The alliance was continued, +and rendered, perhaps, more formal in the days +of Alexander. When about to undertake his conquest +of Asia (334 B.C.) Alexander first made a compact with +the Celts <q>who dwelt by the Ionian Gulf</q> in order +to secure his Greek dominions from attack during his +absence. The episode is related by Ptolemy Soter in +his history of the wars of Alexander.<note place='foot'><p> +Ptolemy, a friend, and probably, indeed, half-brother, of +Alexander, was doubtless present when this incident took place. +His work has not survived, but is quoted by Arrian and other +historians. +</p></note> It has a vividness +which stamps it as a bit of authentic history, and +another singular testimony to the truth of the narrative +has been brought to light by de Jubainville. As +the Celtic envoys, who are described as men of haughty +bearing and great stature, their mission concluded, +were drinking with the king, he asked them, it is said, +what was the thing they, the Celts, most feared. +The envoys replied: <q>We fear no man: there is +but one thing that we fear, namely, that the sky should +fall on us; but we regard nothing so much as the +friendship of a man such as thou.</q> Alexander bade +them farewell, and, turning to his nobles, whispered: +<q>What a vainglorious people are these Celts!</q> +Yet the answer, for all its Celtic bravura and flourish, +<pb n='24' id='page24'/> +was not without both dignity and courtesy. The +reference to the falling of the sky seems to give a +glimpse of some primitive belief or myth of which it +is no longer possible to discover the meaning.<note place='foot'><p> +One is reminded of the folk-tale about Henny Penny, who went +to tell the king that the sky was falling. +</p></note> The +national oath by which the Celts bound themselves +to the observance of their covenant with Alexander is +remarkable. <q>If we observe not this engagement,</q> +they said, <q>may the sky fall on us and crush us, may +the earth gape and swallow us up, may the sea burst +out and overwhelm us.</q> De Jubainville draws attention +most appositely to a passage from the <q>Táin Bo +Cuailgne,</q> in the Book of Leinster<note place='foot'><p> +The Book of Leinster is a manuscript of the twelfth century. +The version of the <q>Táin</q> given in it probably dates from the +eighth. See de Jubainville, <q>Premiers Habitants,</q> ii. 316. +</p></note>, where the Ulster +heroes declare to their king, who wished to leave +them in battle in order to meet an attack in another +part of the field: <q>Heaven is above us, and earth +beneath us, and the sea is round about us. Unless +the sky shall fall with its showers of stars on the +ground where we are camped, or unless the earth shall +be rent by an earthquake, or unless the waves of the +blue sea come over the forests of the living world, we +shall not give ground.</q><note place='foot'><p> +Dr. Douglas Hyde in his <q>Literary History of Ireland</q> (p. 7) +gives a slightly different translation. +</p></note> This survival of a peculiar +oath-formula for more than a thousand years, and its +reappearance, after being first heard of among the +Celts of Mid-Europe, in a mythical romance of Ireland, +is certainly most curious, and, with other facts +which we shall note hereafter, speaks strongly for the +community and persistence of Celtic culture.<note place='foot'><p> +It is also a testimony to the close accuracy of the narrative of +Ptolemy. +</p></note> +</p> + +<pb n='25' id='page25'/> + +<p> +<hi rend='bold'>The Sack of Rome</hi> +</p> + +<p> +We have mentioned two of the great wars of the +Continental Celts; we come now to the third, that with +the Etruscans, which ultimately brought them into +conflict with the greatest power of pagan Europe, and +led to their proudest feat of arms, the sack of Rome. +About the year 400 B.C. the Celtic Empire seems to +have reached the height of its power. Under a king +named by Livy Ambicatus, who was probably the head +of a dominant tribe in a military confederacy, like the +German Emperor in the present day, the Celts seem to +have been welded into a considerable degree of political +unity, and to have followed a consistent policy. Attracted +by the rich land of Northern Italy, they poured +down through the passes of the Alps, and after hard +fighting with the Etruscan inhabitants they maintained +their ground there. At this time the Romans were +pressing on the Etruscans from below, and Roman and +Celt were acting in definite concert and alliance. But +the Romans, despising perhaps the Northern barbarian +warriors, had the rashness to play them false at the +siege of Clusium, 391 B.C., a place which the Romans +regarded as one of the bulwarks of Latium against the +North. The Celts recognised Romans who had come +to them in the sacred character of ambassadors fighting +in the ranks of the enemy. The events which followed +are, as they have come down to us, much mingled +with legend, but there are certain touches of dramatic +vividness in which the true character of the Celts +appears distinctly recognisable. They applied, we are +told, to Rome for satisfaction for the treachery of the +envoys, who were three sons of Fabius Ambustus, the +chief pontiff. The Romans refused to listen to the +claim, and elected the Fabii military tribunes for the +<pb n='26' id='page26'/> +ensuing year. Then the Celts abandoned the siege of +Clusium and marched straight on Rome. The army +showed perfect discipline. There was no indiscriminate +plundering and devastation, no city or fortress was +assailed. <q>We are bound for Rome</q> was their cry to +the guards upon the walls of the provincial towns, who +watched the host in wonder and fear as it rolled steadily +to the south. At last they reached the river Allia, a +few miles from Rome, where the whole available force +of the city was ranged to meet them. The battle took +place on July 18, 390, that ill-omened <foreign lang='la' rend='italic'>dies Alliensis</foreign> +which long perpetuated in the Roman calendar the +memory of the deepest shame the republic had ever +known. The Celts turned the flank of the Roman +army, and annihilated it in one tremendous charge. +Three days later they were in Rome, and for nearly a +year they remained masters of the city, or of its ruins, +till a great fine had been exacted and full vengeance +taken for the perfidy at Clusium. For nearly a century +after the treaty thus concluded there was peace +between the Celts and the Romans, and the breaking +of that peace when certain Celtic tribes allied themselves +with their old enemy, the Etruscans, in the third +Samnite war was coincident with the breaking up of +the Celtic Empire.<note place='foot'><p> +Roman history tells of various conflicts with the Celts during +this period, but de Jubainville has shown that these narratives are +almost entirely mythical. See <q>Premiers Habitants,</q> ii. 318-323. +</p></note> +</p> + +<p> +Two questions must now be considered before +we can leave the historical part of this Introduction. +First of all, what are the evidences for the widespread +diffusion of Celtic power in Mid-Europe during +this period? Secondly, where were the Germanic +peoples, and what was their position in regard to the Celts? +</p> + +<pb n='27' id='page27'/> + +<p> +<hi rend='bold'>Celtic Place-names in Europe</hi> +</p> + +<p> +To answer these questions fully would take us (for +the purposes of this volume) too deeply into philological +discussions, which only the Celtic scholar can +fully appreciate. The evidence will be found fully set +forth in de Jubainville's work, already frequently referred +to. The study of European place-names forms +the basis of the argument. Take the Celtic name <foreign rend='italic'>Noviomagus</foreign> +composed of two Celtic words, the adjective +meaning new, and <foreign rend='italic'>magos</foreign> (Irish <foreign lang='ga' rend='italic'>magh</foreign>) a field or plain.<note place='foot'><p> +<hi rend='italic'>E.g.,</hi> Moymell (<foreign lang='ga' rend='italic'>magh-meala</foreign>), the Plain of Honey, a Gaelic name +for Fairyland, and many place-names. +</p></note> +There were nine places of this name known in antiquity. +Six were in France, among them the places now called +Noyon, in Oise, Nijon, in Vosges, Nyons, in Drôme. +Three outside of France were Nimègue, in Belgium, +Neumagen, in the Rhineland, and one at Speyer, in the +Palatinate. +</p> + +<p> +The word <foreign rend='italic'>dunum</foreign>, so often traceable in Gaelic place-names +in the present day (Dundalk, Dunrobin, &c.), +and meaning fortress or castle, is another typically +Celtic element in European place-names. It occurred +very frequently in France—<foreign rend='italic'>e.g., Lug-dunum</foreign> (Lyons), +<foreign rend='italic'>Viro-dunum</foreign> (Verdun). It is also found in Switzerland—<hi rend='italic'>e.g., +Minno-dunum</hi> (Moudon), <foreign rend='italic'>Eburo-dunum</foreign> (Yverdon)—and +in the Netherlands, where the famous city +of Leyden goes back to a Celtic <foreign rend='italic'>Lug-dunum.</foreign> In Great +Britain the Celtic term was often changed by simple +translation into <foreign rend='italic'>castra</foreign>; thus <foreign rend='italic'>Camulo-dunum</foreign> became +Colchester, <foreign rend='italic'>Brano-dunum</foreign> Brancaster. In Spain and +Portugal eight names terminating in <foreign rend='italic'>dunum</foreign> are mentioned +by classical writers. In Germany the modern +names Kempton, Karnberg, Liegnitz, go back respectively +to the Celtic forms <foreign rend='italic'>Cambo-dunum, Carro-aunum,</foreign> +<pb n='28' id='page28'/> +<foreign rend='italic'>Lugi-dunum</foreign>, and we find a <foreign rend='italic'>Singi-dunum,</foreign> now +Belgrade, in Servia, a <foreign rend='italic'>Novi-dunum</foreign>, now Isaktscha, in +Roumania, a <foreign rend='italic'>Carro-dunum</foreign> in South Russia, near the +Dniester, and another in Croatia, now Pitsmeza. <foreign rend='italic'>Sego-dunum</foreign>, +now Rodez, in France, turns up also in Bavaria +(Wurzburg), and in England (<foreign rend='italic'>Sege-dunum,</foreign> now Wallsend, +in Northumberland), and the first term, <foreign rend='italic'>sego</foreign>, is +traceable in Segorbe (<foreign rend='italic'>Sego-briga</foreign>) in Spain. <foreign rend='italic'>Briga</foreign> is a +Celtic word, the origin of the German <foreign lang='de' rend='italic'>burg</foreign>, and equivalent +in meaning to <foreign rend='italic'>dunum</foreign>. +</p> + +<p> +One more example: the word <foreign rend='italic'>magos</foreign>, a plain, which +is very frequent as an element of Irish place-names, is +found abundantly in France, and outside of France, in +countries no longer Celtic, it appears in Switzerland +(<foreign rend='italic'>Uro-magus</foreign> now Promasens), in the Rhineland (<foreign rend='italic'>Broco-magus</foreign>, +Brumath), in the Netherlands, as already noted +(Nimègue), in Lombardy several times, and in Austria. +</p> + +<p> +The examples given are by no means exhaustive, but +they serve to indicate the wide diffusion of the Celts in +Europe and their identity of language over their vast +territory.<note place='foot'><p> +For these and many other examples see de Jubainville's +<q>Premiers Habitants,</q> ii. 255 <hi rend='italic'>sqq.</hi> +</p></note> +</p> + +<p> +<hi rend='bold'>Early Celtic Art</hi> +</p> + +<p> +The relics of ancient Celtic art-work tell the same +story. In the year 1846 a great pre-Roman necropolis +was discovered at Hallstatt, near Salzburg, in Austria. +It contains relics believed by Dr. Arthur Evans to date +from about 750 to 400 B.C. These relics betoken in +some cases a high standard of civilisation and considerable +commerce. Amber from the Baltic is there, +Phoenician glass, and gold-leaf of Oriental workmanship. +Iron swords are found whose hilts and sheaths are +richly decorated with gold, ivory, and amber. +</p> + +<pb n='29' id='page29'/> + +<p> +The Celtic culture illustrated by the remains at +Hallstatt developed later into what is called the La Tène +culture. La Tène was a settlement at the north-eastern +end of the Lake of Neuchâtel, and many objects of great +interest have been found there since the site was first +explored in 1858. These antiquities represent, according +to Dr. Evans, the culminating period of Gaulish +civilisation, and date from round about the third century +B.C. The type of art here found must be judged in the +light of an observation recently made by Mr. Romilly +Allen in his <q>Celtic Art</q> (p. 13): +</p> + +<p> +<q>The great difficulty in understanding the evolution +of Celtic art lies in the fact that although the Celts +never seem to have invented any new ideas, they <corr sic='professed'>possessed</corr> +an extraordinary aptitude for +picking up ideas from the different peoples with whom +war or commerce brought them into contact. And +once the Celt had borrowed an idea from his neighbours +he was able to give it such a strong Celtic tinge that it +soon became something so different from what it was +originally as to be almost unrecognisable.</q> +</p> + +<p> +Now what the Celt borrowed in the art-culture +which on the Continent culminated in the La Tène +relics were certain originally naturalistic motives for +Greek ornaments, notably the palmette and the meander +motives. But it was characteristic of the Celt that he +avoided in his art all imitation of, or even approximation +to, the natural forms of the plant and animal world. +He reduced everything to pure decoration. What he +enjoyed in decoration was the alternation of long +sweeping curves and undulations with the concentrated +energy of close-set spirals or bosses, and with these +simple elements and with the suggestion of a few +motives derived from Greek art he elaborated a most +<pb n='30' id='page30'/> +beautiful, subtle, and varied system of decoration, applied +to weapons, ornaments, and to toilet and household +appliances of all kinds, in gold, bronze, wood, and stone, +and possibly, if we had the means of judging, to textile +fabrics also. One beautiful feature in the decoration of +metal-work seems to have entirely originated in Celtica. +Enamelling was unknown to the classical nations till +they learned from the Celts. So late as the third +century A.D. it was still strange to the classical world, +as we learn from the reference of Philostratus: +</p> + +<p> +<q rend='display'> +<q>They say that the barbarians who live in the ocean +[Britons] pour these colours upon heated brass, and +that they adhere, become hard as stone, and preserve +the designs that are made upon them.</q> +</q> +</p> + +<p> +Dr. J. Anderson writes in the <q>Proceedings of the +Society of Antiquaries of Scotland</q>: +</p> + +<p> +<q rend='display'> +<q>The Gauls as well as the Britons—of the same +Celtic stock—practised enamel-working before the +Roman conquest. The enamel workshops of Bibracte, +with their furnaces, crucibles, moulds, polishing-stones, +and with the crude enamels in their various stages of +preparation, have been recently excavated from the +ruins of the city destroyed by Caesar and his legions. +But the Bibracte enamels are the work of mere dabblers +in the art, compared with the British examples. The +home of the art was Britain, and the style of the pattern, +as well as the association in which the objects decorated +with it were found, demonstrated with certainty that it +had reached its highest stage of indigenous development +before it came in contact with the Roman culture.</q><note place='foot'><p> +Quoted by Mr. Romilly Allen in <q>Celtic Art,</q> p. 136. +</p></note> +</q> +</p> + +<p> +The National Museum in Dublin contains many +superb examples of Irish decorative art in gold, bronze, +<pb n='31' id='page31'/> +and enamels, and the <q>strong Celtic tinge</q> of which +Mr. Romilly Allen speaks is as clearly observable there +as in the relics of Hallstatt or La Tène. +</p> + +<p> +Everything, then, speaks of a community of culture, +an identity of race-character, existing over the vast +territory known to the ancient world as <q>Celtica.</q> +</p> + +<p> +<hi rend='bold'>Celts and Germans</hi> +</p> + +<p> +But, as we have said before, this territory was by no +means inhabited by the Celt alone. In particular we have +to ask, who and where were the Germans, the Teuto-Gothic +tribes, who eventually took the place of the Celts +as the great Northern menace to classical civilisation? +</p> + +<p> +They are mentioned by Pytheas, the eminent Greek +traveller and geographer, about 300 B.C., but they play +no part in history till, under the name of Cimbri and +Teutones, they descended on Italy to be vanquished by +Marius at the close of the second century. The ancient +Greek geographers prior to Pytheas know nothing of +them, and assign all the territories now known as +Germanic to various Celtic tribes. +</p> + +<p> +The explanation given by de Jubainville, and based +by him on various philological considerations, is that +the Germans were a subject people, comparable to those +<q>un-free tribes</q> who existed in Gaul and in ancient +Ireland. They lived under the Celtic dominion, and +had no independent political existence. De Jubainville +finds that all the words connected with law and +government and war which are common both to the +Celtic and Teutonic languages were borrowed by the +latter from the former. Chief among them are the +words represented by the modern German <foreign lang='de' rend='italic'>Reich</foreign>, +empire, <foreign lang='de' rend='italic'>Amt</foreign>, office, and the Gothic <hi rend='italic'>reiks</hi>, a king, all +of which are of unquestioned Celtic origin. De +Jubainville also numbers among loan words from Celtic +<pb n='32' id='page32'/> +the words <foreign lang='de' rend='italic'>Bann</foreign>, an order; <foreign lang='de' rend='italic'>Frei</foreign>, free; <foreign lang='de' rend='italic'>Geisel</foreign>, a hostage; +<foreign lang='de' rend='italic'>Erbe</foreign>, an inheritance; <foreign lang='de' rend='italic'>Werth</foreign>, value; <foreign lang='de' rend='italic'>Weih</foreign>, +sacred; <foreign rend='italic'>Magus</foreign>, a slave (Gothic); <foreign rend='italic'>Wini</foreign>, a wife (Old +High German); <hi rend='italic'>Skalks, Schalk</hi>, a slave (Gothic); +<foreign rend='italic'>Hathu</foreign>, battle (Old German); <foreign lang='de' rend='italic'>Helith, Held</foreign>, a hero, +from the same root as the word Celt; <foreign lang='de' rend='italic'>Heer</foreign>, an army +(Celtic <foreign rend='italic'>choris</foreign>); <foreign lang='de' rend='italic'>Sieg</foreign>, victory; <foreign lang='de' rend='italic'>Beute</foreign>, booty; <foreign lang='de' rend='italic'>Burg</foreign>, a +castle; and many others. +</p> + +<p> +The etymological history of some of these words is +interesting. <foreign lang='de' rend='italic'>Amt</foreign>, for instance, that word of so much +significance in modern German administration, goes back +to an ancient Celtic <foreign rend='italic'>ambhactos</foreign>, which is compounded of +the words <foreign rend='italic'>ambi</foreign>, about, and <foreign rend='italic'>actos</foreign>, a past participle derived +from the Celtic root <foreign rend='italic'>AG</foreign>, meaning to act. Now <foreign rend='italic'>ambi</foreign> +descends from the primitive Indo-European <hi rend='italic'>mbhi</hi>, where +the initial <hi rend='italic'>m</hi> is a kind of vowel, afterwards represented +in Sanscrit by <hi rend='italic'>a</hi>. This <hi rend='italic'>m</hi> vowel became <hi rend='italic'>n</hi> in those +Germanic words which derive directly from the primitive +Indo-European tongue. But the word which is +now represented by <hi rend='italic'>amt</hi> appears in its earliest Germanic +form as <foreign rend='italic'>ambaht</foreign>, thus making plain its descent from the +Celtic <foreign rend='italic'>ambhactos</foreign>. +</p> + +<p> +Again, the word <foreign lang='de' rend='italic'>frei</foreign> is found in its earliest Germanic +form as <foreign rend='italic'>frijo-s,</foreign> which comes from the primitive Indo-European +<foreign rend='italic'>prijo-s</foreign>. The word here does not, however, +mean free; it means beloved (Sanscrit <foreign lang='sa' rend='italic'>priya-s</foreign>). In +the Celtic language, however, we find <foreign lang='cel' rend='italic'>prijos</foreign> dropping +its initial <hi rend='italic'>p</hi>—a difficulty in pronouncing this letter was +a marked feature in ancient Celtic; it changed <hi rend='italic'>j</hi>, according +to a regular rule, into <hi rend='italic'>dd</hi>, and appears in modern +Welsh as <foreign lang='cy' rend='italic'>rhydd</foreign>=free. The Indo-European meaning +persists in the Germanic languages in the name of the +love-goddess, <foreign lang='de' rend='italic'>Freia</foreign>, and in the word <foreign lang='de' rend='italic'>Freund</foreign>, friend, +<foreign lang='de' rend='italic'>Friede</foreign>, peace. The sense borne by the word in the +sphere of civil right is traceable to a Celtic origin, +<pb n='33' id='page33'/> +and in that sense appears to have been a loan from Celtic. +</p> + +<p> +The German <foreign lang='de' rend='italic'>Beute</foreign>, booty, plunder, has had an +instructive history. There was a Gaulish word <foreign lang='cel' rend='italic'>bodi</foreign> +found in compounds such as the place-name Segobodium +(Seveux), and various personal and tribal names, +including Boudicca, better known to us as the <q>British +warrior queen,</q> Boadicea. This word meant anciently +<q>victory.</q> But the fruits of victory are spoil, and +in this material sense the word was adopted in German, +in French (<foreign lang='fr' rend='italic'>butin</foreign>) in Norse (<foreign lang='non' rend='italic'>byte</foreign>), and the Welsh +(<foreign lang='cy' rend='italic'>budd</foreign>). On the other hand, the word preserved its +elevated significance in Irish. In the Irish translation +of Chronicles xxix. 11, where the Vulgate original has +<q><foreign lang='la'>Tua est, Domine, magnificentia et potentia et gloria et +victoria,</foreign></q> the word <foreign lang='la' rend='italic'>victoria</foreign> is rendered by the Irish <foreign lang='ga' rend='italic'>búaidh</foreign>, +and, as de Jubainville remarks, <q><foreign lang='fr'>ce n'est pas de butin +qu'il s'agit.</foreign></q> He goes on to say: <q><foreign lang='ga' rend='italic'>Búaidh</foreign> has preserved +in Irish, thanks to a vigorous and persistent +literary culture, the high meaning which it bore in the +tongue of the Gaulish aristocracy. The material sense +of the word was alone perceived by the lower classes of +the population, and it is the tradition of this lower +class which has been preserved in the German, the +French, and the Cymric languages.</q><note place='foot'><p> +<q>Premiers Habitants,</q> ii. 355, 356. +</p></note> +</p> + +<p> +Two things, however, the Celts either could not or +would not impose on the subjugated German tribes—their +language and their religion. In these two great +factors of race-unity and pride lay the seeds of the +ultimate German uprising and overthrow of the Celtic +supremacy. The names of the German are different +from those of the Celtic deities, their funeral customs, +with which are associated the deepest religious conceptions +of primitive races, are different. The Celts, or +<pb n='34' id='page34'/> +at least the dominant section of them, buried their +dead, regarding the use of fire as a humiliation, to be +inflicted on criminals, or upon slaves or prisoners in +those terrible human sacrifices which are the greatest +stain on their native culture. The Germans, on the +other hand, burned their illustrious dead on pyres, like +the early Greeks—if a pyre could not be afforded for +the whole body, the noblest parts, such as the head +and arms, were burned and the rest buried. +</p> + +<p> +<hi rend='bold'>Downfall of the Celtic Empire</hi> +</p> + +<p> +What exactly took place at the time of the German +revolt we shall never know; certain it is, however, +that from about the year 300 B.C. onward the Celts +appear to have lost whatever political cohesion and +common purpose they had possessed. Rent asunder, +as it were, by the upthrust of some mighty subterranean +force, their tribes rolled down like lava-streams to the +south, east, and west of their original home. Some +found their way into Northern Greece, where they +committed the outrage which so scandalised their +former friends and allies in the sack of the shrine +of Delphi (273 B.C.). Others renewed, with worse +fortune, the old struggle with Rome, and perished +in vast numbers at Sentinum (295 B.C.) and Lake +Vadimo (283 B.C.). One detachment penetrated into +Asia Minor, and founded the Celtic State of Galatia, +where, as St. Jerome attests, a Celtic dialect was still +spoken in the fourth century A.D. Others enlisted as +mercenary troops with Carthage. A tumultuous war of +Celts against scattered German tribes, or against other +Celts who represented earlier waves of emigration and +conquest, went on all over Mid-Europe, Gaul, and +Britain. When this settled down Gaul and the British +Islands remained practically the sole relics of the Celtic +<pb n='35' id='page35'/> +empire, the only countries still under Celtic law and +leadership. By the commencement of the Christian era +Gaul and Britain had fallen under the yoke of Rome, +and their complete Romanisation was only a question of time. +</p> + +<p> +<hi rend='bold'>Unique Historical Position of Ireland</hi> +</p> + +<p> +Ireland alone was never even visited, much less +subjugated, by the Roman legionaries, and maintained +its independence against all comers nominally until +the close of the twelfth century, but for all practical +purposes a good three hundred years longer. +</p> + +<p> +Ireland has therefore this unique feature of interest, +that it carried an indigenous Celtic civilisation, Celtic +institutions, art, and literature, and the oldest surviving +form of the Celtic language,<note place='foot' id='p35n1'><p> +Irish is probably an older form of Celtic speech than Welsh. +This is shown by many philological peculiarities of the Irish language, +of which one of the most interesting may here be briefly referred to. +The Goidelic or Gaelic Celts, who, according to the usual theory, +first colonised the British Islands, and who were forced by successive +waves of invasion by their Continental kindred to the extreme west, +had a peculiar dislike to the pronunciation of the letter <hi rend='italic'>p</hi>. Thus +the Indo-European particle <foreign rend='italic'>pare</foreign>, represented by Greek <foreign lang='el' rend='italic'>παρά</foreign>, beside +or close to, becomes in early Celtic <foreign rend='italic'>are</foreign>, as in the name <foreign rend='italic'>Are-morici</foreign> +(the Armoricans, those who dwell <foreign lang='ga' rend='italic'>ar muir</foreign>, by the sea); <foreign rend='italic'>Are-dunum</foreign> +(Ardin, in France); <foreign rend='italic'>Are-cluta</foreign>, the place beside the Clota (Clyde), now +Dumbarton; <foreign rend='italic'>Are-taunon,</foreign> in Germany (near the Taunus Mountains), +&c. When this letter was not simply dropped it was usually changed +into <hi rend='italic'>c (k, g)</hi>. But about the sixth century B.C. a remarkable change +passed over the language of the Continental Celts. They gained in +some unexplained way the faculty for pronouncing <hi rend='italic'>p</hi>, and even +substituted it for existing <hi rend='italic'>c</hi> sounds; thus the original <foreign rend='italic'>Cretanis</foreign> became +<foreign rend='italic'>Pretanis</foreign>, Britain, the numeral <foreign rend='italic'>qetuares</foreign> (four) became <foreign rend='italic'>petuares</foreign>, +and so forth. Celtic place-names in Spain show that this change +must have taken place before the Celtic conquest of that country, +500 B.C. Now a comparison of many Irish and Welsh words shows +distinctly this avoidance of <foreign rend='italic'>p</foreign> on the Irish side and lack of any objection +to it on the Welsh. The following are a few illustrations: +</p> +<table rows='6' cols='3'> +<row> +<cell rend='italic'>Irish</cell> +<cell rend='italic'>Welsh</cell> +<cell rend='italic'>English</cell> +</row> +<row> +<cell>crann</cell> +<cell>prenn</cell> +<cell>tree</cell> +</row> +<row> +<cell>mac</cell> +<cell>map</cell> +<cell>ton</cell> +</row> +<row> +<cell>cenn</cell> +<cell>pen</cell> +<cell>head</cell> +</row> +<row> +<cell>clumh (cluv)</cell> +<cell>pluv</cell> +<cell>feather</cell> +</row> +<row> +<cell>cúig</cell> +<cell>pimp</cell> +<cell>five</cell> +</row> +</table> + +<p> +The conclusion that Irish must represent the older form of the +language seems obvious. It is remarkable that even to a comparatively +late date the Irish preserved their dislike to <hi rend='italic'>p</hi>. Thus they +turned the Latin <foreign lang='la' rend='italic'>Pascha</foreign> (Easter) to <foreign rend='italic'>Casg; purpur</foreign>, purple, to <foreign rend='italic'>corcair, +pulsatio</foreign> (through French <foreign lang='fr' rend='italic'>pouls</foreign>) to <foreign rend='italic'>cuisle</foreign>. It must be noted, however, +that Nicholson in his <q>Keltic Researches</q> endeavours to show +that the so-called Indo-European <hi rend='italic'>p</hi>—that is, <hi rend='italic'>p</hi> standing alone and +uncombined with another consonant—was pronounced by the +Goidelic Celts at an early period. The subject can hardly be said to +be cleared up yet. +</p></note> right across the chasm +which separates the antique from the modern world, +<pb n='36' id='page36'/> +the pagan from the Christian world, and on into the full +light of modern history and observation. +</p> + +<p> +<hi rend='bold'>The Celtic Character</hi> +</p> + +<p> +The moral no less than the physical characteristics +attributed by classical writers to the Celtic peoples +show a remarkable distinctness and consistency. Much +of what is said about them might, as we should expect, +be said of any primitive and unlettered people, but there +remains so much to differentiate them among the races +of mankind that if these ancient references to the Celts +could be read aloud, without mentioning the name of the +race to whom they referred, to any person acquainted +with it through modern history alone, he would, I think, +without hesitation, name the Celtic peoples as the subject +of the description which he had heard. +</p> + +<p> +Some of these references have already been quoted, +and we need not repeat the evidence derived from +Plato, Ephorus, or Arrian. But an observation of +<pb n='37' id='page37'/> +M. Porcius Cato on the Gauls may be adduced. <q>There +are two things,</q> he says, <q>to which the Gauls are +devoted—the art of war and subtlety of speech</q> (<q><foreign lang='la'>rem +militarem et argute loqui</foreign></q>). +</p> + +<p> +<hi rend='bold'>Cæsar's Account</hi> +</p> + +<p> +Cæsar has given us a careful and critical account +of them as he knew them in Gaul. They were, he +says, eager for battle, but easily dashed by reverses. +They were extremely superstitious, submitting to their +Druids in all public and private affairs, and regarding +it as the worst of punishments to be excommunicated +and forbidden to approach thu ceremonies of religion: +</p> + +<p> +<q rend='display'> +<q>They who are thus interdicted [for refusing to +obey a Druidical sentence] are reckoned in the number +of the vile and wicked; all persons avoid and fly their +company and discourse, lest they should receive any +infection by contagion; they are not permitted to +commence a suit; neither is any post entrusted to +them.... The Druids are generally freed from +military service, nor do they pay taxes with the +rest.... Encouraged by such rewards, many of +their own accord come to their schools, and are sent +by their friends and relations. They are said there to +get by heart a great number of verses; some continue +twenty years in their education; neither is it held +lawful to commit these things [the Druidic doctrines] +to writing, though in almost all public transactions and +private accounts they use the Greek characters.</q> +</q> +</p> + +<p> +The Gauls were eager for news, besieging merchants +and travellers for gossip,<note place='foot'><p> +The Irish, says Edmund Spenser, in his <q>View of the Present +State of Ireland,</q> <q>use commonyle to send up and down to know +newes, and yf any meet with another, his second woorde is, What newes?</q> +</p></note> easily influenced, sanguine, +<pb n='38' id='page38'/> +credulous, fond of change, and wavering in their +counsels. They were at the same time remarkably +acute and intelligent, very quick to seize upon and +to imitate any contrivance they found useful. Their +ingenuity in baffling the novel siege apparatus of the +Roman armies is specially noticed by Cæsar. Of their +courage he speaks with great respect, attributing their +scorn of death, in some degree at least, to their firm +faith in the immortality of the soul.<note place='foot'><p> +Compare Spenser: <q>I have heard some greate warriors say, that +in all the services which they had seen abroad in forrayne countreys, +they never saw a more comely horseman than the Irish man, nor that +cometh on more bravely in his charge ... they are very valiante +and hardye, for the most part great endurours of cold, labour, hunger +and all hardiness, very active and stronge of hand, very swift of +foote, very vigilaunte and circumspect in theyr enterprises, very +present in perrils, very great scorners of death.</q> +</p></note> A people who +in earlier days had again and again annihilated Roman +armies, had sacked Rome, and who had more than +once placed Cæsar himself in positions of the utmost +anxiety and peril, were evidently no weaklings, whatever +their religious beliefs or practices. Cæsar is not +given to sentimental admiration of his foes, but one +episode at the siege of Avaricum moves him to +immortalise the valour of the defence. A wooden +structure or <hi rend='italic'>agger</hi> had been raised by the Romans +to overtop the walls, which had proved impregnable +to the assaults of the battering-ram. The Gauls +contrived to set this on fire. It was of the utmost +moment to prevent the besiegers from extinguishing +the flames, and a Gaul mounted a portion of the wall +above the <hi rend='italic'>agger</hi>, throwing down upon it balls of tallow +and pitch, which were handed up to him from within. +He was soon struck down by a missile from a Roman +catapult. Immediately another stepped over him as he +lay, and continued his comrade's task. He too fell, +<pb n='39' id='page39'/> +but a third instantly took his place, and a fourth; nor +was this post ever deserted until the legionaries at +last extinguished the flames and forced the defenders +back into the town, which was finally captured on the +following day. +</p> + +<p> +<hi rend='bold'>Strabo on the Celts</hi> +</p> + +<p> +The geographer and traveller Strabo, who died +24 A.D., and was therefore a little later than Cæsar, has +much to tell us about the Celts. He notices that their +country (in this case Gaul) is thickly inhabited and well +tilled—there is no waste of natural resources. The +women are prolific, and notably good mothers. He +describes the men as warlike, passionate, disputatious, +easily provoked, but generous and unsuspicious, and +easily vanquished by stratagem. They showed themselves +eager for culture, and Greek letters and science +had spread rapidly among them from Massilia; public +education was established in their towns. They fought +better on horseback than on foot, and in Strabo's time +formed the flower of the Roman cavalry. They dwelt +in great houses made of arched timbers with walls of +wickerwork—no doubt plastered with clay and lime, +as in Ireland—and thickly thatched. Towns of much +importance were found in Gaul, and Cæsar notes the +strength of their walls, built of stone and timber. +Both Cæsar and Strabo agree that there was a very +sharp division between the nobles and priestly or +educated class on the one hand and the common +people on the other, the latter being kept in strict +subjection. The social division corresponds roughly, +no doubt, to the race distinction between the true +Celts and the aboriginal populations subdued by them. +While Cæsar tells us that the Druids taught the immortality +of the soul, Strabo adds that they believed in +<pb n='40' id='page40'/> +the indestructibility, which implies in some sense the +divinity, of the material universe. +</p> + +<p> +The Celtic warrior loved display. Everything that +gave brilliance and the sense of drama to life appealed +to him. His weapons were richly ornamented, his +horse-trappings were wrought in bronze and enamel, of +design as exquisite as any relic of Mycenean or Cretan +art, his raiment was embroidered with gold. The +scene of the surrender of Vercingetorix, when his +heroic struggle with Rome had come to an end on +the fall of Alesia, is worth recording as a typically +Celtic blend of chivalry and of what appeared to the +sober-minded Romans childish ostentation.<note place='foot'><p> +The scene of the surrender of Vercingetorix is not recounted by +Cæsar, and rests mainly on the authority of Plutarch and of the +historian Florus, but it is accepted by scholars (Mommsen, Long, &c.) +as historic. +</p></note> When +he saw that the cause was lost he summoned a tribal +council, and told the assembled chiefs, whom he had +led through a glorious though unsuccessful war, that +he was ready to sacrifice himself for his still faithful +followers—they might send his head to Cæsar if they +liked, or he would voluntarily surrender himself for +the sake of getting easier terms for his countrymen. +The latter alternative was chosen. Vercingetorix then +armed himself with his most splendid weapons, decked +his horse with its richest trappings, and, after riding +thrice round the Roman camp, went before Cæsar and +laid at his feet the sword which was the sole remaining +defence of Gallic independence. Cæsar sent him to +Rome, where he lay in prison for six years, and was +finally put to death when Cæsar celebrated his triumph. +</p> + +<p> +But the Celtic love of splendour and of art were +mixed with much barbarism. Strabo tells us how the +warriors rode home from victory with the heads of +<pb n='41' id='page41'/> +fallen foemen dangling from their horses' necks, just as +in the Irish saga the Ulster hero, Cuchulain, is represented +as driving back to Emania from a foray into +Connacht with the heads of his enemies hanging from +his chariot-rim. Their domestic arrangements were +rude; they lay on the ground to sleep, sat on couches +of straw, and their women worked in the fields. +</p> + +<p> +<hi rend='bold'>Polybius</hi> +</p> + +<p> +A characteristic scene from the battle of Clastidium +(222 B.C.) is recorded by Polybius. The Gæsati,<note place='foot'><p> +These were a tribe who took their name from the <hi rend='italic'>gæsum</hi>, a kind +of Celtic javelin, which was their principal weapon. The torque, +or twisted collar of gold, is introduced as a typical ornament in the +well-known statue of the dying Gaul, commonly called <q>The Dying +Gladiator.</q> Many examples are preserved in the National Museum +of Dublin. +</p></note> he +tells us, who were in the forefront of the Celtic +army, stripped naked for the fight, and the sight of +these warriors, with their great stature and their fair +skins, on which glittered the collars and bracelets of +gold so loved as an adornment by all the Celts, filled +the Roman legionaries with awe. Yet when the day +was over those golden ornaments went in cartloads to +deck the Capitol of Rome; and the final comment of +Polybius on the character of the Celts is that they, <q>I +say not usually, but always, in everything they attempt, +are driven headlong by their passions, and never submit +to the laws of reason.</q> As might be expected, +the chastity for which the Germans were noted was +never, until recent times, a Celtic characteristic. +</p> + +<p> +<hi rend='bold'>Diodorus</hi> +</p> + +<p> +Diodorus Siculus, a contemporary of Julius Cæsar and +Augustus, who had travelled in Gaul, confirms in the +main the accounts of Cæsar and Strabo, but adds some +<pb n='42' id='page42'/> +interesting details. He notes in particular the Gallic +love of gold. Even cuirasses were made of it. This +is also a very notable trait in Celtic Ireland, where an +astonishing number of prehistoric gold relics have been +found, while many more, now lost, are known to have +existed. The temples and sacred places, say Posidonius +and Diodorus, were full of unguarded offerings of +gold, which no one ever touched. He mentions the +great reverence paid to the bards, and, like Cato, notices +something peculiar about the kind of speech which +the educated Gauls cultivated: <q>they are not a talkative +people, and are fond of expressing themselves in +enigmas, so that the hearer has to divine the most part +of what they would say.</q> This exactly answers to the +literary language of ancient Ireland, which is curt and +allusive to a degree. The Druid was regarded as the +prescribed intermediary between God and man—no one +could perform a religious act without his assistance. +</p> + +<p> +<hi rend='bold'>Ammianus Marcellinus</hi> +</p> + +<p> +Ammianus Marcellinus, who wrote much later, in +the latter half of the fourth century A.D., had also visited +Gaul, which was then, of course, much Romanised. +He tells us, however, like former writers, of the great +stature, fairness, and arrogant bearing of the Gallic +warrior. He adds that the people, especially in +Aquitaine, were singularly clean and proper in their +persons—no one was to be seen in rags. The Gallic +woman he describes as very tall, blue-eyed, and singularly +beautiful; but a certain amount of awe is mingled +with his evident admiration, for he tells us that while +it was dangerous enough to get into a fight with a +Gallic man, your case was indeed desperate if his wife +with her <q>huge snowy arms,</q> which could strike like +catapults, came to his assistance. One is irresistibly +<pb n='43' id='page43'/> +reminded of the gallery of vigorous, independent, +fiery-hearted women, like Maeve, Grania, Findabair, +Deirdre, and the historic Boadicea, who figure in the +myths and in the history of the British Islands. +</p> + +<p> +<hi rend='bold'>Rice Holmes on the Gauls</hi> +</p> + +<p> +The following passage from Dr. Rice Holmes' +<q>Cæsar's Conquest of Gaul</q> may be taken as an admirable +summary of the social physiognomy of that part +of Celtica a little before the time of the Christian era, +and it corresponds closely to all that is known of the +native Irish civilisation: +</p> + +<p> +<q rend='display'> +<q>The Gallic peoples had risen far above the condition +of savages; and the Celticans of the interior, +many of whom had already fallen under Roman +influence, had attained a certain degree of civilisation, +and even of luxury. Their trousers, from which the +province took its name of Gallia Bracata, and their +many-coloured tartan skirts and cloaks excited the +astonishment of their conquerors. The chiefs wore +rings and bracelets and necklaces of gold; and when +these tall, fair-haired warriors rode forth to battle, with +their helmets wrought in the shape of some fierce +beast's head, and surmounted by nodding plumes, +their chain armour, their long bucklers and their huge +clanking swords, they made a splendid show. Walled +towns or large villages, the strongholds of the various +tribes, were conspicuous on numerous hills. The +plains were dotted by scores of oper hamlets. The +houses, built of timber and wickerwork, were large +and well thatched. The fields in summer were yellow +with corn. Roads ran from town to town. Rude +bridges spanned the rivers; and barges laden with +merchandise floated along them. Ships clumsy indeed +<pb n='44' id='page44'/> +but larger than any that were seen on the Mediterranean, +braved the storms of the Bay of Biscay and carried +cargoes between the ports of Brittany and the coast of +Britain. Tolls were exacted on the goods which were +transported on the great waterways; and it was from +the farming of these dues that the nobles derived a +large part of their wealth. Every tribe had its coinage; +and the knowledge of writing in Greek and Roman +characters was not confined to the priests. The +Æduans were familiar with the plating of copper and +of tin. The miners of Aquitaine, of Auvergne, and of +the Berri were celebrated for their skill. Indeed, in +all that belonged to outward prosperity the peoples of +Gaul had made great strides since their kinsmen first +came into contact with Rome.</q><note place='foot'><p> +<q>Cæsar's Conquest of Gaul,</q> pp. 10, 11. Let it be added +that the aristocratic Celts were, like the Teutons, dolichocephalic—that +is to say, they had heads long in proportion to their breadth. +This is proved by remains found in the basin of the Marne, which +was thickly populated by them. In one case the skeleton of the tall +Gallic warrior was found with his war-car, iron helmet, and sword, +now in the Music de St.-Germain. The inhabitants of the British +Islands are uniformly long-headed, the round-headed <q>Alpine</q> type +occurring very rarely. Those of modern France are round-headed. The +shape of the head, however, is now known to be by no means a constant +racial character. It alters rapidly in a new environment, as is shown by +measurements of the descendants of immigrants in America. See an +article on this subject by Professor Haddon in <q>Nature,</q> Nov. 3, 1910. +</p></note> +</q> +</p> + +<p> +<hi rend='bold'>Weakness of the Celtic Policy</hi> +</p> + +<p> +Yet this native Celtic civilisation, in many respects +so attractive and so promising, had evidently some +defect or disability which prevented the Celtic peoples +from holding their own either against the ancient +civilisation of the Græco-Roman world, or against the +rude young vigour of the Teutonic races. Let us +consider what this was. +</p> + +<pb n='45' id='page45'/> + +<p> +<hi rend='bold'>The Classical State</hi> +</p> + +<p> +At the root of the success of classical nations lay the +conception of the civic community, the <foreign lang='el' rend='italic'>πόλις</foreign>, the <foreign lang='la' rend='italic'>res +publica</foreign>, as a kind of divine entity, the foundation of +blessing to men, venerable for its age, yet renewed in +youth with every generation; a power which a man +might joyfully serve, knowing that even if not remembered +in its records his faithful service would +outlive his own petty life and go to exalt the life +of his motherland or city for all future time. In this +spirit Socrates, when urged to evade his death sentence +by taking the means of escape from prison which his +friends offered him, rebuked them for inciting him to +an impious violation of his country's laws. For a +man's country, he says, is more holy and venerable +than father or mother, and he must quietly obey the +laws, to which he has assented by living under them all +his life, or incur the just wrath of their great Brethren, +the Laws of the Underworld, before whom, in the +end, he must answer for his conduct on earth. In a +greater or less degree this exalted conception of the +State formed the practical religion of every man among +the classical nations of antiquity, and gave to the State +its cohesive power, its capability of endurance and of progress. +</p> + +<p> +<hi rend='bold'>Teutonic Loyalty</hi> +</p> + +<p> +With the Teuton the cohesive force was supplied +by another motive, one which was destined to mingle +with the civic motive and to form, in union with it—and +often in predominance over it—the main political +factor in the development of the European nations. +This was the sentiment of what the Germans called +<foreign lang='de' rend='italic'>Treue</foreign>, the personal fidelity to a chief, which in very +<pb n='46' id='page46'/> +early times extended itself to a royal dynasty, a +sentiment rooted profoundly in the Teutonic nature, +and one which has never been surpassed by any +other human impulse as the source of heroic self-sacrifice. +</p> + +<p> +<hi rend='bold'>Celtic Religion</hi> +</p> + +<p> +No human influences are ever found pure and +unmixed. The sentiment of personal fidelity was not +unknown to the classical nations. The sentiment of +civic patriotism, though of slow growth among the +Teutonic races, did eventually establish itself there. +Neither sentiment was unknown to the Celt, but there +was another force which, in his case, overshadowed and +dwarfed them, and supplied what it could of the +political inspiration and unifying power which the +classical nations got from patriotism and the Teutons +from loyalty. This was Religion; or perhaps it +would be more accurate to say Sacerdotalism—religion +codified in dogma and administered by a priestly caste. +The Druids, as we have seen from Cæsar, whose +observations are entirely confirmed by Strabo and by +references in Irish legends,<note place='foot'><p> +In the <q>Tain Bo Cuailgne,</q> for instance, the King of Ulster must +not speak to a messenger until the Druid, Cathbad, has questioned +him. One recalls the lines of Sir Samuel Ferguson in his Irish epic +poem, <q>Congal</q>: +</p> + +<p rend='blockquote'> +<q>... For ever since the time +When Cathbad smothered Usnach's sons in that foul sea of slime +Raised by abominable spells at Creeveroe's bloody gate, +Do ruin and dishonour still on priest-led kings await.</q> +</p></note> were the really sovran +power in Celtica. All affairs, public and private, were +subject to their authority, and the penalties which +they could inflict for any assertion of lay independence, +though resting for their efficacy, like the mediæval interdicts +of the Catholic Church, on popular superstition +<pb n='47' id='page47'/> +alone, were enough to quell the proudest spirit. Here +lay the real weakness of the Celtic polity. There +is perhaps no law written more conspicuously in the +teachings of history than that nations who are ruled +by priests drawing their authority from supernatural +sanctions are, just in the measure that they are so ruled, +incapable of true national progress. The free, healthy +current of secular life and thought is, in the very nature +of things, incompatible with priestly rule. Be the creed +what it may, Druidism, Islam, Judaism, Christianity, or +fetichism, a priestly caste claiming authority in temporal +affairs by virtue of extra-temporal sanctions is inevitably +the enemy of that spirit of criticism, of that influx of +new ideas, of that growth of secular thought, of human +and rational authority, which are the elementary conditions +of national development. +</p> + +<p> +<hi rend='bold'>The Cursing of Tara</hi> +</p> + +<p> +A singular and very cogent illustration of this truth +can be drawn from the history of the early Celtic +world. In the sixth century A.D., a little over a +hundred years after the preaching of Christianity by +St. Patrick, a king named Dermot MacKerval<note place='foot'><p> +<title rend='italic'>Celtice</title>, Diarmuid mac Cearbhaill. +</p></note> ruled +in Ireland. He was the Ard Righ, or High King, of +that country, whose seat of government was at Tara, in +Meath, and whose office, with its nominal and legal +superiority to the five provincial kings, represented the +impulse which was moving the Irish people towards a +true national unity. The first condition of such a unity +was evidently the establishment of an effective central +authority. Such an authority, as we have said, the +High King, in theory, represented. Now it happened +that one of his officers was murdered in the discharge +of his duty by a chief named Hugh Guairy. Guairy +<pb n='48' id='page48'/> +was the brother of a bishop who was related by +fosterage to St. Ruadan of Lorrha, and when King +Dermot sent to arrest the murderer these clergy found +him a hiding-place. Dermot, however, caused a search +to be made, haled him forth from under the roof of +St. Ruadan, and brought him to Tara for trial. Immediately +the ecclesiastics of Ireland made common +cause against the lay ruler who had dared to execute +justice on a criminal under clerical protection. They +assembled at Tara, fasted against the king,<note place='foot' id='p48_n1'><p> +It was the practice, known in India also, for a person who was +wronged by a superior, or thought himself so, to sit before the doorstep +of the denier of justice and fast until right was done him. In +Ireland a magical power was attributed to the ceremony, the effect +of which would be averted by the other person fasting as well. +</p></note> and laid +their solemn malediction upon him and the seat of +his government. Then the chronicler tells us that +Dermot's wife had a prophetic dream: +</p> + +<p> +<q rend='display'> +<q>Upon Tara's green was a vast and wide-foliaged +tree, and eleven slaves hewing at it; but every chip +that they knocked from it would return into its place +again and there adhere instantly, till at last there came +one man that dealt the tree but a stroke, and with that +single cut laid it low.</q><note place='foot'><p> +<q>Silva Gadelica,</q> by S.H. O'Grady, p. 73. +</p></note> +</q> +</p> + +<p> +The fair tree was the Irish monarchy, the twelve +hewers were the twelve Saints or Apostles of Ireland, +and the one who laid it low was St. Ruadan. The plea +of the king for his country, whose fate he saw to be +hanging in the balance, is recorded with moving force +and insight by the Irish chronicler:<note place='foot'><p> +The authority here quoted is a narrative contained in a fifteenth-century +vellum manuscript found in Lismore Castle in 1814, and +translated by S.H. O'Grady in his <q>Silva Gadelica.</q> The narrative +is attributed to an officer of Dermot's court. +</p></note> +</p> + +<pb n='49' id='page49'/> +<p> +<q rend='display'> +<q><q>Alas,</q> he said, <q>for the iniquitous contest that ye +have waged against me; seeing that it is Ireland's +good that I pursue, and to preserve her discipline and +royal right; but 'tis Ireland's unpeace and murderousness +that ye endeavour after.</q></q> +</q> +</p> + +<p> +But Ruadan said, <q>Desolate be Tara for ever and +ever</q>; and the popular awe of the ecclesiastical malediction +prevailed. The criminal was surrendered, Tara +was abandoned, and, except for a brief space when a +strong usurper, Brian Boru, fought his way to power, +Ireland knew no effective secular government till it +was imposed upon her by a conqueror. The last +words of the historical tract from which we quote are +Dermot's cry of despair: +</p> + +<p> +<q rend='display'> +<q>Woe to him that with the clergy of the churches +battle joins.</q> +</q> +</p> + +<p> +This remarkable incident has been described at some +length because it is typical of a factor whose profound +influence in moulding the history of the Celtic +peoples we can trace through a succession of critical +events from the time of Julius Caesar to the present +day. How and whence it arose we shall consider later; +here it is enough to call attention to it. It is a factor +which forbade the national development of the Celts, +in the sense in which we can speak of that of the +classical or the Teutonic peoples. +</p> + +<p> +<hi rend='bold'>What Europe Owes to the Celt</hi> +</p> + +<p> +Yet to suppose that on this account the Celt was not a +force of any real consequence in Europe would be altogether +a mistake. His contribution to the culture of +the Western world was a very notable one. For some +four centuries—about A.D. 500 to 900—Ireland was +<pb n='50' id='page50'/> +the refuge of learning and the source of literary and +philosophic culture for half Europe. The verse-forms +of Celtic poetry have probably played the main part in +determining the structure of all modern verse. The +myths and legends of the Gaelic and Cymric peoples +kindled the imagination of a host of Continental poets. +True, the Celt did not himself create any great architectural +work of literature, just as he did not create a +stable or imposing national polity. His thinking and +feeling were essentially lyrical and concrete. Each +object or aspect of life impressed him vividly and +stirred him profoundly; he was sensitive, impressionable +to the last degree, but did not see things in their +larger and more far-reaching relations. He had little +gift for the establishment or institutions, for the service +of principles; but he was, and is, an indispensable and +never-failing assertor of humanity as against the +tyranny of principles, the coldness and barrenness of +institutions. The institutions of royalty and of civic +patriotism are both very capable of being fossilised +into barren formulae, and thus of fettering instead of +inspiring the soul. But the Celt has always been a +rebel against anything that has not in it the breath of +life, against any unspiritual and purely external form +of domination. It is too true that he has been over-eager +to enjoy the fine fruits of life without the long +and patient preparation for the harvest, but he has +done and will still do infinite service to the modern +world in insisting that the true fruit of life is a +spiritual reality, never without pain and loss to be +obscured or forgotten amid the vast mechanism of a +material civilisation. +</p> +</div> +<div> +<pb n='51' id='page51'/> + +<index index='toc'/> +<index index='pdf'/> +<head> +CHAPTER II: THE RELIGION OF THE CELTS +</head> + +<p> +<hi rend='bold'>Ireland and the Celtic Religion</hi> +</p> + +<p> +We have said that the Irish among the Celtic +peoples possess the unique interest of having +carried into the light of modern historical research +many of the features of a native Celtic civilisation. +There is, however, one thing which they did not carry +across the gulf which divides us from the ancient world—and +this was their religion. +</p> + +<p> +It was not merely that they changed it; they left it +behind them so entirely that all record of it is lost. +St. Patrick, himself a Celt, who apostolised Ireland +during the fifth century, has left us an autobiographical +narrative of his mission, a document of intense interest, +and the earliest extant record of British Christianity; +but in it he tells us nothing of the doctrines he came to +supplant. We learn far more of Celtic religious beliefs +from Julius Cæsar, who approached them from quite +another side. The copious legendary literature which +took its present form in Ireland between the seventh +and the twelfth centuries, though often manifestly +going back to pre-Christian sources, shows us, beyond +a belief in magic and a devotion to certain ceremonial +or chivalric observances, practically nothing resembling +a religious or even an ethical system. We know that +certain chiefs and bards offered a long resistance to +the new faith, and that this resistance came to the +arbitrament of battle at Moyrath in the sixth century, +but no echo of any intellectual controversy, no matching +of one doctrine against another, such as we find, for +instance, in the records of the controversy of Celsus +with Origen, has reached us from this period of change +and strife. The literature of ancient Ireland, as we +<pb n='52' id='page52'/> +shall see, embodied many ancient myths; and traces +appear in it of beings who must, at one time, have been +gods or elemental powers; but all has been emptied +of religious significance and turned to romance and +beauty. Yet not only was there, as Cæsar tells us, a +very well-developed religious system among the Gauls, +but we learn on the same authority that the British +Islands were the authoritative centre of this system; +they were, so to speak, the Rome of the Celtic religion. +</p> + +<p> +What this religion was like we have now to consider, +as an introduction to the myths and tales which more +or less remotely sprang from it. +</p> + +<p> +<hi rend='bold'>The Popular Religion of the Celts</hi> +</p> + +<p> +But first we must point out that the Celtic religion +was by no means a simple affair, and cannot be summed +up as what we call <q>Druidism.</q> Beside the official +religion there was a body of popular superstitions and +observances which came from a deeper and older source +than Druidism, and was destined long to outlive it—indeed, +it is far from dead even yet. +</p> + +<p> +<hi rend='bold'>The Megalithic People</hi> +</p> + +<p> +The religions of primitive peoples mostly centre on, +or take their rise from, rites and practices connected +with the burial of the dead. The earliest people inhabiting +Celtic territory in the West of Europe of +whom we have any distinct knowledge are a race +without name or known history, but by their sepulchral +monuments, of which so many still exist, we can learn +a great deal about them. They were the so-called +Megalithic People,<note place='foot'><p> +From Greek <hi rend='italic'>megas</hi>, great, and <hi rend='italic'>lithos</hi>, a stone. +</p></note> the builders of dolmens, cromlechs, +and chambered tumuli, of which more than three +<pb n='53' id='page53'/> +thousand have been counted in France alone. Dolmens +are found from Scandinavia southwards, all down the +western lands of Europe to the Straits of Gibraltar, and +round by the Mediterranean coast of Spain. They +occur in some of the western islands of the Mediterranean, +and are found in Greece, where, in Mycenæ, +an ancient dolmen yet stands beside the magnificent +burial-chamber of the Atreidae. Roughly, if we draw +a line from the mouth of the Rhone northward to +Varanger Fiord, one may say that, except for a few +Mediterranean examples, all the dolmens in Europe +lie to the west of that line. To the east none are +found till we come into Asia. But they cross the +Straits of Gibraltar, and are found all along the North +African littoral, and thence eastwards through Arabia, +India, and as far as Japan. +</p> + +<p> +<hi rend='bold'>Dolmens, Cromlechs, and Tumuli</hi> +</p> + +<figure url='images/ill-049.png' rend='text-align: center'> +<head>Dolmen at Proleek, Ireland</head> +<p><hi rend='italic'>(After Borlase)</hi></p> +<figDesc>Dolmen at Proleek, Ireland</figDesc> +</figure> + +<p> +A dolmen, it may be here explained, is a kind of +chamber composed of upright unhewn stones, and +roofed generally with a single huge stone. They are +<!-- moved above +<figure url='images/ill-049.png' rend='text-align: center; page-float: "htb"'> +<figDesc>Dolmen at Proleek, Ireland</figDesc> +<head>Dolmen at Proleek, Ireland</head> +<p><hi rend='italic'>(After Borlase)</hi></p> +</figure> +--> +usually wedge-shaped +in plan, and traces of +a porch or vestibule +can often be noticed. +The primary intention +of the dolmen was to +represent a house or +dwelling-place for the +dead. A cromlech +(often confused in +popular language with +the dolmen) is properly +a circular arrangement of standing stones, often +with a dolmen in their midst. It is believed that most +<pb n='54' id='page54'/> +if not all of the now exposed dolmens were originally +covered with a great mound of earth or of smaller stones. +Sometimes, as in the illustration we give from Carnac, +in Brittany, great avenues or alignments are formed of +single upright stones, and these, no doubt, had some +purpose connected with the ritual of worship carried +on in the locality. The later megalithic monuments, +as at Stonehenge, may be of dressed stone, but in all +cases their rudeness of construction, the absence of any +sculpturing (except for patterns or symbols incised on +the surface), the evident aim at creating a powerful impression +by the brute strength of huge monolithic masses, +as well as certain subsidiary features in their design +which shall be described later on, give these megalithic +monuments a curious family likeness and mark them +out from the chambered tombs of the early Greeks, +of the Egyptians, and of other more advanced races. +The dolmens proper gave place in the end to great +chambered mounds or tumuli, as at New Grange, which +we also reckon as belonging to the Megalithic People. +They are a natural development of the dolmen. The +early dolmen-builders were in the neolithic stage of +culture, their weapons were of polished stone. But +in the tumuli not only stone, but also bronze, and even +iron, instruments are found—at first evidently importations, +but afterwards of local manufacture. +</p> + +<p> +<hi rend='bold'>Origin of the Megalithic People</hi> +</p> + +<figure url='images/ill-051.png' rend='text-align: center; width: 75%'> +<index index="fig"/> +<head>Prehistoric Tumulus at New Grange</head> +<p>Photograph by R. Welch, Belfast</p> +<figDesc>Prehistoric Tumulus at New Grange</figDesc> +</figure> + +<p> +The language originally spoken by this people can +only be conjectured by the traces of it left in that of +their conquerors, the Celts.<note place='foot'><p> +See <ref target='page78'>p. 78</ref>. +</p></note> But a map of the distribution +or their monuments irresistibly suggests the +idea that their builders were of North African origin; +that they were not at first accustomed to traverse the +<!--<pb id='051.png'/> +<figure url='images/ill-051.png' rend='text-align: center; page-float: "htb"'> +<index index="fig"/> +<figDesc>Prehistoric Tumulus at New Grange</figDesc> +<head>Prehistoric Tumulus at New Grange</head> +<p>Photograph by R. Welch, Belfast</p> +</figure>--> +<pb n='55' id='page55'/> +sea for any great distance; that they migrated westwards +along North Africa, crossed into Europe where +the Mediterranean at Gibraltar narrows to a strait of a +few miles in width, and thence spread over the western +regions of Europe, including the British Islands, while +on the eastward they penetrated by Arabia into Asia. It +must, however, be borne in mind that while originally, +no doubt, a distinct race, the Megalithic People came +in the end to represent, not a race, but a culture. +The human remains found in these sepulchres, with +their wide divergence in the shape of the skull, &c., +clearly prove this.<note place='foot'><p> +See Borlase's <q>Dolmens of Ireland,</q> pp. 605, 606, for a +discussion of this question. +</p></note> These and other relics testify to the +dolmen-builders in general as representing a superior +and well-developed type, acquainted with agriculture, +pasturage, and to some extent with seafaring. The +monuments themselves, which are often of imposing +size and imply much thought and organised effort in +their construction, show unquestionably the existence, +at this period, of a priesthood charged with the care of +funeral rites and capable of controlling large bodies of +men. Their dead were, as a rule, not burned, but +buried whole—the greater monuments marking, no +doubt, the sepulchres of important personages, while +the common people were buried in tombs of which no +traces now exist. +</p> + +<p> +<hi rend='bold'>The Celts of the Plains</hi> +</p> + +<p> +De Jubainville, in his account of the early history of +the Celts, takes account of two main groups only—the +Celts and the Megalithic People. But A. Bertrand, in +his very valuable work <q>La Religion des Gaulois,</q> +distinguishes two elements among the Celts themselves. +There are, besides the Megalithic People, the two groups +<pb n='56' id='page56'/> +of lowland Celts and mountain Celts. The lowland +Celts, according to his view, started from the Danube +and entered Gaul probably about 1200 B.C. They +were the founders of the lake-dwellings in Switzerland, +in the Danube valley, and in Ireland. They knew the +use of metals, and worked in gold, in tin, in bronze, and +towards the end of their period in iron. Unlike the +Megalithic People, they spoke a Celtic tongue,<note place='foot'><p> +Professor Ridgeway (see Report of the Brit. Assoc. for 1908) has +contended that the Megalithic People spoke an Aryan language; +otherwise he thinks more traces of its influence must have survived +in the Celtic which supplanted it. The weight of authority, as +well as such direct evidence as we possess, seems to be against his view. +</p></note> though +Bertrand seems to doubt their genuine racial affinity +with the true Celts. They were perhaps Celticised +rather than actually Celtic. They were not warlike; +a quiet folk of herdsmen, tillers, and artificers. They +did not bury, but burned their dead. At a great settlement +of theirs, Golasecca, in Cisalpine Gaul, 6000 interments +were found. In each case the body had been +burned; there was not a single burial without previous +burning. +</p> + +<p> +This people entered Gaul not (according to Bertrand), +for the most part, as conquerors, but by gradual infiltration, +occupying vacant spaces wherever they found them +along the valleys and plains. They came by the passes +of the Alps, and their starting-point was the country of +the Upper Danube, which Herodotus says <q>rises among +the Celts.</q> They blended peacefully with the Megalithic +People among whom they settled, and did not +evolve any of those advanced political institutions which +are only nursed in war, but probably they contributed +powerfully to the development of the Druidical system +of religion and to the bardic poetry. +</p> + + +<pb n='57' id='page57'/> + +<p> +<hi rend='bold'>The Celts of the Mountains</hi> +</p> + +<p> +Finally, we have a third group, the true Celtic group, +which followed closely on the track of the second. It +was at the beginning of the sixth century that it first +made its appearance on the left bank of the Rhine. +While Bertrand calls the second group Celtic, these he +styles Galatic, and identifies them with the Galatæ of +the Greeks and the Galli and Belgæ of the Romans. +</p> + +<p> +The second group, as we have said, were Celts of the +plains. The third were Celts of the mountains. The +earliest home in which we know them was the ranges +of the Balkans and Carpathians. Their organisation +was that of a military aristocracy—they lorded it over +the subject populations on whom they lived by tribute +or pillage. They are the warlike Celts of ancient history—the +sackers of Rome and Delphi, the mercenary +warriors who fought for pay and for the love of warfare +in the ranks of Carthage and afterwards of Rome. +Agriculture and industry were despised by them, their +women tilled the ground, and under their rule the +common population became reduced almost to servitude; +<q>plebs pœne servorum habetur loco,</q> as Caesar tells us. +Ireland alone escaped in some degree from the oppression +of this military aristocracy, and from the sharp dividing +line which it drew between the classes, yet even there a +reflexion of the state of things in Gaul is found, even +there we find free and unfree tribes and oppressive and +dishonouring exactions on the part of the ruling order. +</p> + +<p> +Yet, if this ruling race had some of the vices of untamed +strength, they had also many noble and humane +qualities. They were dauntlessly brave, fantastically +chivalrous, keenly sensitive to the appeal of poetry, of +music, and of speculative thought. Posidonius found +the bardic institution flourishing among them about +<pb n='58' id='page58'/> +100 B.C.,and about two hundred years earlier Hecatæus of +Abdera describes the elaborate musical services held by +the Celts in a Western island—probably Great Britain—in +honour of their god Apollo (Lugh).<note place='foot'><p> +See Holder,<q>Altceltischer Sprachschatz.</q> <hi rend='italic'>sulb voce</hi> <q>Hyperboreoi.</q> +</p></note> Aryan of the +Aryans, they had in them the making of a great and progressive +nation; but the Druidic system—not on the +side of its philosophy and science, but on that of its +ecclesiastico-political organisation—was their bane, and +their submission to it was their fatal weakness. +</p> + +<p> +The culture of these mountain Celts differed markedly +from that of the lowlanders. Their age was the age of +iron, not of bronze; their dead were not burned (which +they considered a disgrace), but buried. +</p> + +<p> +The territories occupied by them in force were +Switzerland, Burgundy, the Palatinate, and Northern +France, parts of Britain to the west, and Illyria and +Galatia to the east, but smaller groups of them must +have penetrated far and wide through all Celtic territory, +and taken up a ruling position wherever they went. +</p> + +<figure url='images/ill-057.png' rend='text-align: center; width: 75%'> +<index index="fig"/> +<head>Stone Alignments at Kermaris, Carnac</head> +<p>Arthur G. Bell</p> +<figDesc>Stone Alignments at Kermaris, Carnac</figDesc> +</figure> + +<p> +There were three peoples, said Cæsar, inhabiting +Gaul when his conquest began; <q>they differ from +each other in language, in customs, and in laws.</q> +These people he named respectively the Belgæ, the +Celtæ, and the Aquitani. He locates them roughly, the +Belgæ in the north and east, the Celtæ in the middle, +and the Aquitani in the west and south. The Belgæ +are the Galatæ of Bertrand, the Celtæ are the Celts, +and the Aquitani are the Megalithic People. They +had, of course, all been more or less brought under +Celtic influences, and the differences of language which +Cæsar noticed need not have been great; still it is +noteworthy, and quite in accordance with Bertrand's +views, that Strabo speaks of the Aquitani as differing +markedly from the rest of the inhabitants, and as +<!--<pb id='057.png'/> +<figure url='images/ill-057.png' rend='text-align: center; page-float: "htb"'> +<index index="fig"/> +<head>Stone Alignments at Kermaris, Carnac</head> +<figDesc>Arthur G. Bell</figDesc> +</figure>--> +<pb n='59' id='page59'/> +resembling the Iberians. The language of the other +Gaulish peoples, he expressly adds, were merely +dialects of the same tongue. +</p> + +<p> +<hi rend='bold'>The Religion of Magic</hi> +</p> + +<p> +This triple division is reflected more or less in all +the Celtic countries, and must always be borne in mind +when we speak of Celtic ideas and Celtic religion, and +try to estimate the contribution of the Celtic peoples to +European culture. The mythical literature and the +art of the Celt have probably sprung mainly from the +section represented by the Lowland Celts of Bertrand. +But this literature of song and saga was produced by a +bardic class for the pleasure and instruction of a proud, +chivalrous, and warlike aristocracy, and would thus +inevitably be moulded by the ideas of this aristocracy. +But it would also have been coloured by the profound +influence of the religious beliefs and observances +entertained by the Megalithic People—beliefs which +are only now fading slowly away in the spreading daylight +of science. These beliefs may be summed up in +the one term Magic. The nature of this religion of +magic must now be briefly discussed, for it was a +potent element in the formation of the body of myths +and legends with which we have afterwards to deal. +And, as Professor Bury remarked in his Inaugural +Lecture at Cambridge, in 1903: +</p> + +<p> +<q rend='display'> +<q>For the purpose of prosecuting that most difficult +of all inquiries, the ethnical problem, the part played +by race in the development of peoples and the effects +of race-blendings, it must be remembered that the +Celtic world commands one of the chief portals of +ingress into that mysterious pre-Aryan foreworld, from +which it may well be that we modern Europeans have +inherited far more than we dream.</q> +</q> +</p> + + +<pb n='60' id='page60'/> + +<p> +The ultimate root of the word Magic is unknown, +but proximately it is derived from the Magi, or priests +of Chaldea and Media in pre-Aryan and pre-Semitic +times, who were the great exponents of this system of +thought, so strangely mingled of superstition, philosophy, +and scientific observation. The fundamental +conception of magic is that of the spiritual vitality of all +nature. This spiritual vitality was not, as in polytheism, +conceived as separated from nature in distinct divine +personalities. It was implicit and immanent in nature; +obscure, undefined, invested with all the awfulness of a +power whose limits and nature are enveloped in impenetrable +mystery. In its remote origin it was doubtless, +as many facts appear to show, associated with the +cult of the dead, for death was looked upon as the resumption +into nature, and as the investment with vague +and uncontrollable powers, of a spiritual force formerly +embodied in the concrete, limited, manageable, and +therefore less awful form of a living human personality. +Yet these powers were not altogether uncontrollable. +The desire for control, as well as the suggestion of the +means for achieving it, probably arose from the first +rude practices of the art of healing. Medicine of +some sort was one of the earliest necessities of man. +And the power of certain natural substances, mineral +or vegetable, to produce bodily and mental effects +often of a most startling character would naturally +be taken as signal evidence of what we may call the +<q>magical</q> conception of the universe.<note place='foot'><p> +Thus the Greek <hi rend='italic'>pharmakon</hi>=medicine, poison, or charm; and I +am informed that the Central African word for magic or charm is +<hi rend='italic'>mankwala</hi>, which also means medicine. +</p></note> The first +magicians were those who attained a special knowledge +of healing or poisonous herbs; but <q>virtue</q> of some +sort being attributed to every natural object and phenomenon, +<pb n='61' id='page61'/> +a kind of magical science, partly the child of +true research, partly of poetic imagination, partly of +priestcraft, would in time spring up, would be codified +into rites and formulas, attached to special places and +objects, and represented by symbols. The whole +subject has been treated by Pliny in a remarkable +passage which deserves quotation at length: +</p> + +<p> +<hi rend='bold'>Pliny on the Religion of Magic</hi> +</p> + +<p> +<q rend='display'> +<q rend='post: none'>Magic is one of the few things which it is important +to discuss at some length, were it only because, +being the most delusive of all the arts, it has everywhere +and at all times been most powerfully credited. Nor +need it surprise us that it has obtained so vast an +influence, for it has united in itself the three arts which +have wielded the most powerful sway over the spirit of +man. Springing in the first instance from Medicine—a +fact which no one can doubt—and under cover of a +solicitude for our health, it has glided into the mind, +and taken the form of another medicine, more holy +and more profound. In the second place, bearing the +most seductive and flattering promises, it has enlisted +the motive of Religion, the subject on which, even at +this day, mankind is most in the dark. To crown all +it has had recourse to the art of Astrology; and every +man is eager to know the future and convinced that +this knowledge is most certainly to be obtained from the +heavens. Thus, holding the minds of men enchained +in this triple bond, it has extended its sway over many +nations, and the Kings of Kings obey it in the East.</q> +</q> +</p> + +<p> +<q>In the East, doubtless, it was invented—in Persia +and by Zoroaster.<note place='foot'><p> +If Pliny meant that it was here first codified and organised he +may be right, but the conceptions on which magic rest are practically +universal, and of immemorial antiquity. +</p></note> All the authorities agree in this. +<pb n='62' id='page62'/> +But has there not been more than one Zoroaster?... +I have noticed that in ancient times, and indeed almost +always, one finds men seeking in this science the +climax of literary glory—at least Pythagoras, Empedocles, +Democritus, and Plato crossed the seas, exiles, +in truth, rather than travellers, to instruct themselves +in this. Returning to their native land, they vaunted +the claims of magic and maintained its secret doctrine.... +In the Latin nations there are early traces of it, +as, for instance, in our Laws of the Twelve Tables<note place='foot'><p> +Adopted 451 B.C. Livy entitles them <q>the fountain of all public +and private right.</q> They stood in the Forum till the third century +A.D., but have now perished, except for fragments preserved in various +commentaries. +</p></note> and +other monuments, as I have said in a former book. In +fact, it was not until the year 657 after the foundation +of Rome, under the consulate of Cornelius Lentulus +Crassus, that it was forbidden by a <hi rend='italic'>senatus consultum</hi> +to sacrifice human beings; a fact which proves that up +to this date these horrible sacrifices were made. The +Gauls have been captivated by it, and that even down +to our own times, for it was the Emperor Tiberius who +suppressed the Druids and all the herd of prophets +and medicine-men. But what is the use of launching +prohibitions against an art which has thus traversed +the ocean and penetrated even to the confines of +Nature?</q> (<hi rend='italic'>Hist. Nat.</hi> xxx.) +</p> + +<p> +Pliny adds that the first person whom he can +ascertain to have written on this subject was Osthanes, +who accompanied Xerxes in his war against the Greeks, +and who propagated the <q>germs of his monstrous art</q> +wherever he went in Europe. +</p> + +<p> +Magic was not—so Pliny believed—indigenous either +in Greece or in Italy, but was so much at home in +Britain and conducted with such elaborate ritual that +<pb n='63' id='page63'/> +Pliny says it would almost seem as if it was they +who had taught it to the Persians, not the Persians to them. +</p> + +<p> +<hi rend='bold'>Traces of Magic in Megalithic Monuments</hi> +</p> + +<p> +The imposing relics of their cult which the Megalithic +People have left us are full of indications of their +religion. Take, for instance, the remarkable tumulus +of Mané-er-H'oeck, in Brittany. This monument was +explored in 1864 by M. René Galles, who describes it +as absolutely intact—the surface of the earth unbroken, +and everything as the builders left it.<note place='foot'><p> +See <q>Revue Archeologique,</q> t. xii., 1865, <q>Fouilles de René Galles.</q> +</p></note> At the entrance +to the rectangular chamber was a sculptured slab, on +which was graven a mysterious sign, perhaps the totem +of a chief. Immediately on entering the chamber was +found a beautiful pendant in green jasper about the +size of an egg. On the floor in the centre of the +chamber was a most singular arrangement, consisting of +a large ring of jadite, slightly oval in shape, with a +magnificent axe-head, also of jadite, its point resting on +the ring. The axe was a well-known symbol of power +or godhead, and is frequently found in rock-carvings of +the Bronze Age, as well as in Egyptian hieroglyphs, +Minoan carvings, &c. At a little distance from these +there lay two large pendants of jasper, then an axe-head +in white jade,<note place='foot'><p> +Jade is not found in the native state in Europe, nor nearer than China. +</p></note> then another jasper pendant. All +these objects were ranged with evident intention <foreign lang='fr' rend='italic'>en suite</foreign>, +forming a straight line which coincided exactly with +one of the diagonals of the chamber, running from +north-west to south-east. In one of the corners of the +chamber were found 101 axe-heads in jade, jadite, and +<pb n='64' id='page64'/> +fibrolite. There were no traces of bones or cinders, no +funerary urn; the structure was a cenotaph. <q>Are +we not here,</q> asks Bertrand, <q>in presence of some +ceremony relating to the practices of magic?</q> +</p> + +<p> +<hi rend='bold'>Chiromancy at Gavr'inis</hi> +</p> + +<p> +In connexion with the great sepulchral monument +of Gavr'inis a very curious observation was made by +<!-- +<figure url='images/ill-064.png' rend='text-align: center; page-float: "htb"'> +<head>Stones from Brittany sculptured with Footprints, Axes, <q>Finger-markings,</q> &c.</head> +<p><hi rend='italic'>(Sergi)</hi></p> +</figure> +--> +M. Albert Maitre, an inspector of the Musée des Antiquités +Nationales. There were found here—as commonly +in other megalithic monuments in Ireland and +Scotland—a number of stones sculptured with a singular +and characteristic design in waving and concentric lines. +Now if the curious lines traced upon the human hand +at the roots and tips of the fingers be examined under +a lens, it will be found that they bear an exact resemblance +to these designs of megalithic sculpture. One +seems almost like a cast of the other. These lines on +the human hand are so distinct and peculiar that, as is +well known, they have been adopted as a method of +identification of criminals. Can this resemblance be +<pb n='65' id='page65'/> +the result of chance? Nothing like these peculiar +assemblages of sculptured lines has ever been found +except in connexion with these monuments. Have we +not here a reference to chiromancy—a magical art much +practised in ancient and even in modern times? The +hand as a symbol of power was a well-known magical +emblem, and has entered largely even into Christian +symbolism—note, for instance, the great hand sculptured +on the under side of one of the arms of the Cross of +Muiredach at Monasterboice. +</p> + +<figure url='images/ill-064.png' rend='text-align: center'> +<head>Stones from Brittany sculptured with Footprints, Axes, <q>Finger-markings,</q> &c.</head> +<p><hi rend='italic'>(Sergi)</hi></p> +<figDesc>Stones from Brittany sculptured with Footprints, Axes, <q>Finger-markings,</q> &c.</figDesc> +</figure> + +<p> +<hi rend='bold'>Holed Stones</hi> +</p> + +<figure url='images/ill-065-1.png' rend='text-align: center'> +<head>Dolmen at Trie, France</head> +<p><hi rend='italic'>(After Gailhabaud)</hi></p> +<figDesc>Dolmen at Trie, France</figDesc> +</figure> + +<p> +Another singular and as yet unexplained feature +which appears in many of these monuments, from +<!-- +<figure url='images/ill-065-1.png' rend='text-align: center; page-float: "htb"'> +<head>Dolmen at Trie, France</head> +<p><hi rend='italic'>(After Gailhabaud)</hi></p> +</figure> +--> +Western Europe to +India, is the presence +of a small hole bored +through one of the +stones composing the +chamber. Was it an +aperture intended for +the spirit of the dead? +or for offerings to +them? or the channel through which revelations from +the spirit-world were supposed to come to a priest or +magician? or did it partake of all these characters? +<!-- +<figure url='images/ill-065-2.png' rend='text-align: center; page-float: "htb"'> +<head>Dolmens in the Deccan, India</head> +<p><hi rend='italic'>(After Meadows-Taylor)</hi></p> +</figure> +--> +Holed stones, not +forming part of a +dolmen, are, of +course, among the +commonest relics +of the ancient cult, +and are still venerated +and used in +practices connected +<pb n='66' id='page66'/> +with child-bearing, &c. Here we are doubtless to +interpret the emblem as a symbol of sex. +</p> + +<figure url='images/ill-065-2.png' rend='text-align: center'> +<head>Dolmens in the Deccan, India</head> +<p><hi rend='italic'>(After Meadows-Taylor)</hi></p> +<figDesc>Dolmens in the Deccan, India</figDesc> +</figure> + +<p> +<hi rend='bold'>Stone-Worship</hi> +</p> + +<p> +Besides the heavenly bodies, we find that rivers, trees, +mountains, and stones were all objects of veneration +among this primitive people. Stone-worship was particularly +common, and is not so easily explained as the +worship directed toward objects possessing movement +and vitality. Possibly an explanation of the veneration +attaching to great and isolated masses of unhewn stone +may be found in their resemblance to the artificial +dolmens and cromlechs.<note place='foot'><p> +Small stones, crystals, and gems were, however, also venerated. +The celebrated Black Stone of Pergamos was the subject of an embassy +from Rome to that city in the time of the Second Punic War, the +Sibylline Books having predicted victory to its possessors. It was +brought to Rome with great rejoicings in the year 205. It is stated +to have been about the size of a man's fist, and was probably a +meteorite. Compare the myth in Hesiod which relates how Kronos +devoured a stone in the belief that it was his offspring, Zeus. It was +then possible to mistake a stone for a god. +</p></note> No superstition has proved +more enduring. In A.D. 452 we find the Synod of +Arles denouncing those who <q>venerate trees and wells +and stones,</q> and the denunciation was repeated by +Charlemagne, and by numerous Synods and Councils +down to recent times. Yet a drawing, here reproduced, +which was lately made on the spot by Mr. Arthur Bell<note place='foot'><p> +Replaced by a photograph in this edition. +</p></note> +shows this very act of worship still in full force in Brittany, +and shows the symbols and the sacerdotal organisation +of Christianity actually pressed into the service of this +immemorial paganism. According to Mr. Bell, the +clergy take part in these performances with much +reluctance, but are compelled to do so by the force of +local opinion. Holy wells, the water of which is supposed +to cure diseases, are still very common in Ireland, +<!--<pb id='067.png'/>--> +<!--<figure url='images/ill-067.png'> +<index index="fig"/> +<head>Stone-worship at Locronan, Brittany</head> +</figure>--> +<pb n='67' id='page67'/> +and the cult of the waters of Lourdes may, in spite of +its adoption by the Church, be mentioned as a notable +case in point on the Continent. +</p> + +<figure url='images/ill-067.png' rend='text-align: center; width: 75%'> +<index index="fig"/> +<head>Stone-worship at Locronan, Brittany</head> +<figDesc>Stone-worship at Locronan, Brittany</figDesc> +</figure> + +<p> +<hi rend='bold'>Cup-and-Ring Markings</hi> +</p> + +<figure url='images/ill-069.png' rend='text-align: center'> +<head>Cup-and-ring Markings from Scotland</head> +<p>(<hi rend='italic'>After Sir J. Simpson</hi>)</p> +<figDesc>Cup-and-ring Markings from Scotland</figDesc> +</figure> + +<p> +Another singular emblem, upon the meaning of which +no light has yet been thrown, occurs frequently in connexion +<!-- +<figure url='images/ill-069.png' rend='text-align: center; page-float: "htb"'> +<head>Cup-and-ring Markings from Scotland</head> +<p>(<hi rend='italic'>After Sir J. Simpson</hi>)</p> +</figure> +--> +with megalithic monuments. The accompanying +illustrations show examples of it. Cup-shaped +hollows are made in the surface of the stone, these are +often surrounded with concentric rings, and from the +cup one or more radial lines are drawn to a point outside +the circumference of the rings. Occasionally a +system of cups are joined by these lines, but more frequently +they end a little way outside the widest of the +rings. These strange markings are found in Great +Britain and Ireland, in Brittany, and at various places in +<pb n='68' id='page68'/> +India, where they are called <hi rend='italic'>mahadéos</hi>.<note place='foot'><p> +See Sir J. Simpson's <q>Archaic Sculpturings</q> 1867. +</p></note> I have also +found a curious example—for such it appears to be—in +Dupaix' <q>Monuments of New Spain.</q> It is reproduced +in Lord Kingsborough's <q>Antiquities of Mexico,</q> +vol. iv. On the circular top of a cylindrical stone, +known as the <q>Triumphal Stone,</q> is carved a central +cup, with nine concentric circles round it, and a duct or +channel cut straight from the cup through all the +circles to the rim. Except that the design here is richly +decorated and accurately drawn, it closely resembles a +typical European cup-and-ring marking. That these +markings mean something, and that, wherever they are +found, they mean the same thing, can hardly be doubted, +but what that meaning is remains yet a puzzle to antiquarians. +The guess may perhaps be hazarded that +they are diagrams or plans of a megalithic sepulchre. +The central hollow represents the actual burial-place. +The circles are the standing stones, fosses, and ramparts +which often surrounded it; and the line or duct drawn +from the centre outwards represents the subterranean +approach to the sepulchre. The apparent <q>avenue</q> +intention of the duct is clearly brought out in the +varieties given below, which I take from Simpson. As +<!-- +<figure url='images/ill-070.png' rend='text-align: center; page-float: "htb"'> +<head>Varieties of Cup-and-ring Markings</head> +</figure> +--> +the sepulchre was also a +holy place or shrine, the +occurrence of a representation +of it among other +carvings of a sacred character +is natural enough; it +would seem symbolically +to indicate that the place +was holy ground. How far this suggestion might +apply to the Mexican example I am unable to +say. +</p> + +<figure url='images/ill-070.png' rend='text-align: center'> +<head>Varieties of Cup-and-ring Markings</head> +<figDesc>Varieties of Cup-and-ring Markings</figDesc> +</figure> + +<pb n='69' id='page69'/> + +<p> +<hi rend='bold'>The Tumulus at New Grange</hi> +</p> + +<p> +One of the most important and richly sculptured of +European megalithic monuments is the great chambered +tumulus of New Grange, on the northern bank of the +Boyne, in Ireland. This tumulus, and the others which +occur in its neighbourhood, appear in ancient Irish +mythical literature in two different characters, the union +of which is significant. They are regarded on the one +hand as the dwelling-places of the <hi rend='italic'>Sidhe</hi> (pronounced +Shee), or Fairy Folk, who represent, probably, the deities +of the ancient Irish, and they are also, traditionally, the +burial-places of the Celtic High Kings of pagan Ireland. +The story of the burial of King Cormac, who was +supposed to have heard of the Christian faith long +before it was actually preached in Ireland by St. Patrick +and who ordered that he should not be buried at the +royal cemetery by the Boyne, on account of its pagan +associations, points to the view that this place was the +centre of a pagan cult involving more than merely the +interment of royal personages in its precincts. Unfortunately +these monuments are not intact; they were +opened and plundered by the Danes in the ninth +century,<note place='foot'><p> +The fact is recorded in the <q>Annals of the Four Masters</q> +Under the date 861, and in the <q>Annals of Ulster</q> under 862. +</p></note> but enough evidence remains to show that +they were sepulchral in their origin, and were also +associated with the cult of a primitive religion. The +most important of them, the tumulus of New Grange, +has been thoroughly explored and described by Mr. +George Coffey, keeper of the collection of Celtic antiquities +in the National Museum, Dublin.<note place='foot'><p> +See <q>Transactions of the Royal Irish Academy,</q> vol. xxx. pt. i., +1892, and <q>New Grange,</q> by G. Coffey, 1912. +</p></note> It appears +from the outside like a large mound, or knoll, now overgrown +with bushes. It measures about 280 feet across, +<pb n='70' id='page70'/> +<!-- Missing from original scans, may contain errors --> +at its greatest diameter, and is about 44 feet in height. +Outside it there runs a wide circle of standing stones +originally, it would seem, thirty-five in number. Inside +this circle is a ditch and rampart, and on top of this +rampart was laid a circular curb of great stones 8 to 10 +feet long, laid on edge, and confining what has proved to +be a huge mound of loose stones, now overgrown, as +we have said, with grass and bushes. It is in the interior +of this mound that the interest of the monument +lies. Towards the end of the seventeenth century some +workmen who were getting road-material from the +mound came across the entrance to a passage which led +into the interior, and was marked by the fact that the +boundary stone below it is richly carved with spirals and +lozenges. This entrance faces exactly south-east. The +passage is formed of upright slabs of unhewn stone +roofed with similar slabs, and varies from nearly 5 feet +to 7 feet 10 inches in height; it is about 3 feet wide, and +runs for 62 feet straight into the heart of the mound. +Here it ends in a cruciform chamber, 20 feet high, the +roof, a kind of dome, being formed of large flat stones, +overlapping inwards till they almost meet at the top, where +a large flat stone covers all. In each of the three recesses +of the cruciform chamber there stands a large +stone basin, or rude sarcophagus, but not traces of any +burial now remains. +</p> + +<p> +<hi rend='bold'>Symbolic Carvings at New Grange</hi> +</p> + +<p> +The stones are all raw and undressed, and were +selected for their purpose from the river-bed and elsewhere +close by. On their flat surfaces, obtained by +splitting slabs from the original quarries, are found the +carvings which form the unique interest of this strange +monument. Except for the large stone with spiral +carvings and one other at the entrance to the mound, +<!--<pb id='072.png'/> +<figure url='images/ill-072.png' rend='text-align: center; page-float: "htp"'> +<head>Entrance to Tumulus at New Grange</head> +<p>Photograph by R. Welch, Belfast</p> +</figure>--> +<pb n='71' id='page71'/> +the intention of these sculptures does not appear to have +been decorative, except in a very rude and primitive +sense. There is no attempt to cover a given surface +with a system of ornament appropriate to its size and +shape. The designs are, as it were, scribbled upon the +walls anyhow and anywhere.<note place='foot'><p> +It must be observed, however, that the decoration was, certainly, +in some, and perhaps in all cases, carried out before the stones were +placed in position. This is also the case at Gavr'inis. +</p></note> Among them everywhere +the spiral is prominent. The resemblance of some of +these carvings to the supposed finger-markings of the +stones at Gavr'inis is very remarkable. Triple and +double spiral are also found, as well as lozenges and +zigzags. A singular carving representing what looks +like a palm-branch or fern-leaf is found in the west +recess. The drawing of this object is naturalistic, and +it is hard to interpret it, as Mr. Coffey is inclined to do, +as merely a piece of so-called <q>herring-bone</q> pattern.<note place='foot'><p> +He has modified this view in his latest work, <q>New Grange,</q> 1912. +</p></note> +A similar palm-leaf design, but with the ribs arranged +at right angles to the central axis, is found in the +neighbouring tumulus of Dowth, at Loughcrew, and +in combination with a solar emblem, the swastika, on a +small altar in the Pyrenees, figured by Bertrand. +</p> + +<figure url='images/ill-072.png' rend='text-align: center; width: 75%'> +<head>Entrance to Tumulus at New Grange</head> +<p>Photograph by R. Welch, Belfast</p> +<figDesc>Entrance to Tumulus at New Grange</figDesc> +</figure> + +<p> +<hi rend='bold'>The Ship Symbol at New Grange</hi> +</p> + +<p> +Another remarkable and, as far as Ireland goes, +unusual figure is found sculptured in the west recess at +New Grange. It has been interpreted by various critics +as a mason's mark, a piece of Phoenician writing, a +group of numerals, and finally (and no doubt correctly) +by Mr. George Coffey as a rude representation of a ship +with men on board and uplifted sail. It is noticeable +that just above it is a small circle, forming, apparently, +part of the design. Another example occurs at Dowth. +</p> + +<pb n='72' id='page72'/> + +<figure url='images/ill-075-1.png' rend='text-align: center'> +<head>Solar Ship (with Sail?) +from New Grange, +Ireland</head> +<figDesc>Solar Ship (with Sail?) from New Grange, Ireland</figDesc> +</figure> + +<p> + +The significance of this marking, as we shall see, is +possibly very great. It has been discovered that on certain +<!-- +<figure url='images/ill-075-1.png' rend='text-align: center; page-float: "htb"'> +<head>Solar Ship (with Sail?) +from New Grange, +Ireland</head> +</figure> +--> +stones in the tumulus of Locmariaker, +in Brittany,<note place='foot'><p> +<q>Proc. Royal Irish Acad.,</q> vol. viii. 1863, p. 400, and G. Coffey, +<hi rend='italic'>op. cit.</hi> p. 30. +</p></note> there occur a +number of very similar figures, one +of them showing the circle in much +the same relative position as at +New Grange. The axe, an Egyptian +hieroglyph for godhead and +a well-known magical emblem, is +also represented on this stone. +<!-- +<figure url='images/ill-075-2.png' rend='text-align: center; page-float: "htb"'> +<head>Solar Ship from Loc +mariaker, Brittany</head> +<p>(<hi rend='italic'>After Ferguson</hi>)</p> +</figure> +--> +Again, in a brochure by Dr. Oscar +Montelius on the rock-sculptures of +Sweden<note place='foot'><p> +<q>Les Sculptures de Rochers de la Suède,</q> read at the Prehistoric +Congress, Stockholm, 1874; and see G. Coffey, <hi rend='italic'>op. cit.</hi> p. 60. +</p></note> we find a reproduction (also +given in Du Chaillu's <q>Viking Age</q>) +of a rude rock-carving showing a +number of ships with men on board, +and the circle quartered by a cross—unmistakably +a solar emblem—just +<!-- +<figure url='images/ill-075-3.png' rend='text-align: center; page-float: "htb"'> +<head>Solar Ship from Hallande, Sweden</head> +<p>(<hi rend='italic'>After Montelius</hi>)</p> +</figure> +--> +above one of them. That +these ships (which, like +the Irish example, are +often so summarily represented +as to be mere +symbols which no one +could identifiy as a ship +were the clue not given +by other and more +elaborate representations) were drawn so frequently in +conjunction with the solar disk merely for amusement +or for a purely decorative object seems to me most +<pb n='73' id='page73'/> +improbable. In the days of the megalithic folk a +sepulchral monument, the very focus of religious ideas, +would hardly have been covered +with idle and meaningless scrawls. +<q>Man,</q> as Sir J. Simpson has well +said, <q>has ever conjoined together +things sacred and things sepulchral.</q> +Nor do these scrawls, in +the majority of instances, show +any glimmering of a decorative +intention. But if they had a symbolic intention, what +is it that they symbolise? +</p> + +<figure url='images/ill-075-2.png' rend='text-align: center'> +<head>Solar Ship from Loc +mariaker, Brittany</head> +<p>(<hi rend='italic'>After Ferguson</hi>)</p> +<figDesc>Solar Ship from Loc mariaker, Brittany</figDesc> +</figure> + +<figure url='images/ill-075-3.png' rend='text-align: center'> +<head>Solar Ship from Hallande, Sweden</head> +<p>(<hi rend='italic'>After Montelius</hi>)</p> +<figDesc>Solar Ship from Hallande, Sweden</figDesc> +</figure> + +<p> +<hi rend='bold'>The Ship Symbol in Egypt</hi> +</p> + +<p> +Now this symbol of the ship, with or without the actual +portrayal of the solar emblem, is of very ancient and +<pb n='74' id='page74'/> +very common occurrence in the sepulchral art of Egypt. +It is connected with the worship of Rā, which came in fully +4000 years B.C. Its meaning as an Egyptian symbol is +well known. The ship was called the Boat of the Sun. +It was the vessel in which the Sun-god performed his +journeys; in particular, the journey which he made +nightly to the shores of the Other-world, bearing with +him in his bark the souls of the beatified dead. The +<!-- +<figure url='images/ill-077.png' rend='text-align: center; page-float: "htb"'> +<head>Egyptian Solar Bark, XXII Dynasty</head> +<p>(<hi rend='italic'>British Museum</hi>)</p> +</figure> +--> +Sun-god, Rā, is sometimes represented by a disk, sometimes +by other emblems, hovering above the vessel or +contained within it. Any one who will look over the +painted or sculptured sarcophagi in the British Museum +will find a host of examples. Sometimes he will find +representations of the life-giving rays of Rā pouring down +upon the boat and its occupants. Now, in one of the +Swedish rock-carvings of ships at Backa, Bohuslän, given +by Montelius, a ship crowded with figures is shown +beneath a disk with three descending rays, and again +another ship with a two-rayed sun above it. It may +be added that in the tumulus of Dowth, which is close +to that of New Grange and is entirely of the same character +and period, rayed figures and quartered circles, +obviously solar emblems, occur abundantly, as also at +Loughcrew and other places in Ireland, and one other +ship figure has been identified at Dowth +</p> + +<figure url='images/ill-077.png' rend='text-align: center'> +<head>Egyptian Solar Bark, XXII Dynasty</head> +<p>(<hi rend='italic'>British Museum</hi>)</p> +<figDesc>Egyptian Solar Bark, XXII Dynasty</figDesc> +</figure> + +<pb n='75' id='page75'/> + +<figure url='images/ill-078-1.png' rend='text-align: center'> +<head>Egyptian Solar Bark, with god +Khnemu and attendant deities</head> +<p>(<hi rend='italic'>British Museum</hi>)</p> +<figDesc>Egyptian Solar Bark, with god Khnemu and attendant deities</figDesc> +</figure> + +<p> +In Egypt the solar boat is sometimes represented as +containing the solar emblem alone, sometimes it contains +the figure of a god with attendant deities, sometimes it +<!-- +<figure url='images/ill-078-1.png' rend='text-align: center; page-float: "htb"'> +<head>Egyptian Solar Bark, with god +Khnemu and attendant deities</head> +<p>(<hi rend='italic'>British Museum</hi>)</p> +</figure>--> +contains a crowd of passengers +representing human +souls, and sometimes the +figure of a single corpse on +a bier. The megalithic carvings +also sometimes show +the solar emblem and sometimes +not; the boats are sometimes filled with figures +and are sometimes empty. When a symbol has once +been accepted and understood, any conventional or +summary representation of it is sufficient. I take it +<!-- +<figure url='images/ill-078-2.png' rend='text-align: center; page-float: "htb"'> +<head>Egyptian Bark, with figure of Rā +holding an <hi rend='italic'>Ankh</hi>, enclosed in +Solar Disk. XIX Dynasty</head> +<p>(<hi rend='italic'>British Museum</hi>)</p> +</figure>--> +that the complete form of +the megalithic symbol is +that of a boat with figures +in it and with the solar +emblem overhead. These +figures, assuming the foregoing +interpretation of +the design to be correct, +must clearly be taken +for representations of +the dead on their way to the Other-world. They +cannot be deities, for representations of the divine +powers under human aspect were quite unknown to +the Megalithic People, even after the coming of the +Celts—they first occur in Gaul under Roman influence. +But if these figures represent the dead, then we have +clearly before us the origin of the so-called <q>Celtic</q> +doctrine of immortality. The carvings in question are +pre-Celtic. They are found where no Celts ever penetrated. +Yet they point to the existence of just that +Other-world doctrine which, from the time of Cæsar +<pb n='76' id='page76'/> +downwards, has been associated with Celtic Druidism, +and this doctrine was distinctively Egyptian. +</p> + +<figure url='images/ill-078-2.png' rend='text-align: center'> +<head>Egyptian Bark, with figure of Rā +holding an <hi rend='italic'>Ankh</hi>, enclosed in +Solar Disk. XIX Dynasty</head> +<p>(<hi rend='italic'>British Museum</hi>)</p> +<figDesc>Egyptian Bark, with figure of Rā holding an Ankh, enclosed in Solar Disk. XIX Dynasty</figDesc> +</figure> + +<p> +<hi rend='bold'>The <q>Navetas</q></hi> +</p> + +<p> +In connexion with this subject I may draw attention to +the theory of Mr. W.C. Borlase that the typical design +of an Irish dolmen was intended to represent a ship. +In Minorca there are analogous structures, there popularly +called <hi rend='italic'>navetas</hi> (ships), so distinct is the resemblance. +But, he adds, <q>long before the caves and <hi rend='italic'>navetas</hi> of +Minorca were known to me I had formed the opinion +that what I have so frequently spoken of as the <q>wedge-shape</q> +observable so universally in the ground-plans of +dolmens was due to an original conception of a ship. +From sepulchral tumuli in Scandinavia we know actual +vessels have on several occasions been disinterred. In +cemeteries of the Iron Age, in the same country, as +well as on the more southern Baltic coasts, the ship +was a recognised form of sepulchral enclosure.</q><note place='foot'><p> +<q>Dolmens of Ireland,</q> pp. 701-704. +</p></note> If +Mr. Borlase's view is correct, we have here a very +strong corroboration of the symbolic intention which +I attribute to the solar ship-carvings of the Megalithic +People. +</p> + +<p> +<hi rend='bold'>The Ship Symbol in Babylonia</hi> +</p> + +<p> +The ship symbol, it may be remarked, can be traced +to about 4000 B.C. in Babylonia, where every deity had +his own special ship (that of the god Sin was called +the Ship of Light), his image being carried in procession +on a litter formed like a ship. This is thought +by Jastrow<note place='foot'><p> +<q>The Religion of Babylonia and Assyria.</q> +</p></note> to have originated at a time when the sacred +cities of Babylonia were situated on the Persian Gulf, +and when religious processions were often carried out +by water. +</p> + +<pb n='77' id='page77'/> + +<p> +<hi rend='bold'>The Symbol of the Feet</hi> +</p> + +<p> +Yet there is reason to think that some of these symbols +were earlier than any known mythology, and were, +so to say, mythologised differently by different peoples, +who got hold of them from this now unknown source. +A remarkable instance is that of the symbol of the Two +Feet. In Egypt the Feet of Osiris formed one of the +<!--<figure url='images/ill-080.png' rend='text-align: center; page-float: "htb"'> +<head>The Two +Feet Symbol</head> +</figure>--> +portions into which his body was cut up, in +the well-known myth. They were a symbol +of possession or of visitation. <q>I have come +upon earth,</q> says the <q>Book of the Dead</q> +(ch. xvii.), <q>and with my two feet have taken +possession, I am Tmu.</q> Now this symbol +of the feet or footprint is very widespread. +It is found in India, as the print of the foot of Buddha,<note place='foot'><p> +A good example from Amaravati (after Fergusson) is given by +Bertrand, <q>Rel. des G.,</q> p. 389. +</p></note> +it is found sculptured on dolmens in Brittany,<note place='foot'><p> +Sergi, <q>The Mediterranean Race,</q> p. 313. +</p></note> and it +occurs in rock-carvings in Scandinavia.<note place='foot'><p> +At Lökeberget, Bohuslän; see Monteiius, <hi rend='italic'>op. cit.</hi> +</p></note> In Ireland it +passes for the footprints of St. Patrick or St. Columba. +Strangest of all, it is found unmistakably in Mexico.<note place='foot'><p> +See Lord Kingsborough's <q>Antiquities of Mexico,</q> <hi rend='italic'>passim</hi>, and +the Humboldt fragment of Mexican painting (reproduced in Churchward's +<q>Signs and Symbols of Primordial Man</q>). +</p></note> +Tyler, in his <q>Primitive Culture</q> (ii. p. 197) refers +to <q>the Aztec ceremony at the Second Festival of the +Sun God, Tezcatlipoca, when they sprinkled maize flour +before his sanctuary, and his high priest watched till +he beheld the divine footprints, and then shouted to +announce, <q>Our Great God is come.</q></q> +</p> + +<figure url='images/ill-080.png' rend='text-align: center'> +<head>The Two +Feet Symbol</head> +<figDesc>The Two Feet Symbol</figDesc> +</figure> + +<p> +<hi rend='bold'>The <hi rend='italic'>Ankh</hi> on Megalithic Carvings</hi> +</p> + +<p> +There is very strong evidence of the connexion of +the Megalithic People with North Africa. Thus, as +<pb n='78' id='page78'/> +Sergi points out, many signs (probably numerical) found +on ivory tablets in the cemetery at Naqada discovered +<!--<figure url='images/ill-081.png' rend='text-align: center; page-float: "htb"'> +<head>The <hi rend='italic'>Ankh</hi></head> +</figure>--> +by Flinders Petrie are to be met with on +European dolmens. Several later Egyptian +hieroglyphic signs, including the famous <hi rend='italic'>Ankh</hi>, +or <hi rend='italic'>crux ansata</hi>, the symbol of vitality or resurrection, +are also found in megalithic carvings.<note place='foot'><p> +See Sergi, <hi rend='italic'>op. cit.</hi> p. 290, for the <hi rend='italic'>Ankh</hi> on a French dolmen. +</p></note> +From these correspondences Letourneau drew +the conclusion <q>that the builders of our megalithic +monuments came from the South, and were +related to the races of North Africa.</q><note place='foot'><p> +<q>Bulletin de la Soc. d'Anthropologie,</q> Paris, April 1893. +</p></note> +</p> + +<figure url='images/ill-081.png' rend='text-align: center'> +<head>The <hi rend='italic'>Ankh</hi></head> +<figDesc>The Ankh</figDesc> +</figure> + +<p> +<hi rend='bold'>Evidence from Language</hi> +</p> + +<p> +Approaching the subject from the linguistic side, +Rhys and Brynmor Jones find that the African origin—at +least proximately—of the primitive population of +Great Britain and Ireland is strongly suggested. It is +here shown that the Celtic languages preserve in their +syntax the Hamitic, and especially the Egyptian type.<note place='foot'><p> +<q>The Welsh People,</q> pp. 616-664, where the subject is fully +discussed in an appendix by Professor J. Morris Jones. <q>The pre-Aryan +idioms which still live in Welsh and Irish were derived from a +language allied to Egyptian and the Berber tongues.</q> +</p></note> +</p> + +<p> +<hi rend='bold'>Egyptian and <q>Celtic</q> Ideas of Immortality</hi> +</p> + +<p> +The facts at present known do not, I think, justify +us in framing any theory as to the actual historical +relation of the dolmen-builders of Western Europe with +the people who created the wonderful religion and +civilisation of ancient Egypt. But when we consider +all the lines of evidence that converge in this direction +it seems clear that there was such a relation. Egypt +was the classic land of religious symbolism. It gave to +<pb n='79' id='page79'/> +Europe the most beautiful and most popular of all its +religious symbols, that of the divine mother and child<note place='foot'><p> +Flinders Petrie, <q>Egypt and Israel,</q> pp. 137, 899. +</p></note>. +I believe that it also gave to the primitive inhabitants of +Western Europe the profound symbol of the voyaging +spirits guided to the world of the dead by the God of +Light. +</p> + +<p> +The religion of Egypt, above that of any people +whose ideas we know to have been developed in times +so ancient, centred on the doctrine of a future life. +The palatial and stupendous tombs, the elaborate ritual, +the imposing mythology, the immense exaltation of the +priestly caste, all these features of Egyptian culture +were intimately connected with their doctrine of the +immortality of the soul. +</p> + +<p> +To the Egyptian the disembodied soul was no +shadowy simulacrum, as the classical nations believed—the +future life was a mere prolongation of the present; +the just man, when he had won his place in it, found +himself among his relatives, his friends, his workpeople, +with tasks and enjoyments very much like those of +earth. The doom of the wicked was annihilation; he +fell a victim to the invisible monster called the Eater of +the Dead. +</p> + +<p> +Now when the classical nations first began to take +an interest in the ideas of the Celts the thing that principally +struck them was the Celtic belief in immortality, +which the Gauls said was <q>handed down by the +Druids.</q> The classical nations believed in immortality; +but what a picture does Homer, the Bible of +the Greeks, give of the lost, degraded, dehumanised +creatures which represented the departed souls of men! +Take, as one example, the description of the spirits of +the suitors slain by Odysseus as Hermes conducts them +to the Underworld: +</p> + + +<pb n='80' id='page80'/> + +<lg> +<l><q rend='post: none'>Now were summoned the souls of the dead by Cyllenian Hermes....</q></l> +<l>Touched by the wand they awoke, and obeyed him and followed him, squealing,</l> +<l>Even as bats in the dark, mysterious depths of a cavern</l> +<l>Squeal as they flutter around, should one from the cluster be fallen</l> +<l>Where from the rock suspended they hung, all clinging together;</l> +<l>So did the souls flock squealing behind him, as Hermes the Helper</l> +<l><q rend='pre: none'>Guided them down to the gloom through dank and mouldering pathways.</q><note place='foot'><p> +I quote from Mr. H.B. Cotterill's beautiful hexameter version. +</p></note> +</l> +</lg> + +<p> +The classical writers felt rightly that the Celtic idea +of immortality was something altogether different from +this. It was both loftier and more realistic; it implied +a true persistence of the living man, as he was at present, +in all his human relations. They noted with surprise +that the Celt would lend money on a promissory note for +repayment in the next world.<note place='foot'><p> +Valerius Maximus (about A.D 30) and other classical writers +mention this practice. +</p></note> That is an absolutely +Egyptian conception. And this very analogy occurred +to Diodorus in writing of the Celtic idea of immortality—it +was like nothing that he knew of out of Egypt.<note place='foot'><p> +Book V. +</p></note> +</p> + +<p> +<hi rend='bold'>The Doctrine of Transmigration</hi> +</p> + +<p> +Many ancient writers assert that the Celtic idea of +immortality embodied the Oriental conception of the +transmigration of souls, and to account for this the +hypothesis was invented that they had learned the +doctrine from Pythagoras, who represented it in classical +antiquity. Thus Cæsar: <q>The principal point of their +[the Druids'] teaching is that the soul does not perish, +and that after death it passes from one body into +another.</q> And Diodorus: <q>Among them the doctrine +of Pythagoras prevails, according to which the souls of +men are immortal, and after a fixed term recommence +<pb n='81' id='page81'/> +to live, taking upon themselves a new body.</q> Now +traces of this doctrine certainly do appear in Irish +legend. Thus the Irish chieftain, Mongan, who is an +historical personage, and whose death is recorded about +A.D. 625, is said to have made a wager as to the +place of death of a king named Fothad, slain in a battle +with the mythical hero Finn mac Cumhal in the third +century. He proves his case by summoning to his aid +a <hi rend='italic'>revenant</hi> from the Other-world, Keelta, who was the +actual slayer of Fothad, and who describes correctly +where the tomb is to be found and what were its +contents. He begins his tale by saying to Mongan, +<q>We were with thee,</q> and then, turning to the assembly, +he continues: <q>We were with Finn, coming from +Alba....</q> <q>Hush,</q> says Mongan, <q>it is wrong of +thee to reveal a secret.</q> The secret is, of course, that +Mongan was a reincarnation of Finn.<note place='foot'><p> +De Jubainville, <q>Irish Mythological Cycle,</q> p.191 <hi rend='italic'>sqq.</hi> +</p></note> But the evidence +on the whole shows that the Celts did not hold this +doctrine at all in the same way as Pythagoras and the +Orientals did. Transmigration was not, with them, part +of the order of things. It <hi rend='italic'>might</hi> happen, but in general +it did not; the new body assumed by the dead clothed +them in another, not in this world, and so far as we +can learn from any ancient authority, there does not +appear to have been any idea of moral retribution +connected with this form of the future life. It was not +so much an article of faith as an idea which haunted the +imagination, and which, as Mongan's caution indicates, +ought not to be brought into clear light. +</p> + +<p> +However it may have been conceived, it is certain +that the belief in immortality was the basis of Celtic +Druidism.<note place='foot'><p> +The etymology of the word <q>Druid</q> is no longer an unsolved +problem. It had been suggested that the latter part of the word +might be connected with the Aryan root VID, which appears in +<q>wisdom,</q> in the Latin <hi rend='italic'>videre</hi>, &c., Thurneysen has now shown that +this root in combination with the intensive particle <hi rend='italic'>dru</hi> would yield +the word <hi rend='italic'>dru-vids</hi>, represented in Gaelic by <hi rend='italic'>draoi</hi>, a Druid, just as +another intensive, <hi rend='italic'>su</hi>, with <hi rend='italic'>vids</hi> yields the Gaelic <hi rend='italic'>saoi</hi>, a sage. +</p></note> Caesar affirms this distinctly, and declares +<pb n='82' id='page82'/> +the doctrine to have been fostered by the Druids rather +for the promotion of courage than for purely religious +reasons. An intense Other-world faith, such as that +held by the Celts, is certainly one of the mightiest of +agencies in the hands of a priesthood who hold the +keys of that world. Now Druidism existed in the +British Islands, in Gaul, and, in fact, so far as we know, +wherever there was a Celtic race amid a population of +dolmen-builders. There were Celts in Cisalpine Gaul, +but there were no dolmens there, and there were no +Druids.<note place='foot'><p> +See Rice Holmes, <q>Cæsar's Conquest,</q> p. 15, and pp. 532-536. +Rhys, it may be observed, believes that Druidism was the religion of +the aboriginal inhabitants of Western Europe <q>from the Baltic to +Gibraltar</q> (<q>Celtic Britain,</q> p. 73). But we only <hi rend='italic'>know</hi> of it +where Celts and dolmen-builders combined. Cæsar remarks of the +Germans that they had no Druids and cared little about sacrificial +ceremonies. +</p></note> What is quite clear is that when the Celts +got to Western Europe they found there a people with +a powerful priesthood, a ritual, and imposing religious +monuments; a people steeped in magic and mysticism +and the cult of the Underworld. The inferences, as I +read the facts, seem to be that Druidism in its essential +features was imposed upon the imaginative and sensitive +nature of the Celt—the Celt with his <q>extraordinary +aptitude</q> for picking up ideas—by the earlier population +of Western Europe, the Megalithic People, +while, as held by these, it stands in some historical +relation, which I am not able to pursue in further +detail, with the religious culture of ancient Egypt. +Much obscurity still broods over the question, +and perhaps will always do so, but if these +<pb n='83' id='page83'/> +suggestions have anything in them, then the Megalithic +People have been brought a step or two out of the +atmosphere of uncanny mystery which has surrounded +them, and they are shown to have played a very important +part in the religious development of Western +Europe, and in preparing that part of the world for the +rapid extension of the special type of Christianity which +took place in it. Bertrand, in his most interesting +chapter on <q>L'Irlande Celtique,</q><note place='foot'><p> +<q>Rel. des Gaulois,</q> leçon xx. +</p></note> points out that very +soon after the conversion of Ireland to Christianity, we +find the country covered with monasteries, whose complete +organisation seems to indicate that they were really +Druidic colleges transformed <hi rend='italic'>en masse</hi>. Cæsar has told +us what these colleges were like in Gaul. They were +very numerous. In spite of the severe study and +discipline involved, crowds flocked into them for the +sake of the power wielded by the Druidic order, and +the civil immunities which its members of all grades +enjoyed. Arts and sciences were studied there, and +thousands of verses enshrining the teachings of Druidism +were committed to memory. All this is very like what +we know of Irish Druidism. Such an organisation +would pass into Christianity of the type established in +Ireland with very little difficulty. The belief in magical +rites would survive—early Irish Christianity, as its +copious hagiography plainly shows, was as steeped in +magical ideas as ever was Druidic paganism. The +belief in immortality would remain, as before, the +cardinal doctrine of religion. Above all the supremacy +of the sacerdotal order over the temporal power would +remain unimpaired; it would still be true, as Dion +Chrysostom said of the Druids, that <q>it is they who +command, and kings on thrones of gold, dwelling in +<pb n='84' id='page84'/> +splendid palaces, are but their ministers, and the +servants of their thought.</q><note place='foot'><p> +Quoted by Bertrand, <hi rend='italic'>op. cit.</hi> p. 279. +</p></note> +</p> + +<p> +<hi rend='bold'>Cæsar on the Druidic Culture</hi> +</p> + +<p> +The religious, philosophic, and scientific culture +superintended by the Druids is spoken of by Cæsar +with much respect. <q>They discuss and impart to the +youth,</q> he writes, <q>many things respecting the stars +and their motions, respecting the extent of the universe +and of our earth, respecting the nature of things, respecting +the power and the majesty of the immortal +gods</q> (bk. vi. 14). We would give much to know +some particulars of the teaching here described. But +the Druids, though well acquainted with letters, strictly +forbade the committal of their doctrines to writing; an +extremely sagacious provision, for not only did they +thus surround their teaching with that atmosphere of +mystery which exercises so potent a spell over the +human mind, but they ensured that it could never be +effectively controverted. +</p> + +<p> +<hi rend='bold'>Human Sacrifices in Gaul</hi> +</p> + +<p> +In strange discord, however, with the lofty words of +Cæsar stands the abominable practice of human sacrifice +whose prevalence he noted among the Celts. Prisoners +and criminals, or if these failed even innocent victims, +probably children, were encased, numbers at a time, in +huge frames of wickerwork, and there burned alive to +win the favour of the gods. The practice of human +sacrifice is, of course, not specially Druidic—it is found +in all parts both of the Old and of the New World at a +certain stage of culture, and was doubtless a survival +from the time of the Megalithic People. The fact that +it should have continued in Celtic lands after an otherwise +<pb n='85' id='page85'/> +fairly high state of civilisation and religious culture +had been attained can be paralleled from Mexico and +Carthage, and in both cases is due, no doubt, to the +uncontrolled dominance of a priestly caste. +</p> + +<p> +<hi rend='bold'>Human Sacrifices in Ireland</hi> +</p> + +<p> +Bertrand endeavours to dissociate the Druids from +these practices, of which he says strangely there is <q>no +trace</q> in Ireland, although there, as elsewhere in +Celtica, Druidism was all-powerful. There is little +doubt, however, that in Ireland also human sacrifices +at one time prevailed. In a very ancient tract, the +<q>Dinnsenchus,</q> preserved in the <q>Book of Leinster,</q> it +is stated that on Moyslaught, <q>the Plain of Adoration,</q> +there stood a great gold idol, Crom Cruach (the Bloody +Crescent). To it the Gaels used to sacrifice children +when praying for fair weather and fertility—<q>it was +milk and corn they asked from it in exchange for their +children—how great was their horror and their +moaning!</q><note place='foot'><p> +<q>The Irish Mythological Cycle,</q> by d'Arbois de Jubainville, +p. 6l. The <q>Dinnsenchus</q> in question is an early Christian document. +No trace of a being like Crom Cruach has been found as yet in the +pagan literature of Ireland, nor in the writings of St. Patrick, and I +think it is quite probable that even in the time of St. Patrick human +sacrifices had become only a memory. +</p></note> +</p> + +<p> +<hi rend='bold'>And in Egypt</hi> +</p> + +<p> +In Egypt, where the national character was markedly +easy-going, pleasure-loving, and little capable of fanatical +exaltation, we find no record of any such cruel rites in +the monumental inscriptions and paintings, copious as +is the information which they give us on all features of +the national life and religion.<note place='foot'><p> +A representation of human sacrifice has, however, lately been discovered +in a Temple of the Sun in the ancient Ethiopian capital, Meroë. +</p></note> Manetho, indeed, the +<pb n='86' id='page86'/> +Egyptian historian who wrote in the third century B.C., +tells us that human sacrifices were abolished by Amasis I. +so late as the beginning of the XVIII Dynasty—about +1600 B.C. But the complete silence of the other +records shows us that even if we are to believe Manetho, +the practice must in historic times have been very rare, +and must have been looked on with repugnance. +</p> + +<p> +<hi rend='bold'>The Names of Celtic Deities</hi> +</p> + +<p> +What were the names and the attributes of the +Celtic deities? Here we are very much in the dark. +The Megalithic People did not imagine their deities +under concrete personal form. Stones, rivers, wells, +trees, and other natural objects were to them the +adequate symbols, or were half symbols, half actual +embodiments, of the supernatural forces which they +venerated. But the imaginative mind of the Aryan +Celt was not content with this. The existence of personal +gods with distinct titles and attributes is reported +to us by Caesar, who equates them with various figures +in the Roman pantheon—Mercury, Apollo, Mars, and +so forth. Lucan mentions a triad of deities, Æsus, +Teutates, and Taranus<note place='foot'><p> +<q>You [Celts] who by cruel blood outpoured think to appease the +pitiless Teutates, the horrid Æsus with his barbarous altars, and +Taranus whose worship is no gentler than that of the Scythian Diana</q>, +to whom captive were offered up. (Lucan, <q>Pharsalia</q>, i. 444.) +An altar dedicated to Æsus has been discovered in Paris. +</p></note>; and it is noteworthy that in +these names we seem to be in presence of a true Celtic, +<hi rend='italic'>i.e.</hi>, Aryan, tradition. Thus Æsus is derived by +Belloguet from the Aryan root <hi rend='italic'>as</hi>, meaning <q>to be</q>, +which furnished the name of Asura-masda (<hi rend='italic'>l'Esprit Sage</hi>) +to the Persians, Æsun to the Umbrians, Asa (Divine +Being) to the Scandinavians. Teutates comes from a +Celtic root meaning <q>valiant</q>, <q>warlike</q>, and indicates +<pb n='87' id='page87'/> +a deity equivalent to Mars. Taranus (? Thor), according +to de Jubainville, is a god of the Lightning (<hi rend='italic'>taran</hi> +in Welsh, Cornish, and Breton is the word for +<q>thunderbolt</q>). Votive inscriptions to these gods +have been found in Gaul and Britain. Other inscriptions +and sculptures bear testimony to the existence in +Gaul of a host of minor and local deities who are +mostly mere names, or not even names, to us now. In +the form in which we have them these conceptions bear +clear traces of Roman influence. The sculptures are +rude copies of the Roman style of religious art. But +we meet among them figures of much wilder and +stranger aspect—gods with triple faces, gods with +branching antlers on their brows, ram-headed serpents, +and other now unintelligible symbols of the older faith. +Very notable is the frequent occurrence of the cross-legged +<q>Buddha</q> attitude so prevalent in the religious +art of the East and of Mexico, and also the tendency, +so well known in Egypt, to group the gods in triads. +</p> + +<p> +<hi rend='bold'>Caesar on the Celtic Deities</hi> +</p> + +<p> +Caesar, who tries to fit the Gallic religion into the +framework of Roman mythology—which was exactly +what the Gauls themselves did after the conquest—says +they held Mercury to be the chief of the gods, and +looked upon him as the inventor of all the arts, as the +presiding deity of commerce, and as the guardian of +roads and guide of travellers. One may conjecture that +he was particularly, to the Gauls as to the Romans, the +guide of the dead, of travellers to the Other-world, +Many bronze statues to Mercury, of Gaulish origin, +still remain, the name being adopted by the Gauls, as +many place-names still testify<note place='foot'><p> +Mont Mercure, Mercœur, Mercoirey, Montmartre (<hi rend='italic'>Mons Mercurii</hi>), +&c. +</p></note>. Apollo was regarded +<pb n='88' id='page88'/> +as the deity of medicine and healing, Minerva was the +initiator of arts and crafts, Jupiter governed the sky, +and Mars presided over war. Cæsar is here, no doubt, +classifying under five types and by Roman names a large +number of Gallic divinities. +</p> + +<p> +<hi rend='bold'>The God of the Underworld</hi> +</p> + +<p> +According to Cæsar, a most notable deity of the +Gauls was (in Roman nomenclature) Dis, or Pluto, the +god of the Underworld inhabited by the dead. From +him all the Gauls claimed to be descended, and on this +account, says Cæsar, they began their reckoning of the +twenty-four hours of the day with the oncoming of +night.<note place='foot'><p> +To this day in many parts of France the peasantry use terms +like <foreign lang='fr' rend='italic'>annuit, o'né, anneue</foreign>, &c., all meaning <q>to-night,</q> for <foreign lang='fr' rend='italic'>aujourd'hui</foreign> +(Bertrand, <q>Rel. des G.,</q> p. 356). +</p></note> The name of this deity is not given. D'Arbois +de Jubainville considers that, together with Æsus, +Teutates, Taranus, and, in Irish mythology, Balor and +the Fomorians, he represents the powers of darkness, +death, and evil, and Celtic mythology is thus interpreted +as a variant of the universal solar myth, embodying the +conception of the eternal conflict between Day and Night. +</p> + +<p> +<hi rend='bold'>The God of Light</hi> +</p> + +<p> +The God of Light appears in Gaul and in Ireland as +Lugh, or Lugus, who has left his traces in many place-names +such as <hi rend='italic'>Lug-dunum</hi> (Leyden), Lyons, &c. Lugh +appears in Irish legend with distinctly solar attributes. +When he meets his army before the great conflict with +the Fomorians, they feel, says the saga, as if they beheld +the rising of the sun. Yet he is also, as we shall see, +a god of the Underworld, belonging on the side of his +mother Ethlinn, daughter of Balor, to the Powers of +Darkness. +</p> + +<pb n='89' id='page89'/> + +<p> +<hi rend='bold'>The Celtic Conception of Death</hi> +</p> + +<p> +The fact is that the Celtic conception of the realm +of death differed altogether from that of the Greeks and +Romans, and, as I have already pointed out, resembled +that of Egyptian religion. The Other-world was not a +place of gloom and suffering, but of light and liberation. +The Sun was as much the god of that world as he was or +this. Evil, pain, and gloom there were, no doubt, and no +doubt these principles were embodied by the Irish Celts +in their myths of Balor and the Fomorians, of which +we shall hear anon; but that they were particularly +associated with the idea of death is, I think, a false +supposition founded on misleading analogies drawn +from the ideas of the classical nations. Here the Celts +followed North African or Asiatic conceptions rather +than those of the Aryans of Europe. It is only by +realising that the Celts as we know them in history, +from the break-up of the Mid-European Celtic empire +onwards, formed a singular blend of Aryan with non-Aryan +characteristics, that we shall arrive at a true +understanding of their contribution to European history +and their influence in European culture. +</p> + +<p> +<hi rend='bold'>The Five Factors in Ancient Celtic Culture</hi> +</p> + +<p> +To sum up the conclusions indicated: we can, I +think, distinguish five distinct factors in the religious +and intellectual culture of Celtic lands as we find them +prior to the influx of classical or of Christian influences. +First, we have before us a mass of popular superstitions +and of magical observances, including human sacrifice. +These varied more or less from place to place, centring +as they did largely on local features which were regarded +as embodiments or vehicles of divine or of diabolic +power. Secondly, there was certainly in existence a +<pb n='90' id='page90'/> +thoughtful and philosophic creed, having as its central +object of worship the Sun, as an emblem of divine +power and constancy, and as its central doctrine the +immortality of the soul. Thirdly, there was a worship +of personified deities, Æsus, Teutates, Lugh, and others, +conceived as representing natural forces, or as guardians +of social laws. Fourthly, the Romans were deeply +impressed with the existence among the Druids of a +body of teaching of a quasi-scientific nature about +natural phenomena and the constitution of the universe, +of the details of which we unfortunately know practically +nothing. Lastly, we have to note the prevalence of a +sacerdotal organisation, which administered the whole +system of religious and of secular learning and literature,<note place='foot'><p> +The <hi rend='italic'>fili</hi>, or professional poets, it must be remembered, were a +branch of the Druidic order. +</p></note> +which carefully confined this learning to a privileged +caste, and which, by virtue of its intellectual supremacy +and of the atmosphere of religious awe with which it was +surrounded, became the sovran power, social, political, +and religious, in every Celtic country. I have spoken of +these elements as distinct, and we can, indeed, distinguish +them in thought, but in practice they were inextricably +intertwined, and the Druidic organisation pervaded and +ordered all. Can we now, it may be asked, distinguish +among them what is of Celtic and what of pre-Celtic +and probably non-Aryan origin? This is a more +difficult task; yet, looking at all the analogies and +probabilities, I think we shall not be far wrong in +assigning to the Megalithic People the special doctrines, +the ritual, and the sacerdotal organisation of Druidism, +and to the Celtic element the personified deities, with +the zest for learning and for speculation; while the +popular superstitions were merely the local form assumed +by conceptions as widespread as the human race. +</p> + +<pb n='91' id='page91'/> + +<p> +<hi rend='bold'>The Celts of To-day</hi> +</p> + +<p> +In view of the undeniably mixed character of the +populations called <q>Celtic</q> at the present day, it is +often urged that this designation has no real relation +to any ethnological fact. The Celts who fought with +Caesar in Gaul and with the English in Ireland are, it +is said, no more—they have perished on a thousand +battlefields from Alesia to the Boyne, and an older +racial stratum has come to the surface in their place. +The true Celts, according to this view, are only to be +found in the tall, ruddy Highlanders of Perthshire and +North-west Scotland, and in a few families of the old +ruling race still surviving in Ireland and in Wales. In +all this I think it must be admitted that there is a large +measure of truth. Yet it must not be forgotten that +the descendants of the Megalithic People at the present +day are, on the physical side, deeply impregnated with +Celtic blood, and on the spiritual with Celtic traditions +and ideals. Nor, again, in discussing these questions +of race-character and its origin, must it ever be assumed +that the character of a people can be analysed as one +analyses a chemical compound, fixing once for all its +constituent parts and determining its future behaviour +and destiny. Race-character, potent and enduring though +it be, is not a dead thing, cast in an iron mould, and thereafter +incapable of change and growth. It is part of the +living forces of the world; it is plastic and vital; it has +hidden potencies which a variety of causes, such as a felicitous +cross with a different, but not too different, stock, or—in +another sphere—the adoption of a new religious or +social ideal, may at any time unlock and bring into action. +</p> + +<p> +Of one thing I personally feel convinced—that the +problem of the ethical, social, and intellectual development +of the people constituting what is called the +<pb n='92' id='page92'/> +<q>Celtic Fringe</q> in Europe ought to be worked for +on Celtic lines; by the maintenance of the Celtic +tradition, Celtic literature, Celtic speech—the encouragement, +in short, of all those Celtic affinities of which this +mixed race is now the sole conscious inheritor and +guardian. To these it will respond, by these it can be +deeply moved; nor has the harvest ever failed those +who with courage and faith have driven their plough +into this rich field. On the other hand, if this work is +to be done with success it must be done in no pedantic, +narrow, intolerant spirit; there must be no clinging to +the outward forms of the past simply because the Celtic +spirit once found utterance in them. Let it be remembered +that in the early Middle Ages Celts from Ireland +were the most notable explorers, the most notable +pioneers of religion, science, and speculative thought in +Europe.<note place='foot'><p> +For instance, Pelagius in the fifth century; Columba, Columbanus, +and St. Gall in the sixth; Fridolin, named <hi rend='italic'>Viator</hi>, <q>the +Traveller,</q> and Fursa in the seventh; Virgilius (Feargal) of Salzburg, +who had to answer at Rome for teaching the sphericity of the +earth, in the eighth; Dicuil, <q>the Geographer,</q> and Johannes Scotus +Erigena—the master mind of his epoch—in the ninth. +</p></note> Modern investigators have traced their footprints +of light over half the heathen continent, and the +schools of Ireland were thronged with foreign pupils who +could get learning nowhere else. The Celtic spirit was +then playing its true part in the world-drama, and a greater +it has never played. The legacy of these men should +be cherished indeed, but not as a museum curiosity; +nothing could be more opposed to their free, bold, adventurous +spirit than to let that legacy petrify in the hands +of those who claim the heirship or their name and fame. +</p> + +<p> +<hi rend='bold'>The Mythical Literature</hi> +</p> + +<p> +After the sketch contained in this and the foregoing +chapter of the early history of the Celts, and of the forces +<pb n='93' id='page93'/> +which have moulded it, we shall now turn to give an +account of the mythical and legendary literature in which +their spirit most truly lives and shines. We shall not +here concern ourselves with any literature which is not +Celtic. With all that other peoples have made—as in +the Arthurian legends—of myths and tales originally +Celtic, we have here nothing to do. No one can now +tell how much is Celtic in them and how much is not. +And in matters of this kind it is generally the final +recasting that is of real importance and value. Whatever +we give, then, we give without addition or reshaping. +Stories, of course, have often to be summarised, +but there shall be nothing in them that did not come +direct from the Celtic mind, and that does not exist +to-day in some variety, Gaelic or Cymric, of the Celtic +tongue. +</p> +</div> + +<div> +<pb n='94' id='page94'/> + +<index index='toc'/> +<index index='pdf'/> +<head>CHAPTER III: THE IRISH INVASION +MYTHS</head> + +<p> +<hi rend='bold'>The Celtic Cosmogony</hi> +</p> + +<p> +Among those secret doctrines about the <q>nature +of things</q> which, as Cæsar tells us, the Druids +never would commit to writing, was there anything +in the nature of a cosmogony, any account of the +origin of the world and of man? There surely was. It +would be strange indeed if, alone among the races of +the world, the Celts had no world-myth. The spectacle +of the universe with all its vast and mysterious phenomena +in heaven and on earth has aroused, first the +imagination, afterwards the speculative reason, in every +people which is capable of either. The Celts had both +in abundance, yet, except for that one phrase about the +<q>indestructibility</q> of the world handed down to us by +Strabo, we know nothing of their early imaginings or +their reasonings on this subject. Ireland possesses a +copious legendary literature. All of this, no doubt, +assumed its present form in Christian times; yet so +much essential paganism has been allowed to remain in +it that it would be strange if Christian influences had led +to the excision of everything in these ancient texts that +pointed to a non-Christian conception of the origin of +things—if Christian editors and transmitters had never +given us even the least glimmer of the existence of such +a conception. Yet the fact is that they do not give it; +there is nothing in the most ancient legendary literature +of the Irish Gaels, which is the oldest Celtic literature +in existence, corresponding to the Babylonian conquest +of Chaos, or the wild Norse myth of the making of +Midgard out of the corpse of Ymir, or the Egyptian +creation of the universe out of the primeval Water by +Thoth, the Word of God, or even to the primitive folklore +<pb n='95' id='page95'/> +conceptions found in almost every savage tribe. +That the Druids had some doctrine on this subject it is +impossible to doubt. But, by resolutely confining it to +the initiated and forbidding all lay speculation on the +subject, they seem to have completely stifled the mythmaking +instinct in regard to questions of cosmogony +among the people at large, and ensured that when their +own order perished, their teaching, whatever it was, +should die with them. +</p> + +<p> +In the early Irish accounts, therefore, of the beginnings +of things, we find that it is not with the World that +the narrators make their start—it is simply with their own +country, with Ireland. It was the practice, indeed, to +prefix to these narratives of early invasions and colonisations +the Scriptural account of the making of the +world and man, and this shows that something of the +kind was felt to be required; but what took the place +of the Biblical narrative in pre-Christian days we do +not know, and, unfortunately, are now never likely to +know. +</p> + +<p> +<hi rend='bold'>The Cycles of Irish Legend</hi> +</p> + +<p> +Irish mythical and legendary literature, as we have it +in the most ancient form, may be said to fall into four +main divisions, and to these we shall adhere in our +presentation of it in this volume. They are, in chronological +order, the Mythological Cycle, or Cycle of the +Invasions, the Ultonian or Conorian Cycle, the Ossianic +or Fenian Cycle, and a multitude of miscellaneous tales +and legends which it is hard to fit into any historical +framework. +</p> + +<p> +<hi rend='bold'>The Mythological Cycle</hi> +</p> + +<p> +The Mythological Cycle comprises the following +sections: +</p> + +<pb n='96' id='page96'/> + +<lg> +<l>1. The coming of Partholan into Ireland.</l> +<l>2. The coming of Nemed into Ireland.</l> +<l>3. The coming of the Firbolgs into Ireland.</l> +<l>4. The invasion of the <hi rend='italic'>Tuatha De Danann</hi>, or People of the god Dana.</l> +<l>5. The invasion of the Milesians (Sons of Miled) from Spain, and their conquest of the People of Dana.</l> +</lg> + +<p> +With the Milesians we begin to come into something +resembling history—they represent, in Irish legend, the +Celtic race; and from them the ruling families of Ireland +are supposed to be descended. The People of +Dana are evidently gods. The pre-Danaan settlers or +invaders are huge phantom-like figures, which loom +vaguely through the mists of tradition, and have little +definite characterisation. The accounts which are given +of them are many and conflicting, and out of these we +can only give here the more ancient narratives. +</p> + +<p> +<hi rend='bold'>The Coming of Partholan</hi> +</p> + +<p> +The Celts, as we have learned from Caesar, believed +themselves to be descended from the God of the Underworld, +the God of the Dead. Partholan is said to have +come into Ireland from the West, where beyond the +vast, unsailed Atlantic Ocean the Irish Fairyland, the +Land of the Living—<hi rend='italic'>i.e.</hi>, the land of the Happy Dead— +was placed. His father's name was Sera (? the West). +He came with his queen Dalny<note place='foot'><p> +Dealgnaid. I have been obliged here, as occasionally elsewhere, +to modify the Irish names so as to make them pronounceable by +English readers. +</p></note> and a number of companions +of both sexes. Ireland—and this is an imaginative +touch intended to suggest extreme antiquity—was +then a different country, physically, from what it is now. +There were then but three lakes in Ireland, nine rivers, +and only one plain. Others were added gradually +<pb n='97' id='page97'/> +during the reign of the Partholanians. One, Lake +Rury, was said to have burst out as a grave was being +dug for Rury, son of Partholan. +</p> + +<p> +<hi rend='bold'>The Fomorians</hi> +</p> + +<p> +The Partholanians, it is said, had to do battle with a +strange race, called the Fomorians, of whom we shall +hear much in later sections of this book. They were a +huge, misshapen, violent and cruel people, representing, +we may believe, the powers of evil. One of these was +surnamed <hi rend='italic'>Cenchos</hi>, which means The Footless, and thus +appears to be related to Vitra, the God of Evil in Vedantic +mythology, who had neither feet nor hands. With a +host of these demons Partholan fought for the lordship +of Ireland, and drove them out to the northern seas, +whence they occasionally harried the country under its +later rulers. +</p> + +<p> +The end of the race of Partholan was that they were +afflicted by pestilence, and having gathered together on +the Old Plain (Senmag) for convenience of burying +their dead, they all perished there; and Ireland once +more lay empty for reoccupation. +</p> + +<p> +<hi rend='bold'>The Legend of Tuan mac Carell</hi> +</p> + +<p> +Who, then, told the tale? This brings us to the +mention of a very curious and interesting legend—one +of the numerous legendary narratives in which these +tales of the Mythical Period have come down to us. +It is found in the so-called <q>Book of the Dun Cow,</q> a +manuscript of about the year A.D. 1100, and is entitled +<q>The Legend of Tuan mac Carell.</q> +</p> + +<p> +St. Finnen, an Irish abbot of the sixth century, is +said to have gone to seek hospitality from a chief named +Tuan mac Carell, who dwelt not far from Finnen's +monastery at Moville, Co. Donegal. Tuan refused +<pb n='98' id='page98'/> +him admittance. The saint sat down on the doorstep +of the chief and fasted for a whole Sunday,<note place='foot'><p> +See <ref target='p48_n1'>p. 48, <hi rend='italic'>note</hi> 1</ref>. +</p></note> upon which +the surly pagan warrior opened the door to him. +Good relations were established between them, and the +saint returned to his monks. +</p> + +<p> +<q>Tuan is an excellent man,</q> said he to them; <q>he +will come to you and comfort you, and tell you the old +stories of Ireland.</q><note place='foot'><p> +I follow in this narrative R.I. Best's translation of the <q>Irish +Mythological Cycle</q> of d'Arbois de Jubainville. +</p></note> +</p> + +<p> +This humane interest in the old myths and legends +of the country is, it may here be observed, a feature as +constant as it is pleasant in the literature of early Irish +Christianity. +</p> + +<p> +Tuan came shortly afterwards to return the visit of +the saint, and invited him and his disciples to his +fortress. They asked him of his name and lineage, and +he gave an astounding reply. <q>I am a man of Ulster,</q> +he said. <q>My name is Tuan son of Carell. But once +I was called Tuan son of Starn, son of Sera, and my +father, Starn, was the brother of Partholan.</q> +</p> + +<p> +<q>Tell us the history of Ireland,</q> then said Finnen, +and Tuan began. Partholan, he said, was the first of +men to settle in Ireland. After the great pestilence +already narrated he alone survived, <q>for there is never +a slaughter that one man does not come out of it to tell +the tale.</q> Tuan was alone in the land, and he wandered +about from one vacant fortress to another, from +rock to rock, seeking shelter from the wolves. For +twenty-two years he lived thus alone, dwelling in waste +places, till at last he fell into extreme decrepitude and +old age. +</p> + +<p> +<q rend='display'> +<q>Then Nemed son of Agnoman took possession of +Ireland. He [Agnoman] was my father's brother. I +<pb n='99' id='page99'/> +saw him from the cliffs, and kept avoiding him. I was +long-haired, clawed, decrepit, grey, naked, wretched, +miserable. Then one evening I fell asleep, and when +I woke again on the morrow I was changed into a stag. +I was young again and glad of heart. Then I sang of +the coming of Nemed and of his race, and of my own +transformation.... <q>I have put on a new form, a +skin rough and grey. Victory and joy are easy to me; +a little while ago I was weak and defenceless.</q></q> +</q> +</p> + +<p> +Tuan is then king of all the deer of Ireland, and so +remained all the days of Nemed and his race. +</p> + +<p> +He tells how the Nemedians sailed for Ireland in a +fleet of thirty-two barks, in each bark thirty persons. +They went astray on the seas for a year and a half, and +most of them perished of hunger and thirst or of shipwreck. +Nine only escaped—Nemed himself, with four +men and four women. These landed in Ireland, and +increased their numbers in the course of time till +they were 8060 men and women. Then all of them +mysteriously died. +</p> + +<p> +Again old age and decrepitude fell upon Tuan, but +another transformation awaited him. <q rend='post: none'>Once I was +standing at the mouth of my cave—I still remember it +—and I knew that my body changed into another form. +I was a wild boar. And I sang this song about it:</q> +</p> + +<p> +<q rend='display'> +<q rend='post: none'><q>To-day I am a boar.... Time was when I sat in the +assembly that gave the judgments of Partholan. It was +sung, and all praised the melody. How pleasant was the +strain of my brilliant judgment! How pleasant to the +comely young women! My chariot went along in majesty +and beauty. My voice was grave and sweet. My step +was swift and firm in battle. My face was full of charm. +To-day, lo! I am changed into a black boar.</q></q> +</q> +</p> + +<p> +<q>That is what I said. Yea, of a surety I was a wild +boar. Then I became young again, and I was glad. I +<pb n='100' id='page100'/> +was king of the boar-herds in Ireland; and, faithful to +any custom, I went the rounds of my abode when I +returned into the lands of Ulster, at the times old age +and wretchedness came upon me. For it was always +there that my transformations took place, and that is +why I went back thither to await the renewal of my body.</q> +</p> + +<p> +Tuan then goes on to tell how Semion son of +Stariat settled in Ireland, from whom descended the +Firbolgs and two other tribes who persisted into +historic times. Again old age comes on, his strength +fails him, and he undergoes another transformation; he +becomes <q>a great eagle of the sea,</q> and once more +rejoices in renewed youth and vigour. He then tells +how the People of Dana came in, <q>gods and false gods +from whom every one knows the Irish men of learning +are sprung.</q> After these came the Sons of Miled, who +conquered the People of Dana. All this time Tuan +kept the shape of the sea-eagle, till one day, finding +himself about to undergo another transformation, he +fasted nine days; <q>then sleep fell upon me, and I was +changed into a salmon.</q> He rejoices in his new life, +escaping for many years the snares of the fishermen, +till at last he is captured by one of them and brought +to the wife of Carell, chief of the country. <q>The +woman desired me and ate me by herself, whole, so +that I passed into her womb.</q> He is born again, and +passes for Tuan son of Carell; but the memory of his +pre-existence and all his transformations and all the +history of Ireland that he witnessed since the days of +Partholan still abides with him, and he teaches all these +things to the Christian monks, who carefully preserve +them. +</p> + +<p> +This wild tale, with its atmosphere of grey antiquity +and of childlike wonder, reminds us of the transformations +of the Welsh Taliessin, who also became an eagle, +<pb n='101' id='page101'/> +and points to that doctrine of the transmigration of the +soul which, as we have seen, haunted the imagination +of the Celt. +</p> + +<p> +We have now to add some details to the sketch of +the successive colonisations of Ireland outlined by Tuan +mac Carell. +</p> + +<p> +<hi rend='bold'>The Nemedians</hi> +</p> + +<p> +The Nemedians, as we have seen, were akin to the +Partholanians. Both of them came from the mysterious +regions of the dead, though later Irish accounts, which +endeavoured to reconcile this mythical matter with +Christianity, invented for them a descent from Scriptural +patriarchs and an origin in earthly lands such as Spain or +Scythia. Both of them had to do constant battle with +the Fomorians, whom the later legends make out to be +pirates from oversea, but who are doubtless divinities +representing the powers of darkness and evil. There +is no legend of the Fomorians coming into Ireland, nor +were they regarded as at any time a regular portion of +the population. They were coeval with the world itself. +Nemed fought victoriously against them in four great +battles, but shortly afterwards died of a plague which +carried off 2000 of his people with him. The +Fomorians were then enabled to establish their tyranny +over Ireland. They had at this period two kings, +Morc and Conann. The stronghold of the Formorian +power was on Tory Island, which uplifts its wild cliffs +and precipices in the Atlantic off the coast of Donegal—a +fit home for this race of mystery and horror. They +extracted a crushing tribute from the people of Ireland, +two-thirds of all the milk and two-thirds of the children +of the land. At last the Nemedians rise in revolt. +Led by three chiefs, they land on Tory Island, capture +Conann's Tower, and Conann himself falls by the +<pb n='102' id='page102'/> +hand of the Nemedian chief, Fergus. But Morc at +this moment comes into the battle with a fresh host, +and utterly routs the Nemedians, who are all slain but +thirty: +</p> + +<lg> +<l><q rend='post: none'>The men of Erin were all at the battle,</q></l> +<l>After the Fomorians came;</l> +<l>All of them the sea engulphed,</l> +<l><q rend='pre: none'>Save only three times ten.</q></l> +<l rend='text-align: right'><hi rend='italic'>Poem by Eochy O'Flann, circ</hi>. A.D. 960.</l> +</lg> + +<p> +The thirty survivors leave Ireland in despair. +According to the most ancient belief they perished +utterly, leaving no descendants, but later accounts, +which endeavour to make sober history out of all these +myths, represent one family, that of the chief Britan, +as settling in Great Britain and giving their name to +that country, while two others returned to Ireland, after +many wanderings, as the Firbolgs and People of Dana. +</p> + +<p> +<hi rend='bold'>The Coming of the Firbolgs</hi> +</p> + +<p> +Who were the Firbolgs, and what did they represent +in Irish legend? The name appears to mean <q>Men of +the Bags,</q> and a legend was in later times invented to +account for it. It was said that after settling in Greece +they were oppressed by the people of that country, +who set them to carry earth from the fertile valleys up +to the rocky hills, so as to make arable ground of the +latter. They did their task by means of leathern bags; +but at last, growing weary of the oppression, they made +boats or coracles out of their bags, and set sail in them for +Ireland. Nennius, however, says they came from Spain, +for according to him all the various races that inhabited +Ireland came originally from Spain; and <q>Spain</q> +with him is a rationalistic rendering of the Celtic words +designating the Land of the Dead.<note place='foot'><p> +De Jubainville, <q>Irish Mythological Cycle,</q> p. 75. +</p></note> They came in three +<pb n='103' id='page103'/> +groups, the Fir-Bolg, the Fir-Domnan, and the Galioin, +who are all generally designated as Firbolgs. They +play no great part in Irish mythical history, and a certain +character of servility and inferiority appears to attach to +them throughout. +</p> + +<p> +One of their kings, Eochy<note place='foot'><p> +Pronounced <q>Yeo´hee.</q> See Glossary for this and other words. +</p></note> mac Erc, took in marriage +Taltiu, or Telta, daughter of the King of the <q>Great +Plain</q> (the Land of the Dead). Telta had a palace at the +place now called after her, Telltown (properly Teltin). +There she died, and there, even in mediæval Ireland, +a great annual assembly or fair was held in her honour. +</p> + +<p> +<hi rend='bold'>The Coming of the People of Dana</hi> +</p> + +<p> +We now come to by far the most interesting and +important of the mythical invaders and colonisers of +Ireland, the People of Dana. The name, <hi rend='italic'>Tuatha De +Danann</hi>, means literally <q>the folk of the god whose +mother is Dana.</q> Dana also sometimes bears another +name, that of Brigit, a goddess held in much honour +by pagan Ireland, whose attributes are in a great +measure transferred in legend to the Christian St. +Brigit of the sixth century. Her name is also found +in Gaulish inscriptions as <q>Brigindo,</q> and occurs in +several British inscriptions as <q>Brigantia.</q> She was the +daughter of the supreme head of the People of Dana, +the god Dagda, <q>The Good.</q> She had three sons, who +are said to have had in common one only son, named +Ecne—that is to say, <q>Knowledge,</q> or <q>Poetry.</q><note place='foot'><p> +The science of the Druids, as we have seen, was conveyed in +verse, and the professional poets were a branch of the Druidic +Order. +</p></note> +Ecne, then, may be said to be the god whose mother +was Dana, and the race to whom she gave her name are +the clearest representatives we have in Irish myths of +<pb n='104' id='page104'/> +the powers of Light and Knowledge. It will be remembered +that alone among all these mythical races +Tuan mac Carell gave to the People of Dana the name +of <q>gods.</q> Yet it is not as gods that they appear in +the form in which Irish legends about them have now +come down to us. Christian influences reduced them +to the rank of fairies or identified them with the fallen +angels. They were conquered by the Milesians, who +are conceived as an entirely human race, and who had +all sorts of relations of love and war with them until +quite recent times. Yet even in the later legends a +certain splendour and exaltation appears to invest the +People of Dana, recalling the high estate from which +they had been dethroned. +</p> + +<p> +<hi rend='bold'>The Popular and the Bardic Conceptions</hi> +</p> + +<p> +Nor must it be overlooked that the popular conception +of the Danaan deities was probably at all times +something different from the bardic and Druidic, or in +other words the scholarly, conception. The latter, as +we shall see, represents them as the presiding deities of +science and poetry. This is not a popular idea; it is +the product of the Celtic, the Aryan imagination, inspired +by a strictly intellectual conception. The common +people, who represented mainly the Megalithic element +in the population, appear to have conceived their deities +as earth-powers—<hi rend='italic'>dei terreni</hi>, as they are explicitly called +in the eighth-century <q>Book of Armagh</q><note place='foot'><p> +Meyer and Nutt, <q>Voyage of Bran,</q> ii. 197. +</p></note>—presiding, +not over science and poetry, but rather agriculture, +controlling the fecundity of the earth and water, and +dwelling in hills, rivers, and lakes. In the bardic +literature the Aryan idea is prominent; the other is to +be found in innumerable folk-tales and popular observances; +but of course in each case a considerable amount +<pb n='105' id='page105'/> +of interpenetration of the two conceptions is to be met +with—no sharp dividing line was drawn between them +in ancient times, and none can be drawn now. +</p> + +<p> +<hi rend='bold'>The Treasures of the Danaans</hi> +</p> + +<p> +Tuan mac Carell says they came to Ireland <q>out of +heaven.</q> This is embroidered in later tradition into a +narrative telling how they sprang from four great cities, +whose very names breathe of fairydom and romance—Falias, +Gorias, Finias, and Murias. Here they learned +science and craftsmanship from great sages one of whom +was enthroned in each city, and from each they brought +with them a magical treasure. From Falias came +the stone called the <hi rend='italic'>Lia Fail</hi>, or Stone of Destiny, on +which the High-Kings of Ireland stood when they were +crowned, and which was supposed to confirm the election +of a rightful monarch by roaring under him as he took +his place on it. The actual stone which was so used at +the inauguration of a reign did from immemorial times +exist at Tara, and was sent thence to Scotland early in +the sixth century for the crowning of Fergus the Great, +son of Erc, who begged his brother Murtagh mac Erc, +King of Ireland, for the loan of it. An ancient prophecy +told that wherever this stone was, a king of the +Scotic (<hi rend='italic'>i.e.</hi>, Irish-Milesian) race should reign. This is +the famous Stone of Scone, which never came back to +Ireland, but was removed to England by Edward I. in +1297, and is now the Coronation Stone in Westminster +Abbey. Nor has the old prophecy been falsified, since +through the Stuarts and Fergus mac Erc the descent +of the British royal family can be traced from the +historic kings of Milesian Ireland. +</p> + +<p> +The second treasure of the Danaans was the invincible +sword of Lugh of the Long Arm, of whom we +shall hear later, and this sword came from the city of +<pb n='106' id='page106'/> +Gorias. From Finias came a magic spear, and from +Murias the Cauldron of the Dagda, a vessel which had +the property that it could feed a host of men without +ever being emptied. +</p> + +<p> +With these possessions, according to the version given +in the <q>Book of Invasions,</q> the People of Dana came +into Ireland. +</p> + +<p> +<hi rend='bold'>The Danaans and the Firbolgs</hi> +</p> + +<p> +They were wafted into the land in a magic cloud, +making their first appearance in Western Connacht. +When the cloud cleared away, the Firbolgs discovered +them in a camp which they had already fortified at +Moyrein. +</p> + +<p> +The Firbolgs now sent out one of their warriors, +named Sreng, to interview the mysterious new-comers; +and the People of Dana, on their side, sent a warrior +named Bres to represent them. The two ambassadors +examined each other's weapons with great interest. The +spears of the Danaans, we are told, were light and +sharp-pointed; those of the Firbolgs were heavy and +blunt. To contrast the power of science with that of +brute force is here the evident intention of the legend, +and we are reminded of the Greek myth of the struggle +of the Olympian deities with the Titans. +</p> + +<p> +Bres proposed to the Firbolg that the two races should +divide Ireland equally between them, and join to defend it +against all comers for the future. They then exchanged +weapons and returned each to his own camp. +</p> + +<p> +<hi rend='bold'>The First Battle of Moytura</hi> +</p> + +<p> +The Firbolgs, however, were not impressed with the +superiority of the Danaans, and decided to refuse their +offer. The battle was joined on the Plain of Moytura,<note place='foot'><p> +<q>Moytura</q> means <q>The Plain of the Towers</q>—<hi rend='italic'>i.e.</hi>, sepulchral +monuments. +</p></note> +<pb n='107' id='page107'/> +in the south of Co. Mayo, near the spot now called +Cong. The Firbolgs were led by their king, mac Erc, +and the Danaans by Nuada of the Silver Hand, who +got his name from an incident in this battle. His hand, +it is said, was cut off in the fight, and one of the skilful +artificers who abounded in the ranks of the Danaans +made him a new one of silver. By their magical and +healing arts the Danaans gained the victory, and the +Firbolg king was slain. But a reasonable agreement +followed: the Firbolgs were allotted the province of +Connacht for their territory, while the Danaans took the +rest of Ireland. So late as the seventeenth century the +annalist Mac Firbis discovered that many of the inhabitants +of Connacht traced their descent to these same +Firbolgs. Probably they were a veritable historic race, +and the conflict between them and the People of Dana +may be a piece of actual history invested with some of +the features of a myth. +</p> + +<p> +<hi rend='bold'>The Expulsion of King Bres</hi> +</p> + +<p> +Nuada of the Silver Hand should now have been +ruler of the Danaans, but his mutilation forbade it, for +no blemished man might be a king in Ireland. The +Danaans therefore chose Bres, who was the son of a +Danaan woman named Eri, but whose father was unknown, +to reign over them instead. This was another +Bres, not the envoy who had treated with the Firbolgs +and who was slain in the battle of Moytura. Now Bres, +although strong and beautiful to look on, had no gift of +kingship, for he not only allowed the enemy of Ireland, +the Fomorians, to renew their oppression and taxation +in the land, but he himself taxed his subjects heavily +too; and was so niggardly that he gave no hospitality +to chiefs and nobles and harpers. Lack of generosity +and hospitality was always reckoned the worst of vices +<pb n='108' id='page108'/> +in an Irish prince. One day it is said that there came +to his court the poet Corpry, who found himself housed +in a small, dark chamber without fire or furniture, where, +after long delay, he was served with three dry cakes and +no ale. In revenge he composed a satirical quatrain on +his churlish host: +</p> + +<lg> +<l><q rend='post: none'>Without food quickly served,</q></l> +<l>Without a cow's milk, whereon a calf can grow,</l> +<l>Without a dwelling fit for a man under the gloomy night,</l> +<l>Without means to entertain a bardic company,—</l> +<l><q rend='pre: none'>Let such be the condition of Bres.</q></l> +</lg> + +<p> +Poetic satire in Ireland was supposed to have a kind +of magical power. Kings dreaded it; even rats could +be exterminated by it.<note place='foot'><p> +Shakespeare alludes to this in <q>As You Like It.</q> <q>I never +was so be-rhymed,</q> says Rosalind, <q>since Pythagoras' time, that I +was an Irish rat—which I can hardly remember.</q> +</p></note> This quatrain of Corpry's was +repeated with delight among the people, and Bres had +to lay down his sovranty. This was said to be the +first satire ever made in Ireland. Meantime, because +Nuada had got his silver hand through the art of his +physician Diancecht, or because, as some versions of +the legend say, a still greater healer, the son of +Diancecht, had made the veritable hand grow again +to the stump, he was chosen to be king in place of +Bres. +</p> + +<p> +The latter now betook himself in wrath and resentment +to his mother Eri, and begged her to give him +counsel and to tell him of his lineage. Eri then +declared to him that his father was Elatha, a king of +the Fomorians, who had come to her secretly from +over sea, and when he departed had given her a ring, +bidding her never bestow it on any man save him +whose finger it would fit. She now brought forth +the ring, and it fitted the finger of Bres, who went +<pb n='109' id='page109'/> +down with her to the strand where the Fomorian lover +had landed, and they sailed together for his father's +home. +</p> + +<p> +<hi rend='bold'>The Tyranny of the Fomorians</hi> +</p> + +<p> +Elatha recognised the ring, and gave his son an +army wherewith to reconquer Ireland, and also sent +him to seek further aid from the greatest of the +Fomorian kings, Balor. Now Balor was surnamed +<q>of the Evil Eye,</q> because the gaze of his one eye +could slay like a thunderbolt those on whom he looked +in anger. He was now, however, so old and feeble +that the vast eyelid drooped over the death-dealing eye, +and had to be lifted up by his men with ropes and +pulleys when the time came to turn it on his foes. +Nuada could make no more head against him than +Bres had done when king; and the country still groaned +under the oppression of the Fomorians and longed for +a champion and redeemer. +</p> + +<p> +<hi rend='bold'>The Coming of Lugh</hi> +</p> + +<p> +A new figure now comes into the myth, no other +than Lugh son of Kian, the Sun-god <hi rend='italic'>par excellence</hi> +of all Celtica, whose name we can still identify in many +historic sites on the Continent.<note place='foot'><p> +Lyons, Leyden, Laon were all in ancient times known as +<hi rend='italic'>Lug-dunum,</hi> the Fortress of Lugh. <hi rend='italic'>Luguvallum</hi> was the name of a +town near Hadrian's Wall in Roman Britain. +</p></note> To explain his appearance +we must desert for a moment the ancient manuscript +authorities, which are here incomplete, and have to +be supplemented by a folk-tale which was fortunately +discovered and taken down orally so late as the nineteenth +century by the great Irish antiquary, O'Donovan.<note place='foot'><p> +It is given by him in a note to the <q>Four Masters,</q> vol. i. +p. 18, and is also reproduced by de Jubainville. +</p></note> +<pb n='110' id='page110'/> +In this folk-tale the names of Balor and his daughter +Ethlinn (the latter in the form <q>Ethnea</q>) are +preserved, as well as those of some other mythical +personages, but that of the father of Lugh is faintly +echoed in MacKineely; Lugh's own name is forgotten, +and the death of Balor is given in a manner inconsistent +with the ancient myth. In the story as I give +it here the antique names and mythical outline are +preserved, but are supplemented where required from +the folk-tale, omitting from the latter those modern +features which are not reconcilable with the myth. +</p> + +<p> +The story, then, goes that Balor, the Fomorian king, +heard in a Druidic prophecy that he would be slain by +his grandson. His only child was an infant daughter +named Ethlinn. To avert the doom he, like Acrisios, +father of Danae, in the Greek myth, had her imprisoned +in a high tower which he caused to be built on a +precipitous headland, the Tor Mōr, in Tory Island. +He placed the girl in charge of twelve matrons, who +were strictly charged to prevent her from ever seeing +the face of man, or even learning that there were any +beings of a different sex from her own. In this +seclusion Ethlinn grew up—as all sequestered princesses +do—into a maiden of surpassing beauty. +</p> + +<p> +Now it happened that there were on the mainland +three brothers, namely, Kian, Sawan, and Goban the +Smith, the great armourer and artificer of Irish myth, +who corresponds to Wayland Smith in Germanic +legend. Kian had a magical cow, whose milk was so +abundant that every one longed to possess her, and he +had to keep her strictly under protection. +</p> + +<p> +Balor determined to possess himself of this cow. +One day Kian and Sawan had come to the forge to +have some weapons made for them, bringing fine steel +for that purpose. Kian went into the forge, leaving +<pb n='111' id='page111'/> +Sawan in charge of the cow. Balor now appeared on +the scene, taking on himself the form of a little redheaded +boy, and told Sawan that he had overheard the +brothers inside the forge concocting a plan for using all +the fine steel for their own swords, leaving but common +metal for that of Sawan. The latter, in a great rage, +gave the cow's halter to the boy and rushed into the +forge to put a stop to this nefarious scheme. Balor +immediately carried off the cow, and dragged her across +the sea to Tory Island. +</p> + +<p> +Kian now determined to avenge himself on Balor, +and to this end sought the advice of a Druidess named +Birōg. Dressing himself in woman's garb, he was +wafted by magical spells across the sea, where Birōg, who +accompanied him, represented to Ethlinn's guardians +that they were two noble ladies cast upon the shore +in escaping from an abductor, and begged for shelter. +They were admitted; Kian found means to have access +to the Princess Ethlinn while the matrons were laid by +Birōg under the spell of an enchanted slumber, and +when they awoke Kian and the Druidess had vanished +as they came. But Ethlinn had given Kian her love, +and soon her guardians found that she was with child. +Fearing Balor's wrath, the matrons persuaded her that +the whole transaction was but a dream, and said nothing +about it; but in due time Ethlinn was delivered of +three sons at a birth. +</p> + +<p> +News of this event came to Balor, and in anger and +fear he commanded the three infants to be drowned in +a whirlpool off the Irish coast. The messenger who +was charged with this command rolled up the children +in a sheet, but in carrying them to the appointed place +the pin of the sheet came loose, and one of the children +dropped out and fell into a little bay, called to this day +<hi rend='italic'>Port na Delig</hi>, or the Haven of the Pin. The other two +<pb n='112' id='page112'/> +were duly drowned, and the servant reported his +mission accomplished. +</p> + +<p> +But the child who had fallen into the bay was +guarded by the Druidess, who wafted it to the home +of its father, Kian, and Kian gave it in fosterage to his +brother the smith, who taught the child his own trade +and made it skilled in every manner of craft and handiwork. +This child was Lugh. When he was grown to +a youth the Danaans placed him in charge of Duach, +<q>The Dark,</q> king of the Great Plain (Fairyland, or the +<q>Land of the Living,</q> which is also the Land of the +Dead), and here he dwelt till he reached manhood. +</p> + +<p> +Lugh was, of course, the appointed redeemer of the +Danaan people from their servitude. His coming is +narrated in a story which brings out the solar attributes +of universal power, and shows him, like Apollo, as the +presiding deity of all human knowledge and of all +artistic and medicinal skill. He came, it is told, to +take service with Nuada of the Silver Hand, and when +the doorkeeper at the royal palace of Tara asked him +what he could do, he answered that he was a carpenter. +</p> + +<p> +<q>We are in no need of a carpenter,</q> said the doorkeeper; +<q>we have an excellent one in Luchta son of +Luchad.</q> <q>I am a smith too,</q> said Lugh. <q>We +have a master-smith,</q> said the doorkeeper, <q>already.</q> +<q>Then I am a warrior,</q> said Lugh. <q>We do not +need one,</q> said the doorkeeper, <q>while we have +Ogma.</q> Lugh goes on to name all the occupations +and arts he can think of—he is a poet, a harper, a man +of science, a physician, a spencer, and so forth, always +receiving the answer that a man of supreme accomplishment +in that art is already installed at the court of +Nuada. <q>Then ask the King,</q> said Lugh, <q>if he has +in his service any one man who is accomplished in every +one of these arts, and if he have, I shall stay here no +<pb n='113' id='page113'/> +longer, nor seek to enter his palace.</q> Upon this Lugh +is received, and the surname Ildánach is conferred upon +him, meaning <q>The All-Craftsman,</q> Prince of all the +Sciences; while another name that he commonly bore +was Lugh Lamfada, or Lugh of the Long Arm. We +are reminded here, as de Jubainville points out, of the +Gaulish god whom Caesar identifies with Mercury, +<q>inventor of all the arts,</q> and to whom the Gauls put +up many statues. The Irish myth supplements this +information and tells us the Celtic name of this deity. +</p> + +<p> +When Lugh came from the Land of the Living he +brought with him many magical gifts. There was the +Boat of Mananan, son of Lir the Sea God, which knew +a man's thoughts and would travel whithersoever he +would, and the Horse of Mananan, that could go alike +over land and sea, and a terrible sword named <hi rend='italic'>Fragarach</hi> +(<q>The Answerer</q>), that could cut through any mail. +So equipped, he appeared one day before an assembly +of the Danaan chiefs who were met to pay their tribute +to the envoys of the Fomorian oppressors; and when +the Danaans saw him, they felt, it is said, as if they +beheld the rising of the sun on a dry summer's day. +Instead of paying the tribute, they, under Lugh's +leadership, attacked the Fomorians, all of whom were +slain but nine men, and these were sent back to tell Balor +that the Danaans defied him and would pay no tribute +henceforward. Balor then made him ready for battle, +and bade his captains, when they had subdued the +Danaans, make fast the island by cables to their ships +and tow it far northward to the Fomorian regions of +ice and gloom, where it would trouble them no longer. +</p> + +<p> +<hi rend='bold'>The Quest of the Sons of Turenn</hi> +</p> + +<p> +Lugh, on his side, also prepared for the final combat; +but to ensure victory certain magical instruments were +<pb n='114' id='page114'/> +still needed for him, and these had now to be obtained. +The story of the quest of these objects, which incidentally +tells us also of the end of Lugh's father, Kian, +is one of the most valuable and curious in Irish legend, +and formed one of a triad of mythical tales which were +reckoned as the flower of Irish romance.<note place='foot'><p> +The other two were <q>The Fate of the Children of Lir</q> and +<q>The Fate of the Sons of Usna.</q> The stories of the Quest of the Sons +of Turenn and that of the Children of Lir have been told in full by +the author in his <q>High Deeds of Finn and other Bardic Romances,</q> +and that of the <q>Sons of Usna</q> (the Deirdre Legend) by Miss +Eleanor Hull in her <q>Cuchulain,</q> both published by Harrap and Co +</p></note> +</p> + +<p> +Kian, the story goes, was sent northward by Lugh to +summon the fighting men of the Danaans in Ulster to +the hosting against the Fomorians. On his way, as he +crosses the Plain of Murthemney, near Dundalk, he +meets with three brothers, Brian, Iuchar, and Iucharba, +sons of Turenn, between whose house and that of Kian +there was a blood-feud. He seeks to avoid them by +changing into the form of a pig and joining a herd +which is rooting in the plain, but the brothers detect +him and Brian wounds him with a cast from a spear. +Kian, knowing that his end is come, begs to be allowed +to change back into human form before he is slain. +<q>I had liefer kill a man than a pig,</q> says Brian, who +takes throughout the leading part in all the brothers' +adventures. Kian then stands before them as a man, +with the blood from Brian's spear trickling from his +breast. <q>I have outwitted ye,</q> he cries, <q>for if ye +had slain a pig ye would have paid but the eric [blood-fine] +of a pig, but now ye shall pay the eric of a man; +never was greater eric than that which ye shall pay; +and the weapons ye slay me with shall tell the tale to +the avenger of blood.</q> +</p> + +<p> +<q>Then you shall be slain with no weapons at all,</q> +<pb n='115' id='page115'/> +says Brian, and he and the brothers stone him to death +and bury him in the ground as deep as the height of a +man. +</p> + +<p> +But when Lugh shortly afterwards passes that way +the stones on the plain cry out and tell him of his +father's murder at the hands of the sons of Turenn. +He uncovers the body, and, vowing vengeance, returns +to Tara. Here he accuses the sons of Turenn before +the High King, and is permitted to have them executed, +or to name the eric he will accept in remission of that +sentence. Lugh chooses to have the eric, and he names +it as follows, concealing things of vast price, and involving +unheard-of toils, under the names of common +objects: Three apples, the skin of a pig, a spear, a +chariot with two horses, seven swine, a hound, a +cooking-spit, and, finally, to give three shouts on a hill. +The brothers bind themselves to pay the fine, and +Lugh then declares the meaning of it. The three +apples are those which grow in the Garden of the Sun; +the pig-skin is a magical skin which heals every wound +and sickness if it can be laid on the sufferer, and it is a +possession of the King of Greece; the spear is a magical +weapon owned by the King of Persia (these names, of +course, are mere fanciful appellations for places in the +mysterious world of Faëry); the seven swine belong to +King Asal of the Golden Pillars, and may be killed and +eaten every night and yet be found whole next day; +the spit belongs to the sea-nymphs of the sunken Island +of Finchory; and the three shouts are to be given on +the hill of a fierce warrior, Mochaen, who, with his sons, +are under vows to prevent any man from raising his +voice on that hill. To fulfil any one of these enterprises +would be an all but impossible task, and the brothers +must accomplish them all before they can clear themselves +of the guilt and penalty of Kian's death. +</p> + +<pb n='116' id='page116'/> + +<p> +The story then goes on to tell how with infinite +daring and resource the sons of Turenn accomplish one +by one all their tasks, but when all are done save the +capture of the cooking-spit and the three shouts on the +Hill of Mochaen, Lugh, by magical arts, causes forgetfulness +to fall upon them, and they return to Ireland +with their treasures. These, especially the spear and +the pig-skin, are just what Lugh needs to help him +against the Fomorians; but his vengeance is not complete, +and after receiving the treasures he reminds the +brothers of what is yet to be won. They, in deep +dejection, now begin to understand how they are played +with, and go forth sadly to win, if they can, the rest of +the eric. After long wandering they discover that the +Island of Finchory is not above, but under the sea. +Brian in a magical <q>water-dress</q> goes down to it, sees +the thrice fifty nymphs in their palace, and seizes the +golden spit from their hearth. The ordeal of the Hill +of Mochaen is the last to be attempted. After a +desperate combat which ends in the slaying of Mochaen +and his sons, the brothers, mortally wounded, uplift +their voices in three faint cries, and so the eric is +fulfilled. The life is still in them, however, when they +return to Ireland, and their aged father, Turenn, implores +Lugh for the loan of the magic pig-skin to heal them; +but the implacable Lugh refuses, and the brothers and +their father die together. So ends the tale. +</p> + +<p> +<hi rend='bold'>The Second Battle of Moytura</hi> +</p> + +<p> +The Second Battle of Moytura took place on a plain +in the north of Co. Sligo, which is remarkable for the +number of sepulchral monuments still scattered over it. +The first battle, of course, was that which the Danaans +had waged with the Firbolgs, and the Moytura there +referred to was much further south, in Co. Mayo. +<pb n='117' id='page117'/> +The battle with the Fomorians is related with an +astounding wealth of marvellous incident. The craftsmen +of the Danaans, Goban the smith, Credné the +artificer (or goldsmith), and Luchta the carpenter, keep +repairing the broken weapons of the Danaans with +magical speed—three blows of Goban's hammer make +a spear or sword, Luchta flings a handle at it and it +sticks on at once, and Credné jerks the rivets at it with +his tongs as fast as he makes them and they fly into +their places. The wounded are healed by the magical +pig-skin. The plain resounds with the clamour of +battle: +</p> + +<p> +<q rend='display'> +<q>Fearful indeed was the thunder which rolled over +the battlefield; the shouts of the warriors, the breaking +of the shields, the flashing and clashing of the swords, +of the straight, ivory-hilted swords, the music and +harmony of the <q>belly-darts</q> and the sighing and +winging of the spears and lances.</q><note place='foot'><p> +O'Curry's translation from the bardic tale, <q>The Battle of +Moytura.</q> +</p></note> +</q> +</p> + +<p> +<hi rend='bold'>The Death of Balor</hi> +</p> + +<p> +The Fomorians bring on their champion, Balor, +before the glance of whose terrible eye Nuada of the +Silver Hand and others of the Danaans go down. +But Lugh, seizing an opportunity when the eyelid +drooped through weariness, approached close to Balor, +and as it began to lift once more he hurled into the eye +a great stone which sank into the brain, and Balor lay +dead, as the prophecy had foretold, at the hand of his +grandson. The Fomorians were then totally routed, +and it is not recorded that they ever again gained any +authority or committed any extensive depredations in +Ireland. Lugh, the Ildánach, was then enthroned in +place of Nuada, and the myth of the victory of the solar +<pb n='118' id='page118'/> +hero over the powers of darkness and brute force is +complete. +</p> + +<p> +<hi rend='bold'>The Harp of the Dagda</hi> +</p> + +<p> +A curious little incident bearing on the power which +the Danaans could exercise by the spell of music may +here be inserted. The flying Fomorians, it is told, had +made prisoner the harper of the Dagda and carried him +off with them. Lugh, the Dagda, and the warrior +Ogma followed them, and came unknown into the +banqueting-hall of the Fomorian camp. There they +saw the harp hanging on the wall. The Dagda called +to it, and immediately it flew into his hands, killing +nine men of the Fomorians on its way. The Dagda's +invocation of the harp is very singular, and not a little +puzzling: +</p> + +<p> +<q rend='display'> +<q>Come, apple-sweet murmurer,</q> he cries, <q>come, +four-angled frame of harmony, come, Summer, come, +Winter, from the mouths of harps and bags and +pipes.</q><note place='foot'><p> +O'Curry, <q>Manners and Customs,</q> iii. 214. +</p></note> +</q> +</p> + +<p> +The allusion to summer and winter suggests the +practice in Indian music of allotting certain musical +modes to the different seasons of the year (and even to +different times of day), and also an Egyptian legend +referred to in Burney's <q>History of Music,</q> where the +three strings of the lyre were supposed to answer +respectively to the three seasons, spring, summer, and +winter.<note place='foot'><p> +The ancient Irish division of the year contained only these three +seasons, including autumn in summer (O'Curry, <q>Manners and +Customs,</q> iii. 217).] +</p></note> +</p> + +<p> +When the Dagda got possession of the harp, the tale +goes on, he played on it the <q>three noble strains</q> +<pb n='119' id='page119'/> +which every great master of the harp should command, +namely, the Strain of Lament, which caused the hearers +to weep, the Strain of Laughter, which made them +merry, and the Strain of Slumber, or Lullaby, which +plunged them all in a profound sleep. And under +cover of that sleep the Danaan champion stole out and +escaped. It may be observed that throughout the +whole of the legendary literature of Ireland skill in +music, the art whose influence most resembles that of a +mysterious spell or gift of Faëry, is the prerogative of +the People of Dana and their descendants. Thus in +the <q>Colloquy of the Ancients,</q> a collection of tales +made about the thirteenth or fourteenth century, St. +Patrick is introduced to a minstrel, Cascorach, <q>a handsome, +curly-headed, dark-browed youth,</q> who plays so +sweet a strain that the saint and his retinue all fall +asleep. Cascorach, we are told, was son of a minstrel +of the Danaan folk. St. Patrick's scribe, Brogan, remarks, +<q>A good cast of thine art is that thou gavest us.</q> +<q>Good indeed it were,</q> said Patrick, <q>but for a twang +of the fairy spell that infests it; barring which nothing +could more nearly resemble heaven's harmony.</q><note place='foot'><p> +S.H. O'Grady, <q>Silva Gadelica,</q> p. 191. +</p></note> +Some of the most beautiful of the antique Irish +folk-melodies,—<hi rend='italic'>e.g.</hi>, the <hi rend='italic'>Coulin</hi>—are traditionally supposed +to have been overheard by mortal harpers at the revels +of the Fairy Folk. +</p> + +<p> +<hi rend='bold'>Names and Characteristics of the Danaan Deities</hi> +</p> + +<p> +I may conclude this narrative of the Danaan conquest +with some account of the principal Danaan gods and +their attributes, which will be useful to readers of the +subsequent pages. The best with which I am acquainted +is to be found in Mr. Standish O'Grady's <q>Critical +<pb n='120' id='page120'/> +History of Ireland.</q><note place='foot'><p> +Pp. 104 <hi rend='italic'>sqq.</hi>, and <hi rend='italic'>passim</hi>. +</p></note> This work is no less remarkable +for its critical insight—it was published in 1881, +when scientific study of the Celtic mythology was little +heard of—than for the true bardic imagination, kindred +to that of the ancient myth-makers themselves, which +recreates the dead forms of the past and dilates them +with the breath of life. The broad outlines in which +Mr. O'Grady has laid down the typical characteristics +of the chief personages in the Danaan cycle hardly +need any correction at this day, and have been of much +use to me in the following summary of the subject. +</p> + +<p> +<hi rend='bold'>The Dagda</hi> +</p> + +<p> +The Dagda Mōr was the father and chief of the +People of Dana. A certain conception of vastness +attaches to him and to his doings. In the Second +Battle of Moytura his blows sweep down whole ranks +of the enemy, and his spear, when he trails it on the +march, draws a furrow in the ground like the fosse +which marks the mearing of a province. An element +of grotesque humour is present in some of the records +about this deity. When the Fomorians give him food +on his visit to their camp, the porridge and milk are +poured into a great pit in the ground, and he eats it +with a spoon big enough, it was said, for a man and +a woman to lie together in it. With this spoon he +scrapes the pit, when the porridge is done, and shovels +earth and gravel unconcernedly down his throat. We +have already seen that, like all the Danaans, he is a +master of music, as well as of other magical endowments, +and owns a harp which comes flying through +the air at his call. <q>The tendency to attribute life to +inanimate things is apparent in the Homeric literature, +but exercises a very great influence in the mythology +<pb n='121' id='page121'/> +of this country. The living, fiery spear of Lugh; the +magic ship of Mananan; the sword of Conary Mōr, +which sang; Cuchulain's sword, which spoke; the Lia +Fail, Stone of Destiny, which roared for joy beneath +the feet of rightful kings; the waves of the ocean, +roaring with rage and sorrow when such kings are in +jeopardy; the waters of the Avon Dia, holding back +for fear at the mighty duel between Cuchulain and +Ferdia, are but a few out of many examples.</q><note place='foot'><p> +O'Grady, <hi rend='italic'>loc. cit.</hi> +</p></note> A +legend of later times tells how once, at the death of a +great scholar, all the books in Ireland fell from their +shelves upon the floor. +</p> + +<p> +<hi rend='bold'>Angus Ōg</hi> +</p> + +<p> +Angus Ōg (Angus the Young), son of the Dagda, +by Boanna (the river Boyne), was the Irish god of +love. His palace was supposed to be at New Grange, +on the Boyne. Four bright birds that ever hovered +about his head were supposed to be his kisses taking +shape in this lovely form, and at their singing love +came springing up in the hearts of youths and +maidens. Once he fell sick of love for a maiden whom +he had seen in a dream. He told the cause of his +sickness to his mother Boanna, who searched all Ireland +for the girl, but could not find her. Then the Dagda +was called in, but he too was at a loss, till he called to +his aid Bōv the Red, king of the Danaans of Munster—the +same whom we have met with in the tale of the +Children of Lir, and who was skilled in all mysteries +and enchantments. Bōv undertook the search, and after +a year had gone by declared that he had found the +visionary maiden at a lake called the Lake of the +Dragon's Mouth. +</p> + +<pb n='122' id='page122'/> + +<p> +Angus goes to Bōv, and, after being entertained by +him three days, is brought to the lake shore, where he +sees thrice fifty maidens walking in couples, each couple +linked by a chain of gold, but one of them is taller than +the rest by a head and shoulders. <q>That is she!</q> +cries Angus. <q>Tell us by what name she is known.</q> +Bōv answers that her name is Caer, daughter of Ethal +Anubal, a prince of the Danaans of Connacht. Angus +laments that he is not strong enough to carry her off +from her companions, but, on Bōv's advice, betakes +himself to Ailell and Maev, the mortal King and Queen +of Connacht, for assistance. The Dagda and Angus +then both repair to the palace of Ailell, who feasts them +for a week, and then asks the cause of their coming. +When it is declared he answers, <q>We have no authority +over Ethal Anubal.</q> They send a message to him, +however, asking for the hand of Caer for Angus, but +Ethal refuses to give her up. In the end he is besieged +by the combined forces of Ailell and the Dagda, and +taken prisoner. When Caer is again demanded of him +he declares that he cannot comply, <q>for she is more +powerful than I.</q> He explains that she lives alternately +in the form of a maiden and of a swan year and +year about, <q>and on the first of November next,</q> he +says, <q>you will see her with a hundred and fifty other +swans at the Lake of the Dragon's Mouth.</q> +</p> + +<p> +Angus goes there at the appointed time, and cries to +her, <q>Oh, come and speak to me!</q> <q>Who calls me?</q> +asks Caer. Angus explains who he is, and then finds +himself transformed into a swan. This is an indication +of consent, and he plunges in to join his love in the +lake. After that they fly together to the palace on the +Boyne, uttering as they go a music so divine that all +hearers are lulled to sleep for three days and nights. +</p> + +<p> +Angus is the special deity and friend of beautiful +<pb n='123' id='page123'/> +youths and maidens. Dermot of the Love-spot, a +follower of Finn mac Cumhal, and lover of Grania, of +whom we shall hear later, was bred up with Angus in +the palace on the Boyne. He was the typical lover of +Irish legend. When he was slain by the wild boar of +Ben Bulben, Angus revives him and carries him off to +share his immortality in his fairy palace. +</p> + +<p> +<hi rend='bold'>Len of Killarney</hi> +</p> + +<p> +Of Bōv the Red, brother of the Dagda, we have +already heard. He had, it is said, a goldsmith named +Len, who <q>gave their ancient name to the Lakes of +Killarney, once known as Locha Lein, the Lakes of Len +of the Many Hammers. Here by the lake he wrought, +surrounded by rainbows and showers of fiery dew.</q><note place='foot'><p> +O'Grady, <hi rend='italic'>loc. cit.</hi> +</p></note> +</p> + +<p> +<hi rend='bold'>Lugh</hi> +</p> + +<p> +Lugh has already been described.<note place='foot'><p> +See <ref target='page112'>p. 112</ref>. +</p></note> He has more +distinctly solar attributes than any other Celtic deity; +and, as we know, his worship was spread widely over +Continental Celtica. In the tale of the Quest of the +Sons of Turenn we are told that Lugh approached the +Fomorians from the west. Then Bres, son of Balor, +arose and said: <q>I wonder that the sun is rising in the +west to-day, and in the east every other day.</q> <q>Would +it were so,</q> said his Druids. <q>Why, what else but +the sun is it?</q> said Bres. <q>It is the radiance of the +face of Lugh of the Long Arm,</q> they replied. +</p> + +<p> +Lugh was the father, by the Milesian maiden +Dectera, of Cuchulain, the most heroic figure in Irish +legend, in whose story there is evidently a strong +element of the solar myth.<note place='foot'><p> +Miss Hull has discussed this subject fully in the introduction to +her invaluable work, <q>The Cuchullin Saga.</q> +</p></note> +</p> + +<pb n='124' id='page124'/> + +<p> +<hi rend='bold'>Midir the Proud</hi> +</p> + +<p> +Midir the Proud is a son of the Dagda. His +fairy palace is at <hi rend='italic'>Bri Leith</hi>, or Slieve Callary, in Co. +Longford. He frequently appears in legends dealing +partly with human, partly with Danaan personages, +and is always represented as a type of splendour in his +apparel and in personal beauty. When he appears +to King Eochy on the Hill of Tara he is thus +described:<note place='foot'><p> +See the tale of <q>Etain and Midir,</q> in Chap. IV. +</p></note> +</p> + +<p> +<q rend='display'> +<q>It chanced that Eochaid Airemm, the King of Tara, +arose upon a certain fair day in the time of summer; +and he ascended the high ground of Tara<note place='foot'><p> +The name Tara is derived from an oblique case of the nominative +<hi rend='italic'>Teamhair</hi>, meaning <q>the place of the wide prospect.</q> It is now +a broad grassy hill, in Co. Meath, covered with earthworks representing +the sites of the ancient royal buildings, which can all be +clearly located from ancient descriptions. +</p></note> to behold the +plain of Breg; beautiful was the colour of that plain, +and there was upon it excellent blossom glowing with +all hues that are known. And as the aforesaid Eochy +looked about and around him, he saw a young strange +warrior upon the high ground at his side. The tunic +that the warrior wore was purple in colour, his hair +was of a golden yellow, and of such length that it +reached to the edge of his shoulders. The eyes of the +young warrior were lustrous and grey; in the one +hand he held a fine pointed spear, in the other a shield +with a white central boss, and with gems of gold upon +it. And Eochaid held his peace, for he knew that none +such had been in Tara on the night before, and the +gate that led into the <hi rend='italic'>Liss</hi> had not at that time been +thrown open.</q><note place='foot'><p> +A.H. Leahy, <q>Heroic Romances,</q> i. 27. +</p></note> +</q> +</p> + +<pb n='125' id='page125'/> + +<p> +<hi rend='bold'>Lir and Mananan</hi> +</p> + +<p> +Lir, as Mr. O'Grady remarks, <q>appears in two +distinct forms. In the first he is a vast, impersonal +presence commensurate with the sea; in fact, the +Greek Oceanus. In the second, he is a separate person +dwelling invisibly on Slieve Fuad,</q> in Co. Armagh. +We hear little of him in Irish legend, where the attributes +of the sea-god are mostly conferred on his son, +Mananan. +</p> + +<p> +This deity is one of the most popular in Irish +mythology. He was lord of the sea, beyond or under +which the Land of Youth or Islands of the Dead were +supposed to lie; he therefore was the guide of man to +this country. He was master of tricks and illusions, +and owned all kinds of magical possessions—the boat +named Ocean-sweeper, which obeyed the thought of +those who sailed in it and went without oar or sail, the +steed Aonbarr, which could travel alike on sea or land, +and the sword named The Answerer, which no armour +could resist. White-crested waves were called the +Horses of Mananan, and it was forbidden (<hi rend='italic'>tabu</hi>) for +the solar hero, Cuchulain, to perceive them—this indicated +the daily death of the sun at his setting in the +western waves. Mananan wore a great cloak which +was capable of taking on every kind of colour, like +the widespread field of the sea as looked on from +a height; and as the protector of the island of Erin +it was said that when any hostile force invaded it +they heard his thunderous tramp and the flapping +of his mighty cloak as he marched angrily round and +round their camp at night. The Isle of Man, seen +dimly from the Irish coast, was supposed to be the +throne of Mananan, and to take its name from this +deity. +</p> + + +<pb n='126' id='page126'/> + +<p> +<hi rend='bold'>The Goddess Dana</hi> +</p> + +<p> +The greatest of the Danaan goddesses was Dana, +<q>mother of the Irish gods,</q> as she is called in an early +text. She was daughter of the Dagda, and, like him, associated +with ideas of fertility and blessing. According +to d'Arbois de Jubainville, she was identical with the +goddess Brigit, who was so widely worshipped in +Celtica. Brian, Iuchar, and Iucharba are said to have +been her sons—these really represent but one person, +in the usual Irish fashion of conceiving the divine +power in triads. The name of Brian, who takes the +lead in all the exploits of the brethren,<note place='foot'><p> +See <ref target='page114'>p. 114</ref>. +</p></note> is a derivation +from a more ancient form, Brenos, and under this +form was the god to whom the Celts attributed their +victories at the Allia and at Delphi, mistaken by +Roman and Greek chroniclers for an earthly leader. +</p> + +<p> +<hi rend='bold'>The Morrigan</hi> +</p> + +<p> +There was also an extraordinary goddess named the +Morrigan,<note place='foot'><p> +I cannot agree with Mr. O'Grady's identification of this goddess +with Dana, though the name appears to mean <q>The Great Queen.</q> +</p></note> who appears to embody all that is perverse +and horrible among supernatural powers. She delighted +in setting men at war, and fought among them herself, +changing into many frightful shapes and often hovering +above fighting armies in the aspect of a crow. She met +Cuchulain once and proffered him her love in the guise +of a human maid. He refused it, and she persecuted +him thenceforward for the most of his life. Warring +with him once in the middle of the stream, she turned +herself into a water-serpent, and then into a mass of +water-weeds, seeking to entangle and drown him. But +he conquered and wounded her, and she afterwards +<pb n='127' id='page127'/> +became his friend. Before his last battle she passed +through Emain Macha at night, and broke the pole of +his chariot as a warning. +</p> + +<p> +<hi rend='bold'>Cleena's Wave</hi> +</p> + +<p> +One of the most notable landmarks of Ireland was the +<hi rend='italic'>Tonn Cliodhna</hi>, or <q>Wave of Cleena,</q> on the seashore +at Glandore Bay, in Co. Cork. The story about Cleena +exists in several versions, which do not agree with each +other except in so far as she seems to have been a +Danaan maiden once living in Mananan's country, the +Land of Youth beyond the sea. Escaping thence with +a mortal lover, as one of the versions tells, she landed +on the southern coast of Ireland, and her lover, Keevan +of the Curling Locks, went off to hunt in the woods. +Cleena, who remained on the beach, was lulled to sleep +by fairy music played by a minstrel of Mananan, when +a great wave of the sea swept up and carried her back +to Fairyland, leaving her lover desolate. Hence the +place was called the Strand of Cleena's Wave. +</p> + +<p> +<hi rend='bold'>The Goddess Ainé</hi> +</p> + +<p> +Another topical goddess was Ainé, the patroness +of Munster, who is still venerated by the people +of that county. She was the daughter of the Danaan +Owel, a foster-son of Mananan and a Druid. She +is in some sort a love-goddess, continually inspiring +mortals with passion. She was ravished, it was said, +by Ailill Olum, King of Munster, who was slain in +consequence by her magic arts, and the story is repeated +in far later times about another mortal lover, +who was not, however, slain, a Fitzgerald, to whom she +bore the famous wizard Earl.<note place='foot'><p> +Gerald, the fourth Earl of Desmond. He disappeared, it is said, +in 1398, and the legend goes that he still lives beneath the waters of +Loch Gur, and may be seen riding round its banks on his white steed +once every seven years. He was surnamed <q>Gerald the Poet</q> from +the <q>witty and ingenious</q> verses he composed in Gaelic. Wizardry, +poetry, and science were all united in one conception in the mind of +the ancient Irish. +</p></note> Many of the aristocratic +<pb n='128' id='page128'/> +families of Munster claimed descent from this union. +Her name still clings to the <q>Hill of Ainé</q> (Knockainey), +near Loch Gur, in Munster. All the Danaan +deities in the popular imagination were earth-gods, <foreign lang='la' rend='italic'>dei +terreni</foreign>, associated with ideas of fertility and increase. +Ainé is not heard much of in the bardic literature, +but she is very prominent in the folk-lore of the +neighbourhood. At the bidding of her son, Earl +Gerald, she planted all Knockainey with pease in a +single night. She was, and perhaps still is, worshipped +on Midsummer Eve by the peasantry, who carried +torches of hay and straw, tied on poles and lighted, round +her hill at night. Afterwards they dispersed themselves +among their cultivated fields and pastures, waving the +torches over the crops and the cattle to bring luck and +increase for the following year. On one night, as told +by Mr. D. Fitzgerald,<note place='foot'><p> +<q>Popular Tales of Ireland,</q> by D. Fitzgerald, in <q>Revue +Celtique,</q> vol. iv. +</p></note> who has collected the local traditions +about her, the ceremony was omitted owing to the +death of one of the neighbours. Yet the peasantry at +night saw the torches in greater number than ever +circling the hill, and Ainé herself in front, directing and +ordering the procession. +</p> + +<p> +<q>On another St. John's Night a number of girls had +stayed late on the Hill watching the <hi rend='italic'>cliars</hi> (torches) and +joining in the games. Suddenly Ainé appeared among +them, thanked them for the honour they had done her, +but said she now wished them to go home, as <hi rend='italic'>they wanted +the hill to themselves</hi>. She let them understand whom she +<pb n='129' id='page129'/> +meant by <hi rend='italic'>they</hi>, for calling some of the girls she made +them look through a ring, when behold, the hill +appeared crowded with people before invisible.</q> +</p> + +<p> +<q>Here,</q> observed Mr. Alfred Nutt, <q>we have the +antique ritual carried out on a spot hallowed to one of +the antique powers, watched over and shared in by +those powers themselves. Nowhere save in Gaeldom +could be found such a pregnant illustration of the +identity of the fairy class with the venerable powers +to ensure whose goodwill rites and sacrifices, originally +fierce and bloody, now a mere simulacrum of their +pristine form, have been performed for countless ages.</q><note place='foot'><p> +<q>The Voyage of Bran,</q> vol. ii. p. 219. +</p></note> +</p> + +<p> +<hi rend='bold'>Sinend and the Well of Knowledge</hi> +</p> + +<p> +There is a singular myth which, while intended to +account for the name of the river Shannon, expresses +the Celtic veneration for poetry and science, combined +with the warning that they may not be approached +without danger. The goddess Sinend, it was said, +daughter of Lodan son of Lir, went to a certain well +named Connla's Well, which is under the sea—<hi rend='italic'>i.e.</hi>, in +the Land of Youth in Fairyland. <q>That is a well,</q> +says the bardic narrative, <q>at which are the hazels +of wisdom and inspirations, that is, the hazels of +the science of poetry, and in the same hour their fruit +and their blossom and their foliage break forth, and +then fall upon the well in the same shower, which raises +upon the water a royal surge of purple.</q> When +Sinend came to the well we are not told what rites or +preparation she had omitted, but the angry waters broke +forth and overwhelmed her, and washed her up on the +Shannon shore, where she died, giving to the river its +name.<note place='foot'><p> +In Irish, <hi rend='italic'>Sionnain</hi>. +</p></note> This myth of the hazels of inspiration and +<pb n='130' id='page130'/> +knowledge and their association with springing water +runs through all Irish legend, and has been finely +treated by a living Irish poet, Mr. G.W. Russell, in +the following verses: +</p> + +<lg> +<l><q rend='post: none'>>A cabin on the mountain-side hid in a grassy nook,</q></l> +<l>With door and window open wide, where friendly stars may look;</l> +<l>The rabbit shy may patter in, the winds may enter free</l> +<l>Who roam around the mountain throne in living ecstasy.</l> +</lg> + +<lg> +<l><q rend='post: none'>And when the sun sets dimmed in eve, and purple fills the air,</q></l> +<l>I think the sacred hazel-tree is dropping berries there,</l> +<l>From starry fruitage, waved aloft where Connla's Well o'erflows;</l> +<l>For sure, the immortal waters run through every wind that blows.</l> +</lg> + +<lg> +<l><q rend='post: none'>I think when Night towers up aloft and shakes the trembling dew,</q></l> +<l>How every high and lonely thought that thrills my spirit through</l> +<l>Is but a shining berry dropped down through the purple air,</l> +<l><q rend='pre: none'>And from the magic tree of life the fruit falls everywhere.</q></l> +</lg> + +<p> +<hi rend='bold'>The Coming of the Milesians</hi> +</p> + +<p> +After the Second Battle of Moytura the Danaans held +rule in Ireland until the coming of the Milesians, the +sons of Miled. These are conceived in Irish legend as +an entirely human race, yet in their origin they, like +the other invaders of Ireland, go back to a divine and +mythical ancestry. Miled, whose name occurs as a god +in a Celtic inscription from Hungary, is represented as +a son of Bilé. Bilé, like Balor, is one of the names of +the god of Death, <hi rend='italic'>i.e.</hi>, of the Underworld. They come +from <q>Spain</q>—the usual term employed by the later +rationalising historians for the Land of the Dead. +</p> + +<p> +The manner of their coming into Ireland was as +follows: Ith, the grandfather of Miled, dwelt in a great +tower which his father, Bregon, had built in <q>Spain.</q> +One clear winter's day, when looking out westwards +from this lofty tower, he saw the coast of Ireland in +the distance, and resolved to sail to the unknown land. +</p> + + +<pb n='131' id='page131'/> + +<p> +He embarked with ninety warriors, and took land at +Corcadyna, in the south-west. In connexion with this +episode I may quote a passage of great beauty and +interest from de Jubainville's <q>Irish Mythological +Cycle</q>:<note place='foot'><p> +Translation by R.I. Best. +</p></note> +</p> + +<p> +<q rend='post: none'>According to an unknown writer cited by Plutarch, +who died about the year 120 of the present era, and +also by Procopius, who wrote in the sixth century A.D., +<q>the Land of the Dead</q> is the western extremity of +Great Britain, separated from the eastern by an impassable +wall. On the northern coast of Gaul, says the +legend, is a populace of mariners whose business is to +carry the dead across from the continent to their last +abode in the island of Britain. The mariners, awakened +in the night by the whisperings of some mysterious +voice, arise and go down to the shore, where they find +ships awaiting them which are not their own,<note place='foot'><p> +The solar vessels found in dolmen carvings. See Chap. II. +p. 71 <hi rend='italic'>sqq</hi>. Note that the Celtic spirits, though invisible, are material +and have weight; not so those in Vergil and Dante. +</p></note> and, in +these, invisible beings, under whose weight the vessels +sink almost to the gunwales. They go on board, and +with a single stroke of the oar, says one text, in one +hour, says another, they arrive at their destination, +though with their own vessels, aided by sails, it would +have taken them at least a day and a night to reach the +coast of Britain. When they come to the other shore +the invisible passengers land, and at the same time the +unloaded ships are seen to rise above the waves, and a +voice is heard announcing the names of the new arrivals, +who have just been added to the inhabitants of the +Land of the Dead.</q> +</p> + +<p> +<q>One stroke of the oar, one hour's voyage at most, +suffices for the midnight journey which transfers the +<pb n='132' id='page132'/> +Dead from the Gaulish continent to their final abode. +Some mysterious law, indeed, brings together in the +night the great spaces which divide the domain of the +living from that of the dead in daytime. It was the +same law which enabled Ith one fine winter evening to +perceive from the Tower of Bregon, in the Land of the +Dead, the shores of Ireland, or the land of the living. +The phenomenon took place in winter; for winter is a +sort of night; winter, like night, lowers the barriers +between the regions of Death and those of Life; like +night, winter gives to life the semblance of death, and +suppresses, as it were, the dread abyss that lies between +the two.</q> +</p> + +<p> +At this time, it is said, Ireland was ruled by three +Danaan kings, grandsons of the Dagda. Their names +were MacCuill, MacCecht, and MacGrené, and their +wives were named respectively Banba, Fohla, and Eriu. +The Celtic habit of conceiving divine persons in triads +is here illustrated. These triads represent one person +each, and the mythical character of that personage is +evident from the name of one of them, MacGrené, Son +of the Sun. The names of the three goddesses have +each at different times been applied to Ireland, but that +of the third, Eriu, has alone persisted, and in the dative +form, Erinn, is a poetic name for the country to this +day. That Eriu is the wife of MacGrené means, as de +Jubainville observes, that the Sun-god, the god of Day, +Life, and Science, has wedded the land and is reigning +over it. +</p> + +<p> +Ith, on landing, finds that the Danaan king, Neit, +has just been slain in a battle with the Fomorians, and +the three sons, MacCuill and the others, are at the +fortress of Aileach, in Co. Donegal, arranging for a +division of the land among themselves. At first they +<pb n='133' id='page133'/> +welcome Ith, and ask him to settle their inheritance. +Ith gives his judgment, but, in concluding, his admiration +for the newly discovered country breaks out: +<q>Act,</q> he says, <q>according to the laws of justice, for +the country you dwell in is a good one, it is rich in +fruit and honey, in wheat and in fish; and in heat and +cold it is temperate.</q> From this panegyric the Danaans +conclude that 1th has designs upon their land, and they +seize him and put him to death. His companions, +however, recover his body and bear it back with them +in their ships to <q>Spain</q>; when the children of Miled +resolve to take vengeance for the outrage and prepare +to invade Ireland. +</p> + +<p> +They were commanded by thirty-six chiefs, each +having his own ship with his family and his followers. +Two of the company are said to have perished on the +way. One of the sons of Miled, having climbed to the +masthead of his vessel to look out for the coast of +Ireland, fell into the sea and was drowned. The other +was Skena, wife of the poet Amergin, son of Miled, +who died on the way. The Milesians buried her when +they landed, and called the place <q>Inverskena</q> after +her; this was the ancient name of the Kenmare River +in Co. Kerry. +</p> + +<p> +<q>It was on a Thursday, the first of May, and the +seventeenth day of the moon, that the sons of Miled +arrived in Ireland. Partholan also landed in Ireland +on the first of May, but on a different day of the week +and of the moon; and it was on the first day of May, +too, that the pestilence came which in the space of one +week destroyed utterly his race. The first of May was +sacred to Beltené, one of the names of the god of +Death, the god who gives life to men and takes it +away from them again. Thus it was on the feast day +<pb n='134' id='page134'/> +of this god that the sons of Miled began their conquest +of Ireland.</q><note place='foot'><p> +De Jubainville, <q>Irish Mythological Cycle,</q> p. 136. Beltené is +the modern Irish name for the month of May, and is derived from an +ancient root preserved in the Old Irish compound <hi rend='italic'>epelta</hi>, <q>dead.</q> +</p></note> +</p> + +<p> +<hi rend='bold'>The Poet Amergin</hi> +</p> + +<p> +When the poet Amergin set foot upon the soil of +Ireland it is said that he chanted a strange and mystical +lay: +</p> + +<lg> +<l><q rend='post: none'>I am the Wind that blows over the sea,</q></l> +<l>I am the Wave of the Ocean;</l> +<l>I am the Murmur of the billows;</l> +<l>I am the Ox of the Seven Combats;</l> +<l>I am the Vulture upon the rock;</l> +<l>I am a Ray of the Sun;</l> +<l>I am the fairest of Plants;</l> +<l>I am a Wild Boar in valour;</l> +<l>I am a Salmon in the Water;</l> +<l>I am a Lake in the plain;</l> +<l>I am the Craft of the artificer;</l> +<l>I am a Word of Science;</l> +<l>I am the Spear-point that gives battle;</l> +<l>I am the god that creates in the head of man the fire of thought.</l> +<l>Who is it that enlightens the assembly upon the mountain,if not I?</l> +<l>Who telleth the ages of the moon, if not I?</l> +<l><q rend='post: none'>Who showeth the place where the sun goes to rest, if not I?</q></l> +</lg> + +<p> +De Jubainville, whose translation I have in the main +followed, observes upon this strange utterance: +</p> + +<p> +<q>There is a lack of order in this composition, the +ideas, fundamental and subordinate, are jumbled together +without method; but there is no doubt as to the meaning: +the <hi rend='italic'>filé</hi> [poet] is the Word of Science, he is the +god who gives to man the fire of thought; and as +science is not distinct from its object, as God and Nature +are but one, the being of the <hi rend='italic'>filé</hi> is mingled with the +<pb n='135' id='page135'/> +winds and the waves, with the wild animals and the +warrior's arms.</q><note place='foot'><p> +<q>Irish Mythological Cycle,</q> p. 138. +</p></note> +</p> + +<p> +Two other poems are attributed to Amergin, in which +he invokes the land and physical features of Ireland to +aid him: +</p> + +<lg> +<l><q rend='post: none'>I invoke the land of Ireland,</q></l> +<l>Shining, shining sea;</l> +<l>Fertile, fertile Mountain;</l> +<l>Gladed, gladed wood!</l> +<l>Abundant river, abundant in water!</l> +<l><q rend='pre: none'>Fish-abounding lake!</q><note place='foot'><p> +I follow again de Jubainville's translation; but in connexion +with this and the previous poems see also Ossianic Society's +<q>Transactions,</q> vol. v. +</p></note></l> +</lg> + +<p> +<hi rend='bold'>The Judgment of Amergin</hi> +</p> + +<p> +The Milesian host, after landing, advance to Tara, +where they find the three kings of the Danaans +awaiting them, and summon them to deliver up the +island. The Danaans ask for three days' time to consider +whether they shall quit Ireland, or submit, or give +battle; and they propose to leave the decision, upon +their request, to Amergin. Amergin pronounces judgment—<q>the +first judgment which was delivered in +Ireland.</q> He agrees that the Milesians must not take +their foes by surprise—they are to withdraw the length +of nine waves from the shore, and then return; if +they then conquer the Danaans the land is to be fairly +theirs by right of battle. +</p> + +<p> +The Milesians submit to this decision and embark +on their ships. But no sooner have they drawn <hi rend='italic'>off</hi> for +this mystical distance of the nine waves than a mist and +storm are raised by the sorceries of the Danaans—the +coast of Ireland is hidden from their sight, and they +wander dispersed upon the ocean. To ascertain if it is +<pb n='136' id='page136'/> +a natural or a Druidic tempest which afflicts them, a man +named Aranan is sent up to the masthead to see if the +wind is blowing there also or not. He is flung from +the swaying mast, but as he falls to his death he cries +his message to his shipmates: <q>There is no storm +aloft.</q> Amergin, who as poet—that is to say, Druid—takes +the lead in all critical situations, thereupon chants +his incantation to the land of Erin. The wind falls, +and they turn their prows, rejoicing, towards the shore. +But one of the Milesian lords, Eber Donn, exults in +brutal rage at the prospect of putting all the dwellers in +Ireland to the sword; the tempest immediately springs +up again, and many of the Milesian ships founder, +Eber Donn's being among them. At last a remnant of +the Milesians find their way to shore, and land in the +estuary of the Boyne. +</p> + +<p> +<hi rend='bold'>The Defeat of the Danaans</hi> +</p> + +<p> +A great battle with the Danaans at Telltown<note place='foot'><p> +Teltin; so named after the goddess Telta. See <ref target='page103'>p. 103</ref>. +</p></note> then +follows. The three kings and three queens of the +Danaans, with many of their people, are slain, and the +children of Miled—the last of the mythical invaders of +Ireland—enter upon the sovranty of Ireland. But the +People of Dana do not withdraw. By their magic art +they cast over themselves a veil of invisibility, which +they can put on or off as they choose. There are two +Irelands henceforward, the spiritual and the earthly. +The Danaans dwell in the spiritual Ireland, which is +portioned out among them by their great overlord, the +Dagda. Where the human eye can see but green +mounds and ramparts, the relics of ruined fortresses or +sepulchres, there rise the fairy palaces of the defeated +divinities; there they hold their revels in eternal sunshine, +nourished by the magic meat and ale that give +<pb n='137' id='page137'/> +them undying youth and beauty; and thence they +come forth at times to mingle with mortal men in love +or in war. The ancient mythical literature conceives +them as heroic and splendid in strength and beauty. In +later times, and as Christian influences grew stronger, +they dwindle into fairies, the People of the Sidhe;<note place='foot'><p> +Pronounced <q>Shee.</q> It means literally the People of the +[Fairy] Mounds. +</p></note> +but they have never wholly perished; to this day the +Land of Youth and its inhabitants live in the imagination +of the Irish peasant. +</p> + +<p> +<hi rend='bold'>The Meaning of the Danaan Myth</hi> +</p> + +<p> +All myths constructed by a primitive people are +symbols, and if we can discover what it is that they +symbolise we have a valuable clue to the spiritual +character, and sometimes even to the history, of the +people from whom they sprang. Now the meaning of +the Danaan myth as it appears in the bardic literature, +though it has undergone much distortion before it +reached us, is perfectly clear. The Danaans represent +the Celtic reverence for science, poetry, and artistic skill, +blended, of course, with the earlier conception of the +divinity of the powers of Light. In their combat with +the Firbolgs the victory of the intellect over dulness +and ignorance is plainly portrayed—the comparison of +the heavy, blunt weapon of the Firbolgs with the light +and penetrating spears of the People of Dana is an +indication which it is impossible to mistake. Again, in +their struggle with a far more powerful and dangerous +enemy, the Fomorians, we are evidently to see the +combat of the powers of Light with evil of a more +positive kind than that represented by the Firbolgs. +The Fomorians stand not for mere dulness or +<pb n='138' id='page138'/> +stupidity, but for the forces of tyranny, cruelty, and +greed—for moral rather than for intellectual darkness. +</p> + +<p> +<hi rend='bold'>The Meaning of the Milesian Myth</hi> +</p> + +<p> +But the myth of the struggle of the Danaans with +the sons of Miled is more difficult to interpret. How +does it come that the lords of light and beauty, wielding +all the powers of thought (represented by magic and +sorcery), succumbed to a human race, and were dispossessed +by them of their hard-won inheritance? +What is the meaning of this shrinking of their powers +which at once took place when the Milesians came on +the scene? The Milesians were not on the side of the +powers of darkness. They were guided by Amergin, +a clear embodiment of the idea of poetry and thought. +They were regarded with the utmost veneration, and +the dominant families of Ireland all traced their descent +to them. Was the Kingdom of Light, then, divided +against itself? Or, if not, to what conception in the +Irish mind are we to trace the myth of the Milesian +invasion and victory? +</p> + +<p> +The only answer I can see to this puzzling question +is to suppose that the Milesian myth originated at a +much later time than the others, and was, in its main +features, the product of Christian influences. The +People of Dana were in possession of the country, but +they were pagan divinities—they could not stand for +the progenitors of a Christian Ireland. They had +somehow or other to be got rid of, and a race of less +embarrassing antecedents substituted for them. So the +Milesians were fetched from <q>Spain</q> and endowed +with the main characteristics, only more humanised, of +the People of Dana. But the latter, in contradistinction +to the usual attitude of early Christianity, are +treated very tenderly in the story of their overthrow. +<pb n='139' id='page139'/> +One of them has the honour of giving her name to the +island, the brutality of one of the conquerors towards +them is punished with death, and while dispossessed +of the lordship of the soil they still enjoy life in the +fair world which by their magic art they have made +invisible to mortals. They are no longer gods, but +they are more than human, and frequent instances +occur in which they are shown as coming forth from +their fairy world, being embraced in the Christian fold, +and entering into heavenly bliss. With two cases of +this redemption of the Danaans we shall close this +chapter on the Invasion Myths of Ireland. +</p> + +<p> +The first is the strange and beautiful tale of the +Transformation of the Children of Lir. +</p> + +<p> +<hi rend='bold'>The Children of Lir</hi> +</p> + +<p> +Lir was a Danaan divinity, the father of the sea-god +Mananan who continually occurs in magical tales of +the Milesian cycle. He had married in succession two +sisters, the second of whom was named Aoife.<note place='foot'><p> +Pronounced <q>Eefa.</q> +</p></note> She +was childless, but the former wife of Lir had left him +four children, a girl named Fionuala<note place='foot'><p> +This name means <q>The Maid of the Fair Shoulder.</q> +</p></note> and three boys. +The intense love of Lir for the children made the stepmother +jealous, and she ultimately resolved on their +destruction. It will be observed, by the way, that the +People of Dana, though conceived as unaffected by +time, and naturally immortal, are nevertheless subject +to violent death either at the hands of each other or +even of mortals. +</p> + +<p> +With her guilty object in view, Aoife goes on a +journey to a neighbouring Danaan king, Bōv the Red, +taking the four children with her. Arriving at a +lonely place by Lake Derryvaragh, in Westmeath, she +<pb n='140' id='page140'/> +orders her attendants to slay the children. They +refuse, and rebuke her. Then she resolves to do it +herself; but, says the legend, <q>her womanhood overcame +her,</q> and instead of killing the Children she +transforms them by spells of sorcery into four white +swans, and lays on them the following doom: three +hundred years they are to spend on the waters of Lake +Derryvaragh, three hundred on the Straits of Moyle +(between Ireland and Scotland), and three hundred on +the Atlantic by Erris and Inishglory. After that, <q>when +the woman of the South is mated with the man of +the North,</q> the enchantment is to have an end. +</p> + +<p> +When the children fail to arrive with Aoife at the +palace of Bōv her guilt is discovered, and Bōv changes +her into <q>a demon of the air.</q> She flies forth shrieking, +and is heard of no more in the tale. But Lir and +Bōv seek out the swan-children, and find that they have +not only human speech, but have preserved the characteristic +Danaan gift of making wonderful music. From +all parts of the island companies of the Danaan folk +resort to Lake Derryvaragh to hear this wondrous +music and to converse with the swans, and during that +time a great peace and gentleness seemed to pervade +the land. +</p> + +<p> +But at last the day came for them to leave the +fellowship of their kind and take up their life by the +wild cliffs and ever angry sea of the northern coast. +Here they knew the worst of loneliness, cold, and +storm. Forbidden to land, their feathers froze to the +rocks in the winter nights, and they were often buffeted +and driven apart by storms. As Fionuala sings: +</p> + +<lg> +<l><q rend='post: none'>Cruel to us was Aoife</q></l> +<l>Who played her magic upon us,</l> +<l>And drove us out on the water—</l> +<l>Four wonderful snow-white swans.</l> +</lg> + + +<pb n='141' id='page141'/> + +<lg> +<l><q rend='post: none'>Our bath is the frothing brine,</q></l> +<l>In bays by red rocks guarded;</l> +<l>For mead at our father's table</l> +<l>We drink of the salt, blue sea.</l> +</lg> + +<lg> +<l><q rend='post: none'>Three sons and a single daughter,</q></l> +<l>In clefts of the cold rocks dwelling,</l> +<l>The hard rocks, cruel to mortals—</l> +<l><q rend='pre: none'>We are full of keening to-night.</q></l> +</lg> + +<p> +Fionuala, the eldest of the four, takes the lead in all +their doings, and mothers the younger children most +tenderly, wrapping her plumage round them on nights +of frost. At last the time comes to enter on the third +and last period of their doom, and they take flight for +the western shores of Mayo. Here too they suffer +much hardship; but the Milesians have now come into +the land, and a young farmer named Evric, dwelling on +the shores of Erris Bay, finds out who and what the +swans are, and befriends them. To him they tell their +story, and through him it is supposed to have been +preserved and handed down. When the final period +of their suffering is close at hand they resolve to fly +towards the palace of their father Lir, who dwells, we +are told, at the Hill of the White Field, in Armagh, to +see how things have fared with him. They do so; +but not knowing what has happened on the coming of +the Milesians, they are shocked and bewildered to find +nothing but green mounds and whin-bushes and nettles +where once stood—and still stands, only that they cannot +see it—the palace of their father. Their eyes are holden, +we are to understand, because a higher destiny was in +store for them than to return to the Land of Youth. +</p> + +<p> +On Erris Bay they hear for the first time the sound +of a Christian bell. It comes from the chapel of a +hermit who has established himself there. The swans +are at first startled and terrified by the <q>thin, dreadful +<pb n='142' id='page142'/> +sound,</q> but afterwards approach and make themselves +known to the hermit, who instructs them in the faith, +and they join him in singing the offices of the Church. +</p> + +<p> +Now it happens that a princess of Munster, Deoca, +(the <q>woman of the South</q>) became betrothed to a +Connacht chief named Lairgnen, and begged him as a +wedding gift to procure for her the four wonderful +singing swans whose fame had come to her. He asks +them of the hermit, who refuses to give them up, whereupon +the <q>man of the North</q> seizes them violently by +the silver chains with which the hermit had coupled them, +and drags them off to Deoca. This is their last trial. +Arrived in her presence, an awful transformation befalls +them. The swan plumage falls off, and reveals, not, +indeed, the radiant forms of the Danaan divinities, +but four withered, snowy-haired, and miserable human +beings, shrunken in the decrepitude of their vast old +age. Lairgnen flies from the place in horror, but the +hermit prepares to administer baptism at once, as death +is rapidly approaching them. <q>Lay us in one grave,</q> +says Fionuala, <q>and place Conn at my right hand and +Fiachra at my left, and Hugh before my face, for there +they were wont to be when I sheltered them many +a winter night upon the seas of Moyle.</q> And so it +was done, and they went to heaven; but the hermit, it +is said, sorrowed for them to the end of his earthly +days.<note place='foot'><p> +The story here summarised is given in full in the writer's +<q>High Deeds of Finn</q> (Harrap and Co.). +</p></note> +</p> + +<p> +In all Celtic legend there is no more tender and +beautiful tale than this of the Children of Lir. +</p> + +<p> +<hi rend='bold'>The Tale of Ethné</hi> +</p> + +<p> +But the imagination of the Celtic bard always played +with delight on the subjects of these transition tales, +<pb n='143' id='page143'/> +where the reconciling of the pagan order with the +Christian was the theme. The same conception is +embodied in the tale of Ethné, which we have now to +tell. +</p> + +<p> +It is said that Mananan mac Lir had a daughter who +was given in fosterage to the Danaan prince Angus, +whose fairy palace was at Brugh na Boyna. This is the +great sepulchral tumulus now called New Grange, on the +Boyne. At the same time the steward of Angus had +a daughter born to him whose name was Ethné, and +who was allotted to the young princess as her handmaiden. +</p> + +<p> +Ethné grew up into a lovely and gentle maiden, but +it was discovered one day that she took no nourishment +of any kind, although the rest of the household fed as +usual on the magic swine of Mananan, which might be +eaten to-day and were alive again for the feast to-morrow. +Mananan was called in to penetrate the +mystery, and the following curious story came to light. +One of the chieftains of the Danaans who had been on +a visit with Angus, smitten by the girl's beauty, had +endeavoured to possess her by force. This woke in +Ethné's pure spirit the moral nature which is proper to +man, and which the Danaan divinities know not. As +the tale says, her <q>guardian demon</q> left her, and an +angel of the true God took its place. After that event +she abstained altogether from the food of Faëry, and +was miraculously nourished by the will of God. After +a time, however, Mananan and Angus, who had been on +a voyage to the East, brought back thence two cows +whose milk never ran dry, and as they were supposed +to have come from a sacred land Ethné lived on their +milk thenceforward. +</p> + +<p> +All this is supposed to have happened during the +reign of Eremon, the first Milesian king of all Ireland, +<pb n='144' id='page144'/> +who was contemporary with King David. At the time +of the coming of St. Patrick, therefore, Ethné would +have been about fifteen hundred years of age. The +Danaan folk grow up from childhood to maturity, but +then they abide unaffected by the lapse of time. +</p> + +<p> +Now it happened one summer day that the Danaan +princess whose handmaid Ethné was went down with +all her maidens to bathe in the river Boyne. When +arraying themselves afterwards Ethné discovered, to her +dismay—and this incident was, of course, an instance +of divine interest in her destiny—that she had lost the +Veil of Invisibility, conceived here as a magic charm +worn on the person, which gave her the entrance to the +Danaan fairyland and hid her from mortal eyes. She +could not find her way back to the palace of Angus, and +wandered up and down the banks of the river seeking +in vain for her companions and her home. At last +she came to a walled garden, and, looking through the +gate, saw inside a stone house of strange appearance +and a man in a long brown robe. The man was a +Christian monk, and the house was a little church or +oratory. He beckoned her in, and when she had told +her story to him he brought her to St. Patrick, who +completed her adoption into the human family by +giving her the rite of baptism. +</p> + +<p> +Now comes in a strangely pathetic episode which +reveals the tenderness, almost the regret, with which +early Irish Christianity looked back on the lost world +of paganism. As Ethné was one day praying in the +little church by the Boyne she heard suddenly a +rushing sound in the air, and innumerable voices, as +it seemed from a great distance, lamenting and calling +her name. It was her Danaan kindred, who were still +seeking for her in vain. She sprang up to reply, but +was so overcome with emotion that she fell in a swoon +<pb n='145' id='page145'/> +on the floor. She recovered her senses after a while, +but from that day she was struck with a mortal sickness, +and in no long time she died, with her head upon the +breast of St. Patrick, who administered to her the last +rites, and ordained that the church should be named +after her, Kill Ethné—a name doubtless borne, at the +time the story was composed, by some real church on +the banks of Boyne.<note place='foot'><p> +It may be mentioned that the syllable <q>Kill,</q> which enters into +so many Irish place-names (Kilkenny, Killiney, Kilcooley, &c.), +usually represents the Latin <hi rend='italic'>cella</hi>, a monastic cell, shrine, or church. +</p></note> +</p> + +<p> +<hi rend='bold'>Christianity and Paganism in Ireland</hi> +</p> + +<p> +These, taken together with numerous other legendary +incidents which might be quoted, illustrate well the attitude +of the early Celtic Christians, in Ireland at least, +towards the divinities of the older faith. They seem to +preclude the idea that at the time of the conversion of +Ireland the pagan religion was associated with cruel +and barbarous practices, on which the national memory +would look back with horror and detestation. +</p> +</div> + +<div> +<pb n='146' id='page146'/> + +<index index='toc'/> +<index index='pdf'/> +<head> +CHAPTER IV: THE EARLY MILESIAN KINGS +</head> + +<p> +<hi rend='bold'>The Danaans after the Milesian Conquest</hi> +</p> + +<p> +The kings and heroes of the Milesian race now +fill the foreground of the stage in Irish legendary +history. But, as we have indicated, the Danaan +divinities are by no means forgotten. The fairyland in +which they dwell is ordinarily inaccessible to mortals, +yet it is ever near at hand; the invisible barriers may +be, and often are, crossed by mortal men, and the Danaans +themselves frequently come forth from them; mortals +may win brides of Faëry who mysteriously leave them +after a while, and women bear glorious children of +supernatural fatherhood. Yet whatever the Danaans +may have been in the original pre-Christian conceptions +of the Celtic Irish, it would be a mistake to suppose +that they figure in the legends, as these have now come +down to us, in the light of gods as we understand this +term. They are for the most part radiantly beautiful, +they are immortal (with limitations), and they wield +mysterious powers of sorcery and enchantment. But +no sort of moral governance of the world is ever for +a moment ascribed to them, nor (in the bardic literature) +is any act of worship paid to them. They do not die +naturally, but they can be slain both by each other and by +mortals, and on the whole the mortal race is the stronger. +Their strength when they come into conflict (as frequently +happens) with men lies in stratagem and illusion; +when the issue can be fairly knit between the rival +powers it is the human that conquers. The early +kings and heroes of the Milesian race are, indeed, often +represented as so mightily endowed with supernatural +power that it is impossible to draw a clear distinction +between them and the People of Dana in this respect. +<pb n='147' id='page147'/> +The Danaans are much nobler and more exalted beings, +as they figure in the bardic literature, than the fairies +into which they ultimately degenerated in the popular +imagination; they may be said to hold a position +intermediate between these and the Greek deities as +portrayed in Homer. But the true worship of the +Celts, in Ireland as elsewhere, seems to have been paid, +not to these poetical personifications of their ideals of +power and beauty, but rather to elemental forces represented +by actual natural phenomena—rocks, rivers, the +sun, the wind, the sea. The most binding of oaths +was to swear by the Wind and Sun, or to invoke some +other power of nature; no name of any Danaan divinity +occurs in an Irish oath formula. When, however, in +the later stages of the bardic literature, and still more +in the popular conceptions, the Danaan deities had +begun to sink into fairies, we find rising into prominence +a character probably older than that ascribed to them +in the literature, and, in a way, more august. In the +literature it is evident that they were originally representatives +of science and poetry—the intellectual powers +of man. But in the popular mind they represented, +probably at all times and certainly in later Christian +times, not intellectual powers, but those associated with +the fecundity of earth. They were, as a passage in the +Book of Armagh names them, <foreign lang='la' rend='italic'>dei terreni</foreign>, earth-gods, +and were, and are still, invoked by the peasantry to +yield increase and fertility. The literary conception of +them is plainly Druidic in origin, the other popular; +and the popular and doubtless older conception has +proved the more enduring. +</p> + +<p> +But these features of Irish mythology will appear +better in the actual tales than in any critical discussion +of them; and to the tales let us now return. +</p> + + +<pb n='148' id='page148'/> + +<p> +<hi rend='bold'>The Milesian Settlement of Ireland</hi> +</p> + +<p> +The Milesians had three leaders when they set out +for the conquest of Ireland—Eber Donn (Brown Eber), +Eber Finn (Fair Eber), and Eremon. Of these the +first-named, as we have seen, was not allowed to enter +the land—he perished as a punishment for his brutality. +When the victory over the Danaans was secure the +two remaining brothers turned to the Druid Amergin +for a judgment as to their respective titles to the +sovranty. Eremon was the elder of the two, but Eber +refused to submit to him. Thus Irish history begins, +alas! with dissension and jealousy. Amergin decided +that the land should belong to Eremon for his life, and +pass to Eber after his death. But Eber refused to +submit to the award, and demanded an immediate +partition of the new-won territory. This was agreed +to, and Eber took the southern half of Ireland, <q>from +the Boyne to the Wave of Cleena,</q><note place='foot'><p> +Cleena (<foreign lang='ga' rend='italic'>Cliodhna</foreign>) was a Danaan princess about whom a legend +is told connected with the Bay of Glandore in Co. Cork. See +p. 127. +</p></note> while Eremon +occupied the north. But even so the brethren could +not be at peace, and after a short while war broke out +between them. Eber was slain, and Eremon became +sole King of Ireland, which he ruled from Tara, the +traditional seat of that central authority which was +always a dream of the Irish mind, but never a reality of +Irish history. +</p> + +<p> +<hi rend='bold'>Tiernmas and Crom Cruach</hi> +</p> + +<p> +Of the kings who succeeded Eremon, and the battles +they fought and the forests they cleared away and the +rivers and lakes that broke out in their reign, there is +little of note to record till we come to the reign of +Tiernmas, fifth in succession from Eremon. He is said +<pb n='149' id='page149'/> +to have introduced into Ireland the worship of Crom +Cruach, on Moyslaught (The Plain of Adoration<note place='foot'><p> +See <ref target='page85'>p. 85</ref>. +</p></note>), and +to have perished himself with three-fourths of his +people while worshipping this idol on November Eve, +the period when the reign of winter was inaugurated. +Crom Cruach was no doubt a solar deity, but no figure +at all resembling him can be identified among the +Danaan divinities. Tiernmas also, it is said, found the +first gold-mine in Ireland, and introduced variegated +colours into the clothing of the people. A slave might +wear but one colour, a peasant two, a soldier three, a +wealthy landowner four, a provincial chief five, and an +Ollav, or royal person, six. Ollav was a term applied to +a certain Druidic rank; it meant much the same as +<q>doctor,</q> in the sense of a learned man—a master of +science. It is a characteristic trait that the Ollav is +endowed with a distinction equal to that of a king. +</p> + +<p> +<hi rend='bold'>Ollav Fōla</hi> +</p> + +<p> +The most distinguished Ollav of Ireland was also a +king, the celebrated Ollav Fōla, who is supposed to +have been eighteenth from Eremon and to have reigned +about 1000 B.C. He was the Lycurgus or Solon of +Ireland, giving to the country a code of legislature, +and also subdividing it, under the High King at Tara, +among the provincial chiefs, to each of whom his proper +rights and obligations were allotted. To Ollav Fōla is +also attributed the foundation of an institution which, +whatever its origin, became of great importance in +Ireland—the great triennial Fair or Festival at Tara, +where the sub-kings and chiefs, bards, historians, and +musicians from all parts of Ireland assembled to make +up the genealogical records of the clan chieftainships, to +enact laws, hear disputed cases, settle succession, and so +<pb n='150' id='page150'/> +forth; all these political and legislative labours being +lightened by song and feast. It was a stringent law +that at this season all enmities must be laid aside; no +man might lift his hand against another, or even institute +a legal process, while the Assembly at Tara was +in progress. Of all political and national institutions +of this kind Ollav Fōla was regarded as the +traditional founder, just as Goban the Smith was the +founder of artistry and handicraft, and Amergin of +poetry. But whether the Milesian king had any more +objective reality than the other more obviously mythical +figures it is hard to say. He is supposed to have +been buried in the great tumulus at Loughcrew, in +Westmeath. +</p> + +<p> +<hi rend='bold'>Kimbay and the Founding of Emain Macha</hi> +</p> + +<p> +With Kimbay (<hi rend='italic'>Cimbaoth</hi>), about 300 B.C., we come to +a landmark in history. <q>All the historical records of +the Irish, prior to Kimbay, were dubious</q>—so, with +remarkable critical acumen for his age, wrote the +eleventh-century historian Tierna of Clonmacnois.<note place='foot'><p> +<q><foreign lang='la'>Omnia monumenta Scotorum ante Cimbaoth incerta erant.</foreign></q> +Tierna, who died in 1088, was Abbot of Clonmacnois, a great monastic +and educational centre in mediæval Ireland. +</p></note> +There is much that is dubious in those that follow, but +we are certainly on firmer historical ground. With +the reign of Kimbay one great fact emerges into light: +we have the foundation of the kingdom of Ulster at +its centre, Emain Macha, a name redolent to the Irish +student of legendary splendour and heroism. Emain +Macha is now represented by the grassy ramparts of +a great hill-fortress close to Ard Macha (Armagh). +According to one of the derivations offered in Keating's +<q>History of Ireland,</q> <foreign lang='ga' rend='italic'>Emain</foreign> is derived from <foreign lang='ga' rend='italic'>eo</foreign>, a bodkin, +and <foreign lang='ga' rend='italic'>muin</foreign>, the neck, the word being thus equivalent to +<pb n='151' id='page151'/> +<q>brooch,</q> and Emain Macha means the Brooch of +Macha. An Irish brooch was a large circular wheel of +gold or bronze, crossed by a long pin, and the great +circular rampart surrounding a Celtic fortress might +well be imaginatively likened to the brooch or a +giantess guarding her cloak, or territory.<note place='foot'><p> +Compare the fine poem of a modern Celtic writer (Sir Samuel +Ferguson), <q>The Widow's Cloak</q>—<hi rend='italic'>i.e.</hi>, the British Empire in the +days of Queen Victoria. +</p></note> The legend +of Macha tells that she was the daughter of Red Hugh, +an Ulster prince who had two brothers, Dithorba and +Kimbay. They agreed to enjoy, each in turn, the +sovranty of Ireland. Red Hugh came first, but on his +death Macha refused to give up the realm and fought +Dithorba for it, whom she conquered and slew. She +then, in equally masterful manner, compelled Kimbay +to wed her, and ruled all Ireland as queen. I give +the rest of the tale in the words of Standish O'Grady: +</p> + +<p> +<q>The five sons of Dithorba, having been expelled +out of Ulster, fled across the Shannon, and in the west +of the kingdom plotted against Macha. Then the +Queen went down alone into Connacht and found the +brothers in the forest, where, wearied with the chase, +they were cooking a wild boar which they had slain, +and were carousing before a fire which they had kindled. +She appeared in her grimmest aspect, as the war-goddess, +red all over, terrible and hideous as war itself +but with bright and flashing eyes. One by one the +brothers were inflamed by her sinister beauty, and one +by one she overpowered and bound them. Then she +lifted her burthen of champions upon her back and +returned with them into the north. With the spear of +her brooch she marked out on the plain the circuit of +the city of Emain Macha, whose ramparts and trenches +<pb n='152' id='page152'/> +were constructed by the captive princes, labouring like +slaves under her command.</q> +</p> + +<p> +<q>The underlying idea of all this class of legend,</q> +remarks Mr. O'Grady, <q>is that if men cannot master +war, war will master them; and that those who +aspired to the Ard-Rieship [High-Kingship] of all +Erin must have the war-gods on their side.</q><note place='foot'><p> +<q>Critical History of Ireland,</q> p. 180. +</p></note> +</p> + +<p> +Macha is an instance of the intermingling of the +attributes of the Danaan with the human race of which +I have already spoken. +</p> + +<p> +<hi rend='bold'>Laery and Covac</hi> +</p> + +<p> +The next king who comes into legendary prominence +is Ugainy the Great, who is said to have ruled not only +all Ireland, but a great part of Western Europe, and to +have wedded a Gaulish princess named Kesair. He +had two sons, Laery and Covac. The former inherited +the kingdom, but Covac, consumed and sick with envy, +sought to slay him, and asked the advice of a Druid +as to how this could be managed, since Laery, justly +suspicious, never would visit him without an armed +escort. The Druid bade him feign death, and have +word sent to his brother that he was on his bier ready +for burial. This Covac did, and when Laery arrived +and bent over the supposed corpse Covac stabbed him +to the heart, and slew also one of his sons, Ailill,<note place='foot'><p> +Pronounced <q>El´yill.</q> +</p></note> who +attended him. Then Covac ascended the throne, and +straightway his illness left him. +</p> + +<p> +<hi rend='bold'>Legends of Maon, Son of Ailill</hi> +</p> + +<p> +He did a brutal deed, however, upon a son of +Ailill's named Maon, about whom a number of legends +<pb n='153' id='page153'/> +cluster. Maon, as a child, was brought into Covac's +presence, and was there compelled, says Keating, to +swallow a portion of his father's and grandfather's +hearts, and also a mouse with her young. From the +disgust he felt, the child lost his speech, and seeing +him dumb, and therefore innocuous, Covac let him go. +The boy was then taken into Munster, to the kingdom +of Feramorc, of which Scoriath was king, and remained +with him some time, but afterwards went to Gaul, his +great-grandmother Kesair's country, where his guards +told the king that he was heir to the throne of Ireland, +and he was treated with great honour and grew up into +a noble youth. But he left behind him in the heart of +Moriath, daughter of the King of Feramorc, a passion +that could not be stilled, and she resolved to bring him +back to Ireland. She accordingly equipped her father's +harper, Craftiny, with many rich gifts, and wrote for +him a love-lay, in which her passion for Maon was set +forth, and to which Craftiny composed an enchanting +melody. Arrived in France, Craftiny made his way to +the king's court, and found occasion to pour out his lay +to Maon. So deeply stirred was he by the beauty and +passion of the song that his speech returned to him +and he broke out into praises of it, and was thenceforth +dumb no more. The King of Gaul then equipped him +with an armed force and sent him to Ireland to regain +his kingdom. Learning that Covac was at a place near +at hand named Dinrigh, Maon and his body of Gauls +made a sudden attack upon him and slew him there +and then, with all his nobles and guards. After the +slaughter a Druid of Covac's company asked one of +the Gauls who their leader was. <q>The Mariner</q> +(<hi rend='italic'>Loingseach</hi>), replied the Gaul, meaning the captain of +the fleet—<hi rend='italic'>i.e.</hi>, Maon. <q>Can he speak?</q> inquired the +Druid, who had begun to suspect the truth. <q>He +<pb n='154' id='page154'/> +does speak</q> (<hi rend='italic'>Labraidh</hi>), said the man; and henceforth +the name <q>Labra the Mariner</q> clung to Maon son of +Ailill, nor was he known by any other. He then +sought out Moriath, wedded her, and reigned over +Ireland ten years. +</p> + +<p> +From this invasion of the Gauls the name of the +province of Leinster is traditionally derived. They were +armed with spears having broad blue-green iron heads +called <foreign lang='ga' rend='italic'>laighne</foreign> (pronounced <q>lyna</q>), and as they were +allotted lands in Leinster and settled there, the province +was called in Irish <foreign lang='ga' rend='italic'>Laighin</foreign> (<q>Ly-in</q>) after them—the +Province of the Spearmen.<note place='foot'><p> +The ending <hi rend='italic'>ster</hi> in three of the names of the Irish provinces is +of Norse origin, and is a relic of the Viking conquests in Ireland. +Connacht, where the Vikings did not penetrate, alone preserves its +Irish name unmodified. Ulster (in Irish <foreign lang='ga' rend='italic'>Ulaidh</foreign>) is supposed to +derive its name from Ollav Fōla, Munster (<foreign lang='ga' rend='italic'>Mumhan</foreign>) from King +Eocho Mumho, tenth in succession from Eremon, and Connacht +was <q>the land of the children of Conn</q>—he who was called Conn +of the Hundred Battles, and who died A.D. 157. +</p></note> +</p> + +<p> +Of Labra the Mariner, after his accession, a curious +tale is told. He was accustomed, it is said, to have his +hair cropped but once a year, and the man to do this +was chosen by lot, and was immediately afterwards put +to death. The reason of this was that, like King Midas +in the similar Greek myth, he had long ears like those +of a horse, and he would not have this deformity known. +Once it fell, however, that the person chosen to crop +his hair was the only son of a poor widow, by whose +tears and entreaties the king was prevailed upon to let +him live, on condition that he swore by the Wind and +Sun to tell no man what he might see. The oath was +taken, and the young man returned to his mother. But +by-and-by the secret so preyed on his mind that he fell +into a sore sickness, and was near to death, when a wise +Druid was called in to heal him. <q>It is the secret that +<pb n='155' id='page155'/> +is killing him,</q> said the Druid, <q>and he will never be +well till he reveals it. Let him therefore go along the +high-road till he come to a place where four roads meet. +Let him there turn to the right, and the first tree he +shall meet on the road, let him tell his secret to that, +and he shall be rid of it, and recover.</q> So the youth +did; and the first tree was a willow. He laid his lips +close to the bark, whispered his secret to it, and went +home, light-hearted as of old. But it chanced that +shortly after this the harper Craftiny broke his harp and +needed a new one, and as luck would have it the first +suitable tree he came to was the willow that had the +king's secret. He cut it down, made his harp from it, +and performed that night as usual in the king's hall; +when, to the amazement of all, as soon as the harper +touched the strings the assembled guests heard them +chime the words, <q>Two horse's ears hath Labra the +Mariner.</q> The king then, seeing that the secret was +out, plucked off his hood and showed himself plainly; +nor was any man put to death again on account of this +mystery. We have seen that the compelling power of +Craftiny's music had formerly cured Labra's dumbness. +The sense of something magical in music, as though +supernatural powers spoke through it, is of constant +recurrence in Irish legend. +</p> + +<p> +<hi rend='bold'>Legend-Cycle of Conary Mōr</hi> +</p> + +<p> +We now come to a cycle of legends centering on, or +rather closing with, the wonderful figure of the High +King Conary Mōr—a cycle so charged with splendour, +mystery, and romance that to do it justice would require +far more space than can be given to it within the limits +of this work.<note place='foot'><p> +The reader may, however, be referred to the tale of Etain and +Midir as given in full by A.H. Leahy (<q>Heroic Romances of +Ireland</q>), and by the writer in his <q>High Deeds of Finn,</q> and to +the tale of Conary rendered by Sir S. Ferguson (<q>Poems,</q> 1886), in +what Dr. Whitley Stokes has described as the noblest poem ever +written by an Irishman. +</p></note> +</p> + +<pb n='156' id='page156'/> + +<p> +<hi rend='bold'>Etain in Fairyland</hi> +</p> + +<p> +The preliminary events of the cycle are transacted +in the <q>Land of Youth,</q> the mystic country of the +People of Dana after their dispossession by the Children +of Miled. Midir the Proud son of the Dagda, a Danaan +prince dwelling on Slieve Callary, had a wife named +Fuamnach. After a while he took to himself another +bride, Etain, whose beauty and grace were beyond +compare, so that <q>as fair as Etain</q> became a proverbial +comparison for any beauty that exceeded all other +standards. Fuamnach therefore became jealous of her +rival, and having by magic art changed her into a +butterfly, she raised a tempest that drove her forth from +the palace, and kept her for seven years buffeted hither +and thither throughout the length and breadth of Erin. +At last, however, a chance gust of wind blew her through +a window of the fairy palace of Angus on the Boyne. +The immortals cannot be hidden from each other, and +Angus knew what she was. Unable to release her +altogether from the spell of Fuamnach, he made a sunny +bower for her, and planted round it all manner of +choice and honey-laden flowers, on which she lived as +long as she was with him, while in the secrecy of the +night he restored her to her own form and enjoyed her +love. In time, however, her refuge was discovered by +Fuamnach; again the magic tempest descended upon +her and drove her forth; and this time a singular fate +was hers. Blown into the palace of an Ulster chieftain +named Etar, she fell into the drinking-cup of Etar's +wife just as the latter was about to drink. She was +swallowed in the draught, and in due time, having +<pb n='157' id='page157'/> +passed into the womb of Etar's wife, she was born as +an apparently mortal child, and grew up to maidenhood +knowing nothing of her real nature and ancestry. +</p> + +<p> +<hi rend='bold'>Eochy and Etain</hi> +</p> + +<p> +About this time it happened that the High King of +Ireland, Eochy,<note place='foot'><p> +Pronounced <q>Yeo´hee.</q> +</p></note> being wifeless and urged by the nobles +of his land to take a queen—<q>for without thou do +so,</q> they said, <q>we will not bring our wives to the +Assembly at Tara</q>—sent forth to inquire for a fair and +noble maiden to share his throne. The messengers +report that Etain, daughter of Etar, is the fairest maiden +in Ireland, and the king journeys forth to visit her. A +piece of description here follows which is one of the +most highly wrought and splendid in Celtic or perhaps +in any literature. Eochy finds Etain with her maidens +by a spring of water, whither she had gone forth to +wash her hair: +</p> + +<p> +<q>A clear comb of silver was held in her hand, the +comb was adorned with gold; and near her, as for +washing, was a bason of silver whereon four birds had +been chased, and there were little bright gems of +carbuncles on the rims of the bason. A bright purple +mantle waved round her; and beneath it was another +mantle ornamented with silver fringes: the outer +mantle was clasped over her bosom with a golden +brooch. A tunic she wore with a long hood that +might cover her head attached to it; it was stiff and +glossy with green silk beneath red embroidery of gold, +and was clasped over her breasts with marvellously +wrought clasps of silver and gold; so that men saw +the bright gold and the green silk flashing against the +sun. On her head were two tresses of golden hair, +<pb n='158' id='page158'/> +and each tress had been plaited into four strands; at +the end of each strand was a little ball of gold. And +there was that maiden undoing her hair that she might +wash it, her two arms out through the armholes of her +smock. Each of her two arms was as white as the +snow of a single night, and each of her cheeks was as +rosy as the foxglove. Even and small were the teeth +in her head, and they shone like pearls. Her eyes +were as blue as a hyacinth, her lips delicate and +crimson; very high, soft and white were her shoulders. +Tender, polished and white were her wrists; her +fingers long and of great whiteness; her nails were +beautiful and pink. White as snow, or the foam of a +wave, was her neck; long was it, slender, and as soft as +silk. Smooth and white were her thighs; her knees +were round and firm and white; her ankles were as +straight as the rule of a carpenter. Her feet were slim +and as white as the ocean's foam; evenly set were her +eyes; her eyebrows were of a bluish black, such as you +see upon the shell of a beetle. Never a maid fairer +than she, or more worthy of love, was till then seen by +the eyes of men; and it seemed to them that she must +be one of those that have come from the fairy mounds.</q><note place='foot'><p> +I quote Mr. A.H. Leahy's translation from a fifteenth-century +Egerton manuscript (<q>Heroic Romances of Ireland,</q> vol. i. p. 12). +The story is, however, found in much more ancient authorities. +</p></note> +</p> + +<p> +The king wooed her and made her his wife, and +brought her back to Tara. +</p> + +<p> +<hi rend='bold'>The Love-Story of Ailill</hi> +</p> + +<p> +It happened that the king had a brother named +Ailill, who, on seeing Etain, was so smitten with her +beauty that he fell sick of the intensity of his passion +and wasted almost to death. While he was in +this condition Eochy had to make a royal progress +<pb n='159' id='page159'/> +through Ireland. He left his brother—the cause of +whose malady none suspected—in Etain's care, bidding +her do what she could for him, and, if he died, to bury +him with due ceremonies and erect an Ogham stone +above his grave.<note place='foot'><p> +Ogham letters, which were composed of straight lines arranged +in a certain order about the axis formed by the edge of a squared +pillar-stone, were used for sepulchral inscription and writing +generally before the introduction of the Roman alphabet in Ireland. +</p></note> Etain goes to visit the brother; she +inquires the cause of his illness; he speaks to her in +enigmas, but at last, moved beyond control by her +tenderness, he breaks out in an avowal of his passion. +His description of the yearning of hopeless love is a +lyric of extraordinary intensity. <q>It is closer than the +skin,</q> he cries, <q>it is like a battle with a spectre, it +overwhelms like a flood, it is a weapon under the sea, +it is a passion for an echo.</q> By <q>a weapon under the +sea</q> the poet means that love is like one of the secret +treasures of the fairy-folk in the kingdom of Mananan—as +wonderful and as unattainable. +</p> + +<p> +Etain is now in some perplexity; but she decides, +with a kind of naïve good-nature, that although she is +not in the least in love with Ailill, she cannot see a +man die of longing for her, and she promises to be +his. Possibly we are to understand here that she was +prompted by the fairy nature, ignorant of good and +evil, and alive only to pleasure and to suffering. It +must be said, however, that in the Irish myths in +general this, as we may call it, <q>fairy</q> view of morality +is the one generally prevalent both among Danaans and +mortals—both alike strike one as morally irresponsible. +</p> + +<p> +Etain now arranges a tryst with Ailill in a house +outside of Tara—for she will not do what she calls her +<q>glorious crime</q> in the king's palace. But Ailill on +the eve of the appointed day falls into a profound +<pb n='160' id='page160'/> +slumber and misses his appointment. A being in his +shape does, however, come to Etain, but merely to +speak coldly and sorrowfully of his malady, and departs +again. When the two meet once more the situation +is altogether changed. In Ailill's enchanted sleep his +unholy passion for the queen has passed entirely away. +Etain, on the other hand, becomes aware that behind the +visible events there are mysteries which she does not +understand. +</p> + +<p> +<hi rend='bold'>Midir the Proud</hi> +</p> + +<p> +The explanation soon follows. The being who came +to her in the shape of Ailill was her Danaan husband, +Midir the Proud. He now comes to woo her in his true +shape, beautiful and nobly apparelled, and entreats her +to fly with him to the Land of Youth, where she can +be safe henceforward, since her persecutor, Fuamnach, +is dead. He it was who shed upon Ailill's eyes the +magic slumber. His description of the fairyland to +which he invites her is given in verses of great +beauty: +</p> + +<p> +<hi rend='bold'>The Land of Youth</hi> +</p> + +<lg> +<l><q rend='post: none'>O fair-haired woman, will you come with me to the marvellous +land, full of music, where the hair is primrose-yellow +and the body white as snow?</q></l> +<l><q rend='pre: none; post: none'>There none speaks of <q>mine</q> or <q>thine</q>—white are the +teeth and black the brows; eyes flash with many-coloured +lights, and the hue of the foxglove is on every cheek.</q></l> +<l>Pleasant to the eye are the plains of Erin, but they are a +desert to the Great Plain.</l> +<l>Heady is the ale of Erin, but the ale of the Great Plain is +headier.</l> +<l>It is one of the wonders of that land that youth does not +change into age.</l> +<l>Smooth and sweet are the streams that flow through it; +mead and wine abound of every kind; there men are +<pb n='161' id='page161'/> +all fair, without blemish; there women conceive without sin.</l> +<l>We see around us on every side, yet no man seeth us; the +cloud of the sin of Adam hides us from their observation.</l> +<l><q rend='post: none'>O lady, if thou wilt come to my strong people, the purest +of gold shall be on thy head—thy meat shall be swine's +flesh unsalted,<note place='foot'><p> +The reference is to the magic swine of Mananan, which were +killed and eaten afresh every day, and whose meat preserved the +eternal youth of the People of Dana. +</p></note> new milk and mead shall thou drink +with me there, O fair-haired woman.<corr sic='’'></corr></q></l> +</lg> + +<p> +I have given this remarkable lyric at length because, +though Christian and ascetic ideas are obviously +discernible in it, it represents on the whole the pagan +and mythical conception of the Land of Youth, the +country of the Dead. +</p> + +<p> +Etain, however, is by no means ready to go away +with a stranger and to desert the High King for a man +<q>without name or lineage.</q> Midir tells her who he +is, and all her own history of which, in her present +incarnation, she knows nothing; and he adds that it +was one thousand and twelve years from Etain's birth +in the Land of Youth till she was born a mortal child +to the wife of Etar. Ultimately Etain agrees to return +with Midir to her ancient home, but only on condition +that the king will agree to their severance, and with +this Midir has to be content for the time. +</p> + +<p> +<hi rend='bold'>A Game of Chess</hi> +</p> + +<p> +Shortly afterwards he appears to King Eochy, as +already related,<note place='foot'><p> +See <ref target='page124'>p. 124</ref>. +</p></note> on the Hill of Tara. He tells the +king that he has come to play a game of chess with +him, and produces a chessboard of silver with pieces of +gold studded with jewels. To be a skilful chess-player +was a necessary accomplishment of kings and nobles in +<pb n='162' id='page162'/> +Ireland, and Eochy enters into the game with zest. +Midir allows him to win game after game, and in payment +for his losses he performs by magic all kinds of +tasks for Eochy, reclaiming land, clearing forests, and +building causeways across bogs—here we have a touch +of the popular conception of the Danaans as earth +deities associated with agriculture and fertility. At +last, having excited Eochy's cupidity and made him +believe himself the better player, he proposes a final +game, the stakes to be at the pleasure of the victor +after the game is over. Eochy is now defeated. +</p> + +<p> +<q>My stake is forfeit to thee,</q> said Eochy. +</p> + +<p> +<q>Had I wished it, it had been forfeit long ago,</q> +said Midir. +</p> + +<p> +<q>What is it that thou desirest me to grant?</q> said +Eochy. +</p> + +<p> +<q>That I may hold Etain in my arms and obtain a +kiss from her,</q> said Midir. +</p> + +<p> +The king was silent for a while; then he said: <q>One +month from to-day thou shalt come, and the thing thou +desirest shall be granted thee.</q> +</p> + +<p> +<hi rend='bold'>Midir and Etain</hi> +</p> + +<p> +Eochy's mind foreboded evil, and when the appointed +day came he caused the palace of Tara to be surrounded +by a great host of armed men to keep Midir +out. All was in vain, however; as the king sat at the +feast, while Etain handed round the wine, Midir, more +glorious than ever, suddenly stood in their midst. +Holding his spears in his left hand, he threw his right +around Etain, and the couple rose lightly in the air +and disappeared through a roof-window in the palace. +Angry and bewildered, the king and his warriors rushed +out of doors, but all they could see was two white +swans that circled in the air above the palace, and then +<pb n='163' id='page163'/> +departed in long, steady flight towards the fairy mountain +of Slievenamon. And thus Queen Etain rejoined +her kindred. +</p> + +<p> +<hi rend='bold'>War with Fairyland</hi> +</p> + +<p> +Eochy, however, would not accept defeat, and now +ensues what I think is the earliest recorded war with +Fairyland since the first dispossession of the Danaans. +After searching Ireland for his wife in vain, he summoned +to his aid the Druid Dalan. Dalan tried for a +year by every means in his power to find out where she +was. At last he made what seems to have been an +operation of wizardry of special strength—<q>he made +three wands of yew, and upon the wands he wrote an +ogham; and by the keys of wisdom that he had, and +by the ogham, it was revealed to him that Etain was in +the fairy mound of Bri-Leith, and that Midir had borne +her thither.</q> +</p> + +<p> +Eochy then assembled his forces to storm and +destroy the fairy mound in which was the palace of +Midir. It is said that he was nine years digging up +one mound after another, while Midir and his folk +repaired the devastation as fast as it was made. At +last Midir, driven to the last stronghold, attempted a +stratagem—he offered to give up Etain, and sent her +with fifty handmaids to the king, but made them all so +much alike that Eochy could not distinguish the true +Etain from her images. She herself, it is said, gave +him a sign by which to know her. The motive of the +tale, including the choice of the mortal rather than the +god, reminds one of the beautiful Hindu legend of +Damayanti and Nala. Eochy regained his queen, who +lived with him till his death, ten years afterwards, and +bore him one daughter, who was named Etain, like +herself. +</p> + +<pb n='164' id='page164'/> + +<p> +<hi rend='bold'>The Tale of Conary Mōr</hi> +</p> + +<p> +From this Etain ultimately sprang the great king +Conary Mōr, who shines in Irish legend as the supreme +type of royal splendour, power, and beneficence, and +whose overthrow and death were compassed by the +Danaans in vengeance for the devastation of their sacred +dwellings by Eochy. The tale in which the death of +Conary is related is one of the most antique and +barbaric in conception of all Irish legends, but it has +a magnificence of imagination which no other can rival. +To this great story the tale of Etain and Midir may be +regarded as what the Irish called a <foreign lang='ga' rend='italic'>priomscel</foreign>, <q>introductory +tale,</q> showing the more remote origin of the +events related. The genealogy of Conary Mōr will +help the reader to understand the connexion of events. +</p> + +<!-- +<pgIf output='txt'> +<then> +--> +<p rend='white-space: pre'> + Eochy=Etain. + | + Cormac, King=Etain Oig (Etain the younger). + of Ulster. | + | +Eterskel, King=Messbuachalla (the cowherd's fosterling). +of Erin. | + | + Conary Mōr. +</p> +<!-- +</then> +</pgIf> +<pgIf output='html'> +<then> +<![CDATA[<p style='text-align: center'><img src='images/ill-167.png' +alt='Eochy=Etain. Cormac, King of Ulster.=Etain Oig (Etain the younger). +Eterskel, King of Erin.=Messbuachalla (the cowherd's fosterling). +Conary Mōr.'/></p> +]]> +</then> +<else> +<p> +<figure url='images/ill-167.png'></figure> +</p> +</else> +</pgIf> +--> +<p> +<hi rend='bold'>The Law of the Geis</hi> +</p> + +<p> +The tale of Conary introduces us for the first time +to the law or institution of the <foreign lang='ga' rend='italic'>geis</foreign>, which plays henceforward +a very important part in Irish legend, the +violation or observance of a <foreign lang='ga' rend='italic'>geis</foreign> being frequently the +turning-point in a tragic narrative. We must therefore +delay a moment to explain to the reader exactly +what this peculiar institution was. +</p> + +<p> +Dineen's <q>Irish Dictionary</q> explains the word <foreign lang='ga' rend='italic'>geis</foreign> +<pb n='165' id='page165'/> +(pronounced <q>gaysh</q>—plural, <q>gaysha</q>) as meaning +<q>a bond, a spell, a prohibition, a taboo, a magical +injunction, the violation of which led to misfortune and +death.</q><note place='foot'><p> +The meaning quoted will be found in the Dictionary under the +alternative form <foreign lang='ga' rend='italic'>geas</foreign> +</p></note> Every Irish chieftain or personage of note +had certain <foreign lang='ga' rend='italic'>geise</foreign> peculiar to himself which he must not +transgress. These <foreign lang='ga' rend='italic'>geise</foreign> had sometimes reference to a +code of chivalry—thus Dermot of the Love-spot, when +appealed to by Grania to take her away from Finn, is +under <foreign lang='ga' rend='italic'>geise</foreign> not to refuse protection to a woman. Or they +may be merely superstitious or fantastic—thus Conary, +as one of his <foreign lang='ga' rend='italic'>geise</foreign>, is forbidden to follow three red horsemen +on a road, nor must he kill birds (this is because, as +we shall see, his totem was a bird). It is a <foreign lang='ga' rend='italic'>geis</foreign> to the +Ulster champion, Fergus mac Roy, that he must not +refuse an invitation to a feast; on this turns the Tragedy +of the Sons of Usnach. It is not at all clear who imposed +these <foreign lang='ga' rend='italic'>geise</foreign> or how any one found out what his personal +<foreign lang='ga' rend='italic'>geise</foreign> were—all that was doubtless an affair of the +Druids. But they were regarded as sacred obligations, +and the worst misfortunes were to be apprehended from +breaking them. Originally, no doubt, they were regarded +as a means of keeping oneself in proper relations +with the other world—the world of Faëry—and were +akin to the well-known Polynesian practice of the +<q>tabu.</q> I prefer, however, to retain the Irish word +as the only fitting one for the Irish practice. +</p> + +<p> +<hi rend='bold'>The Cowherd's Fosterling</hi> +</p> + +<p> +We now return to follow the fortunes of Etain's +great-grandson, Conary. Her daughter, Etain Oig, as +we have seen from the genealogical table, married +Cormac, King of Ulster. She bore her husband no +children save one daughter only. Embittered by her +<pb n='166' id='page166'/> +barrenness and his want of an heir, the king put away +Etain, and ordered her infant to be abandoned and +thrown into a pit. <q>Then his two thralls take her to a +pit, and she smiles a laughing smile at them as they were +putting her into it.</q><note place='foot'><p> +I quote from Whitley Stokes' translation, <title rend='italic'>Revue Celtique</title>, January +1901, and succeeding numbers. +</p></note> After that they cannot leave her +to die, and they carry her to a cowherd of Eterskel, +King of Tara, by whom she is fostered and taught <q>till +she became a good embroidress and there was not in +Ireland a king's daughter dearer than she.</q> Hence the +name she bore, Messbuachalla (<q>Messboo´hala</q>), which +means <q>the cowherd's foster-child.</q> +</p> + +<p> +For fear of her being discovered, the cowherds keep +the maiden in a house of wickerwork having only a +roof-opening. But one of King Eterskel's folk has the +curiosity to climb up and look in, and sees there the +fairest maiden in Ireland. He bears word to the king, +who orders an opening to be made in the wall and the +maiden fetched forth, for the king was childless, and +it had been prophesied to him by his Druid that a +woman of unknown race would bear him a son. Then +said the king: <q>This is the woman that has been +prophesied to me.</q> +</p> + +<p> +<hi rend='bold'>Parentage and Birth of Conary</hi> +</p> + +<p> +Before her release, however, she is visited by a +denizen from the Land of Youth. A great bird comes +down through her roof-window. On the floor of the +hut his bird-plumage falls from him and reveals a +glorious youth. Like Danaë, like Leda, like Ethlinn +daughter of Balor, she gives her love to the god. Ere +they part he tells her that she will be taken to the +king, but that she will bear to her Danaan lover a son +<pb n='167' id='page167'/> +whose name shall be Conary, and that it shall be +forbidden to him to go a-hunting after birds. +</p> + +<p> +So Conary was born, and grew up into a wise and +noble youth, and he was fostered with a lord named +Desa, whose three great-grandsons grew up with him +from childhood. Their names were Ferlee and Fergar +and Ferrogan; and Conary, it is said, loved them well +and taught them his wisdom. +</p> + +<p> +<hi rend='bold'>Conary the High King</hi> +</p> + +<p> +Then King Eterskel died, and a successor had to be +appointed. In Ireland the eldest son did not succeed +to the throne or chieftaincy as a matter of right, but +the ablest and best of the family at the time was +supposed to be selected by the clan. In this tale we +have a curious account of this selection by means of +divination. A <q>bull-feast</q> was held—<hi rend='italic'>i.e.</hi>, a bull was +slain, and the diviner would <q>eat his fill and drink its +broth</q>; then he went to bed, where a truth-compelling +spell was chanted over him. Whoever he saw in his +dream would be king. So at Ægira, in Achæa, as Whitley +Stokes points out, the priestess of Earth drank the fresh +blood of a bull before descending into the cave to prophesy. +The dreamer cried in his sleep that he saw a +naked man going towards Tara with a stone in his sling. +</p> + +<p> +The bull-feast was held at Tara, but Conary was +then with his three foster-brothers playing a game on +the Plains of Liffey. They separated, Conary going +towards Dublin, where he saw before him a flock of +great birds, wonderful in colour and beauty. He drove +after them in his chariot, but the birds would go a +spear-cast in front and light, and fly on again, never +letting him come up with them till they reached the +sea-shore. Then he lighted down from his chariot and +took out his sling to cast at them, whereupon they +<pb n='168' id='page168'/> +changed into armed men and turned on him with +spears and swords. One of them, however, protected +him, and said: <q>I am Nemglan, king of thy father's +birds; and thou hast been forbidden to cast at birds, +for here there is no one but is thy kin.</q> <q>Till to-day,</q> +said Conary, <q>I knew not this.</q> +</p> + +<p> +<q>Go to Tara to-night,</q> said Nemglan; <q>the bull-feast +is there, and through it thou shalt be made king. +A man stark naked, who shall go at the end of the +night along one of the roads to Tara, having a stone +and a sling—'tis he that shall be king.</q> +</p> + +<p> +So Conary stripped off his raiment and went naked +through the night to Tara, where all the roads were +being watched by chiefs having changes of royal raiment +with them to clothe the man who should come according +to the prophecy. When Conary meets them they +clothe him and bring him in, and he is proclaimed +King of Erin. +</p> + +<p> +<hi rend='bold'>Conary's Geise</hi> +</p> + +<p> +A long list of his <foreign lang='ga' rend='italic'>geise</foreign> is here given, which are said +to have been declared to him by Nemglan. <q>The +bird-reign shall be noble,</q> said he, <q rend='post: none'>and these shall be +thy <foreign lang='ga' rend='italic'>geise</foreign></q>: +</p> + +<lg> +<l><q rend='post: none'>Thou shalt not go right-handwise round Tara, nor left-handwise +round Bregia</q>,<note place='foot'><p> +Bregia was the great plain lying eastwards of Tara between +Boyne and Liffey +</p></note></l> +<l rend='margin-left: 1'>Thou shalt not hunt the evil-beasts of Cerna,</l> +<l rend='margin-left: 1'>Thou shalt not go out every ninth night beyond Tara.</l> +<l rend='margin-left: 1'>Thou shalt not sleep in a house from which firelight shows +after sunset, or in which light can be seen from +without.</l> +<l rend='margin-left: 1'>No three Reds shall go before thee to the house of Red.</l> +<l rend='margin-left: 1'>No rapine shall be wrought in thy reign.</l> +<pb n='169' id='page169'/> +<l rend='margin-left: 1'>After sunset, no one woman alone or man alone shall enter +the house in which thou art.</l> +<l rend='margin-left: 1'><q rend='pre: none'>Thou shalt not interfere in a quarrel between two of thy +thralls.</q></l> +</lg> + +<p> +Conary then entered upon his reign, which was +marked by the fair seasons and bounteous harvests +always associated in the Irish mind with the reign +of a good king. Foreign ships came to the ports. +Oak-mast for the swine was up to the knees every +autumn; the rivers swarmed with fish. <q>No one slew +another in Erin during his reign, and to every one in +Erin his fellow's voice seemed as sweet as the strings of +lutes. From mid-spring to mid-autumn no wind disturbed +a cow's tail.</q> +</p> + +<p> +<hi rend='bold'>Beginning of the Vengeance</hi> +</p> + +<p> +Disturbance, however, came from another source. +Conary had put down all raiding and rapine, and his +three foster-brothers, who were born reavers, took it ill. +They pursued their evil ways in pride and wilfulness, and +were at last captured red-handed. Conary would not +condemn them to death, as the people begged him to do, +but spared them for the sake of his kinship in fosterage. +They were, however, banished from Erin and bidden +to go raiding overseas, if raid they must. On the seas +they met another exiled chief, Ingcel the One-Eyed, son +of the King of Britain, and joining forces with him they +attacked the fortress in which Ingcel's father, mother, and +brothers were guests at the time, and all were destroyed +in a single night. It was then the turn of Ingcel to ask +their help in raiding the land of Erin, and gathering a +host of other outlawed men, including the seven Manés, +sons of Ailell and Maev of Connacht, besides Ferlee, +Fergar, and Ferrogan, they made a descent upon Ireland, +taking land on the Dublin coast near Howth. +</p> + +<pb n='170' id='page170'/> + +<p> +Meantime Conary had been lured by the machinations +of the Danaans into breaking one after another of +his <foreign lang='ga' rend='italic'>geise</foreign>. He settles a quarrel between two of his serfs +in Munster, and travelling back to Tara they see the +country around it lit with the glare of fires and wrapped +in clouds of smoke. A host from the North, they +think, must be raiding the country, and to escape it +Conary's company have to turn right-handwise round +Tara and then left-handwise round the Plain of Bregia. +But the smoke and flames were an illusion made by the +Fairy Folk, who are now drawing the toils closer round +the doomed king. On his way past Bregia he chases +<q>the evil beasts of Cerna</q>—whatever they were—<q>but +he saw it not till the chase was ended.</q> +</p> + +<p> +<hi rend='bold'>Da Derga's Hostel and the Three Reds</hi> +</p> + +<p> +Conary had now to find a resting-place for the night, +and he recollects that he is not far from the Hostel of +the Leinster lord, Da Derga, which gives its name to +this bardic tale.<note place='foot'><p> +<q>The Destruction of Da Derga's Hostel.</q> +</p></note> Conary had been generous to him +when Da Derga came visiting to Tara, and he determined +to seek his hospitality for the night. Da Derga dwelt +in a vast hall with seven doors near to the present town +of Dublin, probably at Donnybrook, on the high-road to +the south. As the cavalcade are journeying thither an +ominous incident occurs—Conary marks in front of them +on the road three horsemen clad all in red and riding +on red horses. He remembers his <foreign lang='ga' rend='italic'>geis</foreign> about the <q>three +Reds,</q> and sends a messenger forward to bid them fall +behind. But however the messenger lashes his horse +he fails to get nearer than the length of a spear-cast +to the three Red Riders. He shouts to them to turn +back and follow the king, but one of them, looking over +his shoulder, bids him ironically look out for <q>great +<pb n='171' id='page171'/> +news from a Hostel.</q> Again and again the messenger +is sent to them with promises of great reward if they +will fall behind instead of preceding Conary. At last +one of them chants a mystic and terrible strain. <q>Lo, +my son, great the news. Weary are the steeds we ride +—the steeds from the fairy mounds. Though we are +living, we are dead. Great are the signs: destruction +of life; sating of ravens; feeding of crows; strife of +slaughter; wetting of sword-edge; shields with broken +bosses after sundown. Lo, my son!</q> Then they ride +forward, and, alighting from their red steeds, fasten them +at the portal of Da Derga's Hostel and sit down inside. +<q>Derga,</q> it may be explained, means <q>red.</q> Conary +had therefore been preceded by three red horsemen to +the House of Red. <q>All my <foreign lang='ga' rend='italic'>geise</foreign>,</q> he remarks forebodingly, +<q>have seized me to-night.</q> +</p> + +<p> +<hi rend='bold'>Gathering of the Hosts</hi> +</p> + +<p> +From this point the story of Conary Mōr takes on +a character of supernatural vastness and mystery, the +imagination of the bardic narrator dilating, as it were, +with the approach of the crisis. Night has fallen, and +the pirate host of Ingcel is encamped on the shores of +Dublin Bay. They hear the noise of the royal cavalcade, +and a long-sighted messenger is sent out to discover what +it is. He brings back word of the glittering and multitudinous +host which has followed Conary to the Hostel. +A crashing noise is heard—Ingcel asks of Ferrogan +what it may be—it is the giant warrior mac Cecht striking +flint on steel to kindle fire for the king's feast. <q>God +send that Conary be not there to-night,</q> cry the sons of +Desa; <q>woe that he should be under the hurt of his +foes.</q> But Ingcel reminds them of their compact—he +had given them the plundering of his own father +and brethren; they cannot refuse to stand by him in the +<pb n='172' id='page172'/> +attack he meditates on Conary in the Hostel. A glare +of the fire lit by mac Cecht is now perceived by the +pirate host, shining through the wheels of the chariots +which are drawn up around the open doors of the Hostel. +Another of the <foreign lang='ga' rend='italic'>geise</foreign> of Conary has been broken. +</p> + +<p> +Ingcel and his host now proceed to build a great cairn +of stones, each man contributing one stone, so that there +may be a memorial of the fight, and also a record of +the number slain when each survivor removes his stone +again. +</p> + +<p> +<hi rend='bold'>The Morrigan</hi> +</p> + +<p> +The scene now shifts to the Hostel, where the king's +party has arrived and is preparing for the night. A +solitary woman comes to the door and seeks admission. +<q>As long as a weaver's beam were each of her two shins, +and they were as dark as the back of a stag-beetle. A +greyish, woolly mantle she wore. Her hair reached to +her knee. Her mouth was twisted to one side of her +head.</q> It was the Morrigan, the Danaan goddess of +Death and Destruction. She leant against the doorpost +of the house and looked evilly on the king and his +company. <q>Well, O woman,</q> said Conary, <q>if thou +art a witch, what seest thou for us?</q> <q>Truly I see +for thee,</q> she answered, <q>that neither fell nor flesh of +thine shall escape from the place into which thou hast +come, save what birds will bear away in their claws.</q> +She asks admission. Conary declares that his <foreign lang='ga' rend='italic'>geis</foreign> +forbids him to receive a solitary man or woman after +sunset. <q>If in sooth,</q> she says, <q>it has befallen the +king not to have room in his house for the meal and +bed of a solitary woman, they will be gotten apart +from him from some one possessing generosity.</q> <q>Let +her in, then,</q> says Conary, <q>though it is a <foreign lang='ga' rend='italic'>geis</foreign> of +mine.</q> +</p> + +<pb n='173' id='page173'/> + +<p> +<hi rend='bold'>Conary and his Retinue</hi> +</p> + +<p> +A lengthy and brilliant passage now follows describing +how Ingcel goes to spy out the state of affairs in +the Hostel. Peeping through the chariot-wheels, he +takes note of all he sees, and describes to the sons of +Desa the appearance and equipment of each prince and +mighty man in Conary's retinue, while Ferrogan and +his brother declare who he is and what destruction he +will work in the coming fight. There is Cormac, son +of Conor, King of Ulster, the fair and good; there are +three huge, black and black-robed warriors of the +Picts; there is Conary's steward, with bristling hair, +who settles every dispute—a needle would be heard +falling when he raises his voice to speak, and he bears +a staff of office the size of a mill-shaft; there is the +warrior mac Cecht, who lies supine with his knees +drawn up—they resemble two bare hills, his eyes are +like lakes, his nose a mountain-peak, his sword shines +like a river in the sun. Conary's three sons are there, +golden-haired, silk-robed, beloved of all the household, +with <q>manners of ripe maidens, and hearts of brothers, +and valour of bears.</q> When Ferrogan hears of them +he weeps and cannot proceed till hours of the night +have passed. Three Fomorian hostages of horrible +aspect are there also; and Conall of the Victories with +his blood-red shield; and Duftach of Ulster with +his magic spear, which, when there is a premonition +of battle, must be kept in a brew of soporific +herbs, or it will flame on its haft and fly forth raging +for massacre; and three giants from the Isle of Man +with horses' manes reaching to their heels. A strange +and unearthly touch is introduced by a description of +three naked and bleeding forms hanging by ropes from +the roof—they are the daughters of the Bav, another +<pb n='174' id='page174'/> +name for the Morrigan, or war-goddess, <q>three of +awful boding,</q> says the tale enigmatically, <q>those are +the three that are slaughtered at every time.</q> We +are probably to regard them as visionary beings, portending +war and death, visible only to Ingcel. The +hall with its separate chambers is full of warriors, cup-bearers, +musicians playing, and jugglers doing wonderful +feats; and Da Derga with his attendants dispensing +food and drink. Conary himself is described as a youth; +<q>the ardour and energy of a king has he and the +counsel of a sage; the mantle I saw round him is even +as the mist of May-day—lovelier in each hue of it than +the other.</q> His golden-hilted sword lies beside him—a +forearm's length of it has escaped from the +scabbard, shining like a beam of light. <q>He is the +mildest and gentlest and most perfect king that has +come into the world, even Conary son of Eterskel ... +great is the tenderness of the sleepy, simple man till +he has chanced on a deed of valour. But if his fury +and his courage are awakened when the champions of +Erin and Alba are at him in the house, the Destruction +will not be wrought so long as he is therein ... sad +were the quenching of that reign.</q> +</p> + +<p> +<hi rend='bold'>Champions at the House</hi> +</p> + +<p> +Ingcel and the sons of Desa then march to the attack +and surround the Hostel: +</p> + +<p> +<q>Silence a while!</q> says Conary, <q>what is this?</q> +</p> + +<p> +<q>Champions at the house,</q> says Conall of the Victories. +</p> + +<p> +<q>There are warriors for them here,</q> answers Conary. +</p> + +<p> +<q>They will be needed to-night,</q> Conall rejoins. +</p> + +<p> +One of Desa's sons rushes first into the Hostel. His +head is struck off and cast out of it again. Then the +great struggle begins. The Hostel is set on fire, but +<pb n='175' id='page175'/> +the fire is quenched with wine or any liquids that are +in it. Conary and his people sally forth—hundreds +are slain, and the reavers, for the moment, are routed. +But Conary, who has done prodigies of fighting, is athirst +and can do no more till he gets water. The reavers by +advice of their wizards have cut off the river Dodder, +which flowed through the Hostel, and all the liquids in +the house had been spilt on the fires. +</p> + +<p> +<hi rend='bold'>Death of Conary</hi> +</p> + +<p> +The king, who is perishing of thirst, asks mac Cecht +to procure him a drink, and mac Cecht turns to Conall +and asks him whether he will get the drink for the +king or stay to protect him while mac Cecht does it. +<q>Leave the defence of the king to us,</q> says Conall, +<q>and go thou to seek the drink, for of thee it is +demanded.</q> Mac Cecht then, taking Conary's golden +cup, rushes forth, bursting through the surrounding +host, and goes to seek for water. Then Conall, and +Cormac of Ulster, and the other champions, issue forth +in turn, slaying multitudes of the enemy; some return +wounded and weary to the little band in the Hostel, +while others cut their way through the ring of +foes. Conall, Sencha, and Duftach stand by Conary +till the end; but mac Cecht is long in returning, +Conary perishes of thirst, and the three heroes then +fight their way out and escape, <q>wounded, broken, and +maimed.</q> +</p> + +<p> +Meantime mac Cecht has rushed over Ireland in +frantic search for the water. But the Fairy Folk, who +are here manifestly elemental powers controlling the +forces of nature, have sealed all the sources against him. +He tries the Well of Kesair in Wicklow in vain; he goes +to the great rivers, Shannon and Slayney, Bann and +Barrow—they all hide away at his approach; the lakes +<pb n='176' id='page176'/> +deny him also; at last he finds a lake, Loch Gara in +Roscommon, which failed to hide itself in time, and +thereat he fills his cup. In the morning he returned +to the Hostel with the precious and hard-won draught, +but found the defenders all dead or fled, and two of +the reavers in the act of striking off the head of Conary. +Mac Cecht struck off the head of one of them, and +hurled a huge pillar stone after the other, who was +escaping with Conary's head. The reaver fell dead on +the spot, and mac Cecht, taking up his master's head, +poured the water into its mouth. Thereupon the head +spoke, and praised and thanked him for the deed. +</p> + +<p> +<hi rend='bold'>Mac Cecht's Wound</hi> +</p> + +<p> +A woman then came by and saw mac Cecht lying +exhausted and wounded on the field. +</p> + +<p> +<q>Come hither, O woman,</q> says mac Cecht. +</p> + +<p> +<q>I dare not go there,</q> says the woman, <q>for horror +and fear of thee.</q> +</p> + +<p> +But he persuades her to come, and says: <q>I know +not whether it is a fly or gnat or an ant that nips me +in the wound.</q> +</p> + +<p> +The woman looked and saw a hairy wolf buried as +far as the two shoulders in the wound. She seized it +by the tail and dragged it forth, and it took <q>the full +of its jaws out of him.</q> +</p> + +<p> +<q>Truly,</q> says the woman, <q>this is an ant of the +Ancient Land.</q> +</p> + +<p> +And mac Cecht took it by the throat and smote it on +the forehead, so that it died. +</p> + +<p> +<hi rend='bold'><q>Is thy Lord Alive?</q></hi> +</p> + +<p> +The tale ends in a truly heroic strain. Conall of the +Victories, as we have seen, had cut his way out after +the king's death, and made his way to Teltin, where he +<pb n='177' id='page177'/> +found his father, Amorgin, in the garth before his +dūn. Conall's shield-arm had been wounded by thrice +fifty spears, and he reached Teltin now with half a +shield, and his sword, and the fragments of his two +spears. +</p> + +<p> +<q>Swift are the wolves that have hunted thee, my +son,</q> said his father. +</p> + +<p> +<q>'Tis this that has wounded us, old hero, an evil +conflict with warriors,</q> Conall replied. +</p> + +<p> +<q>Is thy lord alive?</q> asked Amorgin. +</p> + +<p> +<q>He is <hi rend='italic'>not</hi> alive,</q> says Conall. +</p> + +<p> +<q>I swear to God what the great tribes of Ulster +swear: he is a coward who goes out of a fight alive +having left his lord with his foes in death.</q> +</p> + +<p> +<q>My wounds are not white, old hero,</q> says Conall. +He showed him his shield-arm, whereon were thrice fifty +spear-wounds. The sword-arm, which the shield had not +guarded, was mangled and maimed and wounded and +pierced, save that the sinews kept it to the body without +separation. +</p> + +<p> +<q>That arm fought to-night, my son,</q> says Amorgin. +</p> + +<p> +<q>True is that, old hero,</q> says Conall of the +Victories. <q>Many are they to whom it gave drinks of +death to-night in front of the Hostel.</q> +</p> + + +<p rend='margin-top: 2'> +So ends the story of Etain, and of the overthrow of +Fairyland and the fairy vengeance wrought on the +great-grandson of Eochy the High King. +</p> +</div> + +<div> +<pb n='178' id='page178'/> + +<index index='toc'/> +<index index='pdf'/> +<head> +CHAPTER V: TALES OF THE +ULTONIAN CYCLE +</head> + +<p> +<hi rend='bold'>The Curse of Macha</hi> +</p> + +<p> +The centre of interest in Irish legend now shifts +from Tara to Ulster, and a multitude of heroic +tales gather round the Ulster king Conor +mac Nessa, round Cuchulain,<note place='foot'><p> +Pronounced <q>Koohoo´lin.</q> +</p></note> his great vassal, and the +Red Branch Order of chivalry, which had its seat in +Emain Macha. +</p> + +<p> +The legend of the foundation of Emain Macha has +already been told.<note place='foot'><p> +See <ref target='page150'>p. 150</ref>. +</p></note> But Macha, who was no mere +woman, but a supernatural being, appears again in connexion +with the history of Ulster in a very curious tale +which was supposed to account for the strange debility +or helplessness that at critical moments sometimes fell, +it was believed, upon the warriors of the province. +</p> + +<p> +The legend tells that a wealthy Ulster farmer named +Crundchu, son of Agnoman, dwelling in a solitary place +among the hills, found one day in his dūn a young +woman of great beauty and in splendid array, whom he +had never seen before. Crundchu, we are told, was a +widower, his wife having died after bearing him four +sons. The strange woman, without a word, set herself +to do the houshold tasks, prepared dinner, milked the +cow, and took on herself all the duties of the mistress +of the household. At night she lay down at Crundchu's +side, and thereafter dwelt with him as his wife; +and they loved each other dearly. Her name was +Macha. +</p> + +<p> +One day Crundchu prepared himself to go to a great +fair or assembly of the Ultonians, where there would +be feasting and horse-racing, tournaments and music, and +merrymaking of all kinds. Macha begged her husband +<pb n='179' id='page179'/> +not to go. He persisted. <q>Then,</q> she said, <q>at least +do not speak of me in the assembly, for I may dwell +with you only so long as I am not spoken of.</q> +</p> + +<p> +It has been observed that we have here the earliest +appearance in post-classical European literature of the +well-known motive of the fairy bride who can stay with +her mortal lover only so long as certain conditions are +observed, such as that he shall not spy upon her, ill-treat +her, or ask of her origin. +</p> + +<p> +Crundchu promised to obey the injunction, and went +to the festival. Here the two horses of the king +carried off prize after prize in the racing, and the people +cried: <q>There is not in Ireland a swifter than the +King's pair of horses.</q> +</p> + +<p> +<q>I have a wife at home,</q> said Crundchu, in a +moment of forgetfulness, <q>who can run quicker than +these horses.</q> +</p> + +<p> +<q>Seize that man,</q> said the angry king, <q>and hold +him till his wife be brought to the contest.</q> +</p> + +<p> +So messengers went for Macha, and she was brought +before the assembly; and she was with child. The +king bade her prepare for the race. She pleaded her +condition. <q>I am close upon my hour,</q> she said. +<q>Then hew her man in pieces,</q> said the king to his +guards. Macha turned to the bystanders. <q>Help +me,</q> she cried, <q>for a mother hath borne each of you! +Give me but a short delay till I am delivered.</q> But +the king and all the crowd in their savage lust for +sport would hear of no delay. <q>Then bring up the +horses,</q> said Macha, <q>and because you have no pity a +heavier infamy shall fall upon you.</q> So she raced +against the horses, and outran them, but as she came +to the goal she gave a great cry, and her travail +seized her, and she gave birth to twin children. As +she uttered that cry, however, all the spectators felt +<pb n='180' id='page180'/> +themselves seized with pangs like her own and had no +more strength than a woman in her travail. And Macha +prophesied: <q>From this hour the shame you have +wrought on me will fall upon each man of Ulster. In +the hours of your greatest need ye shall be weak and +helpless as women in childbirth, and this shall endure +for five days and four nights—to the ninth generation +the curse shall be upon you.</q> And so it came to pass; +and this is the cause of the Debility of the Ultonians +that was wont to afflict the warriors of the province. +</p> + +<p> +<hi rend='bold'>Conor mac Nessa</hi> +</p> + +<p> +The chief occasion on which this Debility was manifested +was when Maev, Queen of Connacht, made the +famous Cattle-raid of Quelgny (<foreign lang='ga' rend='italic'>Tain Bo Cuailgné</foreign>), +which forms the subject of the greatest tale in Irish +literature. We have now to relate the preliminary +history leading up to this epic tale and introducing its +chief characters. +</p> + +<p> +Fachtna the Giant, King of Ulster, had to wife +Nessa, daughter of Echid Yellow-heel, and she bore him +a son named Conor. But when Fachtna died Fergus +son of Roy, his half-brother, succeeded him, Conor +being then but a youth. Now Fergus loved Nessa, +and would have wedded her, but she made conditions. +<q>Let my son Conor reign one year,</q> she said, <q>so that +his posterity may be the descendants of a king, and I +consent.</q> Fergus agreed, and young Conor took the +throne. But so wise and prosperous was his rule and +so sagacious his judgments that, at the year's end, the +people,as Nessa foresaw, would have him remain king; +and Fergus, who loved the feast and the chase better +than the toils of kingship, was content to have it so, +and remained at Conor's court for a time, great, +honoured, and happy, but king no longer. +</p> + + +<pb n='181' id='page181'/> + +<p> +<hi rend='bold'>The Red Branch</hi> +</p> + +<p> +In his time was the glory of the <q>Red Branch</q> in +Ulster, who were the offspring of Ross the Red, King +of Ulster, with collateral relatives and allies, forming +ultimately a kind of warlike Order. Most of the Red +Branch heroes appear in the Ultonian Cycle of legend, +so that a statement of their names and relationships may +be usefully placed here before we proceed to speak of their +doings. It is noticeable that they have a partly supernatural +ancestry. Ross the Red, it is said, wedded +a Danaan woman, Maga, daughter of Angus Ōg.<note place='foot'><p> +See pp. 121-123 for an account of this deity. +</p></note> As +a second wife he wedded a maiden named Roy. His +descendants are as follows: +</p> + +<!-- I had wanted to use the pretext as a last resort, but +couldn't get the right <pgIf>/<img> incantation... +<pgIf output='txt'> +<then> +--> +<p rend='white-space: pre'> +Maga === Ross the Red === Roy + | | + | +-----+ + | | + Fachtna === Nessa Fergus mac Roy + the Giant | + | + | + Conor mac + Nessa +</p> +<!-- +</then> +</pgIf> +<pgIf output='html'> +<then> +<![CDATA[<p style='text-align: center'><img src='images/ill-181-1.png' +alt='Maga=Ross the Red: Fachtna the Giant=Nessa: Conor mac Nessa. +Ross the Red=Roy: Fergus mac Roy.'/></p> +]]> +</then> +<else> +<p> +<figure url='images/ill-181-1.png'></figure> +</p> +</else> +</pgIf> +--> + +<p> +But Maga was also wedded to the Druid Cathbad, and +by him had three daughters, whose descendants played +a notable part in the Ultonian legendary cycle. +</p> + +<!-- +<pgIf output='txt'> +<then> +--> +<p rend='white-space: pre'> + Cathbad === Maga + | + +--------------------+-----+-------------+ + | | | +Dectera[*] === Lugh Elva === Usna Finchoom === Amorgin + | | | + | +-----+-----+ | + | | | | | + Cuchulain Naisi Ainlé Ardan Conall of the + Victories + + [*]Dectera also had a mortal husband, Sualtam, who passed as + Cuchulain's father. +</p> +<!-- +</then> +</pgIf> +<pgIf output='html'> +<then> +<![CDATA[<p style='text-align: center'><img src='images/ill-181-2.png' +alt='Cathbad = Maga: +Dectera = Lugh: Cuchulain. +Elva = Usna: Naisi, Ainlé, Ardan. +Finchroom = Amorgin: Conall of the Victories. +Dectera also had a mortal husband, Sualtam, who passed as Cuchulain's father.'/></p> +]]> +</then> +<else> +<p> +<figure url='images/ill-181-2.png'><p><note place='foot'><p> +Dectera also had a mortal husband, Sualtam, who passed as Cuchulain's father. +</p></note></p></figure> +</p> +</else> +</pgIf> +--> +<pb n='182' id='page182'/> + +<p> +<hi rend='bold'>Birth of Cuchulain</hi> +</p> + +<p> +It was during the reign of Conor mac Nessa that the +birth of the mightiest hero of the Celtic race, Cuchulain, +came about, and this was the manner of it. The maiden +Dectera, daughter of Cathbad, with fifty young girls, +her companions at the court of Conor, one day disappeared, +and for three years no searching availed to +discover their dwelling-place or their fate. At last one +summer day a flock of birds descended on the fields +about Emain Macha and began to destroy the crops +and fruit. The king, with Fergus and others of his +nobles, went out against them with slings, but the birds +flew only a little way off, luring the party on and on till +at last they found themselves near the Fairy Mound of +Angus on the river Boyne. Night fell, and the king +sent Fergus with a party to discover some habitation +where they might sleep. A hut was found, where they +betook themselves to rest, but one of them, exploring +further, came to a noble mansion by the river, and on +entering it was met by a young man of splendid appearance. +With the stranger was a lovely woman, his wife, +and fifty maidens, who saluted the Ulster warrior with +joy. And he recognised in them Dectera and her +maidens, whom they had missed for three years, and in +the glorious youth Lugh of the Long Arm, son of +Ethlinn. He went back with his tale to the king, who +immediately sent for Dectera to come to him. She, +alleging that she was ill, requested a delay; and so the +night passed; but in the morning there was found in +the hut among the Ulster warriors a new-born male +infant. It was Dectera's gift to Ulster, and for this +purpose she had lured them to the fairy palace by the +Boyne. The child was taken home by the warriors and +was given to Dectera's sister, Finchoom, who was then +<pb n='183' id='page183'/> +nursing her own child, Conall, and the boy's name was +called Setanta. And the part of Ulster from Dundalk +southward to Usna in Meath, which is called the Plain +of Murthemney, was allotted for his inheritance, and in +later days his fortress and dwelling-place was in Dundalk. +</p> + +<p> +It is said that the Druid Morann prophesied over the +infant: <q>His praise will be in the mouths of all men; +charioteers and warriors, kings and sages will recount +his deeds; he will win the love of many. This child +will avenge all your wrongs; he will give combat at +your fords, he will decide all your quarrels.</q> +</p> + +<p> +<hi rend='bold'>The Hound of Cullan</hi> +</p> + +<p> +When he was old enough the boy Setanta went to +the court of Conor to be brought up and instructed +along with the other sons of princes and chieftains. It +was now that the event occurred from which he got the +name of Cuchulain, by which he was hereafter to be +known. +</p> + +<p> +One afternoon King Conor and his nobles were going +to a feast to which they were bidden at the dūn of +a wealthy smith named Cullan, in Quelgny, where +they also meant to spend the night. Setanta was to +accompany them, but as the cavalcade set off he was in +the midst of a game of hurley with his companions and +bade the king go forward, saying he would follow later +when his play was done. The royal company arrived +at their destination as night began to fall. Cullan +received them hospitably, and in the great hall they +made merry over meat and wine while the lord of the +house barred the gates of his fortress and let loose +outside a huge and ferocious dog which every night +guarded the lonely mansion, and under whose protection, +it was said, Cullan feared nothing less than the onset of +an army. +</p> + + +<pb n='184' id='page184'/> + +<p> +But they had forgotten Setanta! In the middle of +the laughter and music of the feast a terrible sound +was heard which brought every man to his feet in an +instant. It was the tremendous baying of the hound +of Cullan, giving tongue as it saw a stranger approach. +Soon the noise changed to the howls of a fierce combat, +but, on rushing to the gates, they saw in the glare of +the lanterns a young boy and the hound lying dead +at his feet. When it flew at him he had seized it by +the throat and dashed its life out against the side-posts +of the gate. The warriors bore in the lad with rejoicing +and wonder, but soon the triumph ceased, for there +stood their host, silent and sorrowful over the body of +his faithful friend, who had died for the safety of his +house and would never guard it more. +</p> + +<p> +<q>Give me,</q> then said the lad Setanta, <q>a whelp of +that hound, O Cullan, and I will train him to be all to +you that his sire was. And until then give me shield +and spear and I will myself guard your house; never +hound guarded it better than I will.</q> +</p> + +<p> +And all the company shouted applause at the generous +pledge, and on the spot, as a commemoration of his +first deed of valour, they named the lad Cuchulain,<note place='foot'><p> +It is noticeable that among the characters figuring in the +Ultonian legendary cycle many names occur of which the word +<foreign lang='ga' rend='italic'>Cu</foreign> (hound) forms a part. Thus we have Curoi, Cucorb, Beälcu, +&c. The reference is no doubt to the Irish wolf-hound, a fine type +of valour and beauty. +</p></note> +the Hound of Cullan, and by that name he was known +until he died. +</p> + +<p> +<hi rend='bold'>Cuchulain Assumes Arms</hi> +</p> + +<p> +When he was older, and near the time when he +might assume the weapons of manhood, it chanced one +day that he passed close by where Cathbad the Druid +<pb n='185' id='page185'/> +was teaching to certain of his pupils the art of divination +and augury. One of them asked of Cathbad +for what kind of enterprise that same day might be +favourable; and Cathbad, having worked a spell of +divination, said: <q>The youth who should take up +arms on this day would become of all men in Erin +most famous for great deeds, yet will his life be short +and fleeting.</q> Cuchulain passed on as though he +marked it not, and he came before the king. <q>What +wilt thou?</q> asked Conor. <q>To take the arms of +manhood,</q> said Cuchulain. <q>So be it,</q> said the king, +and he gave the lad two great spears. But Cuchulain +shook them in his hand, and the staves splintered and +broke. And so he did with many others; and the +chariots in which they set him to drive he broke to +pieces with stamping of his foot, until at last the king's +own chariot of war and his two spears and sword were +brought to the lad, and these he could not break, do +what he would; so this equipment he retained. +</p> + +<p> +<hi rend='bold'>His Courtship of Emer</hi> +</p> + +<p> +The young Cuchulain was by this grown so fair and +noble a youth that every maid or matron on whom he +looked was bewitched by him, and the men of Ulster +bade him take a wife of his own. But none were +pleasing to him, till at last he saw the lovely maiden +Emer, daughter of Forgall, the lord of Lusca,<note place='foot'><p> +Now Lusk, a village on the coast a few miles north of Dublin. +</p></note> and he +resolved to woo her for his bride. So he bade harness +his chariot, and with Laeg, his friend and charioteer, +he journeyed to Dūn Forgall. +</p> + +<p> +As he drew near, the maiden was with her companions, +daughters of the vassals of Forgall, and she +was teaching them embroidery, for in that art she +excelled all women. She had <q>the six gifts of +<pb n='186' id='page186'/> +womanhood—the gift of beauty, the gift of voice, +the gift of sweet speech, the gift of needlework, the +gift of wisdom, and the gift of chastity.</q> +</p> + +<p> +Hearing the thunder of horse-hoofs and the clangour +of the chariot from afar, she bade one of the maidens +go to the rampart of the Dūn and tell her what she +saw. <q>A chariot is coming on,</q> said the maiden, +<q>drawn by two steeds with tossing heads, fierce and +powerful; one is grey, the other black. They breathe +fire from their jaws, and the clods of turf they throw +up behind them as they race are like a flock of birds +that follow in their track. In the chariot is a dark, sad +man, comeliest of the men of Erin. He is clad in a +crimson cloak, with a brooch of gold, and on his back +is a crimson shield with a silver rim wrought with +figures of beasts. With him as his charioteer is a tall, +slender, freckled man with curling red hair held by a +fillet of bronze, with plates of gold at either side of his +face. With a goad of red gold he urges the horses.</q> +</p> + +<p> +When the chariot drew up Emer went to meet +Cuchulain and saluted him. But when he urged his +love upon her she told him of the might and the +wiliness of her father Forgall, and of the strength of +the champions that guarded her lest she should wed +against his will. And when he pressed her more she +said: <q>I may not marry before my sister Fial, who is +older than I. She is with me here—she is excellent +in handiwork.</q> <q>It is not Fial whom I love,</q> said +Cuchulain. Then as they were conversing he saw the +breast of the maiden over the bosom of her smock, +and said to her: <q>Fair is this plain, the plain of the +noble yoke.</q> <q>None comes to this plain,</q> said she, <q>who +has not slain his hundreds, and thy deeds are still to do.</q> +</p> + +<p> +So Cuchulain then left her, and drove back to Emain +Macha. +</p> + + +<pb n='187' id='page187'/> + +<p> +<hi rend='bold'>Cuchulain in the Land of Skatha</hi> +</p> + +<p> +Next day Cuchulain bethought himself how he could +prepare himself for war and for the deeds of heroism +which Emer had demanded of him. Now he had +heard of a mighty woman-warrior named Skatha, who +dwelt in the Land of Shadows,<note place='foot'><p> +Owing to the similarity of the name the supernatural country +of Skatha, <q>the Shadowy,</q> was early identified with the islands of +Skye, where the Cuchulain Peaks still bear witness to the legend. +</p></note> and who could teach +to young heroes who came to her wonderful feats of +arms. So Cuchulain went overseas to find her, and +many dangers he had to meet, black forests and desert +plains to traverse, before he could get tidings of Skatha +and her land. At last he came to the Plain of Ill-luck, +where he could not cross without being mired in its +bottomless bogs or sticky clay, and while he was +debating what he should do he saw coming towards +him a young man with a face that shone like the sun,<note place='foot'><p> +This, of course, was Cuchulain's father, Lugh. +</p></note> +and whose very look put cheerfulness and hope into +his heart. The young man gave him a wheel and told +him to roll it before him on the plain, and to follow +it whithersoever it went. So Cuchulain set the wheel +rolling, and as it went it blazed with light that shot like +rays from its rim, and the heat of it made a firm path +across the quagmire, where Cuchulain followed safely. +</p> + +<p> +When he had passed the Plain of Ill-luck, and +escaped the beasts of the Perilous Glen, he came to the +Bridge of the Leaps, beyond which was the country of +Skatha. Here he found on the hither side many sons +of the princes of Ireland who were come to learn feats +of war from Skatha, and they were playing at hurley +on the green. And among them was his friend Ferdia, +son of the Firbolg, Daman; and they all asked him of +<pb n='188' id='page188'/> +the news from Ireland. When he had told them all +he asked Ferdia how he should pass to the dūn of +Skatha. Now the Bridge of Leaps was very narrow +and very high, and it crossed a gorge where far +below swung the tides of a boiling sea, in which +ravenous monsters could be seen swimming. +</p> + +<p> +<q>Not one of us has crossed that bridge,</q> said +Ferdia, <q>for there are two feats that Skatha teaches +last, and one is the leap across the bridge, and the +other the thrust of the Gae Bolg.<note place='foot'><p> +This means probably <q>the belly spear.</q> With this terrible +weapon Cuchulain was fated in the end to slay his friend Ferdia. +</p></note> For if a man step +upon one end of that bridge, the middle straightway +rises up and flings him back, and if he leap upon it he +may chance to miss his footing and fall into the gulf, +where the sea-monsters are waiting for him.</q> +</p> + +<p> +But Cuchulain waited till evening, when he had +recovered his strength from his long journey, and then +essayed the crossing of the bridge. Three times he +ran towards it from a distance, gathering all his powers +together, and strove to leap upon the middle, but three +times it rose against him and flung him back, while his +companions jeered at him because he would not wait +for the help of Skatha. But at the fourth leap he lit +fairly on the centre of the bridge, and with one leap +more he was across it, and stood before the strong +fortress of Skatha; and she wondered at his courage +and vigour, and admitted him to be her pupil. +</p> + +<p> +For a year and a day Cuchulain abode with Skatha, +and all the feats she had to teach he learned easily, and +last of all she taught him the use of the Gae Bolg, and +gave him that dreadful weapon, which she had deemed +no champion before him good enough to have. And +the manner of using the Gae Bolg was that it was +thrown with the foot, and if it entered an enemy's +<pb n='189' id='page189'/> +body it filled every limb and crevice of him with its +barbs. While Cuchulain dwelt with Skatha his friend +above all friends and his rival in skill and valour was +Ferdia, and ere they parted they vowed to love and +help one another as long as they should live. +</p> + +<p> +<hi rend='bold'>Cuchulain and Aifa</hi> +</p> + +<p> +Now whilst Cuchulain was in the Land of the Shadows +it chanced that Skatha made war on the people of the +Princess Aifa, who was the fiercest and strongest of the +woman-warriors of the world, so that even Skatha +feared to meet her in arms. On going forth to the +war, therefore, Skatha mixed with Cuchulain's drink a +sleepy herb so that he should not wake for four-and-twenty +hours, by which time the host would be far on +its way, for she feared lest evil should come to him ere +he had got his full strength. But the potion that +would have served another man for a day and a night +only held Cuchulain for one hour; and when he waked +up he seized his arms and followed the host by its +chariot-tracks till he came up with them. Then it is +said that Skatha uttered a sigh, for she knew that he +would not be restrained from the war. +</p> + +<p> +When the armies met, Cuchulain and the two sons +of Skatha wrought great deeds on the foe, and slew six +of the mightiest of Aifa's warriors. Then Aifa sent +word to Skatha and challenged her to single combat. +But Cuchulain declared that he would meet the fair +Fury in place of Skatha, and he asked first of all what +were the things she most valued. <q>What Aifa loves +most,</q> said Skatha, <q>are her two horses, her chariot +and her charioteer.</q> Then the pair met in single +combat, and every champion's feat which they knew +they tried on each other in vain, till at last a blow of +Aifa's shattered the sword of Cuchulain to the hilt. +<pb n='190' id='page190'/> +At this Cuchulain cried out: <q>Ah me! behold the +chariot and horses of Aifa, fallen into the glen!</q> Aifa +glanced round, and Cuchulain, rushing in, seized her +round the waist and slung her over his shoulder and +bore her back to the camp of Skatha. There he flung +her on the ground and put his knife to her throat. +She begged for her life, and Cuchulain granted it on +condition that she made a lasting peace with Skatha, +and gave hostages for her fulfilment of the pledge. +To this she agreed, and Cuchulain and she became not +only friends but lovers. +</p> + +<p> +<hi rend='bold'>The Tragedy of Cuchulain and Connla</hi> +</p> + +<p> +Before Cuchulain left the Land of Shadows he gave +Aifa a golden ring, saying that if she should bear him +a son he was to be sent to seek his father in Erin so +soon as he should have grown so that his finger would +fit the ring. And Cuchulain said, <q>Charge him under +<foreign lang='ga' rend='italic'>geise</foreign> that he shall not make himself known, that he +never turn out of the way for any man, nor ever +refuse a combat. And be his name called Connla.</q> +</p> + +<p> +In later years it is narrated that one day when King +Conor of Ulster and the lords of Ulster were at a +festal gathering on the Strand of the Footprints they +saw coming towards them across the sea a little boat of +bronze, and in it a young lad with gilded oars in his +hands. In the boat was a heap of stones, and ever and +anon the lad would put one of these stones into a sling +and cast it at a flying sea-bird in such fashion that it +would bring down the bird alive to his feet. And +many other wonderful feats of skill he did. Then +Conor said, as the boat drew nearer: <q>If the grown +men of that lad's country came here they would surely +grind us to powder. Woe to the land into which that +boy shall come!</q> +</p> + + +<pb n='191' id='page191'/> + +<p> +When the boy came to land, a messenger, Condery, +was sent to bid him be off. <q>I will not turn back for +thee,</q> said the lad, and Condery repeated what he had +said to the king. Then Conall of the Victories was +sent against him, but the lad slung a great stone at him, +and the whizz and wind of it knocked him down, and +the lad sprang upon him, and bound his arms with the +strap of his shield. And so man after man was served; +some were bound, and some were slain, but the lad +defied the whole power of Ulster to turn him back, nor +would he tell his name or lineage. +</p> + +<p> +<q>Send for Cuchulain,</q> then said King Conor. And +they sent a messenger to Dundalk, where Cuchulain +was with Emer his wife, and bade him come to do +battle against a stranger boy whom Conall of the +Victories could not overcome. Emer threw her arm +round Cuchulain's neck. <q>Do not go,</q> she entreated. +<q>Surely this is the son of Aifa. Slay not thine only +son.</q> But Cuchulain said: <q>Forbear, woman! Were +it Connla himself I would slay him for the honour of +Ulster,</q> and he bade yoke his chariot and went to the +Strand. Here he found the boy tossing up his weapons +and doing marvellous feats with them. <q>Delightful +is thy play, boy,</q> said Cuchulain; <q>who art thou and +whence dost thou come?</q> <q>I may not reveal that,</q> +said the lad. <q>Then thou shalt die,</q> said Cuchulain. +<q>So be it,</q> said the lad, and then they fought with +swords for a while, till the lad delicately shore off a +lock of Cuchulain's hair. <q>Enough of trifling,</q> said +Cuchulain, and they closed with each other, but the +lad planted himself on a rock and stood so firm that +Cuchulain could not move him, and in the stubborn +wrestling they had the lad's two feet sank deep into +the stone and made the footprints whence the Strand +of the Footprints has its name. At last they both fell +<pb n='192' id='page192'/> +into the sea, and Cuchulain was near being drowned, till +he bethought himself of the Gae Bolg, and he drove +that weapon against the lad and it ripped up his belly. +<q>That is what Skatha never taught me,</q> cried the lad. +<q>Woe is me, for I am hurt.</q> Cuchulain looked at him +and saw the ring on his finger. <q>It is true,</q> he said; +and he took up the boy and bore him on shore and +laid him down before Conor and the lords of Ulster. +<q>Here is my son for you, men of Ulster,</q> he said. +And the boy said: <q>It is true. And if I had five years +to grow among you, you would conquer the world on +every side of you and rule as far as Rome. But since +it is as it is, point out to me the famous warriors that +are here, that I may know them and take leave of them +before I die.</q> Then one after another they were brought +to him, and he kissed them and took leave of his father, +and he died; and the men of Ulster made his grave and +set up his pillar-stone with great mourning. This was +the only son Cuchulain ever had, and this son he slew. +</p> + +<p> +This tale, as I have given it here, dates from the ninth +century, and is found in the <q>Yellow Book of Lecan.</q> +There are many other Gaelic versions of it in poetry +and prose. It is one of the earliest extant appearances +in literature of the since well-known theme of the +slaying of a heroic son by his father. The Persian +rendering of it in the tale of Sohrab and Rustum has +been made familiar by Matthew Arnold's fine poem. +In the Irish version it will be noted that the father is +not without a suspicion of the identity of his antagonist, +but he does battle with him under the stimulus of that +passionate sense of loyalty to his prince and province +which was Cuchulain's most signal characteristic. +</p> + +<p> +To complete the story of Aifa and her son we have +anticipated events, and now turn back to take up the +thread again. +</p> + + +<pb n='193' id='page193'/> + +<p> +<hi rend='bold'>Cuchulain's First Foray</hi> +</p> + +<p> +After a year and a day of training in warfare under +Skatha, Cuchulain returned to Erin, eager to test his +prowess and to win Emer for his wife. So he bade +harness his chariot and drove out to make a foray upon +the fords and marches of Connacht, for between Connacht +and Ulster there was always an angry surf of +fighting along the borders. +</p> + +<p> +And first he drove to the White Cairn, which is on +the highest of the Mountains of Mourne, and surveyed +the land of Ulster spread out smiling in the sunshine +far below and bade his charioteer tell him the name +of every hill and plain and dūn that he saw. Then +turning southwards he looked over the plains of Bregia, +and the charioteer pointed out to him Tara and Teltin, +and Brugh na Boyna and the great dūn of the sons of +Nechtan. <q>Are they,</q> asked Cuchulain, <q>those sons +of Nechtan of whom it is said that more of the men of +Ulster have fallen by their hands than are yet living +on the earth?</q> <q>The same,</q> said the charioteer. +<q>Then let us drive thither,</q> said Cuchulain. So, +much unwilling, the charioteer drove to the fortress of +the sons of Nechtan, and there on the green before it +they found a pillar-stone, and round it a collar of +bronze having on it writing in Ogham. This Cuchulain +read, and it declared that any man of age to bear arms +who should come to that green should hold it <foreign lang='ga' rend='italic'>geis</foreign> for +him to depart without having challenged one of the +dwellers in the dūn to single combat. Then Cuchulain +flung his arms round the stone, and, swaying it backwards +and forwards, heaved it at last out of the earth +and flung it, collar and all, into the river that ran hard +by. <q>Surely,</q> said the charioteer, <q>thou art seeking for +a violent death, and now thou wilt find it without delay.</q> +</p> + + +<pb n='194' id='page194'/> + +<p> +Then Foill son of Nechtan came forth from the +dūn, and seeing Cuchulain, whom he deemed but a lad, +he was annoyed. But Cuchulain bade him fetch his +arms, <q>for I slay not drivers nor messengers nor +unarmed men,</q> and Foill went back into the dūn. +<q>Thou canst not slay him,</q> then said the charioteer, +<q>for he is invulnerable by magic power to the point or +edge of any blade.</q> But Cuchulain put in his sling a +ball of tempered iron, and when Foill appeared he +slung at him so that it struck his forehead, and went +clean through brain and skull; and Cuchulain took his +head and bound it to his chariot-rim. And other sons +of Nechtan, issuing forth, he fought with and slew by +sword or spear; and then he fired the dūn and left it +in a blaze and drove on exultant. And on the way he +saw a flock of wild swans, and sixteen of them he +brought down alive with his sling, and tied them to +the chariot; and seeing a herd of wild deer which his +horses could not overtake he lighted down and chased +them on foot till he caught two great stags, and with +thongs and ropes he made them fast to the chariot. +</p> + +<p> +But at Emain Macha a scout of King Conor came +running in to give him news. <q>Behold, a solitary +chariot is approaching swiftly over the plain; wild +white birds flutter round it and wild stags are tethered +to it; it is decked all round with the bleeding heads of +enemies.</q> And Conor looked to see who was approaching, +and he saw that Cuchulain was in his battle-fury, +and would deal death around him whomsoever he met; +so he hastily gave order that a troop of the women of +Emania should go forth to meet him, and, having +stripped off their clothing, should stand naked in the +way. This they did, and when the lad saw them, +smitten with shame, he bowed his head upon the +chariot-rim. Then Conor's men instantly seized him +<pb n='195' id='page195'/> +and plunged him into a vat of cold water which had +been made ready, but the water boiled around him and +the staves and hoops of the vat were burst asunder. +This they did again and yet again, and at last his fury +left him, and his natural form and aspect were restored. +Then they clad him in fresh raiment and bade him in +to the feast in the king's banqueting-hall. +</p> + +<p> +<hi rend='bold'>The Winning of Emer</hi> +</p> + +<p> +Next day he went to the dūn of Forgall the Wily, +father of Emer, and he leaped <q>the hero's salmon leap,</q> +that he had learned of Skatha, over the high ramparts +of the dūn. Then the mighty men of Forgall set on +him, and he dealt but three blows, and each blow slew +eight men, and Forgall himself fell lifeless in leaping +from the rampart of the dūn to escape Cuchulain. +So he carried off Emer and her foster-sister and two +loads of gold and silver. But outside the dūn the +sister of Forgall raised a host against him, and his +battle-fury came on him, and furious were the blows he +dealt, so that the ford of Glondath ran blood and the +turf on Crofot was trampled into bloody mire. A +hundred he slew at every ford from Olbiny to the +Boyne; and so was Emer won as she desired, and he +brought her to Emain Macha and made her his wife, +and they were not parted again until he died. +</p> + +<p> +<hi rend='bold'>Cuchulain Champion of Erin</hi> +</p> + +<p> +A lord of Ulster named Briccriu of the Poisoned +Tongue once made a feast to which he bade King +Conor and all the heroes of the Red Branch, and +because it was always his delight to stir up strife among +men or women he set the heroes contending among +themselves as to who was the champion of the land of +Erin. At last it was agreed that the championship +<pb n='196' id='page196'/> +must lie among three of them, namely, Cuchulain, +and Conall of the Victories and Laery the Triumphant. +To decide between these three a demon named The +Terrible was summoned from a lake in the depth of +which he dwelt. He proposed to the heroes a test of +courage. Any one of them, he said, might cut off his +head to-day provided that he, the claimant of the +championship, would lay down his own head for the +axe to-morrow. Conall and Laery shrank from the +test, but Cuchulain accepted it, and after reciting a +charm over his sword, he cut off the head of the demon, +who immediately rose, and taking the bleeding head in +one hand and his axe in the other, plunged into the lake. +</p> + +<p> +Next day he reappeared, whole and sound, to claim +the fulfilment of the bargain. Cuchulain, quailing but +resolute, laid his head on the block. <q>Stretch out +your neck, wretch,</q> cried the demon; <q>'tis too short +for me to strike at.</q> Cuchulain does as he is bidden. +The demon swings his axe thrice over his victim, +brings down the butt with a crash on the block, and +then bids Cuchulain rise unhurt, Champion of Ireland +and her boldest man. +</p> + +<p> +<hi rend='bold'>Deirdre and the Sons of Usna</hi> +</p> + +<p> +We have now to turn to a story in which Cuchulain +takes no part. It is the chief of the preliminary tales +to the Cattle-spoil of Quelgny. +</p> + +<p> +There was among the lords of Ulster, it is said, +one named Felim son of Dall, who on a certain day +made a great feast for the king. And the king came +with his Druid Cathbad, and Fergus mac Roy, and +many heroes of the Red Branch, and while they were +making merry over the roasted flesh and wheaten cakes +and Greek wine a messenger from the women's apartments +<pb n='197' id='page197'/> +came to tell Felim that his wife had just borne +him a daughter. So all the lords and warriors drank +health to the new-born infant, and the king bade Cathbade +perform divination in the manner of the Druids +and foretell what the future would have in store for +Felim's babe. Cathbad gazed upon the stars and drew +the horoscope of the child, and he was much troubled; +and at length he said: <q>The infant shall be fairest +among the women of Erin, and shall wed a king, but +because of her shall death and ruin come upon the +Province of Ulster.</q> Then the warriors would have +put her to death upon the spot, but Conor forbade +them. <q>I will avert the doom,</q> he said, <q>for she +shall wed no foreign king, but she shall be my own +mate when she is of age.</q> So he took away the child, +and committed it to his nurse Levarcam, and the name +they gave it was Deirdre. And Conor charged Levarcam +that the child should be brought up in a strong +dūn in the solitude of a great wood, and that no young +man should see her or she him until she was of +marriageable age for the king to wed. And there she +dwelt, seeing none but her nurse and Cathbad, and +sometimes the king, now growing an aged man, who +would visit the dūn from time to time to see that all +was well with the folk there, and that his commands +were observed. +</p> + +<p> +One day, when the time for the marriage of Deirdre +and Conor was drawing near, Deirdre and Levarcam +looked over the rampart of their dūn. It was winter, +a heavy snow had fallen in the night, and in the still, +frosty air the trees stood up as if wrought in silver, +and the green before the dūn was a sheet of unbroken +white, save that in one place a scullion had killed a calf +for their dinner, and the blood of the calf lay on the +snow. And as Deirdre looked, a raven lit down from +<pb n='198' id='page198'/> +a tree hard by and began to sip the blood. <q>O nurse,</q> +cried Deirdre suddenly, <q>such, and not like Conor, +would be the man that I would love—his hair like the +raven's wing, and in his cheek the hue of blood, and +his skin as white as snow.</q> <q>Thou hast pictured a +man of Conor's household,</q> said the nurse. <q>Who is +he?</q> asked Deirdre. <q>He is Naisi, son of Usna,<note place='foot'><p> +See genealogical table, p. 181. +</p></note> a +champion of the Red Branch,</q> said the nurse. Thereupon +Deirdre entreated Levarcam to bring her to speak +with Naisi; and because the old woman loved the girl +and would not have her wedded to the aged king, she +at last agreed. Deirdre implored Naisi to save her +from Conor, but he would not, till at last her entreaties +and her beauty won him, and he vowed to be hers. +Then secretly one night he came with his two brethren, +Ardan and Ainlé, and bore away Deirdre with Levarcam, +and they escaped the king's pursuit and took ship for +Scotland, where Naisi took service with the King of +the Picts. Yet here they could not rest, for the king +got sight of Deirdre, and would have taken her from +Naisi, but Naisi with his brothers escaped, and in the +solitude of Glen Etive they made their dwelling by the +lake, and there lived in the wild wood by hunting +and fishing, seeing no man but themselves and their +servants. +</p> + +<p> +And the years went by and Conor made no sign, +but he did not forget, and his spies told him of all that +befell Naisi and Deirdre. At last, judging that Naisi +and his brothers would have tired of solitude, he sent +the bosom friend of Naisi, Fergus son of Roy, to bid +them return, and to promise them that all would be +forgiven. Fergus went joyfully, and joyfully did Naisi +and his brothers hear the message, but Deirdre foresaw +evil, and would fain have sent Fergus home alone. +<pb n='199' id='page199'/> +But Naisi blamed her for her doubt and suspicion, and +bade her mark that they were under the protection of +Fergus, whose safeguard no king in Ireland would +dare to violate; and they at last made ready to go. +</p> + +<p> +On landing in Ireland they were met by Baruch, a +lord of the Red Branch, who had his dūn close by, +and he bade Fergus to a feast he had prepared for him +that night. <q>I may not stay,</q> said Fergus, <q>for I +must first convey Deirdre and the sons of Usna safely +to Emain Macha.</q> <q>Nevertheless,</q> said Baruch, +<q>thou must stay with me to-night, for it is a <foreign lang='ga' rend='italic'>geis</foreign> for +thee to refuse a feast.</q> Deirdre implored him not +to leave them, but Fergus was tempted by the feast, +and feared to break his <foreign lang='ga' rend='italic'>geis</foreign>, and he bade his two sons +Illan the Fair and Buino the Red take charge of the +party in his place, and he himself abode with Baruch. +</p> + +<p> +And so the party came to Emain Macha, and they +were lodged in the House of the Red Branch, but +Conor did not receive them. After the evening meal, +as he sat, drinking heavily and silently, he sent a +messenger to bid Levarcam come before him. <q>How +is it with the sons of Usna?</q> he said to her. <q>It is +well,</q> she said. <q>Thou hast got the three most valorous +champions in Ulster in thy court. Truly the king who +has those three need fear no enemy.</q> <q>Is it well with +Deirdre?</q> he asked. <q>She is well,</q> said the nurse, +<q>but she has lived many years in the wildwood, and +toil and care have changed her—little of her beauty of +old now remains to her, O King.</q> Then the king +dismissed her, and sat drinking again. But after a +while he called to him a servant named Trendorn, and +bade him go to the Red Branch House and mark who +was there and what they did. But when Trendorn +came the place was bolted and barred for the night, +and he could not get an entrance, and at last he +<pb n='200' id='page200'/> +mounted on a ladder and looked in at a high window. +And there he saw the brothers of Naisi and the sons of +Fergus, as they talked or cleaned their arms, or made +them ready for slumber, and there sat Naisi with a +chess-board before him, and playing chess with him +was the fairest of women that he had ever seen. But +as he looked in wonder at the noble pair, suddenly one +caught sight of him and rose with a cry, pointing to +the face at the window. And Naisi looked up and +saw it, and seizing a chessman from the board he +hurled it at the face of the spy, and it struck out his +eye. Then Trendorn hastily descended, and went back +with his bloody face to the king. <q>I have seen them,</q> +he cried, <q>I have seen the fairest woman of the world, +and but that Naisi had struck my eye out I had been +looking on her still.</q> +</p> + +<p> +Then Conor arose and called for his guards and bade +them bring the sons of Usna before him for maiming +his messenger. And the guards went; but first Buino, +son of Fergus, with his retinue, met them, and at the +sword's point drove them back; but Naisi and Deirdre +continued quietly to play chess, <q>For,</q> said Naisi, <q>it +is not seemly that we should seek to defend ourselves +while we are under the protection of the sons of Fergus.</q> +But Conor went to Buino, and with a great gift of lands +he bought him over to desert his charge. Then Illan +took up the defence of the Red Branch Hostel, but the +two sons of Conor slew him. And then at last Naisi +and his brothers seized their weapons and rushed amid +the foe, and many were they who fell before the onset. +Then Conor entreated Cathbad the Druid to cast spells +upon them lest they should get away and become the +enemies of the province, and he vowed to do them no +hurt if they were taken alive. So Cathbad conjured +up, as it were, a lake of slime that seemed to be about +<pb n='201' id='page201'/> +the feet of the sons of Usna, and they could not tear +their feet from it, and Naisi caught up Deirdre and put +her on his shoulder, for they seemed to be sinking in +the slime. Then the guards and servants of Conor +seized and bound them and brought them before the +king. And the king called upon man after man to +come forward and slay the sons of Usna, but none +would obey him, till at last Owen son of Duracht and +Prince of Ferney came and took the sword of Naisi, +and with one sweep he shore off the heads of all three, +and so they died. +</p> + +<p> +Then Conor took Deirdre perforce, and for a year +she abode with him in the palace in Emain Macha, but +during all that time she never smiled. At length +Conor said: <q>What is it that you hate most of all on +earth, Deirdre?</q> And she said: <q>Thou thyself and +Owen son of Duracht,</q> and Owen was standing by. +<q>Then thou shalt go to Owen for a year,</q> said Conor. +But when Deirdre mounted the chariot behind Owen +she kept her eyes on the ground, for she would not +look on those who thus tormented her; and Conor +said, taunting her: <q>Deirdre, the glance of thee between +me and Owen is the glance of a ewe between two +rams.</q> Then Deirdre started up, and, flinging herself +head foremost from the chariot, she dashed her head +against a rock and fell dead. +</p> + +<p> +And when they buried her it is said there grew from +her grave and from Naisi's two yew-trees, whose tops, +when they were full-grown, met each other over the +roof of the great church of Armagh, and intertwined +together, and none could part them. +</p> + +<p> +<hi rend='bold'>The Rebellion of Fergus</hi> +</p> + +<p> +When Fergus mac Roy came home to Emain Macha +after the feast to which Baruch bade him and found +<pb n='202' id='page202'/> +the sons of Usna slain and one of his own sons dead +and the other a traitor, he broke out against Conor in +a storm of wrath and cursing, and vowed to be avenged +on him with fire and sword. And he went off +straightway to Connacht to take service of arms with +Ailell and Maev, who were king and queen of that country. +</p> + +<p> +<hi rend='bold'>Queen Maev</hi> +</p> + +<p> +But though Ailell was king, Maev was the ruler in +truth, and ordered all things as she wished, and took +what husbands she wished, and dismissed them at +pleasure; for she was as fierce and strong as a goddess +of war, and knew no law but her own wild will. She +was tall, it is said, with a long, pale face and masses of +hair yellow as ripe corn. When Fergus came to her +in her palace at Rathcroghan in Roscommon she gave +him her love, as she had given it to many before, and +they plotted together how to attack and devastate the +Province of Ulster. +</p> + +<p> +<hi rend='bold'>The Brown Bull of Quelgny</hi> +</p> + +<p> +Now it happened that Maev possessed a famous red +bull with white front and horns named Finnbenach, +and one day when she and Ailell were counting up +their respective possessions and matching them against +each other he taunted her because the Finnbenach +would not stay in the hands of a woman, but had +attached himself to Ailell's herd. So Maev in vexation +went to her steward, mac Roth, and asked of him if +there were anywhere in Erin a bull as fine as the +Finnbenach. <q>Truly,</q> said the steward, <q>there is—for +the Brown Bull of Quelgny, that belongs to Dara +son of Fachtna, is the mightiest beast that is in Ireland.</q> +And after that Maev felt as if she had no flocks and +<pb n='203' id='page203'/> +herds that were worth anything at all unless she +possessed the Brown Bull of Quelgny. But this was +in Ulster, and the Ulstermen knew the treasure they +possessed, and Maev knew that they would not give +up the bull without fighting for it. So she and Fergus +and Ailell agreed to make a foray against Ulster for +the Brown Bull, and thus to enter into war with the +province, for Fergus longed for vengeance, and Maev +for fighting, for glory, and for the bull, and Ailell to +satisfy Maev. +</p> + +<p> +Here let us note that this contest for the bull, which +is the ostensible theme of the greatest of Celtic legendary +tales, the <q>Tain Bo Cuailgné,</q> has a deeper meaning than +appears on the surface. An ancient piece of Aryan +mythology is embedded in it. The Brown Bull is the +Celtic counterpart of the Hindu sky-deity, Indra, represented +in Hindu myth as a mighty bull, whose roaring +is the thunder and who lets loose the rains <q>like +cows streaming forth to pasture.</q> The advance of the +Western (Connacht) host for the capture of this bull is +emblematic of the onset of Night. The bull is defended +by the solar hero Cuchulain, who, however, is ultimately +overthrown and the bull is captured for a season. The +two animals in the Celtic legend probably typify the sky +in different aspects. They are described with a pomp +and circumstance which shows that they are no common +beasts. Once, we are told, they were swineherds +of the people of Dana. <q>They had been successively +transformed into two ravens, two sea-monsters, two +warriors, two demons, two worms or animalculae, and +finally into two kine.</q><note place='foot'><p> +Miss Hull, <q>The Cuchullin Saga,</q> p. lxxii, where the solar +theory of the Brown Bull is dealt with at length. +</p></note> The Brown Bull is described +as having a back broad enough for fifty children to play +on; when he is angry with his keeper he stamps the +<pb n='204' id='page204'/> +man thirty feet into the ground; he is likened to a +sea wave, to a bear, to a dragon, a lion, the writer +heaping up images of strength and savagery. We are +therefore concerned with no ordinary cattle-raid, but +with a myth, the features of which are discernible under +the dressing given it by the fervid imagination of the +unknown Celtic bard who composed the <q>Tain,</q> +although the exact meaning of every detail may be +difficult to ascertain. +</p> + +<p> +The first attempt of Maev to get possession of the +bull was to send an embassy to Dara to ask for the +loan of him for a year, the recompense offered being +fifty heifers, besides the bull himself back, and if Dara +chose to settle in Connacht he should have as much +land there as he now possessed in Ulster, and a chariot +worth thrice seven <hi rend='italic'>cumals</hi>,<note place='foot'><p> +A <hi rend='italic'>cumal</hi> was the unit of value in Celtic Ireland. It is mentioned +as such by St. Patrick. It meant the price of a woman-slave. +</p></note> with the patronage and +friendship of Maev. +</p> + +<p> +Dara was at first delighted with the prospect, but +tales were borne to him of the chatter of Maev's +messengers, and how they said that if the bull was not +yielded willingly it would be taken by force; and he +sent back a message of refusal and defiance. <q>'Twas +known,</q> said Maev, <q>the bull will not be yielded by +fair means; he shall now be won by foul.</q> And so +she sent messengers around on every side to summon +her hosts for the Raid. +</p> + +<p> +<hi rend='bold'>The Hosting of Queen Maev</hi> +</p> + +<p> +And there came all the mighty men of Connacht—first +the seven Mainés, sons of Ailell and Maev, each +with his retinue; and Ket and Anluan, sons of Maga, +with thirty hundreds of armed men; and yellow-haired +Ferdia, with his company of Firbolgs, boisterous giants +<pb n='205' id='page205'/> +who delighted in war and in strong ale. And there +came also the allies of Maev—a host of the men of +Leinster, who so excelled the rest in warlike skill that +they were broken up and distributed among the +companies of Connacht, lest they should prove a +danger to the host; and Cormac son of Conor, with +Fergus mac Roy and other exiles from Ulster, who +had revolted against Conor for his treachery to the +sons of Usna. +</p> + +<p> +<hi rend='bold'>Ulster under the Curse</hi> +</p> + +<p> +But before the host set forth towards Ulster Maev +sent her spies into the land to tell her of the preparations +there being made. And the spies brought back +a wondrous tale, and one that rejoiced the heart of +Maev, for they said that the Debility of the Ultonians<note place='foot'><p> +The cune laid on them by Macha. Sec p. 180. +</p></note> +had descended on the province. Conor the king lay +in pangs at Emain Macha, and his son Cuscrid in his +island-fortress, and Owen Prince of Ferney was helpless +as a child; Celtchar, the huge grey warrior, son of +Uthecar Hornskin, and even Conall of the Victories, +lay moaning and writhing on their beds, and there was +no hand in Ulster that could lift a spear. +</p> + +<p> +<hi rend='bold'>Prophetic Voices</hi> +</p> + +<p> +Nevertheless Maev went to her chief Druid, and +demanded of him what her own lot in the war should +be. And the Druid said only: <q>Whoever comes hack +in safety, or comes not, thou thyself shalt come.</q> But +on her journey back she saw suddenly standing before +her chariot-pole a young maiden with tresses of yellow +hair that fell below her knees, and clad in a mantle of +green; and with a shuttle of gold she wove a fabric +upon a loom. <q>Who art thou, girl?</q> said Maev, +<pb n='206' id='page206'/> +<q>and what dost thou?</q> <q>I am the prophetess, +Fedelma, from the Fairy Mound of Croghan,</q> said +the maid, <q>and I weave the four provinces of Ireland +together for the foray into Ulster.</q> <q>How seest thou +our host?</q> asked Maev. <q>I see them all be-crimsoned, +red,</q> replied the prophetess. <q>Yet the Ulster heroes +are all in their pangs—there is none that can lift a +spear against us,</q> said Maev. <q>I see the host all becrimsoned,</q> +said Fedelma. <q>I see a man of small +stature, but the hero's light is on his brow—a stripling +young and modest, but in battle a dragon; he is like +unto Cuchulain of Murthemney; he doth wondrous +feats with his weapons; by him your slain shall lie thickly.</q><note place='foot'><p> +Cuchulain, as the son of the god Lugh, was not subject to the +curse of Macha which afflicted the other Ultonians. +</p></note> +</p> + +<p> +At this the vision of the weaving maiden vanished, +and Maev drove homewards to Rathcroghan wondering +at what she had seen and heard. +</p> + +<p> +<hi rend='bold'>Cuchulain Puts the Host under Geise</hi> +</p> + +<p> +On the morrow the host set forth, Fergus mac Roy +leading them, and as they neared the confines of +Ulster he bade them keep sharp watch lest Cuchulain +of Murthemney, who guarded the passes of Ulster to +the south, should fall upon them unawares. Now +Cuchulain and his father Sualtam<note place='foot'><p> +His reputed father, the mortal husband of Dectera +</p></note> were on the borders +of the province, and Cuchulain, from a warning Fergus +had sent him, suspected the approach of a great host, +and bade Sualtam go northwards to Emania and warn +the men of Ulster. But Cuchulain himself would not +stay there, for he said he had a tryst to keep with a +handmaid of the wife of Laery the <hi rend='italic'>bodach</hi> (farmer), so +he went into the forest, and there, standing on one leg, +<pb n='207' id='page207'/> +and using only one hand and one eye, he cut an oak +sapling and twisted it into a circular withe. On this +he cut in Ogham characters how the withe was made, +and he put the host of Maev under <foreign lang='ga' rend='italic'>geise</foreign> not to pass +by that place till one of them had, under similar conditions, +made a similar withe; <q>and I except my friend +Fergus mac Roy,</q> he added, and wrote his name at +the end. Then he placed the withe round the pillar-stone +of Ardcullin, and went his way to keep his tryst +with the handmaid.<note place='foot'><p> +In the Irish bardic literature, as in the Homeric epics, chastity +formed no part of the masculine ideal either for gods or men. +</p></note> +</p> + +<p> +When the host of Maev came to Ardcullin, the withe +upon the pillar-stone was found and brought to Fergus +to decipher it. There was none amongst the host who +could emulate the feat of Cuchulain, and so they went +into the wood and encamped for the night. A heavy +snowfall took place, and they were all in much distress, +but next day the sun rose gloriously, and over the +white plain they marched away into Ulster, counting +the prohibition as extending only for one night. +</p> + +<p> +<hi rend='bold'>The Ford of the Forked Pole</hi> +</p> + +<p> +Cuchulain now followed hard on their track, and as +he went he estimated by the tracks they had left the +number of the host at eighteen <foreign lang='ga' rend='italic'>triucha cét</foreign> (54,000 men). +Circling round the host, he now met them in front, and +soon came upon two chariots containing scouts sent +ahead by Maev. These he slew, each man with his +driver, and having with one sweep of his sword cut a +forked pole of four prongs from the wood, he drove +the pole deep into a river-ford at the place called +Athgowla,<note place='foot'><p> +<q>The Ford of the Forked Pole.</q> +</p></note> and impaled on each prong a bloody head. +When the host came up they wondered and feared at +<pb n='208' id='page208'/> +the sight, and Fergus declared that they were under +<foreign lang='ga' rend='italic'>geise</foreign> not to pass that ford till one of them had plucked +out the pole even as it was driven in, with the fingertips +of one hand. So Fergus drove into the water to +essay the feat, and seventeen chariots were broken +under him as he tugged at the pole, but at last he tore +it out; and as it was now late the host encamped upon +the spot. These devices of Cuchulain were intended +to delay the invaders until the Ulster men had recovered +from their debility. +</p> + +<p> +In the epic, as given in the Book of Leinster, and +other ancient sources, a long interlude now takes place +in which Fergus explains to Maev who it is—viz., <q>my +little pupil Setanta</q>—who is thus harrying the host, and +his boyish deeds, some of which have been already told +in this narrative, are recounted. +</p> + +<p> +<hi rend='bold'>The Charioteer of Orlam</hi> +</p> + +<p> +The host proceeded on its way next day, and the +next encounter with Cuchulain shows the hero in a +kindlier mood. He hears a noise of timber being cut, +and going into a wood he finds there a charioteer +belonging to a son of Ailell and Maev cutting down +chariot-poles of holly, <q>For,</q> says he, <q>we have +damaged our chariots sadly in chasing that famous deer, +Cuchulain.</q> Cuchulain—who, it must be remembered, +was at ordinary times a slight and unimposing figure, +though in battle he dilated in size and underwent a +fearful distortion, symbolic of Berserker fury—helps +the driver in his work. <q>Shall I,</q> he asks, <q>cut the +poles or trim them for thee?</q> <q>Do thou the trimming,</q> +says the driver. Cuchulain takes the poles by +the tops and draws them against the set of the branches +through his toes, and then runs his fingers down them +the same way, and gives them over as smooth and +<pb n='209' id='page209'/> +polished as if they were planed by a carpenter. The +driver stares at him. <q>I doubt this work I set thee to +is not thy proper work,</q> he says. <q>Who art thou +then at all?</q> <q>I am that Cuchulain of whom thou +spakest but now.</q> <q>Surely I am but a dead man,</q> +says the driver. <q>Nay,</q> replies Cuchulain, <q>I slay +not drivers nor messengers nor men unarmed. But run, +tell thy master Orlam that Cuchulain is about to visit +him.</q> The driver runs off, but Cuchulain outstrips +him, meets Orlam first, and strikes off his head. For +a moment the host of Maev see him as he shakes this +bloody trophy before them; then he disappears from +sight—it is the first glimpse they have caught of their +persecutor. +</p> + +<p> +<hi rend='bold'>The Battle-Frenzy of Cuchulain</hi> +</p> + +<p> +A number of scattered episodes now follow. The +host of Maev spreads out and devastates the territories +of Bregia and of Murthemney, but they cannot advance +further into Ulster. Cuchulain hovers about them +continually, slaying them by twos and threes, and no +man knows where he will swoop next. Maev herself +is awed when, by the bullets of an unseen slinger, a +squirrel and a pet bird are killed as they sit upon her +shoulders. Afterwards, as Cuchulain's wrath grows +fiercer, he descends with supernatural might upon +whole companies of the Connacht host, and hundreds +fall at his onset. The characteristic distortion or +<foreign lang='ga' rend='italic'>riastradh</foreign> which seized him in his battle-frenzy is then +described. He became a fearsome and multiform creature +such as never was known before. Every particle of +him quivered like a bulrush in a running stream. His +calves and heels and hams shifted to the front, and his +feet and knees to the back, and the muscles of his +neck stood out like the head of a young child. One +<pb n='210' id='page210'/> +eye was engulfed deep in his head, the other protruded, +his mouth met his ears, foam poured from his jaws +like the fleece of a three-year-old wether. The beats +of his heart sounded like the roars of a lion as he rushes +on his prey. A light blazed above his head, and <q>his +hair became tangled about as it had been the branches of +a red thorn-bush stuffed into the gap of a fence.... +Taller, thicker, more rigid, longer than the mast of a +great ship was the perpendicular jet of dusky blood +which out of his scalp's very central point shot upwards +and was there scattered to the four cardinal points, +whereby was formed a magic mist of gloom resembling +the smoky pall that drapes a regal dwelling, what time +a king at nightfall of a winter's day draws near to it.</q><note place='foot'><p> +I quote from Standish Hayes O'Grady's translation, in Miss +Hull's <q>Cuchullin Saga.</q> +</p></note> +</p> + +<p> +Such was the imagery by which Gaelic writers conveyed +the idea of superhuman frenzy. At the sight of +Cuchulain in his paroxysm it is said that once a hundred +of Maev's warriors fell dead from horror. +</p> + +<p> +<hi rend='bold'>The Compact of the Ford</hi> +</p> + +<p> +Maev now tried to tempt him by great largesse to +desert the cause of Ulster, and had a colloquy with +him, the two standing on opposite sides of a glen across +which they talked. She scanned him closely, and was +struck by his slight and boyish appearance. She failed +to move him from his loyalty to Ulster, and death +descends more thickly than ever upon the Connacht +host; the men are afraid to move out for plunder save +in twenties and thirties, and at night the stones from +Cuchulain's sling whistle continually through the camp, +braining or maiming. At last, through the mediation +of Fergus, an agreement was come to. Cuchulain +undertook not to harry the host provided they would +<pb n='211' id='page211'/> +only send against him one champion at a time, whom +Cuchulain would meet in battle at the ford of the River +Dee, which is now called the Ford of Ferdia.<note place='foot' id='p211n1'><p> +<foreign lang='ga' rend='italic'>Ath Fherdia</foreign>, which is pronounced and now spelt <q>Ardee.</q> It +is in Co. Louth, at the southern border of the Plain of Murthemney, +which was Cuchulain's territory. +</p></note> While +each fight was in progress the host might move on, but +when it was ended they must encamp till the morrow +morning. <q>Better to lose one man a day than a +hundred,</q> said Maev, and the pact was made. +</p> + +<p> +<hi rend='bold'>Fergus and Cuchulain</hi> +</p> + +<p> +Several single combats are then narrated, in which +Cuchulain is always a victor. Maev even persuades +Fergus to go against him, but Fergus and Cuchulain +will on no account fight each other, and Cuchulain, by +agreement with Fergus, pretends to fly before him, on +Fergus's promise that he will do the same for Cuchulain +when required. How this pledge was kept we shall see later. +</p> + +<p> +<hi rend='bold'>Capture of the Brown Bull</hi> +</p> + +<p> +During one of Cuchulain's duels with a famous +champion, Natchrantal, Maev, with a third of her army, +makes a sudden foray into Ulster and penetrates as far +as Dunseverick, on the northern coast, plundering and +ravaging as they go. The Brown Bull, who was originally +at Quelgny (Co. Down), has been warned at an earlier +stage by the Morrigan<note place='foot'><p> +See <ref target='page126'>p. 126</ref>. +</p></note> to withdraw himself, and he +has taken refuge, with his herd of cows, in a glen of +Slievegallion, Co. Armagh. The raiders of Maev find +him there, and drive him off with the herd in triumph, +passing Cuchulain as they return. Cuchulain slays the +leader of the escort—Buic son of Banblai—but cannot +<pb n='212' id='page212'/> +rescue the Bull, and <q>this,</q> it is said, <q>was the greatest +affront put on Cuchulain during the course of the raid.</q> +</p> + +<p> +<hi rend='bold'>The Morrigan</hi> +</p> + +<p> +The raid ought now to have ceased, for its object has +been attained, but by this time the hostings of the four +southern provinces<note place='foot'><p> +In ancient Ireland there were five provinces, Munster being +counted as two, or, as some ancient authorities explain it, the +High King's territory in Meath and Westmeath being reckoned a +separate province. +</p></note> had gathered together under Maev +for the plunder of Ulster, and Cuchulain remained still +the solitary warder of the marches. Nor did Maev +keep her agreement, for bands of twenty warriors at a +time were loosed against him and he had much ado to +defend himself. The curious episode of the fight with +the Morrigan now occurs. A young woman clad in a +mantle of many colours appears to Cuchulain, telling +him that she is a king's daughter, attracted by the tales +of his great exploits, and she has come to offer him her +love. Cuchulain tells her rudely that he is worn and +harassed with war and has no mind to concern himself +with women. <q>It shall go hard with thee,</q> then said +the maid, <q>when thou hast to do with men, and I shall +be about thy feet as an eel in the bottom of the Ford.</q> +Then she and her chariot vanished from his sight and +he saw but a crow sitting on a branch of a tree, and he +knew that he had spoken with the Morrigan. +</p> + +<p> +<hi rend='bold'>The Fight with Loch</hi> +</p> + +<p> +The next champion sent against him by Maev was +Loch son of Mofebis. To meet this hero it is said that +Cuchulain had to stain his chin with blackberry juice so +as to simulate a beard, lest Loch should disdain to do +combat with a boy. So they fought in the Ford, and the +<pb n='213' id='page213'/> +Morrigan came against him in the guise of a white +heifer with red ears, but Cuchulain fractured her eye +with a cast of his spear. Then she came swimming up +the river like a black eel and twisted herself about his +legs, and ere he could rid himself of her Loch wounded +him. Then she attacked him as a grey wolf, and again, +before he could subdue her, he was wounded by Loch. +At this his battle-fury took hold of him and he drove +the Gae Bolg against Loch, splitting his heart in two. +<q>Suffer me to rise,</q> said Loch, <q>that I may fall on my +face on thy side of the ford, and not backward toward +the men of Erin.</q> <q>It is a warrior's boon thou askest,</q> +said Cuchulain, <q>and it is granted.</q> So Loch died; and +a great despondency, it is said, now fell upon Cuchulain, +for he was outwearied with continued fighting, and sorely +wounded, and he had never slept since the beginning +of the raid, save leaning upon his spear; and he sent +his charioteer, Laeg, to see if he could rouse the men of +Ulster to come to his aid at last. +</p> + +<p> +<hi rend='bold'>Lugh the Protector</hi> +</p> + +<p> +But as he lay at evening by the grave mound of Lerga +in gloom and dejection, watching the camp-fires of the +vast army encamped over against him and the glitter of +their innumerable spears, he saw coming through the +host a tall and comely warrior who strode impetuously +forward, and none of the companies through which he +passed turned his head to look at him or seemed to see +him. He wore a tunic of silk embroidered with gold, +and a green mantle fastened with a silver brooch; in +one hand was a black shield bordered with silver and +two spears in the other. The stranger came to Cuchulain +and spoke gently and sweetly to him of his long toil +and waking, and his sore wounds, and said in the end: +<q>Sleep now, Cuchulain, by the grave in Lerga; sleep +<pb n='214' id='page214'/> +and slumber deeply for three days, and for that time I +will take thy place and defend the Ford against the host +of Maev.</q> Then Cuchulain sank into a profound +slumber and trance, and the stranger laid healing balms +of magical power to his wounds so that he awoke whole +and refreshed, and for the time that Cuchulain slept the +stranger held the Ford against the host. And Cuchulain +knew that this was Lugh his father, who had come from +among the People of Dana to help his son through his +hour of gloom and despair. +</p> + +<p> +<hi rend='bold'>The Sacrifice of the Boy Corps</hi> +</p> + +<p> +But still the men of Ulster lay helpless. Now there +was at Emain Macha a band of thrice fifty boys, the +sons of all the chieftains of the provinces, who were +there being bred up in arms and in noble ways, and these +suffered not from the curse of Macha, for it fell only on +grown men. But when they heard of the sore straits in +which Cuchulain, their playmate not long ago, was lying +they put on their light armour and took their weapons +and went forth for the honour of Ulster, under Conor's +young son, Follaman, to aid him. And Follaman vowed +that he would never return to Emania without the +diadem of Ailell as a trophy. Three times they drove +against the host of Maev, and thrice their own number +fell before them, but in the end they were overwhelmed +and slain, not one escaping alive. +</p> + +<p> +<hi rend='bold'>The Carnage of Murthemney</hi> +</p> + +<p> +This was done as Cuchulain lay in his trance, and +when he awoke, refreshed and well, and heard what had +been done, his frenzy came upon him and he leaped +into his war-chariot and drove furiously round and +round the host of Maev. And the chariot ploughed +the earth till the ruts were like the ramparts of a +<pb n='215' id='page215'/> +fortress, and the scythes upon its wheels caught and +mangled the bodies of the crowded host till they were +piled like a wall around the camp, and as Cuchulain +shouted in his wrath the demons and goblins and wild +things in Erin yelled in answer, so that with the terror +and the uproar the host of men heaved and surged +hither and thither, and many perished from each other's +weapons, and many from horror and fear. And this +was the great carnage, called the Carnage of Murthemney, +that Cuchulain did to avenge the boy-corps of +Emania; six score and ten princes were then slain +of the host of Maev, besides horses and women and +wolf-dogs and common folk without number. It +is said that Lugh mac Ethlinn fought there by his son. +</p> + +<p> +<hi rend='bold'>The Clan Calatin</hi> +</p> + +<p> +Next the men of Erin resolved to send against +Cuchulain, in single combat, the Clan Calatin.<note place='foot'><p> +<q>Clan</q> in Gaelic means children or offspring. Clan Calatin=the +sons of Calatin. +</p></note> Now +Calatin was a wizard, and he and his seven-and-twenty +sons formed, as it were, but one being, the sons being +organs of their father, and what any one of them did +they all did alike. They were all poisonous, so that +any weapon which one of them used would kill in nine +days the man who was but grazed by it. When this +multiform creature met Cuchulain each hand of it +hurled a spear at once, but Cuchulain caught the twenty-eight +spears on his shield and not one of them drew +blood. Then he drew his sword to lop off the spears +that bristled from his shield, but as he did so the Clan +Calatin rushed upon him and flung him down, thrusting +his face into the gravel. At this Cuchulain gave a +great cry of distress at the unequal combat, and one of +<pb n='216' id='page216'/> +the Ulster exiles, Fiacha son of Firaba, who was with +the host of Maev, and was looking on at the fight, +could not endure to see the plight of the champion, and +he drew his sword and with one stroke he lopped off +the eight-and-twenty hands that were grinding the face +of Cuchulain into the gravel of the Ford. Then +Cuchulain arose and hacked the Clan Calatin into +fragments, so that none survived to tell Maev what +Fiacha had done, else had he and his thirty hundred +followers of Clan Rury been given by Maev to the +edge of the sword. +</p> + +<p> +<hi rend='bold'>Ferdia to the Fray</hi> +</p> + +<p> +Cuchulain had now overcome all the mightiest of +Maev's men, save only the mightiest of them all after +Fergus, Ferdia son of Daman. And because Ferdia +was the old friend and fellow pupil of Cuchulain he had +never gone out against him; but now Maev begged +him to go, and he would not. Then she offered him +her daughter, Findabair of the Fair Eyebrows, to wife, +if he would face Cuchulain at the Ford, but he would +not. At last she bade him go, lest the poets and +satirists of Erin should make verses on him and put +him to open shame, and then in wrath and sorrow he +consented to go, and bade his charioteer make ready for +to-morrow's fray. Then was gloom among all his +people when they heard of that, for they knew that if +Cuchulain and their master met, one of them would +return alive no more. +</p> + +<p> +Very early in the morning Ferdia drove to the Ford, +and lay down there on the cushions and skins of the +chariot and slept till Cuchulain should come. Not till +it was full daylight did Ferdia's charioteer hear the +thunder of Cuchulain's war-car approaching, and then +he woke his master, and the two friends faced each +<pb n='217' id='page217'/> +other across the Ford. And when they had greeted +each other Cuchulain said: <q>It is not thou, O Ferdia, +who shouldst have come to do battle with me. When +we were with Skatha did we not go side by side in +every battle, through every wood and wilderness? were +we not heart-companions, comrades, in the feast and the +assembly? did we not share one bed and one deep +slumber?</q> But Ferdia replied: <q>O Cuchulain, thou +of the wondrous feats, though we have studied poetry +and science together, and though I have heard thee +recite our deeds of friendship, yet it is my hand that +shall wound thee. I bid thee remember not our +comradeship, O Hound of Ulster; it shall not avail +thee, it shall not avail thee.</q> +</p> + +<p> +They then debated with what weapons they should +begin the fight, and Ferdia reminded Cuchulain of the +art of casting small javelins that they had learned from +Skatha, and they agreed to begin with these. Backwards +and forwards, then, across the Ford, hummed +the light javelins like bees on a summer's day, but +when noonday had come not one weapon had pierced +the defence of either champion. Then they took to +the heavy missile spears, and now at last blood began +to flow, for each champion wounded the other time and +again. At last the day came to its close. <q>Let us +cease now,</q> said Ferdia, and Cuchulain agreed. Each +then threw his arms to his charioteer, and the friends +embraced and kissed each other three times, and went +to their rest. Their horses were in the same paddock, +their drivers warmed themselves over the same fire, and +the heroes sent each other food and drink and healing +herbs for their wounds. +</p> + +<p> +Next day they betook themselves again to the +Ford, and this time, because Ferdia had the choice of +weapons the day before, he bade Cuchulain take it +<pb n='218' id='page218'/> +now.<note place='foot' id='p218n1'><p> +Together with much that is wild and barbaric in this Irish epic +of the <q>Tain</q> the reader will be struck by the ideals of courtesy and +gentleness which not infrequently come to light in it. It must be +remembered that, as Mr. A.H. Leahy points out in his <q>Heroic +Romances of Ireland,</q> the legend of the Raid of Quelgny is, at the very +latest, a century earlier than all other known romances of chivalry, +Welsh or Continental. It is found in the <q>Book of Leinster,</q> a +manuscript of the twelfth century, as well as in other sources, and +was doubtless considerably older than the date of its transcription +there. <q>The whole thing,</q> says Mr. Leahy, <q>stands at the very +beginning of the literature of modern Europe.</q> +</p></note> Cuchulain chose then the heavy, broad-bladed +spears for close fighting, and with them they fought +from the chariots till the sun went down, and drivers +and horses were weary, and the body of each hero was +torn with wounds. Then at last they gave over, and +threw away their weapons. And they kissed each +other as before, and as before they shared all things at +night, and slept peacefully till the morning. +</p> + +<p> +When the third day of the combat came Ferdia wore +an evil and lowering look, and Cuchulain reproached +him for coming out in battle against his comrade for +the bribe of a fair maiden, even Findabair, whom Maev +had offered to every champion and to Cuchulain himself +if the Ford might be won thereby; but Ferdia +said: <q>Noble Hound, had I not faced thee when +summoned, my troth would be broken, and there +would be shame on me in Rathcroghan.</q> It is now +the turn of Ferdia to choose the weapons, and they +betake themselves to their <q>heavy, hard-smiting swords,</q> +and though they hew from each other's thighs and +shoulders great cantles of flesh, neither can prevail over +the other, and at last night ends the combat. This time +they parted from each other in heaviness and gloom, and +there was no interchange of friendly acts, and their +drivers and horses slept apart. The passions of the +warriors had now risen to a grim sternness. +</p> + +<pb n='219' id='page219'/> + +<p> +<hi rend='bold'>Death of Ferdia</hi> +</p> + +<p> +On the fourth day Ferdia knew the contest would +be decided, and he armed himself with especial care. +Next his skin was a tunic of striped silk bordered with +golden spangles, and over that hung an apron of brown +leather. Upon his belly he laid a flat stone, large as a +millstone, and over that a strong, deep apron of iron, +for he dreaded that Cuchulain would use the Gae Bolg +that day. And he put on his head his crested helmet +studded with carbuncle and inlaid with enamels, and +girt on his golden-hilted sword, and on his left arm +hung his broad shield with its fifty bosses of bronze. +Thus he stood by the Ford, and as he waited he tossed +up his weapons and caught them again and did many +wonderful feats, playing with his mighty weapons as a +juggler plays with apples; and Cuchulain, watching him, +said to Laeg, his driver: <q>If I give ground to-day, do +thou reproach and mock me and spur me on to valour, +and praise and hearten me if I do well, for I shall have +need of all my courage.</q> +</p> + +<p> +<q>O Ferdia,</q> said Cuchulain when they met, <q>what +shall be our weapons to-day?</q> <q>It is thy choice to-day,</q> +said Ferdia. <q>Then let it be all or any,</q> said +Cuchulain, and Ferdia was cast down at hearing this, but +he said, <q>So be it,</q> and thereupon the fight began. +Till midday they fought with spears, and none could +gain any advantage over the other. Then Cuchulain +drew his sword and sought to smite Ferdia over the +rim of his shield; but the giant Firbolg flung him off. +Thrice Cuchulain leaped high into the air, seeking to +strike Ferdia over his shield, but each time as he +descended Ferdia caught him upon the shield and flung +him off like a little child into the Ford. And Laeg +mocked him, crying: <q>He casts thee off as a river flings +<pb n='220' id='page220'/> +its foam, he grinds thee as a millstone grinds a corn of +wheat; thou elf, never call thyself a warrior.</q> +</p> + +<p> +Then at last Cuchulain's frenzy came upon him, and +he dilated giant-like, till he overtopped Ferdia, and the +hero-light blazed about his head. In close contact the +two were interlocked, whirling and trampling, while the +demons and goblins and unearthly things of the glens +screamed from the edges of their swords, and the waters +of the Ford recoiled in terror from them, so that for a +while they fought on dry land in the midst of the riverbed. +And now Ferdia found Cuchulain a moment off +his guard, and smote him with the edge of the sword, +and it sank deep into his flesh, and all the river ran red +with his blood. And he pressed Cuchulain sorely after +that, hewing and thrusting so that Cuchulain could +endure it no longer, and he shouted to Laeg to fling +him the Gae Bolg. When Ferdia heard that he lowered +his shield to guard himself from below, and Cuchulain +drove his spear over the rim of the shield and through +his breastplate into his chest. And Ferdia raised his +shield again, but in that moment Cuchulain seized the +Gae Bolg in his toes and drove it upward against Ferdia, +and it pierced through the iron apron and burst in three +the millstone that guarded him, and deep into his body +it passed, so that every crevice and cranny of him was +filled with its barbs. <q>'Tis enough,</q> cried Ferdia; <q>I +have my death of that. It is an ill deed that I fall by +thy hand, O Cuchulain.</q> Cuchulain seized him as he +fell, and carried him northward across the Ford, that he +might die on the further side of it, and not on the side +of the men of Erin. Then he laid him down, and a +faintness seized Cuchulain, and he was falling, when +Laeg cried: <q>Rise up, Cuchulain, for the host of Erin +will be upon us. No single combat will they give after +Ferdia has fallen.</q> But Cuchulain said: <q>Why should +<pb n='221' id='page221'/> +I rise again, O my servant, now he that lieth here has +fallen by my hand?</q> and he fell in a swoon like death. +And the host of Maev with tumult and rejoicing, with +tossing of spears and shouting of war-songs, poured +across the border into Ulster. +</p> + +<p> +But before they left the Ford they took the body of +Ferdia and laid it in a grave, and built a mound over +him and set up a pillar-stone with his name and lineage +in Ogham. And from Ulster came certain of the +friends of Cuchulain, and they bore him away into +Murthemney, where they washed him and bathed his +wounds in the streams, and his kin among the Danaan +folk cast magical herbs into the rivers for his healing. +But he lay there in weakness and in stupor for many days. +</p> + +<p> +<hi rend='bold'>The Rousing of Ulster</hi> +</p> + +<p> +Now Sualtam, the father of Cuchulain, had taken his +son's horse, the Grey of Macha, and ridden off again to +see if by any means he might rouse the men of Ulster +to defend the province. And he went crying abroad: +<q>The men of Ulster are being slain, the women carried +captive, the kine driven!</q> Yet they stared on him +stupidly, as though they knew not of what he spake. +At last he came to Emania, and there were Cathbad +the Druid and Conor the King, and all their nobles +and lords, and Sualtam cried aloud to them: <q>The +men of Ulster are being slain, the women carried +captive, the kine driven; and Cuchulain alone holds +the gap of Ulster against the four provinces of Erin. +Arise and defend yourselves!</q> But Cathbad only +said: <q>Death were the due of him who thus disturbs +the King</q>; and Conor said: <q>Yet it is true what +the man says</q>; and the lords of Ulster wagged their +heads and murmured: <q>True indeed it is.</q> +</p> + +<p> +Then Sualtam wheeled round his horse in anger and +<pb n='222' id='page222'/> +was about to depart when, with a start which the Grey +made, his neck fell against the sharp rim of the shield +upon his back, and it shore off his head, and the head +fell on the ground. Yet still it cried its message as it +lay, and at last Conor bade put it on a pillar that it +might be at rest. But it still went on crying and exhorting, +and at length into the clouded mind of the +king the truth began to penetrate, and the glazed eyes +of the warriors began to glow, and slowly the spell of +Macha's curse was lifted from their minds and bodies. +Then Conor arose and swore a mighty oath, saying: +<q>The heavens are above us and the earth beneath us, +and the sea is round about us; and surely, unless the +heavens fall on us and the earth gape to swallow us +up, and the sea overwhelm the earth, I will restore +every woman to her hearth, and every cow to its byre.</q><note place='foot'><p> +Another instance of the survival of the oath formula recited by +the Celtic envoys to Alexander the Great. See <ref target='page23'>p. 23</ref>. +</p></note> +His Druid proclaimed that the hour was propitious, +and the king bade his messengers go forth on every +side and summon Ulster to arms, and he named to +them warriors long dead as well as the living, for the +cloud of the curse still lingered in his brain. +</p> + +<p> +With the curse now departed from them the men +of Ulster flocked joyfully to the summons, and on +every hand there was grinding of spears and swords, +and buckling on of armour and harnessing of war-chariots +for the rising-out of the province.<note place='foot'><p> +<q>Rising-out</q> is the vivid expression used by Irish writers for a +clan or territory going on the war-path. <q>Hosting</q> is also used +in a similar sense. +</p></note> One host +came under Conor the King and Keltchar, son of +Uthecar Hornskin, from Emania southwards, and +another from the west along the very track of the host +of Maev. And Conor's host fell upon eight score of +<pb n='223' id='page223'/> +the men of Erin in Meath, who were carrying away a +great booty of women-captives, and they slew every +man of the eight score and rescued the women. Maev +and her host then fell back toward Connacht, but when +they reached Slemon Midi, the Hill of Slane, in Meath, +the Ulster bands joined each other there and prepared +to give battle. Maev sent her messenger mac Roth to +view the Ulster host on the Plain of Garach and report +upon it. Mac Roth came back with an awe-striking +description of what he beheld. When he first looked +he saw the plain covered with deer and other wild +beasts. These, explains Fergus, had been driven out +of the forests by the advancing host of the Ulster men. +The second time mac Roth looked he saw a mist that +filled the valleys, the hill-tops standing above it like +islands. Out of the mist there came thunder and +flashes of light, and a wind that nearly threw him off +his feet. <q>What is this?</q> asks Maev, and Fergus +tells her that the mist is the deep breathing of the +warriors as they march, and the light is the flashing of +their eyes, and the thunder is the clangour of their +war-cars and the clash of their weapons as they go to +the fight: <q>They think they will never reach it,</q> says +Fergus. <q>We have warriors to meet them,</q> says Maev. +<q>You will need that,</q> says Fergus, <q>for in all Ireland, +nay, in all the Western world, to Greece and Scythia and +the Tower of Bregon<note place='foot'><p> +See <ref target='page130'>p. 130</ref>. +</p></note> and the Island of Gades, there live +not who can face the men of Ulster in their wrath.</q> +</p> + +<p> +A long passage then follows describing the appearance +and equipment of each of the Ulster chiefs. +</p> + +<p> +<hi rend='bold'>The Battle of Garach</hi> +</p> + +<p> +The battle was joined on the Plain of Garach, in +Meath. Fergus, wielding a two-handed sword, the +<pb n='224' id='page224'/> +sword which, it was said, when swung in battle made +circles like the arch of a rainbow, swept down whole +ranks of the Ulster men at each blow,<note place='foot'><p> +The sword of Fergus was a fairy weapon called the <hi rend='italic'>Caladcholg</hi> +(hard dinter), a name of which Arthur's more famous <q>Excalibur</q> +is a Latinised corruption. +</p></note> and the fierce +Maev charged thrice into the heart of the enemy. +</p> + +<p> +Fergus met Conor the King, and smote him on his +golden-bordered shield, but Cormac, the king's son, +begged for his father's life. Fergus then turned on +Conall of the Victories. +</p> + +<p> +<q>Too hot art thou,</q> said Conall, <q>against thy people +and thy race for a wanton.</q><note place='foot'><p> +The reference is to Deirdre. +</p></note> Fergus then turned from +slaying the Ulstermen, but in his battle-fury he smote +among the hills with his rainbow-sword, and struck off +the tops of the three <hi rend='italic'>Maela</hi> of Meath, so that they are +flat-topped (<hi rend='italic'>mael</hi>) to this day. +</p> + +<p> +Cuchulain in his stupor heard the crash of Fergus's +blows, and coming slowly to himself he asked of Laeg +what it meant. <q>It is the sword-play of Fergus,</q> said +Laeg. Then he sprang up, and his body dilated so that +the wrappings and swathings that had been bound on +him flew off, and he armed himself and rushed into +the battle. Here he met Fergus. <q>Turn hither, +Fergus,</q> he shouted; <q>I will wash thee as foam in a +pool, I will go over thee as the tail goes over a cat, I +will smite thee as a mother smites her infant.</q> <q>Who +speaks thus to me?</q> cried Fergus. <q>Cuchulain mac +Sualtam; and now do thou avoid me as thou art +pledged.</q><note place='foot'><p> +See <ref target='page211'>p. 211</ref>. +</p></note> +</p> + +<p> +<q>I have promised even that,</q> said Fergus, and then +went out of the battle, and with him the men of Leinster +and the men of Munster, leaving Maev with her seven +sons and the hosting of Connacht alone. +</p> + +<pb n='225' id='page225'/> + +<p> +It was midday when Cuchulain came into the fight; +when the evening sun was shining through the leaves +of the trees his war-chariot was but two wheels and a +handful of shattered ribs, and the host of Connacht was +in full flight towards the border. Cuchulain overtook +Maev, who crouched under her chariot and entreated +grace. <q>I am not wont to slay women,</q> said Cuchulain, +and he protected her till she had crossed the +Shannon at Athlone. +</p> + +<p> +<hi rend='bold'>The Fight of the Bulls</hi> +</p> + +<p> +But the Brown Bull of Quelgny, that Maev had sent +into Connacht by a circuitous way, met the white-horned +Bull of Ailell on the Plain of Aei, and the two beasts +fought; but the Brown Bull quickly slew the other, +and tossed his fragments about the land so that pieces +of him were strewn from Rathcroghan to Tara; and +then careered madly about till he fell dead, bellowing and +vomiting black gore, at the Ridge of the Bull, between +Ulster and Iveagh. Ailell and Maev made peace with +Ulster for seven years, and the Ulster men returned +home to Emain Macha with great glory. +</p> + +<p> +Thus ends the <q>Tain Bo Cuailgnè,</q> or Cattle Raid of +Quelgny; and it was written out in the <q>Book of +Leinster</q> in the year 1150 by the hand of Finn mac +Gorman, Bishop of Kildare, and at the end is written: +<q>A blessing on all such as faithfully shall recite the +<q>Tain</q> as it stands here, and shall not give it in any +other form.</q> +</p> + +<p> +<hi rend='bold'>Cuchulain in Fairyland</hi> +</p> + +<p> +One of the strangest tales in Celtic legend tells how +Cuchulain, as he lay asleep after hunting, against a +pillar-stone, had a vision of two Danaan women who +came to him armed with rods and alternately beat +<pb n='226' id='page226'/> +him till he was all but dead, and he could not lift a +hand to defend himself. Next day, and for a year +thereafter, he lay in sore sickness, and none could heal +him. +</p> + +<p> +Then a man whom none knew came and told him to +go to the pillar-stone where he had seen the vision, and +he would learn what was to be done for his recovery. +There he found a Danaan woman in a green mantle, +one of those who had chastised him, and she told him +that Fand, the Pearl of Beauty, wife of Mananan the +Sea-god, had set her love on him; and she was +at enmity with her husband Mananan; and her realm +was besieged by three demon kings, against whom +Cuchulain's help was sought, and the price of his help +would be the love of Fand. Laeg, the charioteer, was +then sent by Cuchulain to report upon Fand and her +message. He entered Fairyland, which lies beyond a +lake across which he passed in a magic boat of bronze, +and came home with a report of Fand's surpassing +beauty and the wonders of the kingdom; and Cuchulain +then betook himself thither. Here he had a battle +in a dense mist with the demons, who are described as +resembling sea-waves—no doubt we are to understand +that they are the folk of the angry husband, Mananan. +Then he abode with Fand, enjoying all the delights of +Fairyland for a month, after which he bade her farewell, +and appointed a trysting-place on earth, the Strand +of the Yew Tree, where she was to meet him. +</p> + +<p> +<hi rend='bold'>Fand, Emer, and Cuchulain</hi> +</p> + +<p> +But Emer heard of the tryst; and though not +commonly disturbed at Cuchulain's numerous infidelities, +she came on this occasion with fifty of her +maidens armed with sharp knives to slay Fand. Cuchulain +and Fand perceive their chariots from afar, and +<pb n='227' id='page227'/> +the armed angry women with golden clasps shining on +their breasts, and he prepares to protect his mistress. +He addresses Emer in a curious poem, describing the +beauty and skill and magical powers of Fand—<q>There +is nothing the spirit can wish for that she has not got.</q> +Emer replies: <q>In good sooth, the lady to whom thou +dost cling seems in no way better than I am, but the +new is ever sweet and the well-known is sour; thou +hast all the wisdom of the time, Cuchulain! Once we +dwelled in honour together, and still might dwell if I +could find favour in thy sight.</q> <q>By my word thou +dost,</q> said Cuchulain, <q>and shalt find it so long as I +live.</q> +</p> + +<p> +<q>Give me up,</q> then said Fand. But Emer said: +<q>Nay, it is more fitting that I be the deserted one.</q> +<q>Not so,</q> said Fand; <q>it is I who must go.</q> <q>And +an eagerness for lamentation seized upon Fand, and her +soul was great within her, for it was shame for her to +be deserted and straightway to return to her home; +moreover, the mighty love that she bore to Cuchulain +was tumultuous in her.</q><note place='foot'><p> +A.H. Leahy's translation, <q>Heroic Romances of Ireland,</q> vol. i. +</p></note> +</p> + +<p> +But Mananan, the Son of the Sea, knew of her +sorrow and her shame, and he came to her aid, none +seeing him but she alone, and she welcomed him in +a mystic song. <q>Wilt thou return to me?</q> said +Mananan, <q>or abide with Cuchulain?</q> <q>In truth,</q> +said Fand, <q>neither of ye is better or nobler than the +other, but I will go with thee, Mananan, for thou hast +no other mate worthy of thee, but that Cuchulain has +in Emer.</q> +</p> + +<p> +So she went to Mananan, and Cuchulain, who did +not see the god, asked Laeg what was happening. +<q>Fand,</q> he replied, <q>is going away with the Son of the +Sea, since she hath not been pleasing in thy sight.</q> +</p> + +<pb n='228' id='page228'/> + +<p> +Then Cuchulain bounded into the air and fled from +the place, and lay a long time refusing meat and drink, +until at last the Druids gave him a draught of forgetfulness; +and Mananan, it is said, shook his cloak +between Cuchulain and Fand, so that they might meet +no more throughout eternity.<note place='foot'><p> +The cloak of Mananan (see <ref target='page125'>p. 125</ref>) typifies the sea—here, in its +dividing and estranging power. +</p></note></p> + +<p> +<hi rend='bold'>The Vengeance of Maev</hi> +</p> + +<p> +Though Maev made peace with Ulster after the +battle of Garech she vowed the death of Cuchulain for +all the shame and loss he had brought upon her and +on her province, and she sought how she might take +her vengeance upon him. +</p> + +<p> +Now the wife of the wizard Calatin, whom Cuchulain +slew at the Ford, brought forth, after her husband's +death, six children at a birth, namely, three sons and +three daughters. Misshapen, hideous, poisonous, born +for evil were they; and Maev, hearing of these, sent +them to learn the arts of magic, not in Ireland only, but +in Alba; and even as far as Babylon they went to seek +for hidden knowledge, and they came back mighty in +their craft, and she loosed them against Cuchulain. +</p> + +<p> +<hi rend='bold'>Cuchulain and Blanid</hi> +</p> + +<p> +Besides the Clan Calatin, Cuchulain had also other +foes, namely Ere, the King of Ireland, son to Cairpre, +whom Cuchulain had slain in battle, and Lewy son of +Curoi, King of Munster.<note place='foot'><p> +This Curoi appears in various tales of the Ultonian Cycle with +attributes which show that he was no mortal king, but a local deity. +</p></note> For Curoi's wife, Blanid, +had set her love on Cuchulain, and she bade him come +and take her from Curoi's dūn, and watch his time to +<pb n='229' id='page229'/> +attack the dūn, when he would see the stream that +flowed from it turn white. So Cuchulain and his men +waited in a wood hard by till Blanid judged that the +time was fit, and she then poured into the stream the +milk of three cows. Then Cuchulain attacked the +dūn, and took it by surprise, and slew Curoi, and bore +away the woman. But Fercartna, the bard of Curoi, +went with them and showed no sign, till, finding himself +near Blanid as she stood near the cliff-edge of +Beara, he flung his arms round her, and leaped with +her over the cliff, and so they perished, and Curoi was +avenged upon his wife. +</p> + +<p> +All these now did Maev by secret messages and by +taunts and exhortations arouse against Cuchulain, and +they waited till they heard that the curse of Macha was +again heavy on the men of Ulster, and then they assembled +a host and marched to the Plain of Murthemney. +</p> + +<p> +<hi rend='bold'>The Madness of Cuchulain</hi> +</p> + +<p> +And first the Children of Calatin caused a horror and +a despondency to fall upon the mind of Cuchulain, +and out of the hooded thistles and puff-balls and +fluttering leaves of the forest they made the semblance +of armed battalions marching against Murthemney, and +Cuchulain seemed to see on every side the smoke of +burning dwellings going up. And for two days he did +battle with the phantoms till he was sick and wearied +out. Then Cathbad and the men of Ulster persuaded +him to retire to a solitary glen, where fifty of the +princesses of Ulster, and among them Niam, wife of his +faithful friend Conall of the Victories, tended him, and +Niam made him vow that he would not leave the dūn +where he was until she gave him leave. +</p> + +<p> +But still the Children of Calatin filled the land with +apparitions of war, and smoke and flames went up, and +<pb n='230' id='page230'/> +wild cries and wailings with chattering, goblin laughter +and the braying of trumpets and horns were borne +upon the winds. And Bave, Calatin's daughter, went +into the glen, and, taking the form of a handmaid of +Niam, she beckoned her away and led her to a distance +among the woods and put a spell of straying on her so +that she was lost and could find her way home no +more. Bave then went in the form of Niam to +Cuchulain and bade him up and rescue Ulster from the +hosts that were harrying it, and the Morrigan came in +the form of a great crow where Cuchulain sat with the +women, and croaked of war and slaughter. Then +Cuchulain sprang up and called Laeg to harness his +chariot. But when Laeg sought for the Grey of +Macha to harness him, the horse fled from him, and +resisted, and only with great difficulty could Laeg yoke +him in the chariot, while large tears of dark blood +trickled down his face. +</p> + +<p> +Then Cuchulain, having armed himself, drove forth; +and on every side shapes and sounds of dread assailed +him and clouded his mind, and then it appeared to +him that he saw a great smoke, lit with bursts of red +flame, over the ramparts of Emain Macha, and he +thought he saw the corpse of Emer tossed out over +the ramparts. But when he came to his dūn at +Murthemney, there was Emer living, and she entreated +him to leave the phantoms alone, but he would not +listen to her, and he bade her farewell. Then he bade +farewell to his mother Dectera, and she gave him a +goblet of wine to drink, but ere he could drink it the +wine turned to blood, and he flung it away, saying, <q>My +life's end is near; this time I shall not return alive from +the battle.</q> And Dectera and Cathbad besought him to +await the coming of Conall of the Victories, who was +away on a journey, but he would not. +</p> + + +<pb n='231' id='page231'/> + +<p> +<hi rend='bold'>The Washer at the Ford</hi> +</p> + +<p> +When he came to the ford upon the plain of +Emania he saw there kneeling by the stream as it were +a young maiden, weeping and wailing, and she washed +a heap of bloody raiment and warlike arms in the +stream, and when she raised a dripping vest or corselet +from the water Cuchulain saw that they were his own. +And as they crossed the ford she vanished from their +sight.<note place='foot'><p> +This apparition of the Washer of the Ford is of frequent +occurrence in Irish legend. +</p></note> +</p> + +<p> +<hi rend='bold'>Clan Calatin Again</hi> +</p> + +<p> +Then, having taken his leave of Conor and of the +womenfolk in Emania, he turned again towards Murthemney +and the foe. But on his way he saw by the +roadside three old crones, each blind of one eye, +hideous and wretched, and they had made a little fire +of sticks, and over it they were roasting a dead dog +on spits of rowan wood. As Cuchulain passed they +called to him to alight and stay with them and share +their food. <q>That will I not, in sooth,</q> said he. +<q>Had we a great feast,</q> they said, <q>thou wouldst +soon have stayed; it doth not become the great to +despise the small.</q> Then Cuchulain, because he would +not be thought discourteous to the wretched, lighted +down, and he took a piece of the roast and ate it, and +the hand with which he took it was stricken up to the +shoulder so that its former strength was gone. For it +was <foreign lang='ga' rend='italic'>geis</foreign> to Cuchulain to approach a cooking hearth and +take food from it, and it was <foreign lang='ga' rend='italic'>geis</foreign> to him to eat of his +namesake.<note place='foot'><p> +See <ref target='page164'>p. 164</ref> for the reference to <foreign lang='ga' rend='italic'>geis</foreign>. <q>His namesake</q> refers, +of course, to the story of the Hound of Cullan, pp. <ref target='page183'>183</ref>, <ref target='page184'>184</ref>. +</p></note> +</p> + +<pb n='232' id='page232'/> + +<p> +<hi rend='bold'>Death of Cuchulain</hi> +</p> + +<p> +Near to Slieve Fuad, south of Armagh, Cuchulain +found the host of his enemies, and drove furiously +against them, plying the champion's <q>thunder-feat</q> +upon them until the plain was strewn with their dead. +Then a satirist, urged on by Lewy, came near him and +demanded his spear.<note place='foot'><p> +It was a point of honour to refuse nothing to a bard; one king +is said to have given his eye when it was demanded of him. +</p></note> <q>Have it, then,</q> said Cuchulain, +and flung it at him with such force that it went clean +through him and killed nine men beyond. <q>A king +will fall by that spear,</q> said the Children of Calatin to +Lewy, and Lewy seized it and flung it at Cuchulain, +but it smote Laeg, the king of charioteers, so that his +bowels fell out on the cushions of the chariot, and he +bade farewell to his master and he died. +</p> + +<p> +Then another satirist demanded the spear, and +Cuchulain said: <q>I am not bound to grant more than +one request on one day.</q> But the satirist said: <q>Then +I will revile Ulster for thy default,</q> and Cuchulain flung +him the spear as before, and Ere now got it, and this time +in flying back it struck the Grey of Macha with a mortal +wound. Cuchulain drew out the spear from the horse's +side, and they bade each other farewell, and the Grey +galloped away with half the yoke hanging to its neck. +</p> + +<p> +And a third time Cuchulain flung the spear to a satirist, +and Lewy took it again and flung it back, and it struck +Cuchulain, and his bowels fell out in the chariot, and +the remaining horse, Black Sainglend, broke away and +left him. +</p> + +<p> +<q>I would fain go as far as to that loch-side to drink,</q> +said Cuchulain, knowing the end was come, and they +suffered him to go when he had promised to return to +them again. So he gathered up his bowels into his +<pb n='233' id='page233'/> +breast and went to the loch-side, and drank, and bathed +himself, and came forth again to die. Now there was +close by a tall pillar-stone that stood westwards of the +loch, and he went up to it and slung his girdle over it and +round his breast, so that he might die in his standing +and not in his lying down; and his blood ran down in +a little stream into the loch, and an otter came out of +the loch and lapped it. And the host gathered round, +but feared to approach him while the life was still in +him, and the hero-light shone above his brow. Then +came the Grey of Macha to protect him, scattering his +foes with biting and kicking. +</p> + +<p> +And then came a crow and settled on his shoulder. +</p> + +<p> +Lewy, when he saw this, drew near and pulled the +hair of Cuchulain to one side over his shoulder, +and with his sword he smote off his head; and the +sword fell from Cuchulain's hand, and smote off the +hand of Lewy as it fell. They took the hand of +Cuchulain in revenge for this, and bore the head and +hand south to Tara, and there buried them, and over +them they raised a mound. But Conall of the Victories, +hastening to Cuchulain's side on the news of the war, +met the Grey of Macha streaming with blood, and +together they went to the loch-side and saw him headless +and bound to the pillar-stone, and the horse +came and laid its head on his breast. Conall drove +southwards to avenge Cuchulain, and he came on Lewy +by the river Liffey, and because Lewy had but one +hand Conall tied one of his behind his back, and for +half the day they fought, but neither could prevail. +Then came Conall's horse, the Dewy-Red, and tore a +piece out of Lewy's side, and Conall slew him, and +took his head, and returned to Emain Macha. But +they made no show of triumph in entering the city, for +Cuchulain the Hound of Ulster was no more. +</p> + + +<pb n='234' id='page234'/> + +<p> +<hi rend='bold'>The Recovery of the Tain</hi> +</p> + +<p> +The history of the <q>Tain,</q> or Cattle Raid, of Quelgny +was traditionally supposed to have been written by no +other than Fergus mac Roy, but for a long time the +great lay or saga was lost. It was believed to have +been written out in Ogham characters on staves of +wood, which a bard who possessed them had taken with +him into Italy, whence they never returned. +</p> + +<p> +The recovery of the <q>Tain</q> was the subject of a number +of legends which Sir S. Ferguson, in his <q>Lays of the +Western Gael,</q> has combined in a poem of so much +power, so much insight into the spirit of Gaelic myth, +that I venture to reproduce much of it here in telling +this singular and beautiful story. It is said that after +the loss of the <q>Tain</q> Sanchan Torpest, chief bard of +Ireland, was once taunted at a feast by the High King +Guary on his inability to recite the most famous and +splendid of Gaelic poems. This touched the bard to +the quick, and he resolved to recover the lost treasure. +Far and wide through Erin and through Alba he +searched for traces of the lay, but could only recover +scattered fragments. He would have conjured up by +magic arts the spirit of Fergus to teach it to him, +even at the cost of his own life—for such, it seems, +would have been the price demanded for the intervention +and help of the dead—but the place of Fergus's +grave, where the spells must be said, could not be +discovered. At last Sanchan sent his son Murgen with +his younger brother Eimena to journey to Italy and +endeavour to discover there the fate of the staff-book. +The brothers set off on their journey. +</p> + +<lg> +<l><q rend='post: none'>Eastward, breadthwise, over Erin straightway travell'd forth the twain,</q></l> +<l rend='margin-left: 1'>Till with many days' wayfaring Murgen fainted by Loch Ein:</l> +</lg> + +<pb n='235' id='page235'/> + +<lg> +<l rend='margin-left: 1'>‘Dear my brother, thou art weary: I for present aid am flown:</l> +<l rend='margin-left: 1'>Thou for my returning tarry here beside this Standing Stone.’</l> +</lg> + +<lg> +<l><q rend='post: none'>Shone the sunset red and solemn: Murgen,where he leant,observed</q></l> +<l rend='margin-left: 1'>Down the corners of the column letter-strokes of Ogham carved.</l> +<l rend='margin-left: 1'>‘'Tis, belike, a burial pillar,’ said he, ‘and these shallow lines</l> +<l rend='margin-left: 1'>Hold some warrior's name of valour, could I rightly spell the signs.’</l> +</lg> + +<lg> +<l><q rend='post: none'>Letter then by letter tracing, soft he breathed the sound of each;</q></l> +<l rend='margin-left: 1'>Sound and sound then interlacing, lo, the signs took form of speech;</l> +<l rend='margin-left: 1'>And with joy and wonder mainly thrilling, part a-thrill with fear,</l> +<l rend='margin-left: 1'><q rend='pre: none'>Murgen read the legend plainly, <q>FERGUS SON OF ROY IS HERE.</q></q></l> +</lg> + +<p> +Murgen then, though he knew the penalty, appealed +to Fergus to pity a son's distress, and vowed, for +the sake of the recovery of the <q>Tain,</q> to give his life, +and abandon his kin and friends and the maiden he +loves, so that his father might no more be shamed. +But Fergus gave no sign, and Murgen tried another +plea: +</p> + +<lg> +<l><q rend='post: none'>Still he stirs not. Love of women thou regard'st not, Fergus, now:</q></l> +<l rend='margin-left: 1'>Love of children, instincts human, care for these no more hast thou:</l> +<l rend='margin-left: 1'>Wider comprehension, deeper insights to the dead belong:—</l> +<l rend='margin-left: 1'>Since for Love thou wak'st not, Sleeper, yet awake for sake of Song.</l> +</lg> + +<lg> +<l><q rend='post: none'><q rend='post: none'>Thou, the first in rhythmic cadence dressing life's discordant tale,</q></q></l> +<l rend='margin-left: 1'>Wars of chiefs and loves of maidens, gavest the Poem to the Gael;</l> +<l rend='margin-left: 1'>Now they've lost their noblest measure, and in dark days hard at hand,</l> +<l rend='margin-left: 1'>Song shall be the only treasure left them in their native land.’</l> +</lg> + +<lg> +<l><q rend='post: none'>Fergus rose. A mist ascended with him, and a flash was seen</q></l> +<l rend='margin-left: 1'>As of brazen sandals blended with a mantle's wafture green;</l> +<l rend='margin-left: 1'>But so thick the cloud closed o'er him, Eimena, return'd at last,</l> +<l rend='margin-left: 1'>Found not on the field before him but a mist-heap grey and vast.</l> +</lg> + +<lg> +<l><q rend='post: none'>Thrice to pierce the hoar recesses faithful Eimena essay'd;</q></l> +<l rend='margin-left: 1'>Thrice through foggy wildernesses back to open air he stray'd;</l> +<l rend='margin-left: 1'>Till a deep voice through the vapours fill'd the twilight far and near</l> +<l rend='margin-left: 1'>And the Night her starry tapers kindling, stoop'd from heaven to hear.</l> +</lg> + +<pb n='236' id='page236'/> + +<lg> +<l><q rend='post: none'>Seem'd as though the skiey Shepherd back to earth had cast the fleece</q></l> +<l rend='margin-left: 1'>Envying gods of old caught upward from the darkening shrines of Greece;</l> +<l rend='margin-left: 1'>So the white mists curl'd and glisten'd, to from heaven's expanses bare,</l> +<l rend='margin-left: 1'>Stars enlarging lean'd and listen'd down the emptied depths of air.</l> +</lg> + +<lg> +<l><q rend='post: none'>All night long by mists surrounded Murgen lay in vapoury bars;</q></l> +<l rend='margin-left: 1'>All night long the deep voice sounded 'neath the keen, enlarging stars:</l> +<l rend='margin-left: 1'>But when, on the orient verges, stars grew dim and mists retired,</l> +<l rend='margin-left: 1'>Rising by the stone of Fergus, Murgen stood a man inspired.</l> +</lg> + +<lg> +<l><q rend='post: none'><q rend='post: none'>Back to Sanchan!—Father, hasten, ere the hour of power be past,</q></q></l> +<l rend='margin-left: 1'>Ask not how obtain'd but listen to the lost lay found at last!’</l> +<l rend='margin-left: 1'>‘Yea, these words have tramp of heroes in them; and the marching rhyme</l> +<l rend='margin-left: 1'>Rolls the voices of the eras down the echoing steeps of Time.’</l> +</lg> + +<lg> +<l><q rend='post: none'>Not till all was thrice related, thrice recital full essay'd,</q></l> +<l rend='margin-left: 1'>Sad and shamefaced, worn and faded, Murgen sought the faithful maid.</l> +<l rend='margin-left: 1'>‘Ah, so haggard; ah, so altered; thou in life and love so strong!’</l> +<l rend='margin-left: 1'>‘Dearly purchased,’ Murgen falter'd, ‘life and love I've sold for song!’</l> +</lg> + +<lg> +<l><q rend='post: none'><q>Woe is me, the losing bargain! what can song the dead avail?</q></q></l> +<l rend='margin-left: 1'>‘Fame immortal,’ murmur'd Murgen, ‘long as lay delights the Gael.’</l> +<l rend='margin-left: 1'>‘Fame, alas! the price thou chargest not repays one virgin tear.’</l> +<l rend='margin-left: 1'>‘Yet the proud revenge I've purchased for my sire, I deem not dear.’</l> +</lg> + +<lg> +<l><q rend='post: none'><q rend='post: none'>So,again to Gort the splendid, when the drinking boards were spread,</q></q></l> +<l rend='margin-left: 1'>Sanchan, as of old attended, came and sat at table-head.</l> +<l rend='margin-left: 1'>‘Bear the cup to Sanchan Torpest: twin gold goblets, Bard, are thine,</l> +<l rend='margin-left: 1'>If with voice and string thou harpest, <hi rend='italic'>Tain-Bo-Cuailgne</hi>, line for line.’</l> +</lg> + +<lg> +<l><q rend='post: none'><q rend='post: none'>Yea, with voice and string I'll chant it.</q> Murgen to his father's knee</q></l> +<l rend='margin-left: 1'>Set the harp: no prelude wanted, Sanchan struck the master key,</l> +<l rend='margin-left: 1'>And, as bursts the brimful river all at once from caves of Cong,</l> +<l rend='margin-left: 1'>Forth at once, and once for ever, leap'd the torrent of the song.</l> +</lg> + + +<pb n='237' id='page237'/> + +<lg> +<l><q rend='post: none'>Floating on a brimful torrent, men go down and banks go by:</q></l> +<l>Caught adown the lyric current, Guary, captured, ear and eye,</l> +<l>Heard no more the courtiers jeering, saw no more the walls of Gort,</l> +<l>Creeve Roe's<note place='foot'><p> +<hi rend='italic'>Craobh Ruadh</hi>—the Red Branch hostel. +</p></note> meads instead appearing, and Emania's royal fort.</l> +</lg> + +<lg> +<l><q rend='post: none'>Vision chasing splendid vision, Sanchan roll'd the rhythmic scene;</q></l> +<l>They that mock'd in lewd derision now, at gaze, with wondering mien</l> +<l>Sate, and, as the glorying master sway'd the tightening reins of song,</l> +<l>Felt emotion's pulses faster—fancies faster bound along.</l> +</lg> + +<lg> +<l><q rend='post: none'>Pity dawn'd on savage faces, when for love of captive Crunn,</q></l> +<l>Macha, in the ransom-races, girt her gravid loins, to run</l> +<l>'Gainst the fleet Ultonian horses; and, when Deirdra on the road</l> +<l>Headlong dash'd her 'mid the corses, brimming eyelids overflow'd.</l> +</lg> + +<lg> +<l><q rend='post: none'>Light of manhood's generous ardour, under brows relaxing shone,</q></l> +<l>When, mid-ford, on Uladh's border, young Cuchullin stood alone,</l> +<l>Maev and all her hosts withstanding:— ‘Now, for love of knightly play,</l> +<l>Yield the youth his soul's demanding; let the hosts their marchings stay,</l> +</lg> + +<lg> +<l><q rend='post: none'>'Till the death he craves be given; and, upon his burial stone</q></l> +<l>Champion-praises duly graven, make his name and glory known;</l> +<l>For, in speech-containing token, age to ages never gave</l> +<l>Salutation better spoken, than, <q>Behold a hero's grave.</q>’</l> +</lg> + +<lg> +<l><q rend='post: none'>What, another and another, and he still or combat calls?</q></l> +<l>Ah, the lot on thee, his brother sworn in arms, Ferdia, falls;</l> +<l>And the hall with wild applauses sobb'd like woman ere they wist,</l> +<l>When the champions in the pauses of the deadly combat kiss'd.</l> +</lg> + +<lg> +<l><q rend='post: none'>Now, for love of land and cattle, while Cuchullin in the fords</q></l> +<l>Stays the march of Connaught's battle, ride and rouse the Northern Lords;</l> +<l>Swift as angry eagles wing them toward the plunder'd eyrie's call,</l> +<l>Thronging from Dun Dealga bring them, bring them from the Red Branch hall!</l> +</lg> + +<pb n='238' id='page238'/> + +<lg> +<l><q rend='post: none'>Heard ye not the tramp of armies? Hark! amid the sudden gloom,</q></l> +<l>'Twas the stroke of Conall's war-mace sounded through the startled room;</l> +<l>And, while still the hall grew darker, king and courtier chill'd with dread,</l> +<l>Heard the rattling of the war-car of Cuchullin overhead.</l> +</lg> + +<lg> +<l><q rend='post: none'>Half in wonder, half in terror, loth to stay and loth to fly,</q></l> +<l>Seem'd to each beglamour'd hearer shades of kings went thronging by:</l> +<l>But the troubled joy of wonder merged at last in mastering fear,</l> +<l>As they heard through pealing thunder, ‘<hi rend='smallcaps'>Fergus son of Roy is here</hi>!’</l> +</lg> + +<lg> +<l><q rend='post: none'>Brazen-sandall'd, vapour-shrouded, moving in an icy blast,</q></l> +<l>Through the doorway terror-crowded, up the tables Fergus pass'd:—</l> +<l>‘Stay thy hand, oh harper, pardon! cease the wild unearthly lay!</l> +<l>Murgen, bear thy sire his guerdon.’ Murgen sat, a shape of clay.</l> +</lg> + +<lg> +<l><q rend='post: none'><q rend='post: none'>Bear him on his bier beside me: never more in halls of Gort</q></q></l> +<l>Shall a niggard king deride me: slaves, of Sanchan make their sport!</l> +<l>But because the maiden's yearnings needs must also be condoled,</l> +<l>Hers shall be the dear-bought earnings, hers the twin-bright cups of gold.’</l> +</lg> + +<lg> +<l><q rend='post: none'><q>Cups,</q> she cried, <q>of bitter drinking, fling them far as arm can throw!</q></q></l> +<l>Let them in the ocean sinking, out of sight and memory go!</l> +<l>Let the joinings of the rhythm, let the links of sense and sound</l> +<l>Of the <hi rend='italic'>Tain-Bo</hi> perish with them, lost as though they'd ne'er been found!’</l> +</lg> + +<lg> +<l><q rend='post: none'>So it comes, the lay, recover'd once at such a deadly cost,</q></l> +<l>Ere one full recital suffer'd, once again is all but lost:</l> +<l>For, the maiden's malediction still with many a blemish-stain</l> +<l><q rend='pre: none'>Clings in coarser garb of fiction round the fragments that remain.</q></l> +</lg> + +<p> +<hi rend='bold'>The Phantom Chariot of Cuchulain</hi> +</p> + +<p> +Cuchulain, however, makes an impressive reappearance +in a much later legend of Christian origin, found in the +twelfth-century <q>Book of the Dun Cow.</q> He was +summoned from Hell, we are told, by St. Patrick to prove +<pb n='239' id='page239'/> +the truths of Christianity and the horrors of damnation +to the pagan monarch, Laery mac Neill, King of +Ireland. Laery, with St. Benen, a companion of Patrick, +are standing on the Plain of mac Indoc when a blast +of icy wind nearly takes them off their feet. It is the +wind of Hell, Benen explains, after its opening before +Cuchulain. Then a dense mist covers the plain, and +anon a huge phantom chariot with galloping horses, a +grey and a black, loom up through the mist. Within +it are the famous two, Cuchulain and his charioteer, +giant figures, armed with all the splendour of the Gaelic +warrior. +</p> + +<p> +Cuchulain then talks to Laery, and urges him to +<q>believe in God and in holy Patrick, for it is not a +demon that has come to thee, but Cuchulain son of +Sualtam.</q> To prove his identity he recounts his famous +deeds of arms, and ends by a piteous description of his +present state: +</p> + +<lg> +<l><q rend='post: none'>What I suffered of trouble,</q></l> +<l rend='margin-left: 1'>O Laery, by sea and land—</l> +<l rend='margin-left: 1'>Yet more severe was a single night</l> +<l rend='margin-left: 1'>When the demon was wrathful!</l> +<l rend='margin-left: 1'>Great as was my heroism,</l> +<l rend='margin-left: 1'>Hard as was my sword,</l> +<l rend='margin-left: 1'>The devil crushed me with one finger</l> +<l rend='margin-left: 1'><q rend='pre: none'>Into the red charcoal!</q></l> +</lg> + +<p> +He ends by beseeching Patrick that heaven may be +granted to him, and the legend tells that the prayer +was granted and that Laery believed. +</p> + +<p> +<hi rend='bold'>Death of Conor mac Nessa</hi> +</p> + +<p> +Christian ideas have also gathered round the end of +Cuchulain's lord, King Conor of Ulster. The manner +of his death was as follows: An unjust and cruel attack +had been made by him on Mesgedra, King of Leinster, +<pb n='240' id='page240'/> +in which that monarch met his death at the hand of +Conall of the Victories.<note place='foot'><p> +The story is told in full in the author's <q>High Deeds of Finn.</q> +</p></note> Conall took out the brains +of the dead king and mingled them with lime to make +a sling-stone—such <q>brain balls,</q> as they were called, +being accounted the most deadly of missiles. This ball +was laid up in the king's treasure-house at Emain +Macha, where the Connacht champion, Ket son of +Maga, found it one day when prowling in disguise +through Ulster. Ket took it away and kept it always +by him. Not long thereafter the Connacht men took a +spoil of cattle from Ulster, and the Ulster men, under +Conor, overtook them at a river-ford still called +Athnurchar (The Ford of the Sling-cast), in Westmeath. +A battle was imminent, and many of the ladies of +Connacht came to their side of the river to view the +famous Ultonian warriors, and especially Conor, the +stateliest man of his time. Conor was willing to show +himself, and seeing none but women on the other bank +he drew near them; but Ket, who was lurking in +ambush, now rose and slung the brain-ball at Conor, +striking him full in the forehead. Conor fell, and was +carried off by his routed followers. When they got +him home, still living, to Emain Macha, his physician, +Fingen, pronounced that if the ball were extracted from +his head he must die; it was accordingly sewn up with +golden thread, and the king was bidden to keep himself +from horse-riding and from all vehement passion +and exertion, and he would do well. +</p> + +<p> +Seven years afterwards Conor saw the sun darken at +noonday, and he summoned his Druid to tell him the +cause of the portent. The Druid, in a magic trance, +tells him of a hill in a distant land on which stand +three crosses with a human form nailed to each of them, +and one of them is like the Immortals. <q>Is he a +<pb n='241' id='page241'/> +malefactor?</q> then asks Conor. <q>Nay,</q> says the +Druid, <q>but the Son of the living God,</q> and he relates +to the king the story of the death of Christ. Conor +breaks out in fury, and drawing his sword he hacks at +the oak-trees in the sacred grove, crying, <q>Thus would +I deal with his enemies,</q> when with the excitement and +exertion the brain-ball bursts from his head, and he +falls dead. And thus was the vengeance of Mesgedra +fulfilled. With Conor and with Cuchulain the glory of +the Red Branch and the dominance of Ulster passed +away. The next, or Ossianic, cycle of Irish legend brings +upon the scene different characters, different physical +surroundings, and altogether different ideals of life. +</p> + +<p> +<hi rend='bold'>Ket and the Boar of mac Datho</hi> +</p> + +<p> +The Connacht champion Ket, whose main exploit +was the wounding of King Conor at Ardnurchar, figures +also in a very dramatic tale entitled <q>The Carving of +mac Datho's Boar.</q> The story runs as follows: +</p> + +<p> +Once upon a time there dwelt in the province of +Leinster a wealthy hospitable lord named Mesroda, son +of Datho. Two possessions had he; namely, a hound +which could outrun every other hound and every wild +beast in Erin, and a boar which was the finest and +greatest in size that man had ever beheld. +</p> + +<p> +Now the fame of this hound was noised all about the +land, and many were the princes and lords who longed +to possess it. And it came to pass that Conor King of +Ulster and Maev Queen of Connacht sent messengers to +mac Datho to ask him to sell them the hound for a price, +and both the messengers arrived at the dūn of mac +Datho on the same day. Said the Connacht messenger: +<q>We will give thee in exchange for the hound six +hundred milch cows, and a chariot with two horses, the +best that are to be found in Connacht, and at the end +<pb n='242' id='page242'/> +of a year thou shalt have as much again.</q> And the +messenger of King Conor said: <q>We will give no less +than Connacht, and the friendship and alliance of Ulster, +and that will be better for thee than the friendship of +Connacht.</q> +</p> + +<p> +Then Mesroda mac Datho fell silent, and for three +days he would not eat or drink, nor could he sleep o' +nights, but tossed restlessly on his bed. His wife +observed his condition, and said to him: <q>Thy fast hath +been long, Mesroda, though good food is by thee in +plenty; and at night thou turnest thy face to the wall, +and well I know thou dost not sleep. What is the +cause of thy trouble?</q> +</p> + +<p> +<q>There is a saying,</q> replied Mac Datho, <q>'Trust +not a thrall with money, nor a woman with a secret.'</q> +</p> + +<p> +<q>When should a man talk to a woman,</q> said his wife, +<q>but when something were amiss? What thy mind +cannot solve perchance another's may.</q> +</p> + +<p> +Then mac Datho told his wife of the request for his +hound both from Ulster and from Connacht at one and +the same time. <q>And whichever of them I deny,</q> he +said, <q>they will harry my cattle and slay my people.</q> +</p> + +<p> +<q>Then hear my counsel,</q> said the woman. <q>Give +it to both of them, and bid them come and fetch it; +and if there be any harrying to be done, let them even +harry each other; but in no way mayest thou keep the hound.</q> +</p> + +<p> +Mac Datho followed this wise counsel, and bade both +Ulster and Connacht to a great feast on the same day, +saying to each of them that they could have the hound +afterwards. +</p> + +<p> +So on the appointed day Conor of Ulster, and Maev, +and their retinues of princes and mighty men assembled +at the dūn of mac Datho. There they found a great +feast set forth, and to provide the chief dish mac Datho +<pb n='243' id='page243'/> +had killed his famous boar, a beast of enormous size. +The question now arose as to who should have the +honourable task of carving it, and Bricriu of the Poisoned +Tongue characteristically, for the sake of the strife which +he loved, suggested that the warriors of Ulster and +Connacht should compare their principal deeds of arms, +and give the carving of the boar to him who seemed to +have done best in the border-fighting which was always +going on between the provinces. After much bandying +of words and of taunts Ket son of Maga arises and +stands over the boar, knife in hand, challenging each of +the Ulster lords to match his deeds of valour. One +after another they arise, Cuscrid son of Conor, Keltchar, +Moonremur, Laery the Triumphant, and others—Cuchulain +is not introduced in this story—and in each +case Ket has some biting tale to tell of an encounter in +which he has come off better than they, and one by +one they sit down shamed and silenced. At last a shout +of welcome is heard at the door of the hall and the Ulstermen +grow jubilant: Conall of the Victories has appeared +on the scene. He strides up to the boar, and Ket and +he greet each other with chivalrous courtesy: +</p> + +<p> +<q>And now welcome to thee, O Conall, thou of the +iron heart and fiery blood; keen as the glitter of ice, +ever-victorious chieftain; hail, mighty son of Finnchoom!</q> +said Ket. +</p> + +<p> +And Conall said: <q>Hail to thee, Ket, flower of heroes, +lord of chariots, a raging sea in battle; a strong, majestic +bull; hail, son of Maga!</q> +</p> + +<p> +<q>And now,</q> went on Conall, <q>rise up from the boar +and give me place.</q> +</p> + +<p> +<q>Why so?</q> replied Ket. +</p> + +<p> +<q>Dost thou seek a contest from me?</q> said Conall. +<q>Verily thou shalt have it. By the gods of my nation +I swear that since I first took weapons in my hand I +<pb n='244' id='page244'/> +have never passed one day that I did not slay a Connacht +man, nor one night that I did not make a foray on them, +nor have I ever slept but I had the head of a Connacht +man under my knee.</q> +</p> + +<p> +<q>I confess,</q> then said Ket, <q>that thou art a better +man than I, and I yield thee the boar. But if Anluan +my brother were here, he would match thee deed for +deed, and sorrow and shame it is that he is not.</q> +</p> + +<p> +<q>Anluan is here,</q> shouted Conall, and with that he +drew from his girdle the head of Anluan and dashed it +in the face of Ket. +</p> + +<p> +Then all sprang to their feet and a wild shouting and +tumult arose, and the swords flew out of themselves, +and battle raged in the hall of mac Datho. Soon the +hosts burst out through the doors of the dūn and smote +and slew each other in the open field, until the Connacht +host were put to flight. The hound of mac Datho +pursued the chariot of King Ailell of Connacht till the +charioteer smote off its head, and so the cause of contention +was won by neither party, and mac Datho lost +his hound, but saved his lands and life. +</p> + +<p> +<hi rend='bold'>The Death of Ket</hi> +</p> + +<p> +The death of Ket is told in Keating's <q>History of +Ireland.</q> Returning from a foray in Ulster, he was overtaken +by Conall at the place called the Ford of Ket, and +they fought long and desperately. At last Ket was slain, +but Conall of the Victories was in little better case, and +lay bleeding to death when another Connacht champion +named Beälcu<note place='foot'><p> +Pronounced <q>Bay-al-koo.</q> +</p></note> found him. <q>Kill me,</q> said Conall +to him, <q>that it be not said I fell at the hand of <hi rend='italic'>one</hi> +Connacht man.</q> But Beälcu said: <q>I will not slay a +man at the point of death, but I will bring thee home +and heal thee, and when thy strength is come again +<pb n='245' id='page245'/> +thou shalt fight with me in single combat.</q> Then +Beälcu put Conall on a litter and brought him home, +and had him tended till his wounds were healed. +</p> + +<p> +The three sons of Beälcu, however, when they saw +what the Ulster champion was like in all his might, +resolved to assassinate him before the combat should +take place. By a stratagem Conall contrived that they +slew their own father instead; and then, taking the heads +of the three sons, he went back, victoriously as he was +wont, to Ulster. +</p> + +<p> +<hi rend='bold'>The Death of Maev</hi> +</p> + +<p> +The tale of the death of Queen Maev is also preserved +by Keating. Fergus mac Roy having been slain by +Ailell with a cast of a spear as he bathed in a lake with +Maev, and Ailell having been slain by Conall, Maev +retired to an island<note place='foot'><p> +Inis Clothrann, now known as Quaker's Island. The pool no +longer exists. +</p></note> on Loch Ryve, where she was wont +to bathe early every morning in a pool near to the landing-place. +Forbay son of Conor mac Nessa, having discovered +this habit of the queen's, found means one day +to go unperceived to the pool and to measure the distance +from it to the shore of the mainland. Then he went +back to Emania, where he measured out the distance thus +obtained, and placing an apple on a pole at one end he +shot at it continually with a sling until he grew so good +a marksman at that distance that he never missed his +aim. Then one day, watching his opportunity by the +shores of Loch Ryve, he saw Maev enter the water, and +putting a bullet in his sling he shot at her with so good +an aim that he smote her in the centre of the forehead +and she fell dead. +</p> + +<p> +The great warrior-queen had reigned in Connacht, it +was said, for eighty-eight years. She is a signal example +<pb n='246' id='page246'/> +of the kind of women whom the Gaelic bards delighted to +portray. Gentleness and modesty were by no means +their usual characteristics, but rather a fierce overflowing +life. Women-warriors like Skatha and Aifa are frequently +met with, and one is reminded of the Gaulish women, +with their mighty snow-white arms, so dangerous to +provoke, of whom classical writers tell us. The Gaelic +bards, who in so many ways anticipated the ideas of +chivalric romance, did not do so in setting women in a +place apart from men. Women were judged and treated +like men, neither as drudges nor as goddesses, and we +know that well into historic times they went with men +into battle, a practice only ended in the sixth century. +</p> + +<p> +<hi rend='bold'>Fergus mac Leda and the Wee Folk</hi> +</p> + +<p> +Of the stories of the Ultonian Cycle which do not +centre on the figure of Cuchulain, one of the most +interesting is that of Fergus mac Leda and the King of +the Wee Folk. In this tale Fergus appears as King of +Ulster, but as he was contemporary with Conor mac +Nessa, and in the Cattle Raid of Quelgny is represented +as following him to war, we must conclude that +he was really a sub-king, like Cuchulain or Owen of + +Ferney. +</p> + +<p> +The tale opens in Faylinn, or the Land of the Wee +Folk, a race of elves presenting an amusing parody of +human institutions on a reduced scale, but endowed +(like dwarfish people generally in the literature of +primitive races) with magical powers. Iubdan,<note place='foot'><p> +<q>Youb´dan.</q> +</p></note> the +King of Faylinn, when flushed with wine at a feast, is +bragging of the greatness of his power and the invincibility +of his armed forces—have they not the strong +man Glower, who with his axe has been known to hew +down a thistle at a stroke? But the king's bard, +<pb n='247' id='page247'/> +Eisirt, has heard something of a giant race oversea in +a land called Ulster, one man of whom would annihilate +a whole battalion of the Wee Folk, and he +incautiously allows himself to hint as much to the +boastful monarch. He is immediately clapped into +prison for his audacity, and only gets free by promising +to go immediately to the land of the mighty +men, and bring back evidence of the truth of his +incredible story. +</p> + +<p> +So off he goes; and one fine day King Fergus and +his lords find at the gate of their Dūn a tiny little fellow +magnificently clad in the robes of a royal bard, who +demands entrance. He is borne in upon the hand of +Æda, the king's dwarf and bard, and after charming the +court by his wise and witty sayings, and receiving a +noble largesse, which he at once distributes among the +poets and other court attendants of Ulster, he goes off +home, taking with him as a guest the dwarf Æda, +before whom the Wee Folk fly as a <q>Fomorian giant,</q> +although, as Eisirt explains, the average man of Ulster +can carry him like a child. Iubdan is now convinced, +but Eisirt puts him under <foreign lang='ga' rend='italic'>geise</foreign>, the bond of chivalry +which no Irish chieftain can repudiate without being +shamed, to go himself, as Eisirt has done, to the palace +of Fergus and taste the king's porridge. Iubdan, after +he has seen Æda, is much dismayed, but he prepares to +go, and bids Bebo, his wife, accompany him. <q>You +did an ill deed,</q> she says, <q>when you condemned +Eisirt to prison; but surely there is no man under the +sun that can make thee hear reason.</q> +</p> + +<p> +So off they go, and Iubdan's fairy steed bears them +over the sea till they reach Ulster, and by midnight +they stand before the king's palace. <q>Let us taste the +porridge as we were bound,</q> says Bebo, <q>and make +off before daybreak.</q> They steal in and find the +<pb n='248' id='page248'/> +porridge-pot, to the rim of which Iubdan can only +reach by standing on his horse's back. In straining +downwards to get at the porridge he overbalances +himself and falls in. There in the thick porridge he +sticks fast, and there Fergus's scullions find him at +the break of day, with the faithful Bebo lamenting. +They bear him off to Fergus, who is amazed at finding +another wee man, with a woman too, in his palace. +He treats them hospitably, but refuses all appeals to +let them go. The story now recounts in a spirit of +broad humour several Rabelaisian adventures in which +Bebo is concerned, and gives a charming poem supposed +to have been uttered by Iubdan in the form of +advice to Fergus's fire-gillie as to the merits for burning +of different kinds of timber. The following are +extracts: +</p> + +<p> +<q rend='display'> +<q>Burn not the sweet apple-tree of drooping branches, of the white +blossoms, to whose gracious head each man puts forth his hand.</q> +</q> +</p> + +<p> +<q rend='display'> +<q>Burn not the noble willow, the unfailing ornament of poems; +bees drink from its blossoms, all delight in the graceful tent.</q> +</q> +</p> + +<p> +<q rend='display'> +<q>The delicate, airy tree of the Druids, the rowan with its berries, +this burn; but avoid the weak tree, burn not the slender hazel.</q> +</q> +</p> + +<p> +<q rend='display'> +<q>The ash-tree of the black buds burn not—timber that speeds +the wheel, that yields the rider his switch; the ashen spear is the +scale-beam of battle.</q> +</q> +</p> + +<p> +At last the Wee Folk come in a great multitude to +beg the release of Iubdan. On the king's refusal they +visit the country with various plagues, snipping off the +ears of corn, letting the calves suck all the cows dry, +defiling the wells, and so forth; but Fergus is obdurate. +In their quality as earth-gods, <foreign lang='la' rend='italic'>dei terreni</foreign>, they promise +to make the plains before the palace of Fergus stand +thick with corn every year without ploughing or sowing, +<pb n='249' id='page249'/> +but all is vain. At last, however, Fergus agrees to +ransom Iubdan against the best of his fairy treasures, +so Iubdan recounts them—the cauldron that can never +be emptied, the harp that plays of itself; and finally +he mentions a pair of water-shoes, wearing which +a man can go over or under water as freely as on +dry land. Fergus accepts the shoes, and Iubdan is +released. +</p> + +<p> +<hi rend='bold'>The Blemish of Fergus</hi> +</p> + +<p> +But it is hard for a mortal to get the better of Fairyland—a +touch of hidden malice lurks in magical gifts, +and so it proved now. Fergus was never tired of +exploring the depths of the lakes and rivers of Ireland; +but one day, in Loch Rury, he met with a hideous +monster, the <hi rend='italic'>Muirdris</hi>, or river-horse, which inhabited +that lake, and from which he barely saved himself by +flying to the shore. With the terror of this encounter +his face was twisted awry; but since a blemished man +could not hold rule in Ireland, his queen and nobles +took pains, on some pretext, to banish all mirrors from +the palace, and kept the knowledge of his condition +from him. One day, however, he smote a bondmaid +with a switch, for some negligence, and the maid, indignant, +cried out: <q>It were better for thee, Fergus, to +avenge thyself on the river-horse that hath twisted thy +face than to do brave deeds on women!</q> Fergus +bade fetch him a mirror, and looked in it. <q>It is true,</q> +he said; <q>the river-horse of Loch Rury has done this +thing.</q> +</p> + +<p> +<hi rend='bold'>Death of Fergus</hi> +</p> + +<p> +The conclusion may be given in the words of Sir +Samuel Ferguson's fine poem on this theme. Fergus +<pb n='250' id='page250'/> +donned the magic shoes, took sword in hand, and went +to Loch Rury: +</p> + +<lg> +<l rend='margin-left: 17'><q rend='post: none'>For a day and night</q></l> +<l>Beneath the waves he rested out of sight,</l> +<l>But all the Ultonians on the bank who stood</l> +<l>Saw the loch boil and redden with his blood.</l> +<l>When next at sunrise skies grew also red</l> +<l>He rose—and in his hand the <hi rend='italic'>Muirdris</hi>' head.</l> +<l>Gone was the blemish! On his goodly face</l> +<l>Each trait symmetric had resumed its place:</l> +<l>And they who saw him marked in all his mien</l> +<l>A king's composure, ample and serene.</l> +<l>He smiled; he cast his trophy to the bank,</l> +<l>Said, 'I, survivor, Ulstermen!' and sank."</l> +</lg> + +<p> +This fine tale has been published in full from an +Egerton MS., by Mr. Standish Hayes O'Grady, in his +<q>Silva Gadelica.</q> The humorous treatment of the +fairy element in the story would mark it as belonging +to a late period of Irish legend, but the tragic and +noble conclusion unmistakably signs it as belonging +to the Ulster bardic literature, and it falls within the +same order of ideas, if it were not composed within the +same period, as the tales of Cuchulain. +</p> + +<p> +<hi rend='bold'>Significance of Irish Place-Names</hi> +</p> + +<p> +Before leaving this great cycle of legendary literature +let us notice what has already, perhaps, attracted the +attention of some readers—the extent to which its chief +characters and episodes have been commemorated in +the still surviving place-names of the country.<note place='foot'><p> +Dr. P. W. Joyce's <q>Irish Names of Places</q> is a storehouse of +information on this subject. +</p></note> This +is true of Irish legend in general—it is especially so of +the Ultonian Cycle. Faithfully indeed, through many +a century of darkness and forgetting, have these names +pointed to the hidden treasures of heroic romance +<pb n='251' id='page251'/> +which the labours of our own day are now restoring to +light. The name of the little town of Ardee, as we +have seen,<note place='foot'><p> +<ref target='p211n1'>P. 211, <hi rend='italic'>note</hi></ref>. +</p></note> commemorates the tragic death of Ferdia at +the hand of his <q>heart companion,</q> the noblest hero of +the Gael. The ruins of Dūn Baruch, where Fergus +was bidden to the treacherous feast, still look over the +waters of Moyle, across which Naisi and Deirdre sailed +to their doom. Ardnurchar, the Hill of the Sling-cast, +in Westmeath,<note place='foot'><p> +The name is given both to the hill, <foreign lang='ga' rend='italic'>ard</foreign>, and to the ford, <foreign lang='ga' rend='italic'>atha</foreign> +beneath it. +</p></note> brings to mind the story of the +stately monarch, the crowd of gazing women, and the +crouching enemy with the deadly missile which bore +the vengeance of Mesgedra. The name of Armagh, or +Ard Macha, the Hill of Macha, enshrines the memory +of the Fairy Bride and her heroic sacrifice, while the +grassy rampart can still be traced where the war-goddess +in the earlier legend drew its outline with the pin of her +brooch when she founded the royal fortress of Ulster. +Many pages might be filled with these instances. Perhaps +no modern country has place-names so charged +with legendary associations as are those of Ireland. +Poetry and myth are there still closely wedded to the +very soil of the land—a fact in which there lies ready +to hand an agency for education, for inspiration, of the +noblest kind, if we only had the insight to see it and +the art to make use of it. +</p> +</div> + +<div> +<pb n='252' id='page252'/> + +<index index='toc'/> +<index index='pdf'/> +<head>CHAPTER VI: TALES OF THE +OSSIANIC CYCLE</head> + +<p> +<hi rend='bold'>The Fianna of Erin</hi> +</p> + +<p> +As the tales of the Ultonian Cycle cluster round +the heroic figure of the Hound of Cullan, so do +those of the Ossianic Cycle round that of Finn +mac Cumhal,<note place='foot'><p> +Pronounced <q>mac Cool.</q> +</p></note> whose son Oisīn<note place='foot'><p> +Pronounced <q>Usheen.</q> +</p></note> (or Ossian, as Macpherson +called him in the pretended translations from the +Gaelic which first introduced him to the English-speaking +world) was a poet as well as a warrior, and is the traditional +author of most of them. The events of the +Ultonian Cycle are supposed to have taken place about +the time of the birth of Christ. Those of the Ossianic +Cycle fell mostly in the reign of Cormac mac Art, who +lived in the third century A.D. During his reign the +Fianna of Erin, who are represented as a kind of military +Order composed mainly of the members of two clans, +Clan Bascna and Clan Morna, and who were supposed +to be devoted to the service of the High King and to +the repelling of foreign invaders, reached the height of +their renown under the captaincy of Finn. +</p> + +<p> +The annalists of ancient Ireland treated the story of +Finn and the Fianna, in its main outlines, as sober history. +This it can hardly be. Ireland had no foreign invaders +during the period when the Fianna are supposed to have +flourished, and the tales do not throw a ray of light on +the real history of the country; they are far more +concerned with a Fairyland populated by supernatural +beings, beautiful or terrible, than with any tract of real +earth inhabited by real men and women. The modern +critical reader of these tales will soon feel that it would +be idle to seek for any basis of fact in this glittering +<pb n='253' id='page253'/> +mirage. But the mirage was created by poets and storytellers +of such rare gifts for this kind of literature that +it took at once an extraordinary hold on the imagination +of the Irish and Scottish Gael. +</p> + +<p> +<hi rend='bold'>The Ossianic Cycle</hi> +</p> + +<p> +The earliest tales of this cycle now extant are found +in manuscripts of the eleventh and twelfth centuries, and +were composed probably a couple of centuries earlier. +But the cycle lasted in a condition of vital growth for a +thousand years, right down to Michael Comyn's <q>Lay +of Oisin in the Land of Youth,</q> which was composed +about 1750, and which ended the long history of Gaelic +literature.<note place='foot'><p> +Subject, of course, to the possibility that the present revival of +Gaelic as a spoken tongue may lead to the opening of a new chapter +in that history. +</p></note> It has been estimated<note place='foot'><p> +See <q>Ossian and Ossianic Literature,</q> by Alfred Nutt, p. 4. +</p></note> that if all the tales +and poems of the Ossianic Cycle which still remain could +be printed they would fill some twenty-five volumes +the size of this. Moreover, a very great proportion of this +literature, even if there were no manuscripts at all, could +during the last and the preceding centuries have been +recovered from the lips of what has been absurdly called +an <q>illiterate</q> peasantry in the Highlands and in the +Gaelic-speaking parts or Ireland. It cannot but interest +us to study the character of the literature which was +capable of exercising such a spell. +</p> + +<p> +<hi rend='bold'>Contrasted with the Ultonian Cycle</hi> +</p> + +<p> +Let us begin by saying that the reader will find himself +in an altogether different atmosphere from that in which +the heroes of the Ultonian Cycle live and move. Everything +speaks of a later epoch, when life was gentler and +softer, when men lived more in settlements and towns, +<pb n='254' id='page254'/> +when the Danaan Folk were more distinctly fairies and +less deities, when in literature the elements of wonder +and romance predominated, and the iron string of +heroism and self-sacrifice was more rarely sounded. +There is in the Ossianic literature a conscious delight in +wild nature, in scenery, in the song of birds, the music +of the chase through the woods, in mysterious and +romantic adventure, which speaks unmistakably of a +time when the free, open-air life <q>under the greenwood +tree</q> is looked back on and idealised, but no longer +habitually lived, by those who celebrate it. There is +also a significant change of <hi rend='italic'>locale</hi>. The Conorian tales +were the product of a literary movement having its +sources among the bleak hills or on the stern rock-bound +coasts of Ulster. In the Ossianic Cycle we find +ourselves in the Midlands or South of Ireland. Much +of the action takes place amid the soft witchery of the +Killarney landscape, and the difference between the two +regions is reflected in the ethical temper of the tales. +</p> + +<p> +In the Ultonian Cycle it will have been noticed that +however extravagantly the supernatural element may be +employed, the final significance of almost every tale, the +end to which all the supernatural machinery is worked, +is something real and human, something that has to do +with the virtues or vices, the passions or the duties or +men and women. In the Ossianic Cycle, broadly speaking, +this is not so. The nobler vein of literature seems +to have been exhausted, and we have now beauty for +the sake of beauty, romance for the sake of romance, +horror or mystery for the sake of the excitement they +arouse. The Ossianic tales are, at their best, +</p> + +<p> +<q rend='display'> +<q>Lovely apparitions, sent +To be a moment's ornament.</q> +</q> +</p> + +<p> +They lack that something, found in the noblest art as in +<pb n='255' id='page255'/> +the noblest personalities, which has power <q>to warn, +to comfort, and command.</q> +</p> + +<p> +<hi rend='bold'>The Coming of Finn</hi> +</p> + +<p> +King Cormac mac Art was certainly a historical +character, which is more, perhaps, than we can say of +Conor mac Nessa. Whether there is any real personage +behind the glorious figure of his great captain, Finn, it +is more difficult to say. But for our purpose it is not +necessary to go into this question. He was a creation +of the Celtic mind in one land and in one stage of its +development, and our part here is to show what kind +of character the Irish mind liked to idealise and make +stories about. +</p> + +<p> +Finn, like most of the Irish heroes, had a partly +Danaan ancestry. His mother, Murna of the White +Neck, was grand-daughter of Nuada of the Silver Hand, +who had wedded that Ethlinn, daughter of Balor the +Fomorian, who bore the Sun-god Lugh to Kian. +Cumhal son of Trenmōr was Finn's father. He was +chief of the Clan Bascna, who were contending with the +Clan Morna for the leadership of the Fianna, and was +overthrown and slain by these at the battle of Knock.<note place='foot'><p> +Now Castleknock, near Dublin. +</p></note> +</p> + +<p> +Among the Clan Morna was a man named Lia, the +lord of Luachar in Connacht, who was Treasurer of the +Fianna, and who kept the Treasure Bag, a bag made of +crane's skin and having in it magic weapons and jewels +of great price that had come down from the days of the +Danaans. And he became Treasurer to the Clan Morna +and still kept the bag at Rath Luachar. +</p> + +<p> +Murna, after the defeat and death of Cumhal, took +refuge in the forests of Slieve Bloom,<note place='foot'><p> +In the King's County. +</p></note> and there she +bore a man-child whom she named Demna. For fear +<pb n='256' id='page256'/> +that the Clan Morna would find him out and slay him, +she gave him to be nurtured in the wildwood by two +aged women, and she herself became wife to the King +of Kerry. But Demna, when he grew up to be a lad, +was called <q>Finn,</q> or the Fair One, on account of the +whiteness of his skin and his golden hair, and by this +name he was always known thereafter. His first deed +was to slay Lia, who had the Treasure Bag of the Fianna, +which he took from him. He then sought out his +uncle Crimmal, who, with a few other old men, survivors +of the chiefs of Clan Bascna, had escaped the sword at +Castleknock, and were living in much penury and +affliction in the recesses of the forests of Connacht. +These he furnished with a retinue and guard from +among a body of youths who followed his fortunes, and +gave them the Treasure Bag. He himself went to +learn the accomplishments of poetry and science from +an ancient sage and Druid named Finegas, who dwelt +on the river Boyne. Here, in a pool of this river, +under boughs of hazel from which dropped the Nuts of +Knowledge on the stream, lived Fintan the Salmon of +Knowledge, which whoso ate of him would enjoy all +the wisdom of the ages. Finegas had sought many a +time to catch this salmon, but failed until Finn had +come to be his pupil. Then one day he caught it, and +gave it to Finn to cook, bidding him eat none of it himself, +but to tell him when it was ready. When the lad +brought the salmon, Finegas saw that his countenance +was changed. <q>Hast thou eaten of the salmon?</q> he +asked. <q>Nay,</q> said Finn, <q>but when I turned it on the +spit my thumb was burnt, and I put it to my mouth.</q> +<q>Take the Salmon of Knowledge and eat it,</q> then said +Finegas, <q>for in thee the prophecy is come true. And +now go hence, for I can teach thee no more.</q> +</p> + +<p> +After that Finn became as wise as he was strong and +<pb n='257' id='page257'/> +bold, and it is said that whenever he wished to divine +what would befall, or what was happening at a distance, +he had but to put his thumb in his mouth and bite it, +and the knowledge he wished for would be his. +</p> + +<p> +<hi rend='bold'>Finn and the Goblin</hi> +</p> + +<p> +At this time Goll son of Morna was the captain of +the Fianna of Erin, but Finn, being come to man's +estate, wished to take the place of his father Cumhal. +So he went to Tara, and during the Great Assembly, +when no man might raise his hand against any other in +the precincts of Tara, he sat down among the king's +warriors and the Fianna. At last the king marked +him as a stranger among them, and bade him declare +his name and lineage. <q>I am Finn son of Cumhal,</q> +said he, <q>and I am come to take service with thee, +O King, as my father did.</q> The king accepted him +gladly, and Finn swore loyal service to him. No long +time after that came the period of the year when Tara +was troubled by a goblin or demon that came at nightfall +and blew fire-balls against the royal city, setting it +in flames, and none could do battle with him, for as he +came he played on a harp a music so sweet that each +man who heard it was lapped in dreams, and forgot all +else on earth for the sake of listening to that music. +When this was told to Finn he went to the king and +said: <q>Shall I, if I slay the goblin, have my father's +place as captain of the Fianna?</q> <q>Yea, surely,</q> said +the king, and he bound himself to this by an oath. +</p> + +<p> +Now there were among the men-at-arms an old +follower of Finn's father, Cumhal, who possessed a +magic spear with a head of bronze and rivets of +Arabian gold. The head was kept laced up in a +leathern case; and it had the property that when the +naked blade was laid against the forehead of a man it +<pb n='258' id='page258'/> +would fill him with a strength and a battle-fury that +would make him invincible in every combat. This +spear the man Fiacha gave to Finn, and taught him +how to use it, and with it he awaited the coming of the +goblin on the ramparts of Tara. As night fell and +mists began to gather in the wide plain around the +Hill he saw a shadowy form coming swiftly towards +him, and heard the notes of the magic harp. But +laying the spear to his brow he shook off the spell, and +the phantom fled before him to the Fairy Mound of +Slieve Fuad, and there Finn overtook and slew him, +and bore back his head to Tara. +</p> + +<p> +Then Cormac the King set Finn before the Fianna, +and bade them all either swear obedience to him as +their captain or seek service elsewhere. And first of all +Goll mac Morna swore service, and then all the rest +followed, and Finn became Captain of the Fianna of +Erin, and ruled them till he died. +</p> + +<p> +<hi rend='bold'>Finn's Chief Men: Conan mac Lia</hi> +</p> + +<p> +With the coming of Finn the Fianna of Erin came to +their glory, and with his life their glory passed away. +For he ruled them as no other captain ever did, both +strongly and wisely, and never bore a grudge against +any, but freely forgave a man all offences save disloyalty +to his lord. Thus it is told that Conan, son of the +lord of Luachar, him who had the Treasure Bag and +whom Finn slew at Rath Luachar, was for seven years +an outlaw and marauder, harrying the Fians and killing +here a man and there a hound, and firing dwellings, and +raiding their cattle. At last they ran him to a corner at +Carn Lewy, in Munster, and when he saw that he could +escape no more he stole upon Finn as he sat down after +a chase, and flung his arms round him from behind, +holding him fast and motionless. Finn knew who held +<pb n='259' id='page259'/> +him thus, and said: <q>What wilt thou, Conan?</q> Conan +said: <q>To make a covenant of service and fealty with +thee, for I may no longer evade thy wrath.</q> So Finn +laughed and said: <q>Be it so, Conan, and if thou prove +faithful and valiant I also will keep faith.</q> Conan +served him for thirty years, and no man of all the +Fianna was keener and hardier in fight. +</p> + +<p> +<hi rend='bold'>Conan mac Morna</hi> +</p> + +<p> +There was also another Conan, namely, mac Morna, +who was big and bald, and unwieldy in manly exercises, +but whose tongue was bitter and scurrilous; no high or +brave thing was done that Conan the Bald did not +mock and belittle. It is said that when he was stripped +he showed down his back and buttocks a black sheep's +fleece instead of a man's skin, and this is the way it +came about. One day when Conan and certain others +of the Fianna were hunting in the forest they came to +a stately dūn, white-walled, with coloured thatching on +the roof, and they entered it to seek hospitality. But +when they were within they found no man, but a +great empty hall with pillars of cedar-wood and silken +hangings about it, like the hall of a wealthy lord. In +the midst there was a table set forth with a sumptuous +feast of boar's flesh and venison, and a great vat of yew-wood +full of red wine, and cups of gold and silver. So +they set themselves gaily to eat and drink, for they +were hungry from the chase, and talk and laughter +were loud around the board. But one of them ere long +started to his feet with a cry of fear and wonder, and +they all looked round, and saw before their eyes the +tapestried walls changing to rough wooden beams, and +the ceiling to foul sooty thatch like that of a herdsman's +hut. So they knew they were being entrapped by some +enchantment of the Fairy Folk, and all sprang to their +<pb n='260' id='page260'/> +feet and made for the doorway, that was no longer +high and stately, but was shrinking to the size of a fox +earth—all but Conan the Bald, who was gluttonously +devouring the good things on the table, and heeded +nothing else. Then they shouted to him, and as the +last of them went out he strove to rise and follow, but +found himself limed to the chair so that he could not +stir. So two of the Fianna, seeing his plight, rushed +back and seized his arms and tugged with all their +might, and as they dragged him away they left the +most part of his raiment and his skin sticking to the +chair. Then, not knowing what else to do with him +in his sore plight, they clapped upon his back the nearest +thing they could find, which was the skin of a black sheep +that they took from a peasant's flock hard by, and it +grew there, and Conan wore it till his death. +</p> + +<p> +Though Conan was a coward and rarely adventured +himself in battle with the Fianna, it is told that once a +good man fell by his hand. This was on the day of +the great battle with the pirate horde on the Hill of +Slaughter in Kerry.<note place='foot'><p> +The hill still bears the name, Knockanar. +</p></note> For Liagan, one of the invaders, +stood out before the hosts and challenged the bravest +of the Fians to single combat, and the Fians in mockery +thrust Conan forth to the fight. When he appeared +Liagan laughed, for he had more strength than wit, and +he said: <q>Silly is thy visit, thou bald old man.</q> And +as Conan still approached Liagan lifted his hand +fiercely, and Conan said: <q>Truly thou art in more +peril from the man behind than from the man in +front.</q> Liagan looked round; and in that instant +Conan swept off his head, and then threw his sword +and ran for shelter to the ranks of the laughing +Fians. But Finn was very wroth because he had won +the victory by a trick. +</p> + + +<pb n='261' id='page261'/> + +<p> +<hi rend='bold'>Dermot O'Dyna</hi> +</p> + +<p> +And one of the chiefest of the friends of Finn was +Dermot of the Love Spot. He was so fair and noble +to look on that no woman could refuse him love, and +it was said that he never knew weariness, but his step +was as light at the end of the longest day of battle or +the chase as it was at the beginning. Between him +and Finn there was great love, until the day when +Finn, then an old man, was to wed Grania, daughter +of Cormac the High King; but Grania bound Dermot +by the sacred ordinances of the Fian chivalry to fly +with her on her wedding night, which thing, sorely +against his will, he did, and thereby got his death. +But Grania went back to Finn, and when the Fianna +saw her they laughed through all the camp in bitter +mockery, for they would not have given one of the +dead man's fingers for twenty such as Grania. +</p> + +<p> +<hi rend='bold'>Keelta mac Ronan and Oisīn</hi> +</p> + +<p> +Another of the chief men that Finn had was Keelta +mac Ronan, who was one of his house-stewards, and +a strong warrior as well as a golden-tongued reciter +of tales and poems. And there was Oisīn, the son +of Finn, the greatest poet of the Gael, of whom more +shall be told hereafter. +</p> + +<p> +<hi rend='bold'>Oscar</hi> +</p> + +<p> +Oisīn had a son, Oscar, who was the fiercest fighter +in battle among all the Fians. He slew in his maiden +battle three kings, and in his fury he also slew by +mischance his own friend and condisciple Linné. His +wife was the fair Aideen, who died of grief after Oscar's +death in the battle of Gowra, and Oisīn buried her on +Ben Edar (Howth), and raised over her the great +<pb n='262' id='page262'/> +dolmen which is there to this day. Oscar appears in +this literature as a type of hard strength, with a heart +<q>like twisted horn sheathed in steel,</q> a character made +as purely for war as a sword or spear. +</p> + +<p> +<hi rend='bold'>Geena mac Luga</hi> +</p> + +<p> +Another good man that Finn had was Geena, the son +of Luga; his mother was the warrior-daughter of Finn, +and his father was a near kinsman of hers. He was +nurtured by a woman that bore the name of Fair Mane, +who had brought up many of the Fianna to manhood. +When his time to take arms was come he stood before +Finn and made his covenant of fealty, and Finn gave +him the captaincy of a band. But mac Luga proved +slothful and selfish, for ever vaunting himself and his +weapon-skill, and never training his men to the chase +of deer or boar, and he used to beat his hounds and his +serving-men. At last the Fians under him came with +their whole company to Finn at Loch Lena, in Killarney, +and there they laid their complaint against mac Luga, +and said: <q>Choose now, O Finn, whether you will have +us or the son of Luga by himself.</q> +</p> + +<p> +Then Finn sent to mac Luga and questioned him, +but mac Luga could say nothing to the point as to +why the Fianna would none of him. Then Finn +taught him the things befitting a youth of noble birth +and a captain of men, and they were these: +</p> + +<p> +<hi rend='bold'>Maxims of the Fianna</hi> +</p> + +<p> +<q rend='post: none'>Son of Luga, if armed service be thy design, in a +great man's household be quiet, be surly in the narrow pass.</q> +</p> + +<p> +<q rend='post: none'>Without a fault of his beat not thy hound; until +thou ascertain her guilt, bring not a charge against thy wife.</q> +</p> + + +<pb n='263' id='page263'/> + +<p> +<q rend='post: none'>In battle meddle not with a buffoon, for, O mac +Luga, he is but a fool.</q> +</p> + +<p> +<q rend='post: none'>Censure not any if he be of grave repute; stand +not up to take part in a brawl; have naught to do with +a madman or a wicked one.</q> +</p> + +<p> +<q rend='post: none'>Two-thirds of thy gentleness be shown to women +and to those that creep on the floor (little children) +and to poets, and be not violent to the common people.</q> +</p> + +<p> +<q rend='post: none'>Utter not swaggering speech, nor say thou wilt +not yield what is right; it is a shameful thing to speak +too stiffly unless that it be feasible to carry out thy words.</q> +</p> + +<p> +<q rend='post: none'>So long as thou shalt live, thy lord forsake not; +neither for gold nor for other reward in the world +abandon one whom thou art pledged to protect.</q> +</p> + +<p> +<q rend='post: none'>To a chief do not abuse his people, for that is no +work for a man of gentle blood.</q> +</p> + +<p> +<q rend='post: none'>Be no tale-bearer, nor utterer of falsehoods; be +not talkative nor rashly censorious. Stir not up strife +against thee, however good a man thou be.</q> +</p> + +<p> +<q rend='post: none'>Be no frequenter of the drinking-house, nor given +to carping at the old; meddle not with a man of mean estate.</q> +</p> + +<p> +<q rend='post: none'>Dispense thy meat freely; have no niggard for +thy familiar.</q> +</p> + +<p> +<q rend='post: none'>Force not thyself upon a chief, nor give him cause +to speak ill of thee.</q> +</p> + +<p> +<q rend='post: none'>Stick to thy gear; hold fast to thy arms till the +stern fight with its weapon-glitter be ended.</q> +</p> + +<p> +<q>Be more apt to give than to deny, and follow after +gentleness, O son of Luga.</q> +</p> + +<p> +And the son of Luga, it is written, heeded these +counsels, and gave up his bad ways, and he became one +of the best of Finn's men. +</p> + + +<pb n='264' id='page264'/> + +<p> +<hi rend='bold'>Character of Finn</hi> +</p> + +<p> +Suchlike things also Finn taught to all his followers, +and the best of them became like himself in valour and +gentleness and generosity. Each of them loved the +repute of his comrades more than his own, and each +would say that for all noble qualities there was no man +in the breadth of the world worthy to be thought of +beside Finn. +</p> + +<p> +It was said of him that <q>he gave away gold as if it +were the leaves of the woodland, and silver as if it +were the foam of the sea</q>; and that whatever he had +bestowed upon any man, if he fell out with him afterwards, +he was never known to bring it against him. +</p> + +<p> +The poet Oisīn once sang of him to St. Patrick: +</p> + +<lg> +<l><q rend='post: none'>These are the things that were dear to Finn—</q></l> +<l rend='margin-left: 3'>The din of battle, the banquet's glee,</l> +<l rend='margin-left: 1'>The bay of his hounds through the rough glen ringing,</l> +<l rend='margin-left: 3'>And the blackbird singing in Letter Lee,</l> +</lg> + +<lg> +<l><q rend='post: none'>The shingle grinding along the shore</q></l> +<l rend='margin-left: 3'>When they dragged his war-boats down to sea,</l> +<l rend='margin-left: 1'>The dawn wind whistling his spears among,</l> +<l rend='margin-left: 3'><q rend='pre: none'>And the magic song of his minstrels three.</q></l> +</lg> + +<p> +<hi rend='bold'>Tests of the Fianna</hi> +</p> + +<p> +In the time of Finn no one was ever permitted to be +one of the Fianna of Erin unless he could pass through +many severe tests of his worthiness. He must be versed +in the Twelve Books of Poetry, and must himself be +skilled to make verse in the rime and metre of the +masters of Gaelic poesy. Then he was buried to his +middle in the earth, and must, with a shield and a +hazel stick, there defend himself against nine warriors +casting spears at him, and if he were wounded he was +not accepted. Then his hair was woven into braids, +and he was chased through the forest by the Fians. If +<pb n='265' id='page265'/> +he were overtaken, or if a braid of his hair were +disturbed, or if a dry stick cracked under his foot, he +was not accepted. He must be able to leap over a lath +level with his brow, and to run at full speed under one +level with his knee, and he must be able while running +to draw out a thorn from his foot and never slacken +speed. He must take no dowry with a wife. +</p> + +<p> +<hi rend='bold'>Keelta and St. Patrick</hi> +</p> + +<p> +It was said that one of the Fians, namely, Keelta, +lived on to a great age, and saw St. Patrick, by whom +he was baptized into the faith of the Christ, and to +whom he told many tales of Finn and his men, which +Patrick's scribe wrote down. And once Patrick asked +him how it was that the Fianna became so mighty and +so glorious that all Ireland sang of their deeds, as +Ireland has done ever since. Keelta answered: <q>Truth +was in our hearts and strength in our arms, and what +we said, that we fulfilled.</q> +</p> + +<p> +This was also told of Keelta after he had seen St. +Patrick and received the Faith. He chanced to be one +day by Leyney, in Connacht, where the Fairy Folk of +the Mound of Duma were wont to be sorely harassed +and spoiled every year by pirates from oversea. They +called Keelta to their aid, and by his counsel and valour +the invaders were overcome and driven home; but +Keelta was sorely wounded. Then Keelta asked that +Owen, the seer of the Fairy Folk, might foretell him +how long he had to live, for he was already a very aged +man. Owen said: <q>It will be seventeen years, O +Keelta of fair fame, till thou fall by the pool of Tara, +and grievous that will be to all the king's household.</q> +<q>Even so did my chief and lord, my guardian and +loving protector, Finn, foretell to me,</q> said Keelta. +<q>And now what fee will ye give me for my rescue +<pb n='266' id='page266'/> +of you from the worst affliction that ever befell you?</q> +<q>A great reward,</q> said the Fairy Folk, <q>even youth; +for by our art we shall change you into a young man +again with all the strength and activity of your prime.</q> +<q>Nay, God forbid,</q> said Keelta, <q>that I should take +upon me a shape of sorcery, or any other than that +which my Maker, the true and glorious God, hath +bestowed upon me.</q> And the Fairy Folk said: <q>It +is the word of a true warrior and hero, and the thing +that thou sayest is good.</q> So they healed his wounds, +and every bodily evil that he had, and he wished them +blessing and victory, and went his way. +</p> + +<p> +<hi rend='bold'>The Birth of Oisīn</hi> +</p> + +<p> +One day, as Finn and his companions and dogs were +returning from the chase to their dūn on the Hill of +Allen, a beautiful fawn started up on their path, and the +chase swept after her, she taking the way which led to +their home. Soon all the pursuers were left far behind +save only Finn himself and his two hounds Bran and +Skolawn. Now these hounds were of strange breed; +for Tyren, sister to Murna, the mother of Finn, had +been changed into a hound by the enchantment of a +woman of the Fairy Folk, who loved Tyren's husband +Ullan; and the two hounds of Finn were the children +of Tyren, born to her in that shape. Of all hounds in +Ireland they were the best, and Finn loved them much, +so that it was said he wept but twice in his life, and +once was for the death of Bran. +</p> + +<p> +At last, as the chase went on down a valley-side, +Finn saw the fawn stop and lie down, while the two +hounds began to play round her, and to lick her face +and limbs. So he gave commandment that none should +hurt her, and she followed them to the Dūn of Allen, +playing with the hounds as she went. +</p> + + +<pb n='267' id='page267'/> + +<p> +The same night Finn awoke and saw standing by +his bed the fairest woman his eyes had ever beheld. +</p> + +<p> +<q>I am Saba, O Finn,</q> she said, <q>and I was the +fawn ye chased to-day. Because I would not give +my love to the Druid of the Fairy Folk, who is named +the Dark, he put that shape upon me by his sorceries, +and I have borne it these three years. But a slave of +his, pitying me, once revealed to me that if I could win +to thy great Dūn of Allen, O Finn, I should be safe +from all enchantments, and my natural shape would +come to me again. But I feared to be torn in pieces +by thy dogs, or wounded by thy hunters, till at last I +let myself be overtaken by thee alone and by Bran and +Skolawn, who have the nature of man and would do +me no hurt.</q> <q>Have no fear, maiden,</q> said Finn; +<q>we, the Fianna, are free, and our guest-friends are +free; there is none who shall put compulsion on you here.</q> +</p> + +<p> +So Saba dwelt with Finn, and he made her his wife; +and so deep was his love for her that neither the battle +nor the chase had any delight for him, and for months +he never left her side. She also loved him as deeply, +and their joy in each other was like that of the +Immortals in the Land of Youth. But at last word +came to Finn that the warships of the Northmen were +in the Bay of Dublin, and he summoned his heroes to +the fight; <q>For,</q> said he to Saba, <q>the men of Erin +give us tribute and hospitality to defend them from the +foreigner, and it were shame to take it from them and +not to give that to which we, on our side, are pledged.</q> +And he called to mind that great saying of Goll mac +Morna when they were once sore bestead by a mighty +host. <q>A man,</q> said Goll, <q>lives after his life, but +not after his honour.</q> +</p> + +<p> +Seven days was Finn absent, and he drove the Northmen +<pb n='268' id='page268'/> +from the shores of Erin. But on the eighth day +he returned, and when he entered his dūn he saw +trouble in the eyes of his men, and of their fair womenfolk, +and Saba was not on the rampart expecting his +return. So he bade them tell him what had chanced, +and they said: +</p> + +<p> +<q>Whilst thou, our father and lord, wert afar off +smiting the foreigner, and Saba looking ever down the +pass for thy return, we saw one day as it were the likeness +of thee approaching, and Bran and Skolawn at thy +heels. And we seemed also to hear the notes of the +Fian hunting-call blown on the wind. Then Saba +hastened to the great gate, and we could not stay her, so +eager was she to rush to the phantom. But when she +came near she halted and gave a loud and bitter cry, +and the shape of thee smote her with a hazel wand, and +lo, there was no woman there any more, but a deer. +Then those hounds chased it, and ever as it strove to +reach again the gate of the dūn they turned back. We +all now seized what arms we could and ran out to drive +away the enchanter, but when we reached the place there +was nothing to be seen, only still we heard the rushing +of flying feet and the baying of dogs, and one thought +it came from here, and another from there, till at last +the uproar died away and all was still. What we could +do, O Finn, we did; Saba is gone.</q> +</p> + +<p> +Finn then struck his hand on his breast, but spoke no +word, and he went to his own chamber. No man saw +him for the rest of that day, nor for the day after. Then +he came forth, and ordered the matters of the Fianna as +of old, but for seven years thereafter he went searching +for Saba through every remote glen and dark forest and +cavern of Ireland, and he would take no hounds with him +save Bran and Skolawn. But at last he renounced all +hope of finding her again, and went hunting as of old. +</p> + + +<pb n='269' id='page269'/> + +<p> +One day as he was following the chase on Ben Bulban, +in Sligo, he heard the musical bay of the dogs change of +a sudden to a fierce growling and yelping, as though they +were in combat with some beast, and running hastily up +he and his men beheld, under a great tree, a naked boy +with long hair, and around him the hounds struggling +to seize him, but Bran and Skolawn fighting with them +and keeping them off. And the lad was tall and shapely, +and as the heroes gathered round he gazed undauntedly +on them, never heeding the rout of dogs at his feet. +The Fians beat off the dogs and brought the lad home +with them, and Finn was very silent and continually +searched the lad's countenance with his eyes. In time +the use of speech came to him, and the story that he told +was this: +</p> + +<p> +He had known no father, and no mother save a gentle +hind, with whom he lived in a most green and pleasant +valley shut in on every side by towering cliffs that could +not be scaled or by deep chasms in the earth. In the +summer he lived on fruits and suchlike, and in the +winter store of provisions was laid for him in a cave. +And there came to them sometimes a tall, dark-visaged +man, who spoke to his mother, now tenderly, and now +in loud menace, but she always shrank away in fear, and +the man departed in anger. At last there came a day +when the dark man spoke very long with his mother in +all tones of entreaty and of tenderness and of rage, but +she would still keep aloof and give no sign save of fear +and abhorrence. Then at length the dark man drew +near and smote her with a hazel wand; and with that +he turned and went his way, but she this time followed +him, still looking back at her son and piteously complaining. +And he, when he strove to follow, found himself +unable to move a limb; and crying out with rage +and desolation he fell to the earth, and his senses left him. +</p> + + +<pb n='270' id='page270'/> + +<p> +When he came to himself he was on the mountain-side +on Ben Bulban, where he remained some days, searching +for that green and hidden valley, which he never found +again. And after a while the dogs found him; but of +the hind his mother and of the Dark Druid there is no +man knows the end. +</p> + +<p> +Finn called his name Oisīn (Little Fawn), and he +became a warrior of fame, but far more famous for the +songs and tales that he made; so that of all things to +this day that are told of the Fianna of Erin men are +wont to say: <q>Thus sang the bard Oisīn, son of Finn.</q> +</p> + +<p> +<hi rend='bold'>Oisīn and Niam</hi> +</p> + +<p> +It happened that on a misty summer morning as +Finn and Oisīn with many companions were hunting on +the shores of Loch Lena they saw coming towards them +a maiden, beautiful exceedingly, riding on a snow-white +steed. She wore the garb of a queen; a crown of gold +was on her head, and a dark-brown mantle of silk, set +with stars of red gold, fell around her and trailed on the +ground. Silver shoes were on her horse's hoofs, and a +crest of gold nodded on his head. When she came near +she said to Finn: <q>From very far away I have come, and +now at last I have found thee, Finn son of Cumhal.</q> +</p> + +<p> +Then Finn said: <q>What is thy land and race, maiden, +and what dost thou seek from me?</q> +</p> + +<p> +<q>My name,</q> she said, <q>is Niam of the Golden Hair. +I am the daughter of the King of the Land of Youth, +and that which has brought me here is the love of thy +son Oisīn.</q> Then she turned to Oisīn, and she spoke to +him in the voice of one who has never asked anything +but it was granted to her. +</p> + +<p> +<q>Wilt thou go with me, Oisīn, to my father's land?</q> +</p> + +<p> +And Oisīn said: <q>That will I, and to the world's +end</q>; for the fairy spell had so wrought upon his +<pb n='271' id='page271'/> +heart that he cared no more for any earthly thing but +to have the love of Niam of the Head of Gold. +</p> + +<p> +Then the maiden spoke of the Land Oversea to +which she had summoned her lover, and as she spoke a +dreamy stillness fell on all things, nor did a horse shake +his bit, nor a hound bay, nor the least breath of wind +stir in the forest trees till she had made an end. And +what she said seemed sweeter and more wonderful as she +spoke it than anything they could afterwards remember +to have heard, but so far as they could remember it it +was this: +</p> + +<lg> +<l><q rend='post: none'>Delightful is the land beyond all dreams,</q></l> +<l rend='margin-left: 1'>Fairer than aught thine eyes have ever seen.</l> +<l rend='margin-left: 1'>There all the year the fruit is on the tree,</l> +<l rend='margin-left: 1'>And all the year the bloom is on the flower.</l> +</lg> + +<lg> +<l><q rend='post: none'>There with wild honey drip the forest trees;</q></l> +<l rend='margin-left: 1'>The stores of wine and mead shall never fail.</l> +<l rend='margin-left: 1'>Nor pain nor sickness knows the dweller there,</l> +<l rend='margin-left: 1'>Death and decay come near him never more.</l> +</lg> + +<lg> +<l><q rend='post: none'>The feast shall cloy not, nor the chase shall tire,</q></l> +<l rend='margin-left: 1'>Nor music cease for ever through the hall;</l> +<l rend='margin-left: 1'>The gold and jewels of the Land of Youth</l> +<l rend='margin-left: 1'>Outshine all splendours ever dreamed by man.</l> +</lg> + +<lg> +<l><q rend='post: none'>Thou shalt have horses of the fairy breed,</q></l> +<l rend='margin-left: 1'>Thou shalt have hounds that can outrun the wind;</l> +<l rend='margin-left: 1'>A hundred chiefs shall follow thee in war,</l> +<l rend='margin-left: 1'>A hundred maidens sing thee to thy sleep.</l> +</lg> + +<lg> +<l><q rend='post: none'>A crown of sovranty thy brow shall wear,</q></l> +<l rend='margin-left: 1'>And by thy side a magic blade shall hang,</l> +<l rend='margin-left: 1'>And thou shalt be lord of all the Land of Youth,</l> +<l rend='margin-left: 1'><q rend='pre: none'>And lord of Niam of the Head of Gold.</q></l> +</lg> + +<p> +As the magic song ended the Fians beheld Oisīn +mount the fairy steed and hold the maiden in his +arms, and ere they could stir or speak she turned her +horse's head and shook the ringing bridle, and down +the forest glade they fled, as a beam of light flies over +<pb n='272' id='page272'/> +the land when clouds drive across the sun; and never +did the Fianna behold Oisīn son of Finn on earth +again. +</p> + +<p> +Yet what befell him afterwards is known. As his +birth was strange, so was his end, for he saw the wonders +of the Land of Youth with mortal eyes and lived to tell +them with mortal lips. +</p> + +<p> +<hi rend='bold'>The Journey to Fairyland</hi> +</p> + +<p> +When the white horse with its riders reached the sea +it ran lightly over the waves, and soon the green woods +and headlands of Erin faded out of sight. And now +the sun shone fiercely down, and the riders passed into +a golden haze in which Oisīn lost all knowledge of where +he was or if sea or dry land were beneath his horse's +hoofs. But strange sights sometimes appeared to them +in the mist, for towers and palace gateways loomed up +and disappeared, and once a hornless doe bounded by +them chased by a white hound with one red ear; and +again they saw a young maid ride by on a brown steed, +bearing a golden apple in her hand, and close behind +her followed a young horseman on a white steed, a +purple cloak floating at his back and a gold-hilted sword +in his hand. And Oisīn would have asked the princess +who and what these apparitions were, but Niam bade +him ask nothing nor seem to notice any phantom +they might see until they were come to the Land of +Youth. +</p> + +<p> +<hi rend='bold'>Oisīn's Return</hi> +</p> + +<p> +The story goes on to tell how Oisīn met with various +adventures in the Land of Youth, including the rescue of +an imprisoned princess from a Fomorian giant. But at +last, after what seemed to him a sojourn of three weeks +in the Land of Youth, he was satiated with delights of +<pb n='273' id='page273'/> +every kind, and longed to visit his native land again +and to see his old comrades. He promised to return +when he had done so, and Niam gave him the white +fairy steed that had borne him across the sea to Fairyland, +but charged him that when he had reached the +Land of Erin again he must never alight from its back +nor touch the soil of the earthly world with his foot, +or the way of return to the Land of Youth would be +barred to him for ever. Oisīn then set forth, and once +more crossed the mystic ocean, finding himself at last on +the western shores of Ireland. Here he made at once +for the Hill of Allen, where the dūn of Finn was wont +to be, but marvelled, as he traversed the woods, that he +met no sign of the Fian hunters and at the small size +of the folk whom he saw tilling the ground. +</p> + +<p> +At length, coming from the forest path into the great +clearing where the Hill of Allen was wont to rise, broad +and green, with its rampart enclosing many white-walled +dwellings, and the great hall towering high in the midst, +he saw but grassy mounds overgrown with rank weeds +and whin bushes, and among them pastured a peasant's +kine. Then a strange horror fell upon him and he +thought some enchantment from the land of Faëry held +his eyes and mocked him with false visions. He threw +his arms abroad and shouted the names of Finn and +Oscar, but none replied, and he thought that perchance +the hounds might hear him, so he cried upon Bran and +Skolawn and strained his ears if they might catch the +faintest rustle or whisper of the world from the sight +of which his eyes were holden, but he heard only the +sighing of the wind in the whins. Then he rode in terror +from that place, setting his face towards the eastern +sea, for he meant to traverse Ireland from side to side +and end to end in search of some escape from his +enchantment. +</p> + +<pb n='274' id='page274'/> + +<p> +<hi rend='bold'>The Broken Spell</hi> +</p> + +<p> +But when he came near to the eastern sea, and was +now in the place which is called the Valley of the +Thrushes,<note place='foot'><p> +Glanismole, near Dublin. +</p></note> he saw in a field upon the hillside a crowd +of men striving to roll aside a great boulder from their +tilled land, and an overseer directing them. Towards +them he rode, meaning to ask them concerning Finn +and the Fianna. As he came near they all stopped +their work to gaze upon him, for to them he appeared +like a messenger of the Fairy Folk or an angel from +heaven. Taller and mightier he was than the men-folk +they knew, with sword-blue eyes and brown, ruddy +cheeks; in his mouth, as it were, a shower of pearls, +and bright hair clustered beneath the rim of his helmet. +And as Oisīn looked upon their puny forms, marred by +toil and care, and at the stone which they feebly strove +to heave from its bed, he was filled with pity, and thought +to himself, <q>Not such were even the churls of Erin when +I left them for the Land of Youth</q> and he stooped +from his saddle to help them. He set his hand to the +boulder, and with a mighty heave he lifted it from +where it lay and set it rolling down the hill. And the +men raised a shout of wonder and applause; but their +shouting changed in a moment into cries of terror and +dismay, and they fled, jostling and overthrowing each +other to escape from the place of fear, for a marvel +horrible to see had taken place. For Oisīn's saddle-girth +had burst as he heaved the stone and he fell +headlong to the ground. In an instant the white steed +had vanished from their eyes like a wreath of mist, and +that which rose, feeble and staggering, from the ground +was no youthful warrior, but a man stricken with extreme +old age, white-bearded and withered, who stretched out +<pb n='275' id='page275'/> +groping hands and moaned with feeble and bitter cries. +And his crimson cloak and yellow silken tunic were +now but coarse homespun stuff tied with a hempen +girdle, and the gold-hilted sword was a rough oaken +staff such as a beggar carries who wanders the roads +from farmer's house to house. +</p> + +<p> +When the people saw that the doom that had been +wrought was not for them they returned, and found the +old man prone on the ground with his face hidden in his +arms. So they lifted him up, and asked who he was +and what had befallen him. Oisīn gazed round on them +with dim eyes, and at last he said: <q>I was Oisīn the son +of Finn, and I pray ye tell me where he dwells, for +his dūn on the Hill of Allen is now a desolation, and I +have neither seen him nor heard his hunting-horn from +the western to the eastern sea.</q> Then the men gazed +strangely on each other and on Oisīn, and the overseer +asked: <q>Of what Finn dost thou speak, for there be +many of that name in Erin?</q> Oisīn said: <q>Surely of +Finn mac Cumhal mac Trenmōr, captain of the Fianna +of Erin.</q> Then the overseer said: <q>Thou art daft, old +man, and thou hast made us daft to take thee for a youth +as we did a while agone. But we at least have now our +wits again, and we know that Finn son of Cumhal and +all his generation have been dead these three hundred +years. At the battle of Gowra fell Oscar, son of Oisīn, +and Finn at the battle of Brea, as the historians tell us; +and the lays of Oisīn, whose death no man knows the +manner of, are sung by our harpers at great men's feasts. +But now the Talkenn,<note place='foot'><p> +Talkenn, or <q>Adze-head,</q> was a name given to St. Patrick by +the Irish. Probably it referred to the shape of his tonsure. +</p></note> Patrick, has come into Ireland, +and has preached to us the One God and Christ His +Son, by whose might these old days and ways are done +away with; and Finn and his Fianna, with their feasting +<pb n='276' id='page276'/> +and hunting and songs of war and of love, have no such +reverence among us as the monks and virgins of Holy +Patrick, and the psalms and prayers that go up daily to +cleanse us from sin and to save us from the fire of judgment.</q> +But Oisīn replied, only half hearing and still less +comprehending what was said to him: <q>If thy God have +slain Finn and Oscar, I would say that God is a strong +man.</q> Then they all cried out upon him, and some +picked up stones, but the overseer bade them let him be +until the Talkenn had spoken with him, and till he should +order what was to be done. +</p> + +<p> +<hi rend='bold'>Oisīn and Patrick</hi> +</p> + +<p> +So they brought him to Patrick, who treated him +gently and hospitably, and to Patrick he told the story +of all that had befallen him. But Patrick bade his scribes +write all carefully down, that the memory of the heroes +whom Oisīn had known, and of the joyous and free life +they had led in the woods and glens and wild places of +Erin, should never be forgotten among men. +</p> + +<p> +This remarkable legend is known only in the modern +Irish poem written by Michael Comyn about 1750, a +poem which may be called the swan-song of Irish literature. +Doubtless Comyn worked on earlier traditional +material; but though the ancient Ossianic poems tell us +of the prolongation of Oisīn's life, so that he could meet +St. Patrick and tell him stories of the Fianna, the +episodes of Niam's courtship and the sojourn in the +Land of Youth are known to us at present only in +the poem of Michael Comyn. +</p> + +<p> +<hi rend='bold'>The Enchanted Cave</hi> +</p> + +<p> +This tale, which I take from S.H. O'Grady's edition +in <q>Silva Gadelica,</q> relates that Finn once made a great +hunting in the district of Corann, in Northern Connacht, +<pb n='277' id='page277'/> +which was ruled over by one Conaran, a lord of the +Danaan Folk. Angered at the intrusion of the Fianna in +his hunting-grounds, he sent his three sorcerer-daughters +to take vengeance on the mortals. +</p> + +<p> +Finn, it is said, and Conan the Bald, with Finn's two +favourite hounds, were watching the hunt from the top +of the Hill of Keshcorran and listening to the cries of +the beaters and the notes of the horn and the baying of +the dogs, when, in moving about on the hill, they came +upon the mouth of a great cavern, before which sat three +hags of evil and revolting aspect. On three crooked +sticks of holly they had twisted left-handwise hanks of +yarn, and were spinning with these when Finn and his +followers arrived. To view them more closely the +warriors drew near, when they found themselves suddenly +entangled in strands of the yarn which the hags +had spun about the place like the web of a spider, and +deadly faintness and trembling came over them, so that +they were easily bound fast by the hags and carried into +the dark recesses of the cave. Others of the party then +arrived, looking for Finn. All suffered the same experience—they +lost all their pith and valour at the touch of +the bewitched yarn, and were bound and carried into the +cave, until the whole party were laid in bonds, with the +dogs baying and howling outside. +</p> + +<p> +The witches now seized their sharp, wide-channelled, +hard-tempered swords, and were about to fall on the +captives and slay them, but first they looked round at +the mouth of the cave to see if there was any straggler +whom they had not yet laid hold of. At this moment +Goll mac Morna, <q>the raging lion, the torch of onset, +the great of soul,</q> came up, and a desperate combat +ensued, which ended by Goll cleaving two of the hags +in twain, and then subduing and binding the third, +whose name was Irnan. She, as he was about to slay +<pb n='278' id='page278'/> +her, begged for mercy—<q>Surely it were better for thee +to have the Fianna whole</q>—and he gave her her life if +she would release the prisoners. +</p> + +<p> +Into the cave they went, and one by one the captives +were unbound, beginning with the poet Fergus Truelips +and the <q>men of science,</q> and they all sat down +on the hill to recover themselves, while Fergus sang a +chant of praise in honour of the rescuer, Goll; and +Irnan disappeared. +</p> + +<p> +Ere long a monster was seen approaching them, a +<q>gnarled hag</q> with blazing, bloodshot eyes, a yawning +mouth full of ragged fangs, nails like a wild beast's, and +armed like a warrior. She laid Finn under <foreign lang='ga' rend='italic'>geise</foreign> to +provide her with single combat from among his men +until she should have her fill of it. It was no other than +the third sister, Irnan, whom Goll had spared. Finn +in vain begged Oisīn, Oscar, Keelta, and the other prime +warriors of the Fianna to meet her; they all pleaded +inability after the ill-treatment and contumely they had +received. At last, as Finn himself was about to do battle +with her, Goll said: <q>O Finn, combat with a crone +beseems thee not,</q> and he drew sword for a second +battle with this horrible enemy. At last, after a desperate +combat, he ran her through her shield and through her +heart, so that the blade stuck out at the far side, and she +fell dead. The Fianna then sacked the dūn of Conaran, +and took possession of all the treasure in it, while +Finn bestowed on Goll mac Morna his own daughter, +Keva of the White Skin, and, leaving the dūn a heap of +glowing embers, they returned to the Hill of Allen. +</p> + +<p> +<hi rend='bold'>The Chase of Slievegallion</hi> +</p> + +<p> +This fine story, which is given in poetical form, as if +narrated by Oisīn, in the Ossianic Society's <q>Transactions,</q> +tells how Cullan the Smith (here represented as +<pb n='279' id='page279'/> +a Danaan divinity), who dwelt on or near the mountains +of Slievegallion, in Co. Armagh, had two daughters, +Ainé and Milucra, each of whom loved Finn mac +Cumhal. They were jealous of each other; and on +Ainé once happening to say that she would never have +a man with grey hair, Milucra saw a means of securing +Finn's love entirely for herself. So she assembled her +friends among the Danaans round the little grey lake +that lies on the top of Slievegallion, and they charged +its waters with enchantments. +</p> + +<p> +This introduction, it may be observed, bears strong +signs of being a later addition to the original tale, made +in a less understanding age or by a less thoughtful class +into whose hands the legend had descended. The real +meaning of the transformation which it narrates is +probably much deeper. +</p> + +<p> +The story goes on to say that not long after this the +hounds of Finn, Bran and Skolawn, started a fawn near +the Hill of Allen, and ran it northwards till the chase +ended on the top of Slievegallion, a mountain which, +like Slievenamon<note place='foot'><p> +Pronounced <q>Sleeve-na-mon´</q>: accent on last syllable. It +means the Mountain of the [Fairy] Women. +</p></note> in the south, was in ancient Ireland +a veritable focus of Danaan magic and legendary lore. +Finn followed the hounds alone till the fawn disappeared +on the mountain-side. In searching for it Finn at last +came on the little lake which lies on the top of the +mountain, and saw by its brink a lady of wonderful +beauty, who sat there lamenting and weeping. Finn +asked her the cause of her grief. She explained that a +gold ring which she dearly prized had fallen from her +finger into the lake, and she charged Finn by the +bonds of <foreign lang='ga' rend='italic'>geise</foreign> that he should plunge in and find it +for her. +</p> + +<p> +Finn did so, and after diving into every recess of the +<pb n='280' id='page280'/> +lake he discovered the ring, and before leaving the +water gave it to the lady. She immediately plunged +into the lake and disappeared. Finn then surmised +that some enchantment was being wrought on him, and +ere long he knew what it was, for on stepping forth on +dry land he fell down from sheer weakness, and arose +again, a tottering and feeble old man, snowy-haired +and withered, so that even his faithful hounds did not +know him, but ran round the lake searching for their +lost master. +</p> + +<p> +Meantime Finn was missed from his palace on the +Hill of Allen, and a party soon set out on the track on +which he had been seen to chase the deer. They came +to the lake-side on Slievegallion, and found there a +wretched and palsied old man, whom they questioned, +but who could do nothing but beat his breast and moan. +At last, beckoning Keelta to come near, the aged man +whispered faintly some words into his ear, and lo, it was +Finn himself! When the Fianna had ceased from +their cries of wonder and lamentation, Finn whispered +to Keelta the tale of his enchantment, and told them +that the author of it must be the daughter of Cullan +the Smith, who dwelt in the Fairy Mound of Slievegallion. +The Fianna, bearing Finn on a litter, immediately +went to the Mound and began to dig fiercely. +For three days and nights they dug at the Fairy Mound, +and at last penetrated to its inmost recesses, when a +maiden suddenly stood before them holding a drinking-horn +of red gold. It was given to Finn. He drank +from it, and at once his beauty and form were restored +to him, but his hair still remained white as silver. This +too would have been restored by another draught, but +Finn let it stay as it was, and silver-white his hair +remained to the day of his death. +</p> + +<p> +The tale has been made the subject of a very striking +<pb n='281' id='page281'/> +allegorical drama, <q>The Masque of Finn,</q> by Mr. +Standish O'Grady, who, rightly no doubt, interprets +the story as symbolising the acquisition of wisdom and +understanding through suffering. A leader of men +must descend into the lake of tears and know feebleness +and despair before his spirit can sway them to +great ends. +</p> + +<p> +There is an antique sepulchral monument on the +mountain-top which the peasantry of the district still +regard—or did in the days before Board schools—as +the abode of the <q>Witch of the Lake</q>; and a mysterious +beaten path, which was never worn by the passage +of human feet, and which leads from the rock sepulchre +to the lake-side, is ascribed to the going to and fro of +this supernatural being. +</p> + +<p> +<hi rend='bold'>The <q>Colloquy of the Ancients</q></hi> +</p> + +<p> +One of the most interesting and attractive of the +relics of Ossianic literature is the <q>Colloquy of the +Ancients,</q> <hi rend='italic'>Agallamh na Senorach</hi>, a long narrative piece +dating from about the thirteenth century. It has +been published with a translation in O'Grady's <q>Silva +Gadelica.</q> It is not so much a story as a collection +of stories skilfully set in a mythical framework. The +<q>Colloquy</q> opens by presenting us with the figures of +Keelta mac Ronan and Oisīn son of Finn, each accompanied +by eight warriors, all that are left of the great +fellowship of the Fianna after the battle of Gowra and +the subsequent dispersion of the Order. A vivid picture +is given us of the grey old warriors, who had outlived +their epoch, meeting for the last time at the dūn of a +once famous chieftainess named Camha, and of their +melancholy talk over bygone days, till at last a long +silence settled on them. +</p> + +<pb n='282' id='page282'/> + +<p> +<hi rend='bold'>Keelta Meets St. Patrick</hi> +</p> + +<p> +Finally Keelta and Oisīn resolve to part, Oisīn, of +whom we hear little more, going to the Fairy Mound, +where his Danaan mother (here called Blai) has her +dwelling, while Keelta takes his way over the plains of +Meath till he comes to Drumderg, where he lights on +St. Patrick and his monks. How this is chronologically +possible the writer does not trouble himself to explain, +and he shows no knowledge of the legend of Oisīn in the +Land of Youth. <q>The clerics,</q> says the story, <q>saw +Keelta and his band draw near them, and fear fell on +them before the tall men with the huge wolf-hounds that +accompanied them, for they were not people of one +epoch or of one time with the clergy.</q> Patrick then +sprinkles the heroes with holy water, whereat legions +of demons who had been hovering over them fly away +into the hills and glens, and <q>the enormous men sat +down.</q> Patrick, after inquiring the name of his guest, +then says he has a boon to crave of him—he wishes to +find a well of pure water with which to baptize the folk +of Bregia and of Meath. +</p> + +<p> +<hi rend='bold'>The Well of Tradaban</hi> +</p> + +<p> +Keelta, who knows every brook and hill and rath and +wood in the country, thereon takes Patrick by the hand +and leads him away <q>till,</q> as the writer says, <q>right in +front of them they saw a loch-well, sparkling and translucid. +The size and thickness of the cress and of the +<hi rend='italic'>fothlacht</hi>, or brooklime, that grew on it was a wonderment +to them.</q> Then Keelta began to tell of the fame +and qualities of the place, and uttered an exquisite little +lyric in praise of it: +</p> + +<p> +<q>O Well of the Strand of the Two Women, beautiful +are thy cresses, luxuriant, branching; since thy produce +<pb n='283' id='page283'/> +is neglected on thee thy brooklime is not suffered to +grow. Forth from thy banks thy trout are to be seen, +thy wild swine in the wilderness; the deer of thy fair +hunting crag-land, thy dappled and red-chested fawns! +Thy mast all hanging on the branches of the trees; thy +fish in estuaries of the rivers; lovely the colours of thy +purling streams, O thou that art azure-hued, and again +green with reflections of surrounding copse-wood.</q><note place='foot'><p> +Translation by S.H. O'Grady. +</p></note> +</p> + +<p> +<hi rend='bold'>St. Patrick and Irish Legend</hi> +</p> + +<p> +After the warriors have been entertained Patrick asks: +<q>Was he, Finn mac Cumhal, a good lord with whom +ye were?</q> Keelta praises the generosity of Finn, and +goes on to describe in detail the glories of his household, +whereon Patrick says: +</p> + +<p> +<q>Were it not for us an impairing of the devout life, +an occasion of neglecting prayer, and of deserting converse +with God, we, as we talked with thee, would feel +the time pass quickly, warrior!</q> +</p> + +<p> +Keelta goes on with another tale of the Fianna, and +Patrick, now fairly caught in the toils of the enchanter, +cries: <q>Success and benediction attend thee, Keelta! +This is to me a lightening of spirit and mind. And now +tell us another tale.</q> +</p> + +<p> +So ends the exordium of the <q>Colloquy.</q> As usual +in the openings of Irish tales, nothing could be better +contrived; the touch is so light, there is so happy a +mingling of pathos, poetry, and humour, and so much +dignity in the sketching of the human characters introduced. +The rest of the piece consists in the exhibition +of a vast amount of topographical and legendary lore +by Keelta, attended by the invariable <q>Success and +benediction attend thee!</q> of Patrick. +</p> + +<p> +They move together, the warrior and the saint, on +<pb n='284' id='page284'/> +Patrick's journey to Tara, and whenever Patrick or +some one else in the company sees a hill or a fort +or a well he asks Keelta what it is, and Keelta tells +its name and a Fian legend to account for it, and so the +story wanders on through a maze of legendary lore until +they are met by a company from Tara, with the king at +its head, who then takes up the <hi rend='italic'>rôle</hi> of questioner. The +<q>Colloquy,</q> as we have it now, breaks off abruptly as +the story how the <hi rend='italic'>Lia Fail</hi> was carried off from Ireland +is about to be narrated.<note place='foot'><p> +See <ref target='page105'>p. 105</ref>. +</p></note> The interest of the <q>Colloquy</q> +lies in the tales of Keelta and the lyrics introduced in the +course of them. Of the tales there are about a hundred, +telling of Fian raids and battles, and love-makings and +feastings, but the greater number of them have to do +with the intercourse between the Fairy Folk and the +Fianna. With these folk the Fianna have constant +relations, both of love and of war. Some of the tales are +of great elaboration, wrought out in the highest style of +which the writer was capable. One of the best is that +of the fairy <hi rend='italic'>Brugh</hi>, or mansion of Slievenamon, which +Patrick and Keelta chance to pass by, and of which Keelta +tells the following history: +</p> + +<p> +<hi rend='bold'>The Brugh of Slievenamon</hi> +</p> + +<p> +One day as Finn and Keelta and five other champions +of the Fianna were hunting at Torach, in the north, +they roused a beautiful fawn which fled before them, +they holding it in chase all day, till they reached the +mountain of Slievenamon towards evening, when the +fawn suddenly seemed to vanish underground. A +chase like this, in the Ossianic literature, is the common +prelude to an adventure in Fairyland. Night now +fell rapidly, and with it came heavy snow and storm, +and, searching for shelter, the Fianna discovered in the +<pb n='285' id='page285'/> +wood a great illuminated <hi rend='italic'>Brugh</hi>, or mansion, where +they sought admittance. On entering they found +themselves in a spacious hall, full of light, with eight-and-twenty +warriors and as many fair and yellow-haired +maidens, one of the latter seated on a chair of +crystal, and making wonderful music on a harp. After +the Fian warriors have been entertained with the finest +of viands and liquors, it is explained to them that their +hosts are Donn, son of Midir the Proud, and his +brother, and that they are at war with the rest of the +Danaan Folk, and have to do battle with them thrice +yearly on the green before the <hi rend='italic'>Brugh</hi>. At first each of +the twenty-eight had a thousand warriors under him. +Now all are slain except those present, and the survivors +have sent out one of their maidens in the shape of a +fawn to entice the Fianna to their fairy palace and to +gain their aid in the battle that must be delivered +to-morrow. We have, in fact, a variant of the well-known +theme of the Rescue of Fairyland. Finn and +his companions are always ready for a fray, and a +desperate battle ensues which lasts from evening till +morning, for the fairy host attack at night. The +assailants are beaten off, losing over a thousand of +their number; but Oscar, Dermot, and mac Luga are +sorely wounded. They are healed by magical herbs; +and more fighting and other adventures follow, until, +after a year has passed, Finn compels the enemy to +make peace and give hostages, when the Fianna +return to earth and rejoin their fellows. No sooner +has Keelta finished his tale, standing on the very spot +where they had found the fairy palace on the night of +snow, than a young warrior is seen approaching them. +He is thus described: <q>A shirt of royal satin was next +his skin; over and outside it a tunic of the same fabric; +and a fringed crimson mantle, confined with a bodkin +<pb n='286' id='page286'/> +of gold, upon his breast; in his hand a gold-hilted +sword, and a golden helmet on his head.</q> A delight +in the colour and material splendour of life is a very +marked feature in all this literature. This splendid +figure turns out to be Donn mac Midir, one of the +eight-and-twenty whom Finn had succoured, and he +comes to do homage for himself and his people to +St. Patrick, who accepts entertainment from him for +the night; for in the <q>Colloquy</q> the relations of +the Church and of the Fairy World are very cordial. +</p> + +<p> +<hi rend='bold'>The Three Young Warriors</hi> +</p> + +<p> +Nowhere in Celtic literature does the love of wonder +and mystery find such remarkable expression as in +the <q>Colloquy.</q> The writer of this piece was a master +of the touch that makes, as it were, the solid framework +of things translucent; and shows us, through it, gleams +of another world, mingled with ours yet distinct, and +having other laws and characteristics. We never get a +clue as to what these laws are. The Celt did not, in +Ireland at least, systematise the unknown, but let it +shine for a moment through the opaqueness of this +earth and then withdrew the gleam before we understood +what we had seen. Take, for instance, this +incident in Keelta's account of the Fianna. Three +young warriors come to take service with Finn, +accompanied by a gigantic hound. They make their +agreement with him, saying what services they can +render and what reward they expect, and they make it +a condition that they shall camp apart from the rest of +the host, and that when night has fallen no man shall +come near them or see them. +</p> + +<p> +Finn asks the reason for this prohibition, and it is this: +of the three warriors one has to die each night, and the +other two must watch him; therefore they would not +<pb n='287' id='page287'/> +be disturbed. There is no explanation of this; the +writer simply leaves us with the thrill of the mystery +upon us. +</p> + +<p> +<hi rend='bold'>The Fair Giantess</hi> +</p> + +<p> +Again, let us turn to the tale of the Fair Giantess. +One day Finn and his warriors, while resting from the +chase for their midday meal, saw coming towards them +a towering shape. It proved to be a young giant +maiden, who gave her name as Vivionn (Bebhionn) +daughter of Treon, from the Land of Maidens. The +gold rings on her fingers were as thick as an ox's yoke, +and her beauty was dazzling. When she took off her +gilded helmet, all bejewelled, her fair, curling golden hair +broke out in seven score tresses, and Finn cried: <q>Great +gods whom we adore, a huge marvel Cormac and Ethné +and the women of the Fianna would esteem it to see +Vivionn, the blooming daughter of Treon.</q> The maiden +explained that she had been betrothed against her will to +a suitor named Æda, son of a neighbouring king; and +that hearing from a fisherman, who had been blown to +her shores, of the power and nobleness of Finn, she had +come to seek his protection. While she was speaking, +suddenly the Fianna were aware of another giant form +close at hand. It was a young man, smooth-featured +and of surpassing beauty, who bore a red shield and a huge +spear. Without a word he drew near, and before the +wondering Fianna could accost him he thrust his spear +through the body of the maiden and passed away. Finn, +enraged at this violation of his protection, called on his +chiefs to pursue and slay the murderer. Keelta and +others chased him to the sea-shore, and followed him into +the surf, but he strode out to sea, and was met by a +great galley which bore him away to unknown regions. +Returning, discomfited, to Finn, they found the girl +<pb n='288' id='page288'/> +dying. She distributed her gold and jewels among them, +and the Fianna buried her under a great mound, and +raised a pillar stone over her with her name in Ogham +letters, in the place since called the Ridge of the Dead +Woman. +</p> + +<p> +In this tale we have, besides the element of mystery, +that of beauty. It is an association of frequent occurrence +in this period of Celtic literature; and to this, perhaps, +is due the fact that although these tales seem to come +from nowhither and to lead nowhither, but move in a +dream-world where there is no chase but seems to end in +Fairyland and no combat that has any relation to earthly +needs or objects, where all realities are apt to dissolve in +a magic light and to change their shapes like morning +mist, yet they linger in the memory with that haunting +charm which has for many centuries kept them alive by +the fireside of the Gaelic peasant. +</p> + +<p> +<hi rend='bold'>St. Patrick, Oisīn, and Keelta</hi> +</p> + +<p> +Before we leave the <q>Colloquy</q> another interesting +point must be mentioned in connexion with it. To the +general public probably the best-known things in Ossianic +literature—I refer, of course, to the true Gaelic poetry +which goes under that name, not to the pseudo-Ossian +of Macpherson—are those dialogues in which the pagan +and the Christian ideals are contrasted, often in a spirit of +humorous exaggeration or of satire. The earliest of these +pieces are found in the manuscript called <q>The Dean of +Lismore's Book,</q> in which James Macgregor, Dean of +Lismore in Argyllshire,wrote down, some time before the +year 1518, all he could remember or discover of traditional +Gaelic poetry in his time. It may be observed that up to +this period, and, indeed, long after it, Scottish and Irish +Gaelic were one language and one literature, the great +written monuments of which were in Ireland, though they +<pb n='289' id='page289'/> +belonged just as much to the Highland Celt, and the +two branches of the Gael had an absolutely common +stock of poetic tradition. These Oisīn-and-Patrick +dialogues are found in abundance both in Ireland and +in the Highlands, though, as I have said, <q>The Dean of +Lismore's Book</q> is their first written record now extant. +What relation, then, do these dialogues bear to the +Keelta-and-Patrick dialogues with which we make acquaintance +in the <q>Colloquy</q>? The questions which +really came first, where they respectively originated, and +what current of thought or sentiment each represented, +constitute, as Mr. Alfred Nutt has pointed out, a literary +problem of the greatest interest; and one which no critic +has yet attempted to solve, or, indeed, until quite lately, +even to call attention to. For though these two attempts +to represent, in imaginative and artistic form, the contact +of paganism with Christianity are nearly identical in +machinery and framework, save that one is in verse and +the other in prose, yet they differ widely in their point +of view. +</p> + +<p> +In the Oisīn dialogues<note place='foot'><p> +Examples of these have been published, with translations, in the +<q>Transactions of the Ossianic Society.</q> +</p></note> there is a great deal of rough +humour and of crude theology, resembling those of an +English miracle-play rather than any Celtic product that +I am acquainted with. St. Patrick in these ballads, as +Mr. Nutt remarks, <q>is a sour and stupid fanatic, harping +with wearisome monotony on the damnation of Finn +and all his comrades; a hard taskmaster to the poor old +blind giant to whom he grudges food, and upon whom +he plays shabby tricks in order to terrify him into acceptance +of Christianity.</q> Now in the <q>Colloquy</q> there +is not one word of all this. Keelta embraces Christianity +with a wholehearted reverence, and salvation is not +denied to the friends and companions of his youth. +<pb n='290' id='page290'/> +Patrick, indeed, assures Keelta of the salvation of several +of them, including Finn himself. One of the Danaan +Folk, who has been bard to the Fianna, delighted Patrick +with his minstrelsy. Brogan, the scribe whom St. Patrick +is employing to write down the Fian legends, says: <q>If +music there is in heaven, why should there not be on +earth? Wherefore it is not right to banish minstrelsy.</q> +Patrick made answer: <q>Neither say I any such thing</q>; +and, in fact, the minstrel is promised heaven for his art. +</p> + +<p> +Such are the pleasant relations that prevail in the +<q>Colloquy</q> between the representatives of the two +epochs. Keelta represents all that is courteous, dignified, +generous, and valorous in paganism, and Patrick all that +is benign and gracious in Christianity; and instead of +the two epochs standing over against each other in +violent antagonism, and separated by an impassable +gulf, all the finest traits in each are seen to harmonise +with and to supplement those of the other. +</p> + +<p> +<hi rend='bold'>Tales of Dermot</hi> +</p> + +<p> +A number of curious legends centre on Dermot +O'Dyna, who has been referred to as one of Finn mac +Cumhal's most notable followers. He might be described +as a kind of Gaelic Adonis, a type of beauty and attraction, +the hero of innumerable love tales; and, like +Adonis, his death was caused by a wild boar. +</p> + +<p> +<hi rend='bold'>The Boar of Ben Bulben</hi> +</p> + +<p> +The boar was no common beast. The story of its +origin was as follows: Dermot's father, Donn, gave the +child to be nurtured by Angus Ōg in his palace on the +Boyne. His mother, who was unfaithful to Donn, bore +another child to Roc, the steward of Angus. Donn, +one day, when the steward's child ran between his knees +to escape from some hounds that were fighting on the +<pb n='291' id='page291'/> +floor of the hall, gave him a squeeze with his two knees +that killed him on the spot, and he then flung the body +among the hounds on the floor. When the steward +found his son dead, and discovered (with Finn's aid) +the cause of it, he brought a Druid rod and smote the +body with it, whereupon, in place of the dead child, +there arose a huge boar, without ears or tail; and to it +he spake: <q>I charge you to bring Dermot O'Dyna to +his death</q>; and the boar rushed out from the hall and +roamed in the forests of Ben Bulben in Co. Sligo till the +time when his destiny should be fulfilled. +</p> + +<p> +But Dermot grew up into a splendid youth, tireless +in the chase, undaunted in war, beloved by all his comrades +of the Fianna, whom he joined as soon as he was +of age to do so. +</p> + +<p> +<hi rend='bold'>How Dermot Got the Love Spot</hi> +</p> + +<p> +He was called Dermot of the Love Spot, and a +curious and beautiful folk-tale recorded by Dr. Douglas +Hyde<note place='foot'><p> +Taken down from the recital of a peasant in Co. Galway and +published at Rennes in Dr. Hyde's <q>An Sgeuluidhe Gaodhalach,</q> +vol. ii. (no translation). +</p></note> tells how he got this appellation. With three +comrades, Goll, Conan, and Oscar, he was hunting one +day, and late at night they sought a resting-place. They +soon found a hut, in which were an old man, a young +girl, a wether sheep, and a cat. Here they asked for +hospitality, and it was granted to them. But, as usual +in these tales, it was a house of mystery. +</p> + +<p> +When they sat down to dinner the wether got up and +mounted on the table. One after another the Fianna +strove to throw it off, but it shook them down on the +floor. At last Goll succeeded in flinging it off the table, +but him too it vanquished in the end, and put them +all under its feet. Then the old man bade the cat lead +<pb n='292' id='page292'/> +the wether back and fasten it up, and it did so easily. +The four champions, overcome with shame, were for +leaving the house at once; but the old man explained +that they had suffered no discredit—the wether they +had been fighting with was the World, and the cat was +the power that would destroy the world itself, namely, +Death. +</p> + +<p> +At night the four heroes went to rest in a large +chamber, and the young maid came to sleep in the same +room; and it is said that her beauty made a light on the +walls of the room like a candle. One after another the +Fianna went over to her couch, but she repelled them +all. <q>I belonged to you once,</q> she said to each, +<q>and I never will again.</q> Last of all Dermot went. +<q>O Dermot,</q> she said, <q>you, also, I belonged to once, +and I never can again, for I am Youth; but come here +and I will put a mark on you so that no woman can +ever see you without loving you.</q> Then she touched +his forehead, and left the Love Spot there; and that +drew the love of women to him as long as he lived. +</p> + +<p> +<hi rend='bold'>The Chase of the Hard Gilly</hi> +</p> + +<p> +The Chase of the Gilla Dacar is another Fian tale in +which Dermot plays a leading part. The Fianna, the +story goes, were hunting one day on the hills and +through the woods of Munster, and as Finn and his +captains stood on a hillside listening to the baying of +the hounds, and the notes of the Fian hunting-horn +from the dark wood below, they saw coming towards +them a huge, ugly, misshapen churl dragging along by +a halter a great raw-boned mare. He announced himself +as wishful to take service with Finn. The name +he was called by, he said, was the Gilla Dacar (the Hard +Gilly), because he was the hardest servant ever a lord +had to get service or obedience from. In spite of this +<pb n='293' id='page293'/> +unpromising beginning, Finn, whose principle it was +never to refuse any suitor, took him into service; and +the Fianna now began to make their uncouth comrade the +butt of all sorts of rough jokes, which ended in thirteen +of them, including Conan the Bald, all mounting up on +the Gilla Dacar's steed. On this the newcomer complained +that he was being mocked, and he shambled +away in great discontent till he was over the ridge of +the hill, when he tucked up his skirts and ran westwards, +faster than any March wind, toward the sea-shore in +Co. Kerry. Thereupon at once the steed, which had +stood still with drooping ears while the thirteen riders +in vain belaboured it to make it move, suddenly +threw up its head and started off in a furious gallop +after its master. The Fianna ran alongside, as well +as they could for laughter, while Conan, in terror +and rage, reviled them for not rescuing him and his +comrades. At last the thing became serious. The Gilla +Dacar plunged into the sea, and the mare followed him +with her thirteen riders, and one more who managed to +cling to her tail just as she left the shore; and all of +them soon disappeared towards the fabled region of the +West. +</p> + +<p> +<hi rend='bold'>Dermot at the Well</hi> +</p> + +<p> +Finn and the remaining Fianna now took counsel +together as to what should be done, and finally decided +to fit out a ship and go in search of their comrades. +After many days of voyaging they reached an island +guarded by precipitous cliffs. Dermot O'Dyna, as the +most agile of the party, was sent to climb them and to +discover, if he could, some means of helping up the +rest of the party. When he arrived at the top he found +himself in a delightful land, full of the song of birds +and the humming of bees and the murmur of streams, +<pb n='294' id='page294'/> +but with no sign of habitation. Going into a dark +forest, he soon came to a well, by which hung a curiously +wrought drinking-horn. As he filled it to drink, a low, +threatening murmur came from the well, but his thirst +was too keen to let him heed it and he drank his fill. +In no long time there came through the wood an armed +warrior, who violently upbraided him for drinking from +his well. The Knight of the Well and Dermot then +fought all the afternoon without either of them prevailing +over the other, when, as evening drew on, the knight +suddenly leaped into the well and disappeared. Next +day the same thing happened; on the third, however, +Dermot, as the knight was about to take his leap, flung +his arms round him, and both went down together. +</p> + +<p> +<hi rend='bold'>The Rescue of Fairyland</hi> +</p> + +<p> +Dermot, after a moment of darkness and trance, now +found himself in Fairyland. A man of noble appearance +roused him and led him away to the castle of a great king, +where he was hospitably entertained. It was explained +to him that the services of a champion like himself were +needed to do combat against a rival monarch of Faëry. +It is the same motive which we find in the adventures +of Cuchulain with Fand, and which so frequently turns +up in Celtic fairy lore. Finn and his companions, finding +that Dermot did not return to them, found their way +up the cliffs, and, having traversed the forest, entered a +great cavern which ultimately led them out to the same +land as that in which Dermot had arrived. There too, +they are informed, are the fourteen Fianna who had +been carried off on the mare of the Hard Gilly. He, +of course, was the king who needed their services, and +who had taken this method of decoying some thirty of +the flower of Irish fighting men to his side. Finn and +his men go into the battle with the best of goodwill, +<pb n='295' id='page295'/> +and scatter the enemy like chaff; Oscar slays the son +of the rival king (who is called the King of <q>Greece</q>). +Finn wins the love of his daughter, Tasha of the White +Arms, and the story closes with a delightful mixture of +gaiety and mystery. <q>What reward wilt thou have for +thy good services?</q> asks the fairy king of Finn. <q>Thou +wert once in service with me,</q> replies Finn, <q>and I +mind not that I gave thee any recompense. Let one +service stand against the other.</q> <q>Never shall I agree +to that,</q> cries Conan the Bald. <q>Shall I have nought +for being carried off on thy wild mare and haled oversea?</q> +<q>What wilt thou have?</q> asks the fairy king. +<q>None of thy gold or goods,</q> replies Conan, <q>but +mine honour hath suffered, and let mine honour be +appeased. Set thirteen of thy fairest womenfolk on the +wild mare, O King, and thine own wife clinging to her +tail, and let them be transported to Erin in like manner +as we were dragged here, and I shall deem the indignity +we have suffered fitly atoned for.</q> On this the king +smiled and, turning to Finn, said: <q>O Finn, behold +thy men.</q> Finn turned to look at them, but when he +looked round again the scene had changed—the fairy +king and his host and all the world of Faëry had +disappeared, and he found himself with his companions +and the fair-armed Tasha standing on the beach of the +little bay in Kerry whence the Hard Gilly and the mare +had taken the water and carried off his men. And then +all started with cheerful hearts for the great standing +camp of the Fianna on the Hill of Allen to celebrate +the wedding feast of Finn and Tasha. +</p> + +<p> +<hi rend='bold'>Effect of Christianity on the Development of Irish Literature</hi> +</p> + +<p> +This tale with its fascinating mixture of humour, +romance, magic, and love of wild nature, may be taken +as a typical specimen of the Fian legends at their best. +<pb n='296' id='page296'/> +As compared with the Conorian legends they show, as +I have pointed out, a characteristic lack of any heroic or +serious element. That nobler strain died out with the +growing predominance of Christianity, which appropriated +for definitely religious purposes the more serious +and lofty side of the Celtic genius, leaving for secular +literature only the elements of wonder and romance. +So completely was this carried out that while the Finn +legends have survived to this day among the Gaelic-speaking +population, and were a subject of literary treatment +as long as Gaelic was written at all, the earlier cycle +perished almost completely out of the popular remembrance, +or survived only in distorted forms; and but +for the early manuscripts in which the tales are fortunately +enshrined such a work as the <q>Tain Bo Cuailgné</q>—the +greatest thing undoubtedly which the Celtic genius ever +produced in literature—would now be irrecoverably lost. +</p> + +<p> +<hi rend='bold'>The Tales of Deirdre and of Grania</hi> +</p> + +<p> +Nothing can better illustrate the difference between +the two cycles than a comparison of the tale of Deirdre +with that with which we have now to deal—the tale +of Dermot and Grania. The latter, from one point +of view, reads like an echo of the former, so close is +the resemblance between them in the outline of the +plot. Take the following skeleton story: <q>A fair +maiden is betrothed to a renowned and mighty suitor +much older than herself. She turns from him to seek +a younger lover, and fixes her attention on one of his +followers, a gallant and beautiful youth, whom she persuades, +in spite of his reluctance, to fly with her. After +evading pursuit they settle down for a while at a distance +from the defrauded lover, who bides his time, till +at last, under cover of a treacherous reconciliation, he +procures the death of his younger rival and retakes +<pb n='297' id='page297'/> +possession of the lady.</q> Were a student of Celtic +legend asked to listen to the above synopsis, and to say +to what Irish tale it referred, he would certainly reply +that it must be either the tale of the Pursuit of Dermot +and Grania, or that of the Fate of the Sons of Usna; +but which of them it was it would be quite impossible +for him to tell. Yet in tone and temper the two stories +are as wide apart as the poles. +</p> + +<p> +<hi rend='bold'>Grania and Dermot</hi> +</p> + +<p> +Grania, in the Fian story, is the daughter of Cormac +mac Art, High King of Ireland. She is betrothed to +Finn mac Cumhal, whom we are to regard at this period +as an old and war-worn but still mighty warrior. The +famous captains of the Fianna all assemble at Tara for +the wedding feast, and as they sit at meat Grania surveys +them and asks their names of her father's Druid, Dara. +<q>It is a wonder,</q> she says, <q>that Finn did not ask me +for Oisīn, rather than for himself.</q> <q>Oisīn would not +dare to take thee,</q> says Dara. Grania, after going +through all the company, asks: <q>Who is that man with +the spot on his brow, with the sweet voice, with curling +dusky hair and ruddy cheek?</q> <q>That is Dermot +O'Dyna,</q> replies the Druid, <q>the white-toothed, of +the lightsome countenance, in all the world the best +lover of women and maidens.</q> Grania now prepares +a sleepy draught, which she places in a drinking-cup +and passes round by her handmaid to the king, to Finn, +and to all the company except the chiefs of the Fianna. +When the draught has done its work she goes to Oisīn. +<q>Wilt thou receive courtship from me, Oisīn?</q> she +asks. <q>That will I not,</q> says Oisīn, <q>nor from any +woman that is betrothed to Finn.</q> Grania, who knew +very well what Oisīn's answer would be, now turns to +her real mark, Dermot. He at first refuses to have +<pb n='298' id='page298'/> +anything to do with her. <q>I put thee under bonds +[<foreign lang='ga' rend='italic'>geise</foreign>], O Dermot, that thou take me out of Tara to-night.</q> +<q>Evil are these bonds, Grania,</q> says Dermot; +<q>and wherefore hast thou put them on me before all +the kings' sons that feast at this table?</q> Grania then +explains that she has loved Dermot ever since she saw +him, years ago, from her sunny bower, take part in and +win a great hurling match on the green at Tara. +Dermot, still very reluctant, pleads the merits of Finn, +and urges also that Finn has the keys of the royal +fortress, so that they cannot pass out at night. <q>There +is a secret wicket-gate in my bower,</q> says Grania. <q>I +am under <foreign lang='ga' rend='italic'>geise</foreign> not to pass through any wicket-gate,</q> +replies Dermot, still struggling against his destiny. +Grania will have none of these subterfuges—any Fian +warrior, she has been told, can leap over a palisade with +the aid of his spear as a jumping-pole; and she goes off +to make ready for the elopement. Dermot, in great +perplexity, appeals to Oisīn, Oscar, Keelta, and the +others as to what he should do. They all bid him +keep his <foreign lang='ga' rend='italic'>geise</foreign>—the bonds that Grania had laid on +him to succour her—and he takes leave of them with +tears. +</p> + +<p> +Outside the wicket-gate he again begs Grania to +return. <q>It is certain that I will not go back,</q> says +Grania, <q>nor part from thee till death part us.</q> <q>Then +go forward, O Grania,</q> says Dermot. After they had +gone a mile, <q>I am truly weary, O grandson of Dyna,</q> +says Grania. <q>It is a good time to be weary,</q> says +Dermot, making a last effort to rid himself of the +entanglement, <q>and return now to thy household again, +for I pledge the word of a true warrior that I will never +carry thee nor any other woman to all eternity.</q> <q>There +is no need,</q> replies Grania, and she directs him where +to find horses and a chariot, and Dermot, now finally +<pb n='299' id='page299'/> +accepting the inevitable, yokes them, and they proceed +on their way to the Ford of Luan on the Shannon.<note place='foot'><p> +Now Athlone (<foreign lang='ga' rend='italic'>Atha Luain</foreign>). +</p></note> +</p> + +<p> +<hi rend='bold'>The Pursuit</hi> +</p> + +<p> +Next day Finn, burning with rage, sets out with his +warriors on their track. He traces out each of their +halting-places, and finds the hut of wattles which +Dermot has made for their shelter, and the bed of soft +rushes, and the remains of the meal they had eaten. +And at each place he finds a piece of unbroken bread +or uncooked salmon—Dermot's subtle message to +Finn that he has respected the rights of his lord and +treated Grania as a sister. But this delicacy of Dermot's +is not at all to Crania's mind, and she conveys her +wishes to him in a manner which is curiously paralleled +by an episode in the tale of Tristan and Iseult of +Brittany, as told by Heinrich von Freiberg. They are +passing through a piece of wet ground when a splash +of water strikes Grania. She turns to her companion: +<q>Thou art a mighty warrior, O Dermot, in battle and +sieges and forays, yet meseems that this drop of water +is bolder than thou.</q> This hint that he was keeping +at too respectful a distance was taken by Dermot. +The die is now cast, and he will never again meet +Finn and his old comrades except at the point of the +spear. +</p> + +<p> +The tale now loses much of the originality and charm +of its opening scene, and recounts in a somewhat +mechanical manner a number of episodes in which +Dermot is attacked or besieged by the Fianna, and +rescues himself and his lady by miracles of boldness or +dexterity, or by aid of the magical devices of his foster-father, +Angus Ōg. They are chased all over Ireland, +and the dolmens in that country are popularly associated +<pb n='300' id='page300'/> +with them, being called in the traditions of the peasantry +<q>Beds of Dermot and Grania.</q> +</p> + +<p> +Grania's character is drawn throughout with great +consistency. She is not an heroic woman—hers are +not the simple, ardent impulses and unwavering devotion +of a Deirdre. The latter is far more primitive. +Grania is a curiously modern and what would be called +<q>neurotic</q> type—wilful, restless, passionate, but full +of feminine fascination. +</p> + +<p> +<hi rend='bold'>Dermot and Finn Make Peace</hi> +</p> + +<p> +After sixteen years of outlawry peace is at last made +for Dermot by the mediation or Angus with King +Cormac and with Finn. Dermot receives his proper +patrimony, the Cantred of O'Dyna, and other lands +far away in the West, and Cormac gives another of his +daughters to Finn. <q>Peaceably they abode a long time +with each other, and it was said that no man then living +was richer in gold and silver, in flocks and herds, than +Dermot O'Dyna, nor one that made more preys.</q><note place='foot'><p> +How significant is this naïve indication that the making of +forays on his neighbours was regarded in Celtic Ireland as the +natural and laudable occupation of a country gentleman! Compare +Spenser's account of the ideals fostered by the Irish bards of his +time, <q>View of the Present State of Ireland,</q> p. 641 (Globe +edition). +</p></note> +Grania bears to Dermot four sons and a daughter. +</p> + +<p> +But Grania is not satisfied until <q>the two best men +that are in Erin, namely, Cormac son of Art and Finn +son of Cumhal,</q> have been entertained in her house. +<q>And how do we know,</q> she adds, <q>but our daughter +might then get a fitting husband?</q> Dermot agrees +with some misgiving; the king and Finn accept the +invitation, and they and their retinues are feasted for +a year at Rath Grania. +</p> + +<pb n='301' id='page301'/> + +<p> +<hi rend='bold'>The Vengeance of Finn</hi> +</p> + +<p> +Then one night, towards the end of the year of feasting, +Dermot is awakened from sleep by the baying of +a hound. He starts up, <q>so that Grania caught him +and threw her two arms about him and asked him +what he had seen.</q> <q>It is the voice of a hound,</q> says +Dermot, <q>and I marvel to hear it in the night.</q> <q>Save +and protect thee,</q> says Grania; <q>it is the Danaan Folk +that are at work on thee. Lay thee down again.</q> But +three times the hound's voice awakens him, and on the +morrow he goes forth armed with sword and sling, and +followed by his own hound, to see what is afoot. +</p> + +<p> +On the mountain of Ben Bulben in Sligo he comes +across Finn with a hunting-party of the Fianna. They +are not now hunting, however; they are being hunted; +for they have roused up the enchanted boar without +ears or tail, the Boar of Ben Bulben, which has slain +thirty of them that morning. <q>And do thou come +away,</q> says Finn, knowing well that Dermot will never +retreat from a danger; <q>for thou art under <foreign lang='ga' rend='italic'>geise</foreign> not to +hunt pig.</q> <q>How is that?</q> says Dermot, and Finn +then tells him the weird story of the death of the +steward's son and his revivification in the form of this +boar, with its mission of vengeance. <q>By my word,</q> +quoth Dermot, <q>it is to slay me that thou hast made +this hunt, O Finn; and if it be here that I am fated to +die, I have no power now to shun it.</q> +</p> + +<p> +The beast then appears on the face of the mountain, +and Dermot slips the hound at him, but the hound flies +in terror. Dermot then slings a stone which strikes +the boar fairly in the middle of his forehead but does +not even scratch his skin. The beast is close on him +now, and Dermot strikes him with his sword, but the +weapon flies in two and not a bristle of the boar is cut. +<pb n='302' id='page302'/> +In the charge of the boar Dermot falls over him, and is +carried for a space clinging to his back; but at last the +boar shakes him off to the ground, and making <q>an +eager, exceeding mighty spring</q> upon him, rips out his +bowels, while at the same time, with the hilt of the +sword still in his hand, Dermot dashes out the brains +of the beast, and it falls dead beside him. +</p> + +<p> +<hi rend='bold'>Death of Dermot</hi> +</p> + +<p> +The implacable Finn then comes up, and stands over +Dermot in his agony. <q>It likes me well to see thee in +that plight, O Dermot,</q> he says, <q>and I would that all +the women in Ireland saw thee now; for thy excellent +beauty is turned to ugliness and thy choice form to +deformity.</q> Dermot reminds Finn of how he once +rescued him from deadly peril when attacked during +a feast at the house of Derc, and begs him to heal +him with a draught of water from his hands, for Finn +had the magic gift of restoring any wounded man to +health with a draught of well-water drawn in his two +hands. <q>Here is no well,</q> says Finn. <q>That is not +true,</q> says Dermot, <q>for nine paces from you is the +best well of pure water in the world.</q> Finn, at last, +on the entreaty of Oscar and the Fianna, and after the +recital of many deeds done for his sake by Dermot in +old days, goes to the well, but ere he brings the water +to Dermot's side he lets it fall through his fingers. A +second time he goes, and a second time he lets the +water fall, <q>having thought upon Grania,</q> and Dermot +gave a sigh of anguish on seeing it. Oscar then +declares that if Finn does not bring the water promptly +either he or Finn shall never leave the hill alive, and +Finn goes once more to the well, but it is now too late; +Dermot is dead before the healing draught can reach +his lips. Then Finn takes the hound of Dermot, the +<pb n='303' id='page303'/> +chiefs of the Fianna lay their cloaks over the dead man, +and they return to Rath Grania. Grania, seeing the +hound led by Finn, conjectures what has happened, and +swoons upon the rampart of the Rath. Oisīn, when +she has revived, gives her the hound, against Finn's +will, and the Fianna troop away, leaving her to her +sorrow. When the people of Grania's household go +out to fetch in the body of Dermot they find there +Angus Ōg and his company of the People of Dana, +who, after raising three bitter and terrible cries, bear +away the body on a gilded bier, and Angus declares +that though he cannot restore the dead to life, <q>I will +send a soul into him so that he may talk with me +each day.</q> +</p> + +<p> +<hi rend='bold'>The End of Grania</hi> +</p> + +<p> +To a tale like this modern taste demands a romantic +and sentimental ending; and such has actually been +given to it in the retelling by Dr. P. W. Joyce in his +<q>Old Celtic Romances,</q> as it has to the tale of Deirdre +by almost every modern writer who has handled it.<note place='foot'><p> +Dr. John Todhunter, in his <q>Three Irish Bardic Tales,</q> has +alone, I think, kept the antique ending of the tale of Deirdre. +</p></note> +But the Celtic story-teller felt differently. The tale of +the end of Deirdre is horribly cruel, that of Grania +cynical and mocking; neither is in the least sentimental. +Grania is at first enraged with Finn, and sends her sons +abroad to learn feats of arms, so that they may take +vengeance upon him when the time is ripe. But Finn, +wily and far-seeing as he is portrayed in this tale, knows +how to forestall this danger. When the tragedy on Ben +Bulben has begun to grow a little faint in the shallow +soul of Grania, he betakes himself to her, and though +met at first with scorn and indignation he woos her so +sweetly and with such tenderness that at last he brings +<pb n='304' id='page304'/> +her to his will, and he bears her back as a bride to +the Hill of Allen. When the Fianna see the pair +coming towards them in this loving guise they burst +into a shout of laughter and derision, <q>so that Grania +bowed her head in shame.</q> <q>We trow, O Finn,</q> cries +Oisīn, <q>that thou wilt keep Grania well from henceforth.</q> +So Grania made peace between Finn and her +sons, and dwelt with Finn as his wife until he died. +</p> + +<p> +<hi rend='bold'>Two Streams of Fian Legends</hi> +</p> + +<p> +It will be noticed that in this legend Finn does not +appear as a sympathetic character. Our interest is all +on the side of Dermot. In this aspect of it the tale is +typical of a certain class of Fian stories. Just as there +were two rival clans within the Fian organisation—the +Clan Bascna and the Clan Morna—who sometimes came +to blows for the supremacy, so there are two streams of +legends seeming to flow respectively from one or other +of these sources, in one of which Finn is glorified, while +in the other he is belittled in favour of Goll mac Morna +or any other hero with whom he comes into conflict. +</p> + +<p> +<hi rend='bold'>End of the Fianna</hi> +</p> + +<p> +The story of the end of the Fianna is told in a number +of pieces, some prose, some poetry, all of them, however, +agreeing in presenting this event as a piece of sober +history, without any of the supernatural and mystical atmosphere +in which nearly all the Fian legends are steeped. +</p> + +<p> +After the death of Cormac mac Art his son Cairbry +came to the High-Kingship of Ireland. He had a fair +daughter named <foreign lang='ga' rend='italic'>Sgeimh Solais</foreign> (Light of Beauty), who +was asked in marriage by a son of the King of the Decies. +The marriage was arranged, and the Fianna claimed +a ransom or tribute of twenty ingots of gold, which, it +is said, was customarily paid to them on these occasions. +<pb n='305' id='page305'/> +It would seem that the Fianna had now grown to be a +distinct power within the State, and an oppressive one, +exacting heavy tributes and burdensome privileges from +kings and sub-kings all over Ireland. Cairbry resolved +to break them; and he thought he had now a good +opportunity to do so. He therefore refused payment +of the ransom, and summoned all the provincial kings +to help him against the Fianna, the main body of +whom immediately went into rebellion for what they +deemed their rights. The old feud between Clan Bascna +and Clan Morna now broke out afresh, the latter standing +by the High King, while Clan Bascna, aided by the King +of Munster and his forces, who alone took their side, +marched against Cairbry. +</p> + +<p> +<hi rend='bold'>The Battle of Gowra</hi> +</p> + +<p> +All this sounds very matter-of-fact and probable, but +how much real history there may be in it it is very hard +to say. The decisive battle of the war which ensued +took place at Gowra (Gabhra), the name of which survives +in Garristown, Co. Dublin. The rival forces, when +drawn up in battle array, knelt and kissed the sacred +soil of Erin before they charged. The story of the +battle in the poetical versions, one of which is published +in the Ossianic Society's <q>Transactions,</q> and another +and finer one in Campbell's <q>The Fians,</q><note place='foot'><p> +<q>Waifs and Strays of Celtic Tradition,</q> Argyllshire Series. +The tale was taken down in verse, word for word, from the dictation +of Roderick mac Fadyen in Tiree, 1868. +</p></note> is supposed +to be related by Oisīn to St. Patrick. He lays great +stress on the feats of his son Oscar: +</p> + +<lg> +<l><q rend='post: none'>My son urged his course</q></l> +<l>Through the battalions of Tara</l> +<l>Like a hawk through a flock of birds,</l> +<l><q rend='pre: none'>Or a rock descending a mountain-side.</q></l> +</lg> + +<pb n='306' id='page306'/> + +<p> +<hi rend='bold'>The Death of Oscar</hi> +</p> + +<p> +The fight was <foreign lang='fr' rend='italic'>à outrance</foreign>, and the slaughter on both +sides tremendous. None but old men and boys, it is +said, were left in Erin after that fight. The Fianna were +in the end almost entirely exterminated, and Oscar slain. +He and the King of Ireland, Cairbry, met in single +combat, and each of them slew the other. While Oscar +was still breathing, though there was not a palm's +breadth on his body without a wound, his father found +him: +</p> + +<lg> +<l><q rend='post: none'>I found my own son lying down</q></l> +<l rend='margin-left: 1'>On his left elbow, his shield by his side;</l> +<l rend='margin-left: 1'>His right hand clutched the sword,</l> +<l rend='margin-left: 1'>The blood poured through his mail</l> +</lg> + +<lg> +<l><q rend='post: none'>Oscar gazed up at me—</q></l> +<l rend='margin-left: 1'>Woe to me was that sight!</l> +<l rend='margin-left: 1'>He stretched out his two arms to me,</l> +<l rend='margin-left: 1'>Endeavouring to rise to meet me.</l> +</lg> + +<lg> +<l><q rend='post: none'>I grasped the hand of my son</q></l> +<l rend='margin-left: 1'>And sat down by his left side;</l> +<l rend='margin-left: 1'>And since I sat by him there,</l> +<l rend='margin-left: 1'><q rend='pre: none'>I have recked nought of the world.</q></l> +</lg> + +<p> +When Finn (in the Scottish version) comes to bewail +his grandson, he cries: +</p> + +<lg> +<l><q rend='post: none'>Woe, that it was not I who fell</q></l> +<l rend='margin-left: 1'>In the fight of bare sunny Gavra,</l> +<l rend='margin-left: 1'>And you were east and west</l> +<l rend='margin-left: 1'><q rend='pre: none'>Marching before the Fians, Oscar.</q></l> +</lg> + +<p> +But Oscar replies: +</p> + +<lg> +<l><q rend='post: none'>Were it you that fell</q></l> +<l rend='margin-left: 1'>In the fight of bare sunny Gavra,</l> +<l rend='margin-left: 1'>One sigh, east or west,</l> +<l rend='margin-left: 1'>Would not be heard for you from Oscar.</l> +</lg> + +<pb n='307' id='page307'/> + +<lg> +<l><q rend='post: none'>No man ever knew</q></l> +<l rend='margin-left: 1'>A heart of flesh was in my breast,</l> +<l rend='margin-left: 1'>But a heart of the twisted horn</l> +<l rend='margin-left: 1'>And a sheath of steel over it.</l> +</lg> + +<lg> +<l><q rend='post: none'>But the howling of dogs beside me,</q></l> +<l rend='margin-left: 1'>And the wail of the old heroes,</l> +<l rend='margin-left: 1'>And the weeping of the women by turns,</l> +<l rend='margin-left: 1'><q rend='pre: none'>'Tis that vexes my heart.</q></l> +</lg> + +<p> +Oscar dies, after thanking the gods for his father's +safety, and Oisīn and Keelta raise him on a bier of spears +and carry him off under his banner, <q>The Terrible +Sheaf,</q> for burial on the field where he died, and where a +great green burial mound is still associated with his name. +Finn takes no part in the battle. He is said to have +come <q>in a ship</q> to view the field afterwards, and he +wept over Oscar, a thing he had never done save once +before, for his hound, Bran, whom he himself killed +by accident. Possibly the reference to the ship is an +indication that he had by this time passed away, and came +to revisit the earth from the oversea kingdom of Death. +</p> + +<p> +There is in this tale of the Battle of Gowra a melancholy +grandeur which gives it a place apart in the +Ossianic literature. It is a fitting dirge for a great +legendary epoch. Campbell tells us that the Scottish +crofters and shepherds were wont to put off their bonnets +when they recited it. He adds a strange and thrilling +piece of modern folk-lore bearing on it. Two men, it is +said, were out at night, probably sheep-stealing or on +some other predatory occupation, and telling Fian tales +as they went, when they observed two giant and shadowy +figures talking to each other across the glen. One of +the apparitions said to the other: <q>Do you see that man +down below? I was the second door-post of battle on +the day of Gowra, and that man there knows all about +it better than myself.</q> +</p> + +<pb n='308' id='page308'/> + +<p> +<hi rend='bold'>The End of Finn</hi> +</p> + +<p> +As to Finn himself, it is strange that in all the +extant mass of the Ossianic literature there should be no +complete narrative of his death. There are references to +it in the poetic legends, and annalists even date it, but +the references conflict with each other, and so do the +dates. There is no clear light to be obtained on the +subject from either annalists or poets. Finn seems to +have melted into the magic mist which enwraps so +many of his deeds in life. Yet a popular tradition says +that he and his great companions, Oscar and Keelta and +Oisīn and the rest, never died, but lie, like Kaiser +Barbarossa, spell-bound in an enchanted cave where +they await the appointed time to reappear in glory and +redeem their land from tyranny and wrong. +</p> +</div> + +<div> +<pb n='309' id='page309'/> + +<index index='toc' level1='CHAPTER VII: THE VOYAGE OF MAELDUN'/> +<index index='pdf' level1='CHAPTER VII: THE VOYAGE OF MAELDUN'/> +<head> +CHAPTER VII: THE VOYAGE OF MAELDŪN +</head> + +<p> +Besides the legends which cluster round great +heroic names, and have, or at least pretend to +have, the character of history, there are many +others, great and small, which tell of adventures lying +purely in regions of romance, and out of earthly space +and time. As a specimen of these I give here a +summary of the <q>Voyage of Maeldūn,</q> a most curious +and brilliant piece of invention, which is found in the +manuscript entitled the <q>Book of the Dun Cow</q> +(about 1100) and other early sources, and edited, with +a translation (to which I owe the following extracts), +by Dr. Whitley Stokes in the <q>Revue Celtique</q> for 1888 +and 1889. It is only one of a number of such +wonder-voyages found in ancient Irish literature, but +it is believed to have been the earliest of them all and +model for the rest, and it has had the distinction, in +the abridged and modified form given by Joyce in his +<q>Old Celtic Romances,</q> of having furnished the theme +for the <q>Voyage of Maeldune</q> to Tennyson, who +made it into a wonderful creation of rhythm and +colour, embodying a kind of allegory of Irish history. +It will be noticed at the end that we are in the unusual +position of knowing the name of the author of this +piece of primitive literature, though he does not claim +to have composed, but only to have <q>put in order,</q> +the incidents of the <q>Voyage.</q> Unfortunately we cannot +tell when he lived, but the tale as we have it probably +dates from the ninth century. Its atmosphere is +entirely Christian, and it has no mythological significance +except in so far as it teaches the lesson that the +oracular injunctions of wizards should be obeyed. No +adventure, or even detail, of importance is omitted in +<pb n='310' id='page310'/> +the following summary of the story, which is given +thus fully because the reader may take it as representing +a large and important section of Irish legendary romance. +Apart from the source to which I am indebted, the +<q>Revue Celtique,</q> I know no other faithful reproduction +in English of this wonderful tale. +</p> + +<p> +The <q>Voyage of Maeldūn</q> begins, as Irish tales +often do, by telling us of the conception of its hero. +</p> + +<p> +There was a famous man of the sept of the Owens +of Aran, named Ailill Edge-of-Battle, who went with +his king on a foray into another territory. They +encamped one night near a church and convent of +nuns. At midnight Ailill, who was near the church, +saw a certain nun come out to strike the bell for +nocturns, and caught her by the hand. In ancient +Ireland religious persons were not much respected in +time of war, and Ailill did not respect her. When +they parted, she said to him: <q>Whence is thy race, +and what is thy name?</q> Said the hero: <q>Ailill +of the Edge-of-Battle is my name, and I am of the +Owenacht of Aran, in Thomond.</q> +</p> + +<p> +Not long afterwards Ailill was slain by reavers from +Leix, who burned the church of Doocloone over his head. +</p> + +<p> +In due time a son was born to the woman and she +called his name Maeldūn. He was taken secretly to +her friend, the queen of the territory, and by her +Maeldūn was reared. <q>Beautiful indeed was his +form, and it is doubtful if there hath been in flesh +any one so beautiful as he. So he grew up till he was +a young warrior and fit to use weapons. Great, then, +was his brightness and his gaiety and his playfulness. +In his play he outwent all his comrades in throwing +balls, and in running and leaping and putting stones +and racing horses.</q> +</p> + +<p> +One day a proud young warrior who had been +<pb n='311' id='page311'/> +defeated by him taunted him with his lack of +knowledge of his kindred and descent. Maeldūn +went to his foster-mother, the queen, and said: <q>I +will not eat nor drink till thou tell me who are my +mother and my father.</q> <q>I am thy mother,</q> said the +queen, <q>for none ever loved her son more than I love +thee.</q> But Maeldūn insisted on knowing all, and the +queen at last took him to his own mother, the nun, +who told him: <q>Thy father was Ailill of the Owens of +Aran.</q> Then Maeldūn went to his own kindred, and +was well received by them; and with him he took as +guests his three beloved foster-brothers, sons of the +king and queen who had brought him up. +</p> + +<p> +After a time Maeldūn happened to be among a +company of young warriors who were contending at +putting the stone in the graveyard of the ruined +church of Doocloone. Maeldūn's foot was planted, +as he heaved the stone, on a scorched and blackened +flagstone; and one who was by, a monk named +Briccne,<note place='foot'><p> +Here we have evidently a reminiscence of Briccriu of the +Poisoned Tongue, the mischief-maker of the Ultonians. +</p></note> said to him: <q>It were better for thee to +avenge the man who was burnt there than to cast +stones over his burnt bones.</q> +</p> + +<p> +<q>Who was that?</q> asked Maeldūn. +</p> + +<p> +<q>Ailill, thy father,</q> they told him. +</p> + +<p> +<q>Who slew him?</q> said he. +</p> + +<p> +<q>Reavers from Leix,</q> they said, <q>and they destroyed +him on this spot.</q> +</p> + +<p> +Then Maeldūn threw down the stone he was about +to cast, and put his mantle round him and went home; +and he asked the way to Leix. They told him he could +only go there by sea.<note place='foot'><p> +The Arans are three islands at the entrance of Galway Bay. +They are a perfect museum of mysterious ruins. +</p></note> +</p> + +<pb n='312' id='page312'/> + +<p> +At the advice of a Druid he then built him a boat, +or coracle, of skins lapped threefold one over the +other; and the wizard also told him that seventeen +men only must accompany him, and on what day he +must begin the boat and on what day he must put out +to sea. +</p> + +<p> +So when his company was ready he put out and +hoisted the sail, but had gone only a little way when +his three foster-brothers came down to the beach and +entreated him to take them. <q>Get you home,</q> said +Maeldūn, <q>for none but the number I have may go +with me.</q> But the three youths would not be separated +from Maeldūn, and they flung themselves into the +sea. He turned back, lest they should be drowned, +and brought them into his boat. All, as we shall see, +were punished for this transgression, and Maeldūn condemned +to wandering until expiation had been made. +</p> + +<p> +Irish bardic tales excel in their openings. In this +case, as usual, the <foreign lang='fr' rend='italic'>mise-en-scène</foreign> is admirably contrived. +The narrative which follows tells how, after seeing his +father's slayer on an island, but being unable to land +there, Maeldūn and his party are blown out to sea, +where they visit a great number of islands and have +many strange adventures on them. The tale becomes, +in fact, a <hi rend='italic'>cento</hi> of stories and incidents, some not very +interesting, while in others, as in the adventure of +the Island of the Silver Pillar, or the Island of the +Flaming Rampart, or that where the episode of the +eagle takes place, the Celtic sense of beauty, romance, +and mystery find an expression unsurpassed, perhaps, +in literature. +</p> + +<p> +In the following rendering I have omitted the verses +given by Joyce at the end of each adventure. They +merely recapitulate the prose narrative, and are not +found in the earliest manuscript authorities. +</p> + +<pb n='313' id='page313'/> + +<p> +<hi rend='bold'>The Island of the Slaves</hi> +</p> + +<p> +Maeldūn and his crew had rowed all day and half +the night when they came to two small bare islands +with two forts in them, and a noise was heard from +them of armed men quarrelling. <q>Stand off from me,</q> +cried one of them, <q>for I am a better man than thou. +'Twas I slew Ailill of the Edge-of-Battle and burned the +church of Doocloone over him, and no kinsman has +avenged his death on me. And <hi rend='italic'>thou</hi> hast never done +the like of that.</q> +</p> + +<p> +Then Maeldūn was about to land, and Germān<note place='foot'><p> +Pronounced <q>Ghermawn</q>—the <q>G</q> hard. +</p></note> and +Diuran the Rhymer cried that God had guided them +to the spot where they would be. But a great wind +arose suddenly and blew them off into the boundless +ocean, and Maeldūn said to his foster-brothers: <q>Ye +have caused this to be, casting yourselves on board in +spite of the words of the Druid.</q> And they had no +answer, save only to be silent for a little space. +</p> + +<p> +<hi rend='bold'>The Island of the Ants</hi> +</p> + +<p> +They drifted three days and three nights, not +knowing whither to row, when at the dawn of the third +day they heard the noise of breakers, and came to an +island as soon as the sun was up. Here, ere they could +land, they met a swarm of ferocious ants, each the size +of a foal, that came down the strand and into the sea +to get at them; so they made off quickly, and saw no +land for three days more. +</p> + +<p> +<hi rend='bold'>The Island of the Great Birds</hi> +</p> + +<p> +This was a terraced island, with trees all round it, +and great birds sitting on the trees. Maeldūn landed +first alone, and carefully searched the island for any +<pb n='314' id='page314'/> +evil thing, but finding none, the rest followed him, and +killed and ate many of the birds, bringing others on +board their boat. +</p> + +<p> +<hi rend='bold'>The Island of the Fierce Beast</hi> +</p> + +<p> +A great sandy island was this, and on it a beast like +a horse, but with clawed feet like a hound's. He flew +at them to devour them, but they put off in time, and +were pelted by the beast with pebbles from the shore +as they rowed away. +</p> + +<p> +<hi rend='bold'>The Island of the Giant Horses</hi> +</p> + +<p> +A great, flat island, which it fell by lot to Germān +and Diuran to explore first. They found a vast green +racecourse, on which were the marks of horses' hoofs, +each as big as the sail of a ship, and the shells of +nuts of monstrous size were lying about, and much +plunder. So they were afraid, and took ship hastily +again, and from the sea they saw a horse-race in progress +and heard the shouting of a great multitude +cheering on the white horse or the brown, and saw the +giant horses running swifter than the wind.<note place='foot'><p> +Horse-racing was a particular delight to the ancient Irish, and +is mentioned in a ninth-century poem in praise of May as one of the +attractions of that month. The name of the month of May given +in an ancient Gaulish calendar means <q>the month of horse-racing.</q> +</p></note> So they +rowed away with all their might, thinking they had +come upon an assembly of demons. +</p> + +<p> +<hi rend='bold'>The Island of the Stone Door</hi> +</p> + +<p> +A full week passed, and then they found a great, high +island with a house standing on the shore. A door +with a valve of stone opened into the sea, and through +it the sea-waves kept hurling salmon into the house. +Maeldūn and his party entered, and found the house +<pb n='315' id='page315'/> +empty of folk, but a great bed lay ready for the +chief to whom it belonged, and a bed for each three +of his company, and meat and drink beside each bed. +Maeldūn and his party ate and drank their fill, and +then sailed off again. +</p> + +<p> +<hi rend='bold'>The Island of the Apples</hi> +</p> + +<p> +By the time they had come here they had been a +long time voyaging, and food had failed them, and +they were hungry. This island had precipitous sides +from which a wood hung down, and as they passed +along the cliffs Maeldūn broke off a twig and held it +in his hand. Three days and nights they coasted the +cliff and found no entrance to the island, but by that +time a cluster of three apples had grown on the end of +Maeldūn's rod, and each apple sufficed the crew for +forty days. +</p> + +<p> +<hi rend='bold'>The Island of the Wondrous Beast</hi> +</p> + +<p> +This island had a fence of stone round it, and within +the fence a huge beast that raced round and round the +island. And anon it went to the top of the island, and +then performed a marvellous feat, viz., it turned its +body round and round inside its skin, the skin remaining +unmoved, while again it would revolve its skin +round and round the body. When it saw the party it +rushed at them, but they escaped, pelted with stones as +they rowed away. One of the stones pierced through +Maeldūn's shield and lodged in the keel of the boat. +</p> + +<p> +<hi rend='bold'>The Island of the Biting Horses</hi> +</p> + +<p> +Here were many great beasts resembling horses, that +tore continually pieces of flesh from each other's sides, +so that all the island ran with blood. They rowed +hastily away, and were now disheartened and full of +<pb n='316' id='page316'/> +complaints, for they knew not where they were, nor +how to find guidance or aid in their quest. +</p> + +<p> +<hi rend='bold'>The Island of the Fiery Swine</hi> +</p> + +<p> +With great weariness, hunger, and thirst they arrived +at the tenth island, which was full of trees loaded with +golden apples. Under the trees went red beasts, like +fiery swine, that kicked the trees with their legs, when +the apples fell and the beasts consumed them. The +beasts came out at morning only, when a multitude of +birds left the island, and swam out to sea till nones, +when they turned and swam inward again till vespers, +and ate the apples all night. +</p> + +<p> +Maeldūn and his comrades landed at night, and felt +the soil hot under their feet from the fiery swine in +their caverns underground. They collected all the +apples they could, which were good both against hunger +and thirst, and loaded their boat with them and put to +sea once more, refreshed. +</p> + +<p> +<hi rend='bold'>The Island of the Little Cat</hi> +</p> + +<p> +The apples had failed them when they came hungry and +thirsting to the eleventh island. This was, as it were, +a tall white tower of chalk reaching up to the clouds, +and on the rampart about it were great houses white as +snow. They entered the largest of them, and found +no man in it, but a small cat playing on four stone pillars +which were in the midst of the house, leaping from one +to the other. It looked a little on the Irish warriors, +but did not cease from its play. On the walls of the +houses there were three rows of objects hanging up, +one row of brooches of gold and silver, and one of +neck-torques of gold and silver, each as big as the +hoop of a cask, and one of great swords with gold and +silver hilts. Quilts and shining garments lay in the +<pb n='317' id='page317'/> +room, and there, also, were a roasted ox and a flitch of +bacon and abundance of liquor. <q>Hath this been left +for us?</q> said Maeldūn to the cat. It looked at him +a moment, and then continued its play. So there they +ate and drank and slept, and stored up what remained +of the food. Next day, as they made to leave the +house, the youngest of Maeldūn's foster-brothers took +a necklace from the wall, and was bearing it out when +the cat suddenly <q>leaped through him like a fiery +arrow,</q> and he fell, a heap of ashes, on the floor. +Thereupon Maeldūn, who had forbidden the theft of +the jewel, soothed the cat and replaced the necklace, +and they strewed the ashes of the dead youth on the +sea-shore, and put to sea again. +</p> + +<p> +<hi rend='bold'>The Island of the Black and the White Sheep</hi> +</p> + +<p> +This had a brazen palisade dividing it in two, and +a flock of black sheep on one side and of white +sheep on the other. Between them was a big man +who tended the flocks, and sometimes he put a +white sheep among the black, when it became black +at once, or a black sheep among the white, when +it immediately turned white.<note place='foot'><p> +The same phenomenon is recorded as being witnessed by Peredur +in the Welsh tale of that name in the <q>Mabinogion.</q> +</p></note> By way of an experiment +Maeldūn flung a peeled white wand on the side +of the black sheep. It at once turned black, whereat +they left the place in terror, and without landing. +</p> + +<p> +<hi rend='bold'>The Island of the Giant Cattle</hi> +</p> + +<p> +A great and wide island with a herd of huge swine +on it. They killed a small pig and roasted it on the +spot, as it was too great to carry on board. The island +rose up into a very high mountain, and Diuran and +Germān went to view the country from the top of it. +<pb n='318' id='page318'/> +On their way they met a broad river. To try the +depth of the water Germān dipped in the haft of +his spear, which at once was consumed as with liquid +fire. On the other bank was a huge man guarding +what seemed a herd of oxen. He called to them not +to disturb the calves, so they went no further and +speedily sailed away. +</p> + +<p> +<hi rend='bold'>The Island of the Mill</hi> +</p> + +<p> +Here they found a great and grim-looking mill, and +a giant miller grinding corn in it. <q>Half the corn of +your country,</q> he said, <q>is ground here. Here comes +to be ground all that men begrudge to each other.</q> +Heavy and many were the loads they saw going to it, +and all that was ground in it was carried away westwards. +So they crossed themselves and sailed away. +</p> + +<p> +<hi rend='bold'>The Island of the Black Mourners</hi> +</p> + +<p> +An island full of black people continually weeping +and lamenting. One of the two remaining foster-brothers +landed on it, and immediately turned black +and fell to weeping like the rest. Two others went to +fetch him; the same fate befell them. Four others +then went with their heads wrapped in cloths, that +they should not look on the land or breathe the air +of the place, and they seized two of the lost ones and +brought them away perforce, but not the foster-brother. +The two rescued ones could not explain their conduct +except by saying that they had to do as they saw others +doing about them. +</p> + +<p> +<hi rend='bold'>The Island of the Four Fences</hi> +</p> + +<p> +Four fences of gold, silver, brass, and crystal divided +this island into four parts, kings in one, queens in +another, warriors in a third, maidens in the fourth. +</p> + + +<pb n='319' id='page319'/> + +<p> +On landing, a maiden gave them food like cheese, that +tasted to each man as he wished it to be, and an +intoxicating liquor that put them asleep for three +days. When they awoke they were at sea in their +boat, and of the island and its inhabitants nothing was +to be seen. +</p> + +<p> +The Island of the Glass Bridge +</p> + +<p> +Here we come to one of the most elaborately wrought +and picturesque of all the incidents of the voyage. The +island they now reached had on it a fortress with a +brazen door, and a bridge of glass leading to it. When +they sought to cross the bridge it threw them backward.<note place='foot'><p> +Like the bridge to Skatha't dūn, <ref target='page188'>p. 188</ref>. +</p></note> +A woman came out of the fortress with a pail +in her hand, and lifting from the bridge a slab of glass +she let down her pail into the water beneath, and +returned to the fortress. They struck on the brazen +portcullis before them to gain admittance, but the +melody given forth by the smitten metal plunged them +in slumber till the morrow morn. Thrice over this +happened, the woman each time making an ironical +speech about Maeldūn. On the fourth day, however, +she came out to them over the bridge, wearing a white +mantle with a circlet of gold on her hair, two silver +sandals on her rosy feet, and a filmy silken smock next +her skin. +</p> + +<p> +<q>My welcome to thee, O Maeldūn,</q> she said, and +she welcomed each man of the crew by his own name. +Then she took them into the great house and allotted +a couch to the chief, and one for each three of his men. +She gave them abundance of food and drink, all out +of her one pail, each man finding in it what he most +desired. When she had departed they asked Maeldūn +if they should woo the maiden for him. <q>How would +<pb n='320' id='page320'/> +it hurt you to speak with her?</q> says Maeldūn. They +do so, and she replies: <q>I know not, nor have ever +known, what sin is.</q> Twice over this is repeated. +<q>To-morrow,</q> she says at last, <q>you shall have your +answer.</q> When the morning breaks, however, they +find themselves once more at sea, with no sign of the +island or fortress or lady. +</p> + +<p> +<hi rend='bold'>The Island of the Shouting Birds</hi> +</p> + +<p> +They hear from afar a great cry and chanting, as it +were a singing of psalms, and rowing for a day and +night they come at last to an island full of birds, black, +brown, and speckled, all shouting and speaking. They +sail away without landing. +</p> + +<p> +<hi rend='bold'>The Island of the Anchorite</hi> +</p> + +<p> +Here they found a wooded island full of birds, and +on it a solitary man, whose only clothing was his hair. +They asked him of his country and kin. He tells them +that he was a man of Ireland who had put to sea<note place='foot'><p> +Probably we are to understand that he was an anchorite seeking +for an islet on which to dwell in solitude and contemplation. The +western islands of Ireland abound in the ruins of huts and oratories +built by single monks or little communities. +</p></note> with +a sod of his native country under his feet. God had +turned the sod into an island, adding a foot's breadth +to it and one tree for every year. The birds are his +kith and kin, and they all wait there till Doomsday, +miraculously nourished by angels. He entertained +them for three nights, and then they sailed away. +</p> + +<p> +<hi rend='bold'>The Island of the Miraculous Fountain</hi> +</p> + +<p> +This island had a golden rampart, and a soft white +soil like down. In it they found another anchorite +clothed only in his hair. There was a fountain in it +<pb n='321' id='page321'/> +which yields whey or water on Fridays and Wednesdays, +milk on Sundays and feasts of martyrs, and ale +and wine on the feasts of Apostles, of Mary, of John +the Baptist, and on the high tides of the year. +</p> + +<p> +<hi rend='bold'>The Island of the Smithy</hi> +</p> + +<p> +As they approached this they heard from afar as it +were the clanging of a tremendous smithy, and heard +men talking of themselves. <q>Little boys they seem,</q> +said one, <q>in a little trough yonder.</q> They rowed +hastily away, but did not turn their boat, so as not to +seem to be flying; but after a while a giant smith came +out of the forge holding in his tongs a huge mass of +glowing iron, which he cast after them, and all the sea +boiled round it, as it fell astern of their boat. +</p> + +<p> +<hi rend='bold'>The Sea of Clear Glass</hi> +</p> + +<p> +After that they voyaged until they entered a sea +that resembled green glass. Such was its purity that +the gravel and the sand of the sea were clearly visible +through it; and they saw no monsters or beasts +therein among the crags, but only the pure gravel and +the green sand. For a long space of the day they were +voyaging in that sea, and great was its splendour and +its beauty.<note place='foot'><p> +Tennyson has been particularly happy in his description of +these undersea islands. +</p></note> +</p> + +<p> +<hi rend='bold'>The Undersea Island</hi> +</p> + +<p> +They next found themselves in a sea, thin like mist, +that seemed as if it would not support their boat. In +the depths they saw roofed fortresses, and a fair land +around them. A monstrous beast lodged in a tree there, +with droves of cattle about it, and beneath it an armed +warrior. In spite of the warrior, the beast ever and +<pb n='322' id='page322'/> +anon stretched down a long neck and seized one of +the cattle and devoured it. Much dreading lest they +should sink through that mist-like sea, they sailed over +it and away. +</p> + +<p> +<hi rend='bold'>The Island of the Prophecy</hi> +</p> + +<p> +When they arrived here they found the water rising +in high cliffs round the island, and, looking down, saw +on it a crowd of people, who screamed at them, <q>It is +they, it is they,</q> till they were out of breath. Then +came a woman and pelted them from below with large +nuts, which they gathered and took with them. As +they went they heard the folk crying to each other: +<q>Where are they now?</q> <q>They are gone away.</q> +<q>They are not.</q> <q>It is likely,</q> says the tale, <q>that +there was some one concerning whom the islanders +had a prophecy that he would ruin their country and +expel them from their land.</q> +</p> + +<p> +<hi rend='bold'>The Island of the Spouting Water</hi> +</p> + +<p> +Here a great stream spouted out of one side of the +island and arched over it like a rainbow, falling on the +strand at the further side. And when they thrust +their spears into the stream above them they brought +out salmon from it as much as they would, and the +island was filled with the stench of those they could +not carry away. +</p> + +<p> +<hi rend='bold'>The Island of the Silvern Column</hi> +</p> + +<p> +The next wonder to which they came forms one of +the most striking and imaginative episodes of the +voyage. It was a great silvern column, four-square, +rising from the sea. Each of its four sides was as +wide as two oar-strokes of the boat. Not a sod of +earth was at its foot, but it rose from the boundless +<pb n='323' id='page323'/> +ocean and its summit was lost in the sky. From that +summit a huge silver net was flung far away into the +sea, and through a mesh of that net they sailed. As +they did so Diuran hacked away a piece of the net. +<q>Destroy it not,</q> said Maeldūn, <q>for what we see is +the work of mighty men.</q> Diuran said: <q>For the +praise of God's name I do this, that our tale may be +believed, and if I reach Ireland again this piece of silver +shall be offered by me on the high altar of Armagh.</q> +Two ounces and a half it weighed when it was measured +afterwards in Armagh. +</p> + +<p> +<q>And then they heard a voice from the summit of +yonder pillar, mighty, clear, and distinct. But they +knew not the tongue it spake, or the words it uttered.</q> +</p> + +<p> +<hi rend='bold'>The Island of the Pedestal</hi> +</p> + +<p> +The next island stood on a foot, or pedestal, which +rose from the sea, and they could find no way of access +to it. In the base of the pedestal was a door, closed +and locked, which they could not open, so they sailed +away, having seen and spoken with no one. +</p> + +<p> +<hi rend='bold'>The Island of the Women</hi> +</p> + +<p> +Here they found the rampart of a mighty dūn, +enclosing a mansion. They landed to look on it, and +sat on a hillock near by. Within the dūn they saw +seventeen maidens busy at preparing a great bath. In +a little while a rider, richly clad, came up swiftly on a +racehorse, and lighted down and went inside, one of the +girls taking the horse. The rider then went into the +bath, when they saw that it was a woman. Shortly +after that one of the maidens came out and invited +them to enter, saying: <q>The Queen invites you.</q> +They went into the fort and bathed, and then sat down +to meat, each man with a maiden over against him, and +<pb n='324' id='page324'/> +Maeldūn opposite to the queen. And Maeldūn was +wedded to the queen, and each of the maidens to one +of his men, and at nightfall canopied chambers were +allotted to each of them. On the morrow morn they +made ready to depart, but the queen would not have +them go, and said: <q>Stay here, and old age will never +fall on you, but ye shall remain as ye are now for +ever and ever, and what ye had last night ye shall have +always. And be no longer a-wandering from island to +island on the ocean.</q> +</p> + +<p> +She then told Maeldūn that she was the mother +of the seventeen girls they had seen, and her husband +had been king of the island. He was now dead, and +she reigned in his place. Each day she went into the +great plain in the interior of the island to judge the +folk, and returned to the dūn at night. +</p> + +<p> +So they remained there for three months of winter; +but at the end of that time it seemed they had been +there three years, and the men wearied of it, and longed +to set forth for their own country. +</p> + +<p> +<q>What shall we find there,</q> said Maeldūn, <q>that is +better than this?</q> +</p> + +<p> +But still the people murmured and complained, and +at last they said: <q>Great is the love which Maeldūn has +for his woman. Let him stay with her alone if he will, +but we will go to our own country.</q> But Maeldūn +would not be left after them, and at last one day, when +the queen was away judging the folk, they went on +board their bark and put out to sea. Before they had +gone far, however, the queen came riding up with a +clew of twine in her hand, and she flung it after them. +Maeldūn caught it in his hand, and it clung to his hand +so that he could not free himself, and the queen, holding +the other end, drew them back to land. And they +stayed on the island another three months. +</p> + +<pb n='325' id='page325'/> + +<p> +Twice again the same thing happened, and at last +the people averred that Maeldūn held the clew on +purpose, so great was his love for the woman. So the +next time another man caught the clew, but it clung to +his hand as before; so Diuran smote off his hand, and +it fell with the clew into the sea. <q>When she saw that +she at once began to wail and shriek, so that all the land +was one cry, wailing and shrieking.</q> And thus they +escaped from the Island of the Women. +</p> + +<p> +<hi rend='bold'>The Island of the Red Berries</hi> +</p> + +<p> +On this island were trees with great red berries +which yielded an intoxicating and slumbrous juice. +They mingled it with water to moderate its power, +and filled their casks with it, and sailed away. +</p> + +<p> +<hi rend='bold'>The Island of the Eagle</hi> +</p> + +<p> +A large island, with woods of oak and yew on one +side of it, and on the other a plain, whereon were +herds of sheep, and a little lake in it; and there also +they found a small church and a fort, and an ancient +grey cleric, clad only in his hair. Maeldūn asked him +who he was. +</p> + +<p> +<q>I am the fifteenth man of the monks of St. Brennan +of Birr,</q> he said. <q>We went on our pilgrimage into +the ocean, and they have all died save me alone.</q> He +showed them the tablet (? calendar) of the Holy Brennan, +and they prostrated themselves before it, and Maeldūn +kissed it. They stayed there for a season, feeding on +the sheep of the island. +</p> + +<p> +One day they saw what seemed to be a cloud coming +up from the south-west. As it drew near, however, +they saw the waving of pinions, and <corr sic='p rceived'>perceived</corr> that it +was an enormous bird. It came into the island, and, +alighting very wearily on a hill near the lake, it began +<pb n='326' id='page326'/> +eating the red berries, like grapes, which grew on a +huge tree-branch as big as a full-grown oak, that it had +brought with it, and the juice and fragments of the +berries fell into the lake, reddening all the water. +Fearful that it would seize them in its talons and bear +them out to sea, they lay hid in the woods and watched +it. After a while, however, Maeldūn went out to the +foot of the hill, but the bird did him no harm, and then +the rest followed cautiously behind their shields, and +one of them gathered the berries off the branch which +the bird held in its talons, but it did them no evil, and +regarded them not at all. And they saw that it was +very old, and its plumage dull and decayed. +</p> + +<p> +At the hour of noon two eagles came up from the +south-west and alit in front of the great bird, and after +resting awhile they set to work picking off the insects +that infested its jaws and eyes and ears. This they +continued till vespers, when all three ate of the berries +again. At last, on the following day, when the great +bird had been completely cleansed, it plunged into the +lake, and again the two eagles picked and cleansed it. +Till the third day the great bird remained preening and +shaking its pinions, and its feathers became glossy and +abundant, and then, soaring upwards, it flew thrice +round the island, and away to the quarter whence it had +come, and its flight was now swift and strong; whence +it was manifest to them that this had been its renewal +from old age to youth, according as the prophet said, +<hi rend='italic'>Thy youth is renewed like the eagle's</hi>.<note place='foot'><p> +Ps. ciii. 5. +</p></note> +</p> + +<p> +Then Diuran said: <q>Let us bathe in that lake and +renew ourselves where the bird hath been renewed.</q> +<q>Nay,</q> said another, <q>for the bird hath left his venom +in it.</q> But Diuran plunged in and drank of the water. +From that time so long as he lived his eyes were strong +<pb n='327' id='page327'/> +and keen, and not a tooth fell from his jaw nor a hair +from his head, and he never knew illness or infirmity. +</p> + +<p> +Thereafter they bade farewell to the anchorite, and +fared forth on the ocean once more. +</p> + +<p> +<hi rend='bold'>The Island of the Laughing Folk</hi> +</p> + +<p> +Here they found a great company of men laughing +and playing incessantly. They drew lots as to who should +enter and explore it, and it fell to Maeldūn's foster-brother. +But when he set foot on it he at once began +to laugh and play with the others, and could not leave +off, nor would he come back to his comrades. So they +left him and sailed away.<note place='foot'><p> +This disposes of the last of the foster-brothers, who should not +have joined the party. +</p></note> +</p> + +<p> +<hi rend='bold'>The Island of the Flaming Rampart</hi> +</p> + +<p> +They now came in sight of an island which was not +large, and it had about it a rampart of flame that +circled round and round it continually. In one part of +the rampart there was an opening, and when this opening +came opposite to them they saw through it the +whole island, and saw those who dwelt therein, even +men and women, beautiful, many, and wearing adorned +garments, with vessels of gold in their hands. And +the festal music which they made came to the ears of +the wanderers. For a long time they lingered there, +watching this marvel, <q>and they deemed it delightful +to behold.</q> +</p> + +<p> +<hi rend='bold'>The Island of the Monk of Tory</hi> +</p> + +<p> +Far off among the waves they saw what they took to +be a white bird on the water. Drawing near to it they +found it to be an aged man clad only in the white hair +<pb n='328' id='page328'/> +of his body, and he was throwing himself in prostrations +on a broad rock. +</p> + +<p> +<q>From Torach<note place='foot'><p> +Tory Island, off the Donegal coast. There was there a monastery +and a church dedicated to St. Columba. +</p></note> I have come hither,</q> he said, <q rend='post: none'>and +there I was reared. I was cook in the monastery there, +and the food of the Church I used to sell for myself, +so that I had at last much treasure of raiment and +brazen vessels and gold-bound books and all that man +desires. Great was my pride and arrogance.</q> +</p> + +<p> +<q>One day as I dug a grave in which to bury a churl +who had been brought on to the island, a voice came from +below where a holy man lay buried, and he said: <q>Put +not the corpse of a sinner on me, a holy, pious person!</q></q> +</p> + +<p> +After a dispute the monk buried the corpse elsewhere, +and was promised an eternal reward for doing so. Not +long thereafter he put to sea in a boat with all his +accumulated treasures, meaning apparently to escape +from the island with his plunder. A great wind blew +him far out to sea, and when he was out of sight of +land the boat stood still in one place. He saw near +him a man (angel) sitting on the wave. <q>Whither +goest thou?</q> said the man. <q>On a pleasant way, +whither I am now looking,</q> said the monk. <q>It would +not be pleasant to thee if thou knewest what is around +thee,</q> said the man. <q>So far as eye can see there is +one crowd of demons all gathered around thee, because +of thy covetousness and pride, and theft, and other +evil deeds. Thy boat hath stopped, nor will it move +until thou do my will, and the fires of hell shall get +hold of thee.</q> +</p> + +<p> +He came near to the boat, and laid his hand on the +arm of the fugitive, who promised to do his will. +</p> + +<p> +<q>Fling into the sea,</q> he said, <q>all the wealth that is +in thy boat.</q> +</p> + +<pb n='329' id='page329'/> + +<p> +<q>It is a pity,</q> said the monk, <q>that it should go to +loss.</q> +</p> + +<p> +<q>It shall in nowise go to loss. There will be one +man whom thou wilt profit.</q> +</p> + +<p> +The monk thereupon flung everything into the sea +save one little wooden cup, and he cast away oars and +rudder. The man gave him a provision of whey and +seven cakes, and bade him abide wherever his boat should +stop. The wind and waves carried him hither and +thither till at last the boat came to rest upon the rock +where the wanderers found him. There was nothing +there but the bare rock, but remembering what he was +bidden he stepped out upon a little ledge over which +the waves washed, and the boat immediately left him, +and the rock was enlarged for him. There he remained +seven years, nourished by otters which brought him +salmon out of the sea, and even flaming firewood on +which to cook them, and his cup was filled with good +liquor every day. <q>And neither wet nor heat nor +cold affects me in this place.</q> +</p> + +<p> +At the noon hour miraculous nourishment was +brought for the whole crew, and thereafter the ancient +man said to them: +</p> + +<p> +<q>Ye will all reach your country, and the man that +slew thy father, O Maeldūn, ye will find him in a fortress +before you. And slay him not, but forgive him; +because God hath saved you from manifold great perils, +and ye too are men deserving of death.</q> +</p> + +<p> +Then they bade him farewell and went on their +accustomed way. +</p> + +<p> +<hi rend='bold'>The Island of the Falcon</hi> +</p> + +<p> +This is uninhabited save for herds of sheep and oxen. +They land on it and eat their fill, and one of them +sees there a large falcon. <q>This falcon,</q> he says, <q>is +<pb n='330' id='page330'/> +like the falcons of Ireland.</q> <q>Watch it,</q> says Maeldūn, +<q>and see how it will go from us.</q> It flew off to +the south-east, and they rowed after it all day till +vespers. +</p> + +<p> +<hi rend='bold'>The Home-coming</hi> +</p> + +<p> +At nightfall they sighted a land like Ireland; and +soon came to a small island, where they ran their prow +ashore. It was the island where dwelt the man who +had slain Ailill. +</p> + +<p> +They went up to the dūn that was on the island, +and heard men talking within it as they sat at meat. +One man said: +</p> + +<p> +<q>It would be ill for us if we saw Maeldūn now.</q> +</p> + +<p> +<q>That Maeldūn has been drowned,</q> said another. +</p> + +<p> +<q>Maybe it is he who shall waken you from sleep +to-night,</q> said a third. +</p> + +<p> +<q>If he should come now,</q> said a fourth, <q>what +should we do?</q> +</p> + +<p> +<q>Not hard to answer that,</q> said the chief of them. +<q>Great welcome should he have if he were to come, +for he hath been a long space in great tribulation.</q> +</p> + +<p> +Then Maeldūn smote with the wooden clapper +against the door. <q>Who is there?</q> asked the doorkeeper. +</p> + +<p> +<q>Maeldūn is here,</q> said he. +</p> + +<p> +They entered the house in peace, and great welcome +was made for them, and they were arrayed in new +garments. And then they told the story of all the +marvels that God had shown them, according to the +words of the <q>sacred poet,</q> who said, <hi rend='italic'>Haec olim +meminisse juvabit.</hi><note place='foot'><p> +<q>One day we shall delight in the remembrance of these things.</q> +The quotation is from Vergil, <q>Æn.</q> i. 203 <q>Sacred poet</q> is a +translation of the <hi rend='italic'>vates sacer</hi> of Horace. +</p></note> +</p> + +<pb n='331' id='page331'/> + +<p> +Then Maeldūn went to his own home and kindred, +and Diuran the Rhymer took with him the piece of +silver that he had hewn from the net of the pillar, and +laid it on the high altar of Armagh in triumph and +exultation at the miracles that God had wrought for +them. And they told again the story of all that had +befallen them, and all the marvels they had seen by +sea and land, and the perils they had endured. +</p> + +<p> +The story ends with the following words: +</p> + +<p> +<q>Now Aed the Fair [Aed Finn<note place='foot'><p> +This sage and poet has not been identified from any other +record. Praise and thanks to him, whoever he may have been. +</p></note>], chief sage of +Ireland, arranged this story as it standeth here; and he +did so for a delight to the mind, and for the folks of +Ireland after him.</q> +</p> +</div> + +<div> +<pb n='332' id='page332'/> + +<index index='toc'/> +<index index='pdf'/> +<head>CHAPTER VIII: MYTHS AND TALES +OF THE CYMRY</head> + +<p> +<hi rend='bold'>Bardic Philosophy</hi> +</p> + +<p> +The absence in early Celtic literature of any +world-myth, or any philosophic account of the +origin and constitution of things, was noticed +at the opening of our third chapter. In Gaelic literature +there is, as far as I know, nothing which even +pretends to represent early Celtic thought on this +subject. It is otherwise in Wales. Here there has +existed for a considerable time a body of teaching +purporting to contain a portion, at any rate, of that +ancient Druidic thought which, as Caesar tells us, was +communicated only to the initiated, and never written +down. This teaching is principally to be found in two +volumes entitled <q>Barddas,</q> a compilation made from +materials in his possession by a Welsh bard and scholar +named Llewellyn Sion, of Glamorgan, towards the end +of the sixteenth century, and edited, with a translation, +by J.A. Williams ap Ithel for the Welsh MS. Society. +Modern Celtic scholars pour contempt on the pretensions +of works like this to enshrine any really +antique thought. Thus Mr. Ivor B. John: <q>All idea +of a bardic esoteric doctrine involving pre-Christian +mythic philosophy must be utterly discarded.</q> And +again: <q>The nonsense talked upon the subject is +largely due to the uncritical invention of pseudo-antiquaries +of the sixteenth to seventeenth and +eighteenth centuries.</q><note place='foot'><p> +<q>The Mabinogion,</q> pp. <ref target='page45'>45</ref> and <ref target='page54'>54</ref>. +</p></note> Still the bardic Order was +certainly at one time in possession of such a doctrine. +That Order had a fairly continuous existence in Wales. +And though no critical thinker would build with any +<pb n='333' id='page333'/> +confidence a theory of pre-Christian doctrine on a +document of the sixteenth century, it does not seem +wise to scout altogether the possibility that some +fragments of antique lore may have lingered even so +late as that in bardic tradition. +</p> + +<p> +At any rate, <q>Barddas</q> is a work of considerable +philosophic interest, and even if it represents nothing +but a certain current of Cymric thought in the sixteenth +century it is not unworthy of attention by the student +of things Celtic. Purely Druidic it does not even +profess to be, for Christian personages and episodes +from Christian history figure largely in it. But we +come occasionally upon a strain of thought which, +whatever else it may be, is certainly not Christian, and +speaks of an independent philosophic system. +</p> + +<p> +In this system two primary existences are contemplated, +God and Cythrawl, who stand respectively for +the principle of energy tending towards life, and the +principle of destruction tending towards nothingness. +Cythrawl is realised in Annwn,<note place='foot'><p> +Pronounced <q>Annoon.</q> It was the word used in the early +literature for Hades or Fairyland. +</p></note> which may be rendered, +the Abyss, or Chaos. In the beginning there was +nothing but God and Annwn. Organised life began +by the Word—God pronounced His ineffable Name +and the <q>Manred</q> was formed. The Manred was +the primal substance of the universe. It was conceived +as a multitude of minute indivisible particles—atoms, +in fact—each being a microcosm, for God is complete +in each of them, while at the same time each is a part +of God, the Whole. The totality of being as it now +exists is represented by three concentric circles. The +innermost of them, where life sprang from Annwn, is +called <q>Abred,</q> and is the stage of struggle and evolution—the +contest of life with Cythrawl. The next is +<pb n='334' id='page334'/> +the circle of <q>Gwynfyd,</q> or Purity, in which life is +manifested as a pure, rejoicing force, having attained +its triumph over evil. The last and outermost circle is +called <q>Ceugant,</q> or Infinity. Here all predicates fail +us, and this circle, represented graphically not by a +bounding line, but by divergent rays, is inhabited by +<!--<figure url='images/ill-337.png' rend='text-align: center; page-float: "htb"'><head>The Circles of Being</head></figure>--> +God alone. The following extract from <q>Barddas,</q> +in which the alleged bardic teaching is conveyed in +catechism form, will serve to show the order of ideas in +which the writer's mind moved: +</p> + +<figure url='images/ill-337.png' rend='text-align: center'> +<head>The Circles of Being</head> +<figDesc>The Circles of Being</figDesc> +</figure> + +<p> +<q rend='post: none'>Q. Whence didst thou proceed?</q> +</p> + +<p> +<q rend='post: none'>A. I came from the Great World, having my +beginning in Annwn.</q> +</p> + +<p> +<q rend='post: none'>Q. Where art thou now? and how camest thou to +what thou art?</q> +</p> + +<p> +<q rend='post: none'>A. I am in the Little World, whither I came +having traversed the circle of Abred, and now I am a +Man, at its termination and extreme limits.</q> +</p> + +<p> +<q rend='post: none'>Q. What wert thou before thou didst become a +man, in the circle of Abred?</q> +</p> + +<p> +<q rend='post: none'>A. I was in Annwn the least possible that was +capable of life and the nearest possible to absolute +death; and I came in every form and through every +<pb n='335' id='page335'/> +form capable of a body and life to the state of man +along the circle of Abred, where my condition was +severe and grievous during the age of ages, ever since +I was parted in Annwn from the dead, by the gift of +God, and His great generosity, and His unlimited and +endless love.</q> +</p> + +<p> +<q>Q. Through how many different forms didst thou +come, and what happened unto thee?</q> +</p> + +<p> +<q>A. Through every form capable of life, in water, in +earth, in air. And there happened unto me every +severity, every hardship, every evil, and every +suffering, and but little was the goodness or Gwynfyd +before I became a man.... Gwynfyd cannot be +obtained without seeing and knowing everything, but +it is not possible to see or to know everything without +suffering everything.... And there can be no full +and perfect love that does not produce those things +which are necessary to lead to the knowledge that +causes Gwynfyd.</q> +</p> + +<p> +Every being, we are told, shall attain to the circle of +Gwynfyd at last.<note place='foot'><p> +<q>Barddas,</q> vol. i. pp. 224 <hi rend='italic'>sqq</hi>. +</p></note> +</p> + +<p> +<!-- tb --> +</p> + +<p> +There is much here that reminds us of Gnostic or +Oriental thought. It is certainly very unlike Christian +orthodoxy of the sixteenth century. As a product of +the Cymric mind of that period the reader may take it +for what it is worth, without troubling himself either +with antiquarian theories or with their refutations. +</p> + +<p> +Let us now turn to the really ancient work, which +is not philosophic, but creative and imaginative, produced +by British bards and fabulists of the Middle +Ages. But before we go on to set forth what we +shall find in this literature we must delay a moment to +discuss one thing which we shall not. +</p> + +<pb n='336' id='page336'/> + +<p> +<hi rend='bold'>The Arthurian Saga</hi> +</p> + +<p> +For the majority of modern readers who have not +made any special study of the subject, the mention of +early British legend will inevitably call up the glories +of the Arthurian Saga—they will think of the fabled +palace at Caerleon-on-Usk, the Knights of the Round +Table riding forth on chivalrous adventure, the Quest +of the Grail, the guilty love of Lancelot, flower of +knighthood, for the queen, the last great battle by the +northern sea, the voyage of Arthur, sorely wounded, +but immortal, to the mystic valley of Avalon. But as +a matter of fact they will find in the native literature +of mediæval Wales little or nothing of all this—no +Round Table, no Lancelot, no Grail-Quest, no Isle of +Avalon, until the Welsh learned about them from +abroad; and though there was indeed an Arthur in this +literature, he is a wholly different being from the +Arthur of what we now call the Arthurian Saga. +</p> + +<p> +<hi rend='bold'>Nennius</hi> +</p> + +<p> +The earliest extant mention of Arthur is to be found in +the work of the British historian Nennius, who wrote his +<q>Historia Britonum</q> about the year 800. He derives +his authority from various sources—ancient monuments +and writings of Britain and of Ireland (in connexion +with the latter country he records the legend of Partholan), +Roman annals, and chronicles of saints, especially +St. Germanus. He presents a fantastically Romanised +and Christianised view of British history, deriving the +Britons from a Trojan and Roman ancestry. His +account of Arthur, however, is both sober and brief. +Arthur, who, according to Nennius, lived in the sixth +century, was not a king; his ancestry was less noble +than that of many other British chiefs, who, nevertheless, +<pb n='337' id='page337'/> +for his great talents as a military <hi rend='italic'>Imperator</hi>, or <foreign lang='la' rend='italic'>dux +bellorum</foreign>, chose him for their leader against the Saxons, +whom he defeated in twelve battles, the last being at +Mount Badon. Arthur's office was doubtless a relic of +Roman military organisation, and there is no reason to +doubt his historical existence, however impenetrable +may be the veil which now obscures his valiant and +often triumphant battlings for order and civilisation in +that disastrous age. +</p> + +<p> +<hi rend='bold'>Geoffrey of Monmouth</hi> +</p> + +<p> +Next we have Geoffrey of Monmouth, Bishop of St. +Asaph, who wrote his <q>Historia Regum Britaniæ</q> in +South Wales in the early part of the twelfth century. +This work is an audacious attempt to make sober +history out of a mass of mythical or legendary matter +mainly derived, if we are to believe the author, from an +ancient book brought by his uncle Walter, Archdeacon +of Oxford, from Brittany. The mention of Brittany +in this connexion is, as we shall see, very significant. +Geoffrey wrote expressly to commemorate the exploits +of Arthur, who now appears as a king, son of Uther +Pendragon and of Igerna, wife of Gorlois, Duke of +Cornwall, to whom Uther gained access in the shape of +her husband through the magic arts of Merlin. He +places the beginning of Arthur's reign in the year 505, +recounts his wars against the Saxons, and says he ultimately +conquered not only all Britain, but Ireland, +Norway, Gaul, and Dacia, and successfully resisted a +demand for tribute and homage from the Romans. +He held his court at Caerleon-on-Usk. While he was +away on the Continent carrying on his struggle with +Rome his nephew Modred usurped his crown and +wedded his wife Guanhumara. Arthur, on this, returned, +and after defeating the traitor at Winchester slew +<pb n='338' id='page338'/> +him in a last battle in Cornwall, where Arthur himself +was sorely wounded (A.D. 542). The queen retired +to a convent at Caerleon. Before his death Arthur +conferred his kingdom on his kinsman Constantine, and +was then carried off mysteriously to <q>the isle of Avalon</q> +to be cured, and <q>the rest is silence.</q> Arthur's magic +sword <q>Caliburn</q> (Welsh <hi rend='italic'>Caladvwlch</hi>; see <ref target='page224'>p. 224</ref>, note) +is mentioned by Geoffrey and described as having been +made in Avalon, a word which seems to imply some +kind of fairyland, a Land of the Dead, and may be +related to the Norse <hi rend='italic'>Valhall</hi>. It was not until later times +that Avalon came to be identified with an actual site in +Britain (Glastonbury). In Geoffrey's narrative there is +nothing about the Holy Grail, or Lancelot, or the +Round Table, and except for the allusion to Avalon the +mystical element of the Arthurian saga is absent. Like +Nennius, Geoffrey finds a fantastic classical origin for +the Britons. His so-called history is perfectly worthless +as a record of fact, but it has proved a veritable +mine for poets and chroniclers, and has the distinction +of having furnished the subject for the earliest English +tragic drama, <q>Gorboduc,</q> as well as for Shakespeare's +<q>King Lear</q>; and its author may be described as the +father—at least on its quasi-historical side—of the +Arthurian saga, which he made up partly out of records +of the historical <hi rend='italic'>dux bellorum</hi> of Nennius and partly out +of poetical amplifications of these records made in +Brittany by the descendants of exiles from Wales, many +of whom fled there at the very time when Arthur was +waging his wars against the heathen Saxons. Geoffrey's +book had a wonderful success. It was speedily translated +into French by Wace, who wrote <q>Li Romans +de Brut</q> about 1155, with added details from Breton +sources, and translated from Wace's French into Anglo-Saxon +by Layamon, who thus anticipated Malory's +<pb n='339' id='page339'/> +adaptations of late French prose romances. Except a +few scholars who protested unavailingly, no one doubted +its strict historical truth, and it had the important effect +of giving to early British history a new dignity in the +estimation of Continental and of English princes. To +sit upon the throne of Arthur was regarded as in itself +a glory by Plantagenet monarchs who had not a trace +of Arthur's or of any British blood. +</p> + +<p> +<hi rend='bold'>The Saga in Brittany: Marie de France</hi> +</p> + +<p> +The Breton sources must next be considered. Unfortunately, +not a line of ancient Breton literature has +come down to us, and for our knowledge of it we must +rely on the appearances it makes in the work of French +writers. One of the earliest of these is the Anglo-Norman +poetess who called herself Marie de France, +and who wrote about 1150 and afterwards. She wrote, +among other things, a number of <q>Lais,</q> or tales, +which she explicitly and repeatedly tells us were translated +or adapted from Breton sources. Sometimes she +claims to have rendered a writer's original exactly: +</p> + +<lg> +<l><q rend='post: none'>Les contes que jo sai verais</q></l> +<l>Dunt li Bretun unt fait les lais</l> +<l>Vos conterai assez briefment;</l> +<l>Et cief [sauf] di cest coumencement</l> +<l><q rend='pre: none'>Selunc la lettre è l'escriture.</q></l> +</lg> + +<p> +Little is actually said about Arthur in these tales, but +the events of them are placed in his time—<hi rend='italic'>en cel tems +tint Artus la terre</hi>—and the allusions, which include a +mention of the Round Table, evidently imply a general +knowledge of the subject among those to whom these +Breton <q>Lais</q> were addressed. Lancelot is not mentioned, +but there is a <q>Lai</q> about one Lanval, who is +beloved by Arthur's queen, but rejects her because he +has a fairy mistress in the <q>isle d'Avalon.</q> Gawain is +<pb n='340' id='page340'/> +mentioned, and an episode is told in the <q>Lai de +Chevrefoil</q> about Tristan and Iseult, whose maid, +<q>Brangien,</q> is referred to in a way which assumes that +the audience knew the part she had played on Iseult's +bridal night. In short, we have evidence here of the +existence in Brittany of a well-diffused and well-developed +body of chivalric legend gathered about the +personality of Arthur. The legends are so well known +that mere allusions to characters and episodes in them +are as well understood as references to Tennyson's +<q>Idylls</q> would be among us to-day. The <q>Lais</q> of +Marie de France therefore point strongly to Brittany as +the true cradle of the Arthurian saga, on its chivalrous and +romantic side. They do not, however, mention the Grail. +</p> + +<p> +<hi rend='bold'>Chrestien de Troyes</hi> +</p> + +<p> +Lastly, and chiefly, we have the work of the French +poet Chrestien de Troyes, who began in 1165 to translate +Breton <q>Lais,</q> like Marie de France, and who +practically brought the Arthurian saga into the poetic +literature of Europe, and gave it its main outline and +character. He wrote a <q>Tristan</q> (now lost). He (if +not Walter Map) introduced Lancelot of the Lake into +the story; he wrote a <hi rend='italic'>Conte del Graal</hi>, in which the +Grail legend and Perceval make their first appearance, +though he left the story unfinished, and does not tell +us what the <q>Grail</q> really was.<note place='foot'><p> +Strange as it may seem to us, the character of this object was +by no means fixed from the beginning. In the poem of Wolfram +von Eschenbach it is a stone endowed with magical properties. +The word is derived by the early fabulists from <foreign lang='fr' rend='italic'>gréable</foreign>, something +pleasant to possess and enjoy, and out of which one could have +<foreign lang='fr' rend='italic'>à son gré</foreign>, whatever he chose of good things. The Grail legend will +be dealt with later in connexion with the Welsh tale <q>Peredur.</q> +</p></note> He also wrote a long +<hi rend='italic'>conte d'aventure</hi> entitled <q>Erec,</q> containing the story +of Geraint and Enid. These are the earliest poems +<pb n='341' id='page341'/> +we possess in which the Arthur of chivalric legend +comes prominently forward. What were the sources of +Chrestien? No doubt they were largely Breton. Troyes +is in Champagne, which had been united to Blois in 1019 +by Eudes, Count of Blois, and reunited again after a +period of dispossession by Count Theobald de Blois in +1128. Marie, Countess of Champagne, was Chrestien's +patroness. And there were close connexions between +the ruling princes of Blois and of Brittany. Alain II., a +Duke of Brittany, had in the tenth century married a +sister of the Count de Blois, and in the first quarter +of the thirteenth century Jean I. of Brittany married +Blanche de Champagne, while their daughter Alix +married Jean de Chastillon, Count of Blois, in 1254. +It is highly probable, therefore, that through minstrels +who attended their Breton lords at the court of Blois, +from the middle of the tenth century onward, a great +many Breton <q>Lais</q> and legends found their way into +French literature during the eleventh, twelfth, and +thirteenth centuries. But it is also certain that the +Breton legends themselves had been strongly affected +by French influences, and that to the <hi rend='italic'>Matière de France</hi>, +as it was called by mediæval writers<note place='foot'><p> +Distinguished by these from the other great storehouse of +poetic legend, the <hi rend='italic'>Matière de Bretagne—i.e.</hi>, the Arthurian saga. +</p></note>—<hi rend='italic'>i.e.</hi>, the legends +of Charlemagne and his Paladins—we owe the Table +Round and the chivalric institutions ascribed to Arthur's +court at Caerleon-on-Usk. +</p> + +<p> +<hi rend='bold'>Bleheris</hi> +</p> + +<p> +It must not be forgotten that (as Miss Jessie +L. Weston has emphasised in her invaluable +studies on the Arthurian saga) Gautier de Denain, +the earliest of the continuators or re-workers of +Chrestien de Troyes, mentions as his authority for +<pb n='342' id='page342'/> +stories of Gawain one Bleheris, a poet <q>born and +bred in Wales.</q> This forgotten bard is believed to +be identical with <hi rend='italic'>famosus ille fabulator, Bledhericus,</hi> +mentioned by Giraldus Cambrensis, and with the +Bréris quoted by Thomas of Brittany as an authority +for the Tristan story. +</p> + +<p> +<hi rend='bold'>Conclusion as to the Origin of the Arthurian Saga</hi> +</p> + +<p> +In the absence, however, of any information as to +when, or exactly what, Bleheris wrote, the opinion +must, I think, hold the field that the Arthurian saga, +as we have it now, is not of Welsh, nor even of pure +Breton origin. The Welsh exiles who colonised part +of Brittany about the sixth century must have brought +with them many stories of the historical Arthur. They +must also have brought legends of the Celtic deity +Artaius, a god to whom altars have been found in +France. These personages ultimately blended into one, +even as in Ireland the Christian St. Brigit blended with +the pagan goddess Brigindo.<note place='foot'><p> +See <ref target='page103'>p. 103</ref>. +</p></note> We thus get a mythical +figure combining something of the exaltation of a god +with a definite habitation on earth and a place in history. +An Arthur saga thus arose, which in its Breton (though +not its Welsh) form was greatly enriched by material +drawn in from the legends of Charlemagne and his +peers, while both in Brittany and in Wales it became +a centre round which clustered a mass of floating +legendary matter relating to various Celtic personages, +human and divine. Chrestien de Troyes, working on +Breton material, ultimately gave it the form in which +it conquered the world, and in which it became in the +twelfth and the thirteenth centuries what the Faust +legend was in later times, the accepted vehicle for the +ideals and aspirations of an epoch. +</p> + +<pb n='343' id='page343'/> + +<p> +<hi rend='bold'>The Saga in Wales</hi> +</p> + +<p> +From the Continent, and especially from Brittany, the +story of Arthur came back into Wales transformed and +glorified. The late Dr. Heinrich Zimmer, in one of +his luminous studies of the subject, remarks that <q>In +Welsh literature we have definite evidence that the +South-Welsh prince, Rhys ap Tewdwr, who had been +in Brittany, brought from thence in the year 1070 the +knowledge of Arthur's Round Table to Wales, where +of course it had been hitherto unknown.</q><note place='foot'><p> +<q>Cultur der Gegenwart,</q> i. ix. +</p></note> And many +Breton lords are known to have followed the banner of +William the Conqueror into England.<note place='foot'><p> +A list of them is given in Lobineau's <q>Histoire de Bretagne.</q> +</p></note> The introducers +of the saga into Wales found, however, a considerable +body of Arthurian matter of a very different character +already in existence there. Besides the traditions of the +historical Arthur, the <hi rend='italic'>dux bellorum</hi> of Nennius, there was +the Celtic deity, Artaius. It is probably a reminiscence of +this deity whom we meet with under the name of Arthur +in the only genuine Welsh Arthurian story we possess, +the story of Kilhwch and Olwen in the <q>Mabinogion.</q> +Much of the Arthurian saga derived from Chrestien and +other Continental writers was translated and adapted in +Wales as in other European countries, but as a matter +of fact it made a later and a lesser impression in Wales +than almost anywhere else. It conflicted with existing +Welsh traditions, both historical and mythological; it +was full of matter entirely foreign to the Welsh spirit, +and it remained always in Wales something alien and +unassimilated. Into Ireland it never entered at all. +</p> + +<p> +These few introductory remarks do not, of course, +profess to contain a discussion of the Arthurian saga—a +vast subject with myriad ramifications, historical, +<pb n='344' id='page344'/> +mythological, mystical, and what not—but are merely +intended to indicate the relation of that saga to genuine +Celtic literature and to explain why we shall hear so +little of it in the following accounts of Cymric myths +and legends. It was a great spiritual myth which, +arising from the composite source above described, +overran all the Continent, as its hero was supposed +to have done in armed conquest, but it cannot be +regarded as a special possession of the Celtic race, +nor is it at present extant, except in the form of +translation or adaptation, in any Celtic tongue. +</p> + +<p> +<hi rend='bold'>Gaelic and Cymric Legend Compared</hi> +</p> + +<p> +The myths and legends of the Celtic race which have +come down to us in the Welsh language are in some +respects of a different character from those which we +possess in Gaelic. The Welsh material is nothing like +as full as the Gaelic, nor so early. The tales of the +<q>Mabinogion</q> are mainly drawn from the fourteenth-century +manuscript entitled <q>The Red Book of Hergest.</q> +One of them, the romance of Taliesin, came +from another source, a manuscript of the seventeenth +century. The four oldest tales in the <q>Mabinogion</q> +are supposed by scholars to have taken their present +shape in the tenth or eleventh century, while several +Irish tales, like the story of Etain and Midir or the +Death of Conary, go back to the seventh or eighth. +It will be remembered that the story of the invasion of +Partholan was known to Nennius, who wrote about +the year 800. As one might therefore expect, the +mythological elements in the Welsh romances are +usually much more confused and harder to decipher than +in the earlier of the Irish tales. The mythic interest +has grown less, the story interest greater; the object +of the bard is less to hand down a sacred text than to +<pb n='345' id='page345'/> +entertain a prince's court. We must remember also +that the influence of the Continental romances of +chivalry is clearly perceptible in the Welsh tales; and, +in fact, comes eventually to govern them completely. +</p> + +<p> +<hi rend='bold'>Gaelic and Continental Romance</hi> +</p> + +<p> +In many respects the Irish Celt anticipated the ideas +of these romances. The lofty courtesy shown to each +other by enemies,<note place='foot'><p> +See, <hi rend='italic'>e.g.,</hi> pp. <ref target='page243'>243</ref> and <ref target='p218n1'>218, <hi rend='italic'>note</hi></ref>. +</p></note> the fantastic pride which forbade a +warrior to take advantage of a wounded adversary,<note place='foot'><p> +See <ref target='page233'>p. 233</ref>, and a similar case in the author's <q>High Deeds of +Finn,</q> p. 82. +</p></note> the +extreme punctilio with which the duties or observances +proper to each man's caste or station were observed<note place='foot'><p> +See <ref target='page232'>p. 232</ref>, and the tale of the recovery of the <q>Tain,</q> <ref target='page234'>p. 234</ref>. +</p></note>—all +this tone of thought and feeling which would seem +so strange to us if we met an instance of it in classical +literature would seem quite familiar and natural in +Continental romances of the twelfth and later centuries. +Centuries earlier than that it was a marked feature in +Gaelic literature. Yet in the Irish romances, whether +Ultonian or Ossianic, the element which has since been +considered the most essential motive in a romantic tale +is almost entirely lacking. This is the element of love, +or rather of woman-worship. The Continental fabulist +felt that he could do nothing without this motive of +action. But the <q>lady-love</q> of the English, French, +or German knight, whose favour he wore, for whose +grace he endured infinite hardship and peril, does not +meet us in Gaelic literature. It would have seemed +absurd to the Irish Celt to make the plot of a serious +story hinge on the kind of passion with which the +mediaeval Dulcinea inspired her faithful knight. In +the two most famous and popular of Gaelic love-tales, +<pb n='346' id='page346'/> +the tale of Deirdre and <q>The Pursuit of Dermot and +Grania,</q> the women are the wooers, and the men are +most reluctant to commit what they know to be the +folly of yielding to them. Now this romantic, chivalric +kind of love, which idealised woman into a goddess, and +made the service of his lady a sacred duty to the knight, +though it never reached in Wales the height which it +did in Continental and English romances, is yet clearly +discernible there. We can trace it in <q>Kilhwch and +Olwen,</q> which is comparatively an ancient tale. It is +well developed in later stories like <q>Peredur</q> and +<q>The Lady of the Fountain.</q> It is a symptom of the +extent to which, in comparison with the Irish, Welsh +literature had lost its pure Celtic strain and become +affected—I do not, of course, say to its loss—by foreign +influences. +</p> + +<p> +<hi rend='bold'>Gaelic and Cymric Mythology: Nudd</hi> +</p> + +<p> +The oldest of the Welsh tales, those called <q>The +Four Branches of the Mabinogi,</q><note place='foot'><p> +<q>Pwyll King of Dyfed,</q> <q>Bran and Branwen,</q> <q>Math Sor +of Māthonwy,</q> and <q>Manawyddan Son of Llyr.</q> +</p></note> are the richest in +mythological elements, but these occur in more or less +recognisable form throughout nearly all the mediaeval +tales, and even, after many transmutations, in Malory. +We can clearly discern certain mythological figures +common to all Celtica. We meet, for instance, a +personage called Nudd or Lludd, evidently a solar +deity. A temple dating from Roman times, and +dedicated to him under the name of Nodens, has been +discovered at Lydney, by the Severn. On a bronze +plaque found near the spot is a representation of the +god. He is encircled by a halo and accompanied by +flying spirits and by Tritons. We are reminded of +the Danaan deities and their close connexion with the +<pb n='347' id='page347'/> +sea; and when we find that in Welsh legend an epithet +is attached to Nudd, meaning <q>of the Silver Hand</q> +(though no extant Welsh legend tells the meaning of +the epithet), we have no difficulty in identifying this +Nudd with Nuada of the Silver Hand, who led the +Danaans in the battle of Moytura.<note place='foot'><p> +See <ref target='page107'>p. 107</ref>. +</p></note> Under his name +Lludd he is said to have had a temple on the site of +St. Paul's in London, the entrance to which, according +to Geoffrey of Monmouth, was called in the British +tongue <hi rend='italic'>Parth Lludd</hi>, which the Saxons translated <hi rend='italic'>Ludes +Geat</hi>, our present Ludgate. +</p> + +<!--<div>--> +<!-- These parts have been moved, because inline divs don't work --> +<pb n='350' id='page350'/> + +<p rend='text-align: center'> +<hi rend='smallcaps'>Gods of the House of Dōn</hi> +</p> + +<p rend='white-space: pre'> + + Manogan Māthonwy + | | + | | + | +---------+------+ + | | | + Beli-------+------Dōn Māth + (Death, | (Mother-goddess, (wealth, + Irish Bilé) | Irish Dana) increase) + | + | + | + +----------------+------+--+--------+-------+--------+--------+------+ + | | | | | | | | + | | | | | | | | + Gwydion-----+----Arianrod | Amaethon | Nudd | Nynniaw +(Science and | ("Silver- | (agriculture) | or Ludd | and Peibaw +light; slayer | circle," Dawn- | | (Sky-god) | +of Pryderi) | goddess) | | | | + | | | | | + | Gilvaethwy Govannan | Penardun + | (smith-craft, | (_m_. Llyr) + | Irish Goban) | + +--------+---+---------+ | + | | | Gwyn + Nwyvre Llew Dylan (Warder of +(atmosphere, Llaw (Sea-god) Hades, called + space) Gyffes "Avalon" in + (Sun-god, Somerset) + the Irish + Lugh) +</p> + +<pb n='351' id='page351'/> + +<p rend='text-align: center'> +<hi rend='smallcaps'>Gods of the House Of Llyr</hi> +</p> + +<p rend='white-space: pre'> + Iweriad --+-- Llyr --+-- Penardun --+-- Euroswydd + (=Ireland--_i.e.,_ | (Irish | (dau. of | + western land | Lir) | Dōn) | + of Hades) | | | + | | | + +---------+---------+ | +--------+----------+ + | | | | | + | | | | | + | | | | | + | Branwen--+--Matholwch | Nissyen Evnissyen + | (Love- | (King of | + | goddess) | Ireland) | + | | | + Bran | Manawyddan---Rhiannon +(giant god | (Irish Mana- + of Hades | nan, god of Pwyll--+--Rhiannon +a minstrel; | the Sea, (Head of | +afterwards | enchanter) Hades) | + Urien) | | + Gwern Pryderi---Kicva + (Lord of + Hades) +</p> + +<pb n='352' id='page352'/> + +<p rend='text-align: center'> +<hi rend='smallcaps'>Arthur and his Kin</hi> +</p> + +<p rend='white-space: pre'> + Anlawdd + | + +--------------------+----+----------------------------------+ + | | | +Yspaddaden Custennin Kilwydd -+- Goleuddydd + | | | + Olwen +---------+-----------+ Kilhwch --- Olwen + | | | + Goreu Erbin Igerna -+- Uther Ben + | | (= Bran) + Geraint | + +-------+-----------------------+ + | | + Arthur Lot -----+---- Gwyar + (=Gwydion) (=Llud) | (Gore, a + | war-goddess) + | + +--------------------------+-------------+-------+ + | | | + Gwalchmai Medrawt Gwalchaved + (Falcon of May, (=Dylan, (Falcon of Summer, + = LLew Llaw later Sir later Sir Galahad; + Gyffes, later Mordred) orig. identical + Sir Gawain) with Gwalchmai) + +</p> + +<p> +<hi rend='bold'>Llyr and Manawyddan</hi> +</p> + +<p> +Again, when we find a mythological personage named +Llyr, with a son named Manawyddan, playing a prominent +part in Welsh legend, we may safely connect them +with the Irish Lir and his son Mananan, gods of the +sea. Llyr-cester, now Leicester, was a centre of the +worship of Llyr. +</p> + +<p> +<hi rend='bold'>Llew Llaw Gyffes</hi> +</p> + +<p> +Finally, we may point to a character in the +<q>Mabinogi,</q> or tale, entitled <q>Māth Son of Māthonwy.</q> +The name of this character is given as Llew Llaw +Gyffes, which the Welsh fabulist interprets as <q>The +Lion of the Sure Hand,</q> and a tale, which we shall +recount later on, is told to account for the name. But +when we find that this hero exhibits characteristics which +point to his being a solar deity, such as an amazingly +rapid growth from childhood into manhood, and when +we are told, moreover, by Professor Rhys that Gyffes +originally meant, not <q>steady</q> or <q>sure,</q> but <q>long,</q><note place='foot'><p> +<q>Hibbert Lectures,</q> pp. 237-240. +</p></note> +it becomes evident that we have here a dim and broken +reminiscence of the deity whom the Gaels called Lugh +<pb n='348' id='page348'/> +of the Long Arm,<note place='foot'><p> +See pp. <ref target='page88'>88</ref>, <ref target='page109'>109</ref>, &c. Lugh, of course, = Lux, Light. The +Celtic words <hi rend='italic'>Lamh</hi> and <hi rend='italic'>Llaw</hi> were used indifferently for hand or +arm. +</p></note> <foreign lang='ga' rend='italic'>Lugh Lamh Fada</foreign>. The misunderstood +name survived, and round the misunderstanding +legendary matter floating in the popular mind crystallised +itself in a new story. +</p> + +<p> +These correspondences might be pursued in much +further detail. It is enough here to point to their existence +as evidence of the original community of Gaelic +and Cymric mythology.<note place='foot'><p> +Mr. Squire, in his <q>Mythology of the British Islands,</q> 1905, +has brought together in a clear and attractive form the most recent +results of studies on this subject. +</p></note> We are, in each literature, +in the same circle of mythological ideas. In Wales, +however, these ideas are harder to discern; the figures +and their relationships in the Welsh Olympus are less +accurately defined and more fluctuating. It would seem +as if a number of different tribes embodied what were +fundamentally the same conceptions under different +names and wove different legends about them. The +bardic literature, as we have it now, bears evidence sometimes +of the prominence of one of these tribal cults, +sometimes of another. To reduce these varying accounts +to unity is altogether impossible. Still, we can do something +to afford the reader a clue to the maze. +</p> + +<p> +<hi rend='bold'>The Houses of Dōn and of Llyr</hi> +</p> + +<p> +Two great divine houses or families are discernible—that +of Dōn, a mother-goddess (representing the Gaelic +Dana), whose husband is Beli, the Irish Bilé, god of +Death, and whose descendants are the Children of Light; +and the House of Llyr, the Gaelic Lir, who here represents, +not a Danaan deity, but something more like the +Irish Fomorians. As in the case of the Irish myth, the +<pb n='349' id='page349'/> +two families are allied by intermarriage—Penardun, +a daughter of Dōn, is wedded to Llyr. Dōn herself +has a brother, Māth, whose name signifies wealth or +treasure (<hi rend='italic'>cf.</hi> Greek Pluton, <hi rend='italic'>ploutos</hi>), and they descend +from a figure indistinctly characterised, called Māthonwy. +</p> + +<p> +<hi rend='bold'>The House of Arthur</hi> +</p> + +<p> +Into the pantheon of deities represented in the four +ancient Mabinogi there came, at a later time, from +some other tribal source, another group headed by +Arthur, the god Artaius. He takes the place of +Gwydion son of Dōn, and the other deities of his circle +fall more or less accurately into the places of others of +the earlier circle. The accompanying genealogical plans +are intended to help the reader to a general view of the +relationships and attributes of these personages. It +must be borne in mind, however, that these tabular +arrangements necessarily involve an appearance of precision +and consistency which is not reflected in the +fluctuating character of the actual myths taken as a +whole. Still, as a sketch-map of a very intricate and +obscure region, they may help the reader who enters it +for the first time to find his bearings in it, and that is +the only purpose they propose to serve. +</p> + +<p> +<hi rend='bold'>Gwyn ap Nudd</hi> +</p> + +<p> +The deity named Gwyn ap Nudd is said, like Finn +in Gaelic legend,<note place='foot'><p> +Finn and Gwyn are respectively the Gaelic and Cymric forms +of the same name, meaning fair or white. +</p></note> to have impressed himself more +deeply and lastingly on the Welsh popular imagination +than any of the other divinities. A mighty warrior +and huntsman, he glories in the crash of breaking +spears, and, like Odin, assembles the souls of dead +heroes in his shadowy kingdom, for although he belongs +<pb n='353' id='page353'/> +to the kindred of the Light-gods, Hades is his special +domain. The combat between him and Gwythur ap +Greidawl (Victor, son of Scorcher) for Creudylad, +daughter of Lludd, which is to be renewed every May-day +till time shall end, represents evidently the contest +between winter and summer for the flowery and fertile +earth. <q>Later,</q> writes Mr. Charles Squire, <q>he came +to be considered as King of the <hi rend='italic'>Tylwyth Teg</hi>, the Welsh +fairies, and his name as such has hardly yet died out of +his last haunt, the romantic vale of Neath.... He is +the Wild Huntsman of Wales and the West of England, +and it is his pack which is sometimes heard at chase in +waste places by night.</q><note place='foot'><p> +<q>Mythology of the British Islands,</q> p. 225. +</p></note> He figures as a god of war +and death in a wonderful poem from the <q>Black Book +of Caermarthen,</q> where he is represented as discoursing +with a prince named Gwyddneu Garanhir, who had +come to ask his protection. I quote a few stanzas: +the poem will be found in full in Mr. Squire's excellent +volume: +</p> + +<lg> +<l><q rend='post: none'>I come from battle and conflict</q></l> +<l rend='margin-left: 1'>With a shield in my hand;</l> +<l rend='margin-left: 1'>Broken is my helmet by the thrusting of spears.</l> +</lg> + +<lg> +<l><q rend='post: none'>Round-hoofed is my horse, the torment of battle,</q></l> +<l rend='margin-left: 1'>Fairy am I called,<note place='foot'><p> +The sense appears to be doubtful here, and is variously rendered. +</p></note> Gwyn the son of Nudd,</l> +<l rend='margin-left: 1'>The lover of Crewrdilad, the daughter of Lludd</l> +</lg> + +<!-- Milestones don't work as advertised --> +<!--<milestone unit='tb' rend='stars: 7'/>--> + +<lg> +<l><q rend='post: none'>I have been in the place where Gwendolen was slain,</q></l> +<l rend='margin-left: 1'>The son of Ceidaw, the pillar of song,</l> +<l rend='margin-left: 1'>Where the ravens screamed over blood.</l> +</lg> + +<lg> +<l><q rend='post: none'>I have been in the place where Bran was killed,</q></l> +<l rend='margin-left: 1'>The son of Iweridd, of far-extending fame,</l> +<l rend='margin-left: 1'>Where the ravens of the battlefield screamed.</l> +</lg> + +<pb n='354' id='page354'/> + +<lg> +<l><q rend='post: none'>I have been where Llacheu was slain,</q></l> +<l rend='margin-left: 1'>The son of Arthur, extolled in songs,</l> +<l rend='margin-left: 1'>When the ravens screamed over blood.</l> +</lg> + +<lg> +<l><q rend='post: none'>I have been where Mewrig was killed,</q></l> +<l rend='margin-left: 1'>The son of Carreian, of honourable fame,</l> +<l rend='margin-left: 1'>When the ravens screamed over flesh.</l> +</lg> + +<lg> +<l><q rend='post: none'>I have been where Gwallawg was killed,</q></l> +<l rend='margin-left: 1'>The son of Goholeth, the accomplished,</l> +<l rend='margin-left: 1'>The resister of Lloegyr,<note place='foot'><p> +Lloegyr = Saxon Britain. +</p></note> the son of Lleynawg.</l> +</lg> + +<lg> +<l><q rend='post: none'>I have been where the soldiers of Britain were slain,</q></l> +<l rend='margin-left: 1'>From the east to the north:</l> +<l rend='margin-left: 1'>I am the escort of the grave.</l> +</lg> + +<lg> +<l><q rend='post: none'>I have been where the soldiers of Britain were slain,</q></l> +<l rend='margin-left: 1'>From the east to the south:</l> +<l rend='margin-left: 1'><q rend='pre: none'>I am alive, they in death.</q></l> +</lg> + +<p> +<hi rend='bold'>Myrddin, or Merlin</hi> +</p> + +<p> +A deity named Myrddin holds in Arthur's mythological +cycle the place of the Sky- and Sun-god, Nudd. +One of the Welsh Triads tells us that Britain, before +it was inhabited, was called <foreign lang='cy' rend='italic'>Clas Myrddin</foreign>, Myrddin's +Enclosure. One is reminded of the Irish fashion of +calling any favoured spot a <q>cattle-fold of the sun</q>—the +name is applied by Deirdre to her beloved Scottish +home in Glen Etive. Professor Rhys suggests that +Myrddin was the deity specially worshipped at Stonehenge, +which, according to British tradition as reported +by Geoffrey of Monmouth, was erected by <q>Merlin,</q> +the enchanter who represents the form into which +Myrddin had dwindled under Christian influences. +We are told that the abode of Merlin was a house of +glass, or a bush of whitethorn laden with bloom, or a +sort of smoke or mist in the air, or <q>a close neither of +iron nor steel nor timber nor of stone, but of the air +<pb n='355' id='page355'/> +without any other thing, by enchantment so strong that +it may never be undone while the world endureth.</q><note place='foot'><p> +Rhys, <q>Hibbert Lectures,</q> quoting from the ancient saga of +Merlin published by the English Text Society, p. 693. +</p></note> +Finally he descended upon Bardsey Island, <q>off the +extreme westernmost point of Carnarvonshire ... into +it he went with nine attendant bards, taking with him +the 'Thirteen Treasures of Britain,' thenceforth lost to +men.</q> Professor Rhys points out that a Greek traveller +named Demetrius, who is described as having visited +Britain in the first century A.D., mentions an island in +the west where <q>Kronos</q> was supposed to be imprisoned +with his attendant deities, and Briareus keeping watch +over him as he slept, <q>for sleep was the bond forged +for him.</q> Doubtless we have here a version, Hellenised +as was the wont of classical writers on barbaric myths, +of a British story of the descent of the Sun-god into the +western sea, and his imprisonment there by the powers +of darkness, with the possessions and magical potencies +belonging to Light and Life.<note place='foot'><p> +<q>Mythology of the British Islands,</q> pp. 325, 326; and Rhys, +<q>Hibbert Lectures,</q> p. 155 <hi rend='italic'>sqq</hi>. +</p></note> +</p> + +<p> +<hi rend='bold'>Nynniaw and Peibaw</hi> +</p> + +<p> +The two personages called Nynniaw and Peibaw who +figure in the genealogical table play a very slight part in +Cymric mythology, but one story in which they appear +is interesting in itself and has an excellent moral. They +are represented<note place='foot'><p> +In the <q>Iolo MSS.,</q> collected by Edward Williams. +</p></note> as two brothers, Kings of Britain, who +were walking together one starlight night. <q>See what +a fine far-spreading field I have,</q> said Nynniaw. <q>Where +is it?</q> asked Peibaw. <q>There aloft and as far as you +can see,</q> said Nynniaw, pointing to the sky. <q>But +look at all my cattle grazing in your field,</q> said Peibaw. +<pb n='356' id='page356'/> +<q>Where are they?</q> said Nynniaw. <q>All the golden +stars,</q> said Peibaw, <q>with the moon for their shepherd.</q> +<q>They shall not graze on my field,</q> cried Nynniaw. +<q>I say they shall,</q> returned Peibaw. <q>They shall +not.</q> <q>They shall.</q> And so they went on: first they +quarrelled with each other, and then went to war, and +armies were destroyed and lands laid waste, till at last +the two brothers were turned into oxen as a punishment +for their stupidity and quarrelsomeness. +</p> + +<p> +<hi rend='bold'>The <q>Mabinogion</q></hi> +</p> + +<p> +We now come to the work in which the chief +treasures of Cymric myth and legend were collected by +Lady Charlotte Guest sixty years ago, and given to the +world in a translation which is one of the masterpieces +of English literature. The title of this work, the +<q>Mabinogion,</q> is the plural form of the word <foreign lang='cy' rend='italic'>Mabinogi</foreign>, +which means a story belonging to the equipment of an +apprentice-bard, such a story as every bard had necessarily +to learn as part of his training, whatever more he +might afterwards add to his <foreign lang='fr' rend='italic'>répertoire</foreign>. Strictly speaking, +the <foreign lang='cy' rend='italic'>Mabinogi</foreign> in the volume are only the four tales +given first in Mr. Alfred Nutt's edition, which were +entitled the <q>Four Branches of the Mabinogi,</q> and +which form a connected whole. They are among the +oldest relics of Welsh mythological saga. +</p> + +<p> +<hi rend='bold'>Pwyll, Head of Hades</hi> +</p> + +<p> +The first of them is the story of Pwyll, Prince of +Dyfed, and relates how that prince got his title of <hi rend='italic'>Pen +Annwn</hi>, or <q>Head of Hades</q>—Annwn being the term +under which we identify in Welsh literature the Celtic +Land of the Dead, or Fairyland. It is a story with a +mythological basis, but breathing the purest spirit of +chivalric honour and nobility. +</p> + + +<pb n='357' id='page357'/> + +<p> +Pwyll, it is said, was hunting one day in the woods +of Glyn Cuch when he saw a pack of hounds, not his +own, running down a stag. These hounds were snow-white +in colour, with red ears. If Pwyll had had any +experience in these matters he would have known at +once what kind of hunt was up, for these are the +colours of Faëry—the red-haired man, the red-eared +hound are always associated with magic.<note place='foot'><p> +See, <hi rend='italic'>e.g.</hi>, pp. <ref target='page111'>111</ref>, <ref target='page272'>272</ref>. +</p></note> Pwyll, however, +drove off the strange hounds, and was setting his +own on the quarry when a horseman of noble appearance +came up and reproached him for his discourtesy. +Pwyll offered to make amends, and the story now +develops into the familiar theme of the Rescue of +Fairyland. The stranger's name is Arawn, a king in +Annwn. He is being harried and dispossessed by a +rival, Havgan, and he seeks the aid of Pwyll, whom he +begs to meet Havgan in single combat a year hence. +Meanwhile he will put his own shape on Pwyll, who is +to rule in his kingdom till the eventful day, while +Arawn will go in Pwyll's shape to govern Dyfed. He +instructs Pwyll how to deal with the foe. Havgan +must be laid low with a single stroke—if another is +given to him he immediately revives again as strong as +ever. +</p> + +<p> +Pwyll agreed to follow up the adventure, and accordingly +went in Arawn's shape to the kingdom of Annwn. +Here he was placed in an unforeseen difficulty. The +beautiful wife of Arawn greeted him as her husband. +But when the time came for them to retire to rest he +set his face to the wall and said no word to her, nor +touched her at all until the morning broke. Then +they rose up, and Pwyll went to the hunt, and ruled his +kingdom, and did all things as if he were monarch of the +land. And whatever affection he showed to the queen +<pb n='358' id='page358'/> +in public during the day, he passed every night even as +this first. +</p> + +<p> +At last the day of battle came, and, like the chieftains +in Gaelic story, Pwyll and Havgan met each other in +the midst of a river-ford. They fought, and at the +first clash Havgan was hurled a spear's length over the +crupper of his horse and fell mortally wounded.<note place='foot'><p> +We see here that we have got far from primitive Celtic legend. +The heroes fight like mediaeval knights on horseback, tilting at each +other with spears, not in chariots or on foot, and not with the +strange weapons which figure in Gaelic battle-tales. +</p></note> <q>For +the love of heaven,</q> said he, <q>slay me and complete +thy work.</q> <q>I may yet repent that,</q> said Pwyll. +<q>Slay thee who may, I will not.</q> Then Havgan knew +that his end was come, and bade his nobles bear him +off; and Pwyll with all his army overran the two +kingdoms of Annwn, and made himself master of all +the land, and took homage from its princes and lords. +</p> + +<p> +Then he rode off alone to keep his tryst in Glyn +Cuch with Arawn as they had appointed. Arawn +thanked him for all he had done, and added: <q>When +thou comest thyself to thine own dominions thou wilt +see what I have done for thee.</q> They exchanged +shapes once more, and each rode in his own likeness to +take possession of his own land. +</p> + +<p> +At the court of Annwn the day was spent in joy and +feasting, though none but Arawn himself knew that anything +unusual had taken place. When night came Arawn +kissed and caressed his wife as of old, and she pondered +much as to what might be the cause of his change towards +her, and of his previous change a year and a day before. +And as she was thinking over these things Arawn spoke +to her twice or thrice, but got no answer. He then +asked her why she was silent. <q>I tell thee,</q> she said, +<q>that for a year I have not spoken so much in this +<pb n='359' id='page359'/> +place.</q> <q>Did not we speak continually?</q> he said. +<q>Nay,</q> said she, <q>but for a year back there has been +neither converse nor tenderness between us.</q> <q>Good +heaven!</q> thought Arawn, <q>a man as faithful and firm +in his friendship as any have I found for a friend.</q> +Then he told his queen what had passed. <q>Thou hast +indeed laid hold of a faithful friend,</q> she said. +</p> + +<p> +And Pwyll when he came back to his own land +called his lords together and asked them how they +thought he had sped in his kingship during the past +year. <q>Lord,</q> said they, <q>thy wisdom was never so +great, and thou wast never so kind and free in bestowing +thy gifts, and thy justice was never more worthily +seen than in this year.</q> Pwyll then told them the +story of his adventure. <q>Verily, lord,</q> said they, +<q>render thanks unto heaven that thou hast such a +fellowship, and withhold not from us the rule which we +have enjoyed for this year past.</q> <q>I take heaven to +witness that I will not withhold it,</q> said Pwyll. +</p> + +<p> +So the two kings made strong the friendship that was +between them, and sent each other rich gifts of horses +and hounds and jewels; and in memory of the adventure +Pwyll bore thenceforward the title of <q>Lord of +Annwn.</q> +</p> + +<p> +<hi rend='bold'>The Wedding of Pwyll and Rhiannon</hi> +</p> + +<p> +Near to the castle of Narberth, where Pwyll had his +court, there was a mound called the Mound of Arberth, +of which it was believed that whoever sat upon it would +have a strange adventure: either he would receive +blows and wounds or he would see a wonder. One +day when all his lords were assembled at Narberth for +a feast Pwyll declared that he would sit on the mound +and see what would befall. +</p> + +<p> +He did so, and after a little while saw approaching +<pb n='360' id='page360'/> +him along the road that led to the mound a lady clad +in garments that shone like gold, and sitting on a +pure white horse. <q>Is there any among you,</q> said +Pwyll to his men, <q>who knows that lady?</q> <q>There +is not,</q> said they. <q>Then go to meet her and learn +who she is.</q> But as they rode towards the lady she +moved away from them, and however fast they rode +she still kept an even distance between her and them, +yet never seemed to exceed the quiet pace with which +she had first approached. +</p> + +<p> +Several times did Pwyll seek to have the lady +overtaken and questioned, but all was in vain—none +could draw near to her. +</p> + +<p> +Next day Pwyll ascended the mound again, and once +more the fair lady on her white steed drew near. This +time Pwyll himself pursued her, but she flitted away +before him as she had done before his servants, till at +last he cried : <q>O maiden, for the sake of him thou +best lovest, stay for me.</q> <q>I will stay gladly,</q> said +she, <q>and it were better for thy horse had thou asked +it long since.</q> +</p> + +<p> +Pwyll then questioned her as to the cause of her +coming, and she said: <q>I am Rhiannon, the daughter +of Hevydd Hēn,<note place='foot'><p> +Hēn, <q>the Ancient</q>; an epithet generally implying a hoary +antiquity associated with mythological tradition. +</p></note> and they sought to give me to a +husband against my will. But no husband would I +have, and that because of my love for thee; neither will +I yet have one if thou reject me.</q> <q>By heaven!</q> +said Pwyll, <q>if I might choose among all the ladies +and damsels of the world, thee would I choose.</q> +</p> + +<p> +They then agree that in a twelvemonth from that +day Pwyll is to come and claim her at the palace of +Hevydd Hēn. +</p> + +<p> +Pwyll kept his tryst, with a following of a hundred +<pb n='361' id='page361'/> +knights, and found a splendid feast prepared for him, +and he sat by his lady, with her father on the other +side. As they feasted and talked there entered a tall, +auburn-haired youth of royal bearing, clad in satin, +who saluted Pwyll and his knights. Pwyll invited +him to sit down. <q>Nay, I am a suitor to thee,</q> said +the youth; <q>to crave a boon am I come.</q> <q>Whatever +thou wilt thou shalt have,</q> said Pwyll unsuspiciously, +<q>if it be in my power.</q> <q>Ah,</q> cried Rhiannon, +<q>wherefore didst thou give that answer?</q> <q>Hath +he not given it before all these nobles?</q> said the +youth; <q>and now the boon I crave is to have thy +bride Rhiannon, and the feast and the banquet that are +in this place.</q> Pwyll was silent. <q>Be silent as long +as thou wilt,</q> said Rhiannon. <q>Never did man make +worse use of his wits than thou hast done.</q> She tells +him that the auburn-haired young man is Gwawl, son +of Clud, and is the suitor to escape from whom she +had fled to Pwyll. +</p> + + +<p> +Pwyll is bound in honour by his word, and Rhiannon +explains that the banquet cannot be given to Gwawl, +for it is not in Pwyll's power, but that she herself will +be his bride in a twelvemonth; Gwawl is to come and +claim her then, and a new bridal feast will be prepared +for him. Meantime she concerts a plan with Pwyll, +and gives him a certain magical bag, which he is to +make use of when the time shall come. +</p> + +<p> +A year passed away, Gwawl appeared according to +the compact, and a great feast was again set forth, in +which he, and not Pwyll, had the place of honour. As +the company were making merry, however, a beggar +clad in rags and shod with clumsy old shoes came into +the hall, carrying a bag, as beggars are wont to do. He +humbly craved a boon of Gwawl. It was merely that +the full of his bag of food might be given him from +<pb n='362' id='page362'/> +the banquet. Gwawl cheerfully consented, and an +attendant went to fill the bag. But however much +they put into it it never got fuller—by degrees all +the good things on the tables had gone in; and at last +Gwawl cried: <q>My soul, will thy bag never be full?</q> +<q>It will not, I declare to heaven,</q> answered Pwyll—for +he, of course, was the disguised beggar man—<q>unless +some man wealthy in lands and treasure shall +get into the bag and stamp it down with his feet, and +declare, <q>Enough has been put herein.</q></q> Rhiannon +urged Gwawl to check the voracity of the bag. He put +his two feet into it; Pwyll immediately drew up the +sides of the bag over Gwawl's head and tied it up. +Then he blew his horn, and the knights he had with +him, who were concealed outside, rushed in, and +captured and bound the followers of Gwawl. <q>What +is in the bag?</q> they cried, and others answered, <q>A +badger,</q> and so they played the game of <q>Badger in +the Bag,</q> striking it and kicking it about the hall. +</p> + +<p> +At last a voice was heard from it. <q>Lord,</q> cried +Gwawl, <q>if thou wouldst but hear me, I merit not to +be slain in a bag.</q> <q>He speaks truth,</q> said Hevydd +Hēn. +</p> + +<p> +So an agreement was come to that Gwawl should +provide means for Pwyll to satisfy all the suitors and +minstrels who should come to the wedding, and +abandon Rhiannon, and never seek to have revenge +for what had been done to him. This was confirmed +by sureties, and Gwawl and his men were released and +went to their own territory. And Pwyll wedded +Rhiannon, and dispensed gifts royally to all and +sundry; and at last the pair, when the feasting was +done, journeyed down to the palace of Narberth in +Dyfed, where Rhiannon gave rich gifts, a bracelet and +a ring or a precious stone to all the lords and ladies of +<pb n='363' id='page363'/> +her new country, and they ruled the land in peace +both that year and the next. But the reader will find +that we have not yet done with Gwawl. +</p> + +<p> +<hi rend='bold'>The Penance of Rhiannon</hi> +</p> + +<p> +Now Pwyll was still without an heir to the throne, +and his nobles urged him to take another wife. <q>Grant +us a year longer,</q> said he, <q>and if there be no heir +after that it shall be as you wish.</q> Before the year's +end a son was born to them in Narberth. But although +six women sat up to watch the mother and the infant, +it happened towards the morning that they all fell +asleep, and Rhiannon also slept, and when the women +awoke, behold, the boy was gone! <q>We shall be +burnt for this,</q> said the women, and in their terror +they concocted a horrible plot: they killed a cub of +a staghound that had just been littered, and laid the +bones by Rhiannon, and smeared her face and hands +with blood as she slept, and when she woke and asked +for her child they said she had devoured it in the night, +and had overcome them with furious strength when +they would have prevented her—and for all she could +say or do the six women persisted in this story. +</p> + +<p> +When the story was told to Pwyll he would not put +away Rhiannon, as his nobles now again begged him to +do, but a penance was imposed on her—namely, that +she was to sit every day by the horse-block at the gate +of the castle and tell the tale to every stranger who +came, and offer to carry them on her back into the castle. +And this she did for part of a year. +</p> + +<p> +<hi rend='bold'>The Finding of Pryderi</hi><note place='foot'><p> +Pronounced <q>Pry-dair´y.</q> +</p></note> +</p> + +<p> +Now at this time there lived a man named Teirnyon +of Gwent Is Coed, who had the most beautiful mare in +<pb n='364' id='page364'/> +the world, but there was this misfortune attending her, +that although she foaled on the night of every first of +May, none ever knew what became of the colts. At +last Teirnyon resolved to get at the truth of the matter, +and the next night on which the mare should foal he +armed himself and watched in the stable. So the mare +foaled, and the colt stood up, and Teirnyon was admiring +its size and beauty when a great noise was heard outside, +and a long, clawed arm came through the window +of the stable and laid hold of the colt. Teirnyon immediately +smote at the arm with his sword, and severed it +at the elbow, so that it fell inside with the colt, and a +great wailing and tumult was heard outside. He rushed +out, leaving the door open behind him, but could see +nothing because of the darkness of the night, and he +followed the noise a little way. Then he came back, +and behold, at the door he found an infant in swaddling-clothes +and wrapped in a mantle of satin. He took up +the child and brought it to where his wife lay sleeping. +She had no children, and she loved the child when she +saw it, and next day pretended to her women that she +had borne it as her own. And they called its name +Gwri of the Golden Hair, for its hair was yellow as gold; +and it grew so mightily that in two years it was as big +and strong as a child of six; and ere long the colt that +had been foaled on the same night was broken in and +given him to ride. +</p> + +<p> +While these things were going on Teirnyon heard the +tale of Rhiannon and her punishment. And as the lad +grew up he scanned his face closely and saw that he had +the features of Pwyll Prince of Dyfed. This he told to +his wife, and they agreed that the child should be taken +to Narberth, and Rhiannon released from her penance. +</p> + +<p> +As they drew near to the castle, Teirnyon and two +knights and the child riding on his colt, there was +<pb n='365' id='page365'/> +Rhiannon sitting by the horse-block. <q>Chieftains,</q> +said she, <q>go not further thus; I will bear every one of +you into the palace, and this is my penance for slaying +my own son and devouring him.</q> But they would not +be carried, and went in. Pwyll rejoiced to see Teirnyon, +and made a feast for him. Afterwards Teirnyon declared +to Pwyll and Rhiannon the adventure of the man and +the colt, and how they had found the boy. <q>And +behold, here is thy son, lady,</q> said Teirnyon, <q>and +whoever told that lie concerning thee has done wrong.</q> +All who sat at table recognised the lad at once as the +child of Pwyll, and Rhiannon cried: <q>I declare to heaven +that if this be true there is an end to my trouble.</q> And +a chief named Pendaran said: <q>Well hast thou named +thy son Pryderi [trouble], and well becomes him the +name of Pryderi son of Pwyll, Lord of Annwn.</q> It +was agreed that his name should be Pryderi, and so +he was called thenceforth. +</p> + +<p> +Teirnyon rode home, overwhelmed with thanks and +love and gladness; and Pwyll offered him rich gifts of +horses and jewels and dogs, but he would take none of +them. And Pryderi was trained up, as befitted a king's +son, in all noble ways and accomplishments, and when +his father Pwyll died he reigned in his stead over the +Seven Cantrevs of Dyfed. And he added to them many +other fair dominions, and at last he took to wife Kicva, +daughter of Gwynn Gohoyw, who came of the lineage +of Prince Casnar of Britain. +</p> + +<p> +<hi rend='bold'>The Tale of Bran and Branwen</hi> +</p> + +<p> +Bendigeid Vran, or <q>Bran the Blessed,</q> by which +latter name we shall designate him here, when he had +been made King of the Isle of the Mighty (Britain), +was one time in his court at Harlech. And he had +with him his brother Manawyddan son of Llyr, and his +<pb n='366' id='page366'/> +sister Branwen, and the two sons, Nissyen and Evnissyen, +that Penardun his mother bore to Eurosswyd. Now +Nissyen was a youth of gentle nature, and would make +peace among his kindred and cause them to be friends +when their wrath was at its highest; but Evnissyen +loved nothing so much as to turn peace into contention +and strife. +</p> + +<p> +One afternoon, as Bran son of Llyr sat on the rock +of Harlech looking out to sea, he beheld thirteen ships +coming rapidly from Ireland before a fair wind. They +were gaily furnished, bright flags flying from the masts, +and on the foremost ship, when they came near, a man +could be seen holding up a shield with the point +upwards in sign of peace.<note place='foot'><p> +Evidently this was the triangular Norman shield, not the round +or oval Celtic one. It has already been noticed that in these Welsh +tales the knights when they fight tilt at each other with spears. +</p></note> +</p> + +<p> +When the strangers landed they saluted Bran and +explained their business. Matholwch,<note place='foot'><p> +The reader may pronounce this <q>Matholaw.</q> +</p></note> King of Ireland, +was with them; his were the ships, and he had come to +ask for the hand in marriage of Bran's sister, Branwen, +so that Ireland and Britain might be leagued together +and both become more powerful. <q>Now Branwen was +one of the three chief ladies of the island, and she was +the fairest damsel in the world.</q> +</p> + +<p> +The Irish were hospitably entertained, and after +taking counsel with his lords Bran agreed to give +his sister to Matholwch. The place of the wedding +was fixed at Aberffraw, and the company assembled for +the feast in tents because no house could hold the giant +form of Bran. They caroused and made merry in peace +and amity, and Branwen became the bride or the Irish +king. +</p> + +<p> +Next day Evnissyen came by chance to where the +<pb n='367' id='page367'/> +horses of Matholwch were ranged, and he asked whose +they were. <q>They are the horses of Matholwch, who +is married to thy sister.</q> <q>And is it thus,</q> said he, +<q>they have done with a maiden such as she, and, moreover, +my sister, bestowing her without my consent? +They could offer me no greater insult.</q> Thereupon +he rushed among the horses and cut off their lips at the +teeth, and their ears to their heads, and their tails close +to the body, and where he could seize the eyelids he cut +them off to the bone. +</p> + +<p> +When Matholwch heard what had been done he was +both angered and bewildered, and bade his people put to +sea. Bran sent messengers to learn what had happened, +and when he had been informed he sent Manawyddan +and two others to make atonement. Matholwch should +have sound horses for every one that was injured, and +in addition a staff of silver as large and as tall as himself, +and a plate of gold the size of his face. <q>And let him +come and meet me,</q> he added, <q>and we will make peace +in any way he may desire.</q> But as for Evnissyen, he +was the son of Bran's mother, and therefore Bran could +not put him to death as he deserved. +</p> + +<p> +<hi rend='bold'>The Magic Cauldron</hi> +</p> + +<p> +Matholwch accepted these terms, but not very cheerfully, +and Bran now offered another treasure, namely, a +magic cauldron which had the property that if a slain +man were cast into it he would come forth well and +sound, only he would not be able to speak. Matholwch +and Bran then talked about the cauldron, which originally, +it seems, came from Ireland. There was a lake in that +country near to a mound (doubtless a fairy mound) +which was called the Lake of the Cauldron. Here +Matholwch had once met a tall and ill-looking fellow +with a wife bigger than himself, and the cauldron +<pb n='368' id='page368'/> +strapped on his back. They took service with +Matholwch. At the end of a period of six weeks +the wife gave birth to a son, who was a warrior fully +armed. We are apparently to understand that this +happened every six weeks, for by the end of the year +the strange pair, who seem to be a war-god and goddess, +had several children, whose continual bickering and the +outrages they committed throughout the land made +them hated. At last, to get rid of them, Matholwch +had a house of iron made, and enticed them into it. +He then barred the door and heaped coals about the +chamber, and blew them into a white heat, hoping to +roast the whole family to death. As soon, however, as +the iron walls had grown white-hot and soft the man +and his wife burst through them and got away, but the +children remained behind and were destroyed. Bran +then took up the story. The man, who was called +Llassar Llaesgyvnewid, and his wife Kymideu Kymeinvoll, +come across to Britain, where Bran took them +in, and in return for his kindness they gave him the +cauldron. And since then they had filled the land +with their descendants, who prospered everywhere and +dwelt in strong fortified burgs and had the best weapons +that ever were seen. +</p> + +<p> +So Matholwch received the cauldron along with his +bride, and sailed back to Ireland, where Branwen entertained +the lords and ladies of the land, and gave to each, +as he or she took leave, <q>either a clasp or a ring or a +royal jewel to keep, such as it was honourable to be seen +departing with.</q> And when the year was out Branwen +bore a son to Matholwch, whose name was called Gwern. +</p> + +<p> +<hi rend='bold'>The Punishment of Branwen</hi> +</p> + +<p> +There occurs now an unintelligible place in the +story. In the second year, it appears, and not till then, +<pb n='369' id='page369'/> +the men of Ireland grew indignant over the insult to +their king committed by Evnissyen, and took revenge +for it by having Branwen degraded to the position of a +cook, and they caused the butcher every day to give her +a blow on the ears. They also forbade all ships and +ferry-boats to cross to Cambria, and any who came +thence into Ireland were imprisoned so that news of +Branwen's ill-treatment might not come to the ears of +Bran. But Branwen reared up a young starling in a +corner of her kneading-trough, and one day she tied a +letter under its wing and taught it what to do. It flew +away towards Britain, and finding Bran at Caer Seiont +in Arvon, it lit on his shoulder, ruffling its feathers, and +the letter was found and read. Bran immediately prepared +a great hosting for Ireland, and sailed thither +with a fleet of ships, leaving his land of Britain under +his son Caradawc and six other chiefs. +</p> + +<p> +<hi rend='bold'>The Invasion of Bran</hi> +</p> + +<p> +Soon there came messengers to Matholwch telling him +of a wondrous sight they had seen; a wood was growing +on the sea, and beside the wood a mountain with a high +ridge in the middle of it, and two lakes, one at each +side. And wood and mountain moved towards the +shore of Ireland. Branwen is called up to explain, if +she could, what this meant. She tells them the wood +is the masts and yards of the fleet of Britain, and the +mountain is Bran, her brother, coming into shoal water, +<q>for no ship can contain him</q>; the ridge is his nose, +the lakes his two eyes.<note place='foot'><p> +Compare the description of Mac Cecht in the tale of the Hostel +of De Derga, p. 173. +</p></note> +</p> + +<p> +The King of Ireland and his lords at once took +counsel together how they might meet this danger; +and the plan they agreed upon was as follows: A huge +<pb n='370' id='page370'/> +hall should be built, big enough to hold Bran—this, it +was hoped, would placate him—there should be a great +feast made there for himself and his men, and Matholwch +should give over the kingdom of Ireland to him and +do homage. All this was done by Branwen's advice. +But the Irish added a crafty device of their own. From +two brackets on each of the hundred pillars in the hall +should be hung two leather bags, with an armed warrior +in each of them ready to fall upon the guests when the +moment should arrive. +</p> + + +<p> +<hi rend='bold'>The Meal-bags</hi> +</p> + +<p> +Evnissyen, however, wandered into the hall before +the rest of the host, and scanning the arrangements +<q>with fierce and savage looks,</q> he saw the bags which +hung from the pillars. <q>What is in this bag?</q> said +he to one of the Irish. <q>Meal, good soul,</q> said the +Irishman. Evnissyen laid his hand on the bag, and +felt about with his fingers till he came to the head of +the man within it. Then <q>he squeezed the head till +he felt his fingers meet together in the brain through +the bone.</q> He went to the next bag, and asked the +same question. <q>Meal,</q> said the Irish attendant, but +Evnissyen crushed this warrior's head also, and thus +he did with all the two hundred bags, even in the +case of one warrior whose head was covered with an +iron helm. +</p> + +<p> +Then the feasting began, and peace and concord +reigned, and Matholwch laid down the sovranty of +Ireland, which was conferred on the boy Gwern. And +they all fondled and caressed the fair child till he +came to Evnissyen, who suddenly seized him and flung +him into the blazing fire on the hearth. Branwen +would have leaped after him, but Bran held her back. +Then there was arming apace, and tumult and shouting, +<pb n='371' id='page371'/> +and the Irish and British hosts closed in battle and +fought until the fall of night. +</p> + +<p> +<hi rend='bold'>Death of Evnissyen</hi> +</p> + +<p> +But at night the Irish heated the magic cauldron and +threw into it the bodies of their dead, who came out +next day as good as ever, but dumb. When Evnissyen +saw this he was smitten with remorse for having brought +the men of Britain into such a strait: <q>Evil betide me +if I find not a deliverance therefrom.</q> So he hid himself +among the Irish dead, and was flung into the +cauldron with the rest at the end of the second day, +when he stretched himself out so that he rent the +cauldron into four pieces, and his own heart burst with +the effort, and he died. +</p> + +<p> +<hi rend='bold'>The Wonderful Head</hi> +</p> + +<p> +In the end, all the Irishmen were slain, and all but +seven of the British besides Bran, who was wounded in +the foot with a poisoned arrow. Among the seven +were Pryderi and Manawyddan. Bran then commanded +them to cut off his head. <q>And take it with you,</q> +he said, <q>to London, and there bury it in the White +Mount<note place='foot'><p> +Where the Tower of London now stands. +</p></note> looking towards France, and no foreigner shall +invade the land while it is there. On the way the +Head will talk to you, and be as pleasant company as +ever in life. In Harlech ye will be feasting seven years +and the birds of Rhiannon will sing to you. And at +Gwales in Penvro ye will be feasting fourscore years, and +the Head will talk to you and be uncorrupted till ye +open the door looking towards Cornwall. After that +ye may no longer tarry, but set forth to London and +bury the Head.</q> +</p> + +<p> +Then the seven cut off the head of Bran and went +<pb n='372' id='page372'/> +forth, and Branwen with them, to do his bidding. But +when Branwen came to land at Aber Alaw she cried, +<q>Woe is me that I was ever born; two islands have +been destroyed because of me.</q> And she uttered a +loud groan, and her heart broke. They made her a +four-sided grave on the banks of the Alaw, and the place +was called <hi rend='italic'>Ynys Branwen</hi> to this day.<note place='foot'><p> +These stories, in Ireland and in Wales, always attach themselves +to actual burial-places. In 1813 a funeral urn containing ashes and +half-burnt bones was found in the spot traditionally supposed to be +Branwen's sepulchre. +</p></note> +</p> + +<p> +The seven found that in the absence of Bran, Caswallan +son of Beli had conquered Britain and slain the +six captains of Caradawc. By magic art he had thrown +on Caradawc the Veil of Illusion, and Caradawc saw +only the sword which slew and slew, but not him who +wielded it, and his heart broke for grief at the sight. +</p> + +<p> +They then went to Harlech and remained there seven +years listening to the singing of the birds of Rhiannon—<q>all +the songs they had ever heard were unpleasant +compared thereto.</q> Then they went to Gwales in +Penvro and found a fair and spacious hall overlooking +the ocean. When they entered it they forgot all the +sorrow of the past and all that had befallen them, and +remained there fourscore years in joy and mirth, the +wondrous Head talking to them as if it were alive. And +bards call this <q>the Entertaining of the Noble Head.</q> +Three doors were in the hall, and one of them which +looked to Cornwall and to Aber Henvelyn was closed, +but the other two were open. At the end of the time, +Heilyn son of Gwyn said, <q>Evil betide me if I do not +open the door to see if what was said is true.</q> And +he opened it, and at once remembrance and sorrow fell +upon them, and they set forth at once for London and +buried the Head in the White Mount, where it remained +<pb n='373' id='page373'/> +until Arthur dug it up, for he would not have the land +defended but by the strong arm. And this was <q>the +Third Fatal Disclosure</q> in Britain. +</p> + +<p> +So ends this wild tale, which is evidently full of mythological +elements, the key to which has long been lost. +The touches of Northern ferocity which occur in it +have made some critics suspect the influence of Norse +or Icelandic literature in giving it its present form. +The character of Evnissyen would certainly lend countenance +to this conjecture. The typical mischief-maker +of course occurs in purely Celtic sagas, but not commonly +in combination with the heroic strain shown in +Evnissyen's end, nor does the Irish <q>poison-tongue</q> +ascend to anything like the same height of daimonic +malignity. +</p> + +<p> +<hi rend='bold'>The Tale of Pryderi and Manawyddan</hi> +</p> + +<p> +After the events of the previous tales Pryderi and +Manawyddan retired to the dominions of the former, +and Manawyddan took to wife Rhiannon, the mother +of his friend. There they lived happily and prosperously +till one day, while they were at the Gorsedd, +or Mound, near Narberth, a peal of thunder was heard +and a thick mist fell so that nothing could be seen all +round. When the mist cleared away, behold, the land +was bare before them—neither houses nor people nor +cattle nor crops were to be seen, but all was desert and +uninhabited. The palace of Narberth was still standing, +but it was empty and desolate—none remained except +Pryderi and Manawyddan and their wives, Kicva and +Rhiannon. +</p> + +<p> +Two years they lived on the provisions they had, and +on the prey they killed, and on wild honey; and then +they began to be weary. <q>Let us go into Lloegyr,</q><note place='foot'><p> +Saxon Britain. +</p></note> +<pb n='374' id='page374'/> +then said Manawyddan, <q>and seek out some craft to +support ourselves.</q> So they went to Hereford and +settled there, and Manawyddan and Pryderi began to +make saddles and housings, and Manawyddan decorated +them with blue enamel as he had learned from a great +craftsman, Llasar Llaesgywydd. After a time, however, +the other saddlers of Hereford, finding that no man +would purchase any but the work of Manawyddan, conspired +to kill them. And Pryderi would have fought +with them, but Manawyddan held it better to withdraw +elsewhere, and so they did. +</p> + +<p> +They settled then in another city, where they made +shields such as never were seen, and here, too, in the +end, the rival craftsmen drove them out. And this +happened also in another town where they made shoes; +and at last they resolved to go back to Dyfed. Then +they gathered their dogs about them and lived by hunting +as before. +</p> + +<p> +One day they started a wild white boar, and chased +him in vain until he led them up to a vast and lofty +castle, all newly built in a place where they had never +seen a building before. The boar ran into the castle, +the dogs followed him, and Pryderi, against the counsel +of Manawyddan, who knew there was magic afoot, went +in to seek for the dogs. +</p> + +<p> +He found in the centre of the court a marble fountain +beside which stood a golden bowl on a marble slab, and +being struck by the rich workmanship of the bowl, he +laid hold of it to examine it, when he could neither +withdraw his hand nor utter a single sound, but he +remained there, transfixed and dumb, beside the +fountain. +</p> + +<p> +Manawyddan went back to Narberth and told the +story to Rhiannon. <q>An evil companion hast thou +been,</q> said she, <q>and a good companion hast thou lost.</q> +</p> + + +<pb n='375' id='page375'/> + +<p> +Next day she went herself to explore the castle. She +found Pryderi still clinging to the bowl and unable to +speak. She also, then, laid hold of the bowl, when the +same fate befell her, and immediately afterwards came +a peal of thunder, and a heavy mist fell, and when it +cleared off the castle had vanished with all that it contained, +including the two spell-bound wanderers. +</p> + +<p> +Manawyddan then went back to Narberth, where only +Kicva, Pryderi's wife, now remained. And when she saw +none but herself and Manawyddan in the place, <q>she +sorrowed so that she cared not whether she lived or died.</q> +When Manawyddan saw this he said to her, <q>Thou art in +the wrong if through fear of me thou grievest thus. I +declare to thee were I in the dawn of youth I would +keep my faith unto Pryderi, and unto thee also will I +keep it.</q> <q>Heaven reward thee,</q> she said, <q>and that +is what I deemed of thee.</q> And thereupon she took +courage and was glad. +</p> + +<p> +Kicva and Manawyddan then again tried to support +themselves by shoemaking in Lloegyr, but the same +hostility drove them back to Dyfed. This time, however, +Manawyddan took back with him a load of wheat, +and he sowed it, and he prepared three crofts for a +wheat crop. Thus the time passed till the fields were +ripe. And he looked at one of the crofts and said, <q>I +will reap this to-morrow.</q> But on the morrow when +he went out in the grey dawn he found nothing there +but bare straw—every ear had been cut off from the +stalk and carried away. +</p> + +<p> +Next day it was the same with the second croft. But +on the following night he armed himself and sat up to +watch the third croft to see who was plundering him. +At midnight, as he watched, he heard a loud noise, and +behold, a mighty host of mice came pouring into the +croft, and they climbed up each on a stalk and nibbled +<pb n='376' id='page376'/> +off the ears and made away with them. He chased them +in anger, but they fled far faster than he could run, all +save one which was slower in its movements, and this +he barely managed to overtake, and he bound it into +his glove and took it home to Narberth, and told Kicva +what had happened. <q>To-morrow,</q> he said, <q>I will +hang the robber I have caught,</q> but Kicva thought it +beneath his dignity to take vengeance on a mouse. +</p> + +<p> +Next day he went up to the Mound of Narberth and +set up two forks for a gallows on the highest part of +the hill. As he was doing this a poor scholar came +towards him, and he was the first person Manawyddan +had seen in Dyfed, except his own companions, since +the enchantment began. +</p> + +<p> +The scholar asked him what he was about and begged +him to let go the mouse—<q>Ill doth it become a man +of thy rank to touch such a reptile as this.</q> <q>I will +not let it go, by Heaven,</q> said Manawyddan, and by +that he abode, although the scholar offered him a pound +of money to let it go free. <q>I care not,</q> said the +scholar, <q>except that I would not see a man of rank +touching such a reptile,</q> and with that he went his way. +</p> + +<p> +As Manawyddan was placing the cross-beam on the +two forks of his gallows, a priest came towards him +riding on a horse with trappings, and the same conversation +ensued. The priest offered three pounds for the +mouse's life, but Manawyddan refused to take any price +for it. <q>Willingly, lord, do thy good pleasure,</q> said +the priest, and he, too, went his way. +</p> + +<p> +Then Manawyddan put a noose about the mouse's +neck and was about to draw it up when he saw coming +towards him a bishop with a great retinue of sumpter-horses +and attendants. And he stayed his work and +asked the bishop's blessing. <q>Heaven's blessing be +unto thee,</q> said the bishop; <q>what work art thou +<pb n='377' id='page377'/> +upon?</q> <q>Hanging a thief,</q> replied Manawyddan. The +bishop offered seven pounds <q>rather than see a man of +thy rank destroying so vile a reptile.</q> Manawyddan +refused. Four-and-twenty pounds was then offered, +and then as much again, then all the bishop's horses and +baggage—all in vain. <q>Since for this thou wilt not,</q> +said the bishop, <q>do it at whatever price thou wilt.</q> +<q>I will do so,</q> said Manawyddan; <q>I will that Rhiannon +and Pryderi be free.</q> <q>That thou shalt have,</q> said +the (pretended) bishop. Then Manawyddan demands +that the enchantment and illusion be taken off for ever +from the seven Cantrevs of Dyfed, and finally insists +that the bishop shall tell him who the mouse is and why +the enchantment was laid on the country. <q>I am Llwyd +son of Kilcoed,</q> replies the enchanter, <q>and the mouse +is my wife; but that she is pregnant thou hadst never +overtaken her.</q> He goes on with an explanation which +takes us back to the first <hi rend='italic'>Mabinogi</hi> of the Wedding of +Rhiannon. The charm was cast on the land to avenge +the ill that was done Llwyd's friend, Gwawl son of +Clud, with whom Pryderi's father and his knights had +played <q>Badger in the Bag</q> at the court of Hevydd +Hēn. The mice were the lords and ladies of Llwyd's +court. +</p> + +<p> +The enchanter is then made to promise that no +further vengeance shall be taken on Pryderi, Rhiannon, +or Manawyddan, and the two spell-bound captives +having been restored, the mouse is released. <q>Then +Llwyd struck her with a magic wand, and she was +changed into a young woman, the fairest ever seen.</q> +And on looking round Manawyddan saw all the land +tilled and peopled as in its best state, and full of herds +and dwellings. <q>What bondage,</q> he asks, <q>has there +been upon Pryderi and Rhiannon?</q> <q>Pryderi has had +the knockers of the gate of my palace about his neck, +<pb n='378' id='page378'/> +and Rhiannon has had the collars of the asses after they +have been carrying hay about her neck.</q> And such +had been their bondage. +</p> + +<p> +<hi rend='bold'>The Tale of Māth Son of Māthonwy</hi> +</p> + +<p> +The previous tale was one of magic and illusion in +which the mythological element is but faint. In that +which we have now to consider we are, however, in a +distinctly mythological region. The central motive of +the tale shows us the Powers of Light contending with +those of the Under-world for the prized possessions of +the latter, in this case a herd of magic swine. We are +introduced in the beginning of the story to the deity, +Māth, of whom the bard tells us that he was unable to +exist unless his feet lay in the lap of a maiden, except +when the land was disturbed by war.<note place='foot'><p> +This is a distorted reminiscence of the practice which seems to +have obtained in the courts of Welsh princes, that a high officer +should hold the king's feet in his lap while he sat at meat. +</p></note> Māth is represented +as lord of Gwynedd, while Pryderi rules over +the one-and-twenty cantrevs of the south. With Māth +were his nephews Gwydion and Gilvaethwy sons of +Dōn, who went the circuit of the land in his stead, +while Māth lay with his feet in the lap of the fairest +maiden of the land and time, Goewin daughter of Pebin +of Dōl Pebin in Arvon. +</p> + +<p> +<hi rend='bold'>Gwydion and the Swine of Pryderi</hi> +</p> + +<p> +Gilvaethwy fell sick of love for Goewin, and confided +the secret to his brother Gwydion, who undertook to +help him to his desire. So he went to Māth one day, +and asked his leave to go to Pryderi and beg from him +the gift, for Māth, of a herd of swine which had been +bestowed on him by Arawn King of Annwn. <q>They +are beasts,</q> he said, <q>such as never were known in +<pb n='379' id='page379'/> +this island before ... their flesh is better than the +flesh of oxen.</q> Māth bade him go, and he and +Gilvaethwy started with ten companions for Dyfed. +They came to Pryderi's palace in the guise of bards, +and Gwydion, after being entertained at a feast, was +asked to tell a tale to the court. After delighting +every one with his discourse he begged for a gift of the +swine. But Pryderi was under a compact with his +people neither to sell nor give them until they had +produced double their number in the land. <q>Thou +mayest exchange them, though,</q> said Gwydion, and +thereupon he made by magic arts an illusion of twelve +horses magnificently caparisoned, and twelve hounds, +and gave them to Pryderi and made off with the swine +as fast as possible, <q>for,</q> said he to his companions, +<q>the illusion will not last but from one hour to the +same to-morrow.</q> +</p> + +<p> +The intended result came to pass—Pryderi invaded +the land to recover his swine, Māth went to meet him +in arms, and Gilvaethwy seized his opportunity and +made Goewin his wife, although she was unwilling. +</p> + +<p> +<hi rend='bold'>Death of Pryderi</hi> +</p> + +<p> +The war was decided by a single combat between +Gwydion and Pryderi. <q>And by force of strength +and fierceness, and by the magic and charms of +Gwydion, Pryderi was slain. And at Maen Tyriawc, +above Melenryd, was he buried, and there is his +grave.</q> +</p> + +<p> +<hi rend='bold'>The Penance of Gwydion and Gilvaethwy</hi> +</p> + +<p> +When Māth came back he found what Gilvaethwy +had done, and he took Goewin to be his queen, but +Gwydion and Gilvaethwy went into outlawry, and +dwelt on the borders of the land. At last they came +<pb n='380' id='page380'/> +and submitted themselves for punishment to Māth. +<q>Ye cannot compensate me my shame, setting aside +the death of Pryderi,</q> he said, <q>but since ye come +hither to be at my will, I shall begin your punishment +forthwith.</q> So he turned them both into deer, and +bade them come hither again in a twelvemonth. +</p> + +<p> +They came at the appointed time, bringing with them +a young fawn. And the fawn was brought into human +shape and baptized, and Gwydion and Gilvaethwy were +changed into two wild swine. At the next year's end +they came back with a young one who was treated as +the fawn before him, and the brothers were made into +wolves. Another year passed; they came back again +with a young wolf as before, and this time their penance +was deemed complete, and their human nature was +restored to them, and Māth gave orders to have them +washed and anointed, and nobly clad as was befitting. +</p> + +<p> +<hi rend='bold'>The Children of Arianrod: Dylan</hi> +</p> + +<p> +The question then arose of appointing another +virgin foot-holder, and Gwydion suggests his sister, +Arianrod. She attends for the purpose, and Māth +asks her if she is a virgin. <q>I know not, lord, other +than that I am,</q> she says. But she failed in a magical +test imposed by Māth, and gave birth to two sons. +One of these was named Dylan, <q>Son of the Wave,</q> +evidently a Cymric sea-deity. So soon as he was +baptized <q>he plunged into the sea and swam as well +as the best fish that was therein.... Beneath him +no wave ever broke.</q> A wild sea-poetry hangs about +his name in Welsh legend. On his death, which took +place, it is said, at the hand of his uncle Govannon, all +the waves of Britain and Ireland wept for him. The +roar of the incoming tide at the mouth of the river +Conway is still called the <q>death-groan of Dylan.</q> +</p> + + +<pb n='381' id='page381'/> + +<p> +<hi rend='bold'>Llew Llaw Gyffes</hi> +</p> + +<p> +The other infant was seized by Gwydion and brought +up under his protection. Like other solar heroes, he +grew very rapidly; when he was four he was as big as +if he were eight, and the comeliest youth that ever was +seen. One day Gwydion took him to visit his mother +Arianrod. She hated the children who had exposed her +false pretensions, and upbraided Gwydion for bringing +the boy into her sight. <q>What is his name?</q> she asked. +<q>Verily,</q> said Gwydion, <q>he has not yet a name.</q> +<q>Then I lay this destiny upon him,</q> said Arianrod, +<q>that he shall never have a name till one is given him +by me.</q> On this Gwydion went forth in wrath, and +remained in his castle of Caer Dathyl that night. +</p> + +<p> +Though the fact does not appear in this tale, it must +be remembered that Gwydion is, in the older mythology, +the father of Arianrod's children. +</p> + +<p> +<hi rend='bold'>How Llew Got his Name</hi> +</p> + +<p> +He was resolved to have a name for his son. Next +day he went to the strand below Caer Arianrod, +bringing the boy with him. Here he sat down by +the beach, and in his character of a master of magic +he made himself look like a shoemaker, and the boy +like an apprentice, and he began to make shoes out of +sedges and seaweed, to which he gave the semblance +of Cordovan leather. Word was brought to Arianrod +of the wonderful shoes that were being made by a +strange cobbler, and she sent her measure for a pair. +Gwydion made them too large. She sent it again, and +he made them too small. Then she came herself to +be fitted. While this was going on, a wren came and +lit on the boat's mast, and the boy, taking up a bow, +shot an arrow that transfixed the leg between the sinew +<pb n='382' id='page382'/> +and the bone. Arianrod admired the brilliant shot. +<q>Verily,</q> she said, <q>with a steady hand (<hi rend='italic'>llaw gyffes</hi>) +did the lion (<hi rend='italic'>llew</hi>) hit it.</q> <q>No thanks to thee,</q> cried +Gwydion, <q>now he has got a name. Llew Llaw +Gyffes shall he be called henceforward.</q> +</p> + +<p> +We have seen that the name really means the same +thing as the Gaelic Lugh Lamfada, Lugh (Light) of the +Long Arm; so that we have here an instance of a legend +growing up round a misunderstood name inherited from +a half-forgotten mythology. +</p> + +<p> +<hi rend='bold'>How Llew Took Arms</hi> +</p> + +<p> +The shoes went back immediately to sedges and seaweed +again, and Arianrod, angry at being tricked, laid +a new curse on the boy. <q>He shall never bear arms +till I invest him with them.</q> But Gwydion, going to +Caer Arianrod with the boy in the semblance of two +bards, makes by magic art the illusion of a foray of +armed men round the castle. Arianrod gives them +weapons to help in the defence, and thus again finds +herself tricked by the superior craft of Gwydion. +</p> + +<p> +<hi rend='bold'>The Flower-Wife of Llew</hi> +</p> + +<p> +Next she said, <q>He shall never have a wife of the +race that now inhabits this earth.</q> This raised a difficulty +beyond the powers of even Gwydion, and he went to +Māth, the supreme master of magic. <q>Well,</q> said +Māth, <q>we will seek, I and thou, to form a wife for +him out of flowers.</q> <q>So they took the blossoms of +the oak, and the blossoms of the broom, and the +blossoms of the meadow-sweet, and produced from +them a maiden, the fairest and most graceful that man +ever saw. And they baptized her, and gave her the +name of Blodeuwedd, or Flower-face.</q> They wedded +her to Llew, and gave them the cantrev of Dinodig to +<pb n='383' id='page383'/> +reign over, and there Llew and his bride dwelt for a +season, happy, and beloved by all. +</p> + +<p> +<hi rend='bold'>Betrayal of Llew</hi> +</p> + +<p> +But Blodeuwedd was not worthy of her beautiful +name and origin. One day when Llew was away on a +visit with Māth, a lord named Gronw Pebyr came +a-hunting by the palace of Llew, and Blodeuwedd +loved him from the moment she looked upon him. +That night they slept together, and the next, and the +next, and then they planned how to be rid of Llew for +ever. But Llew, like the Gothic solar hero Siegfried, +is invulnerable except under special circumstances, and +Blodeuwedd has to learn from him how he may be +slain. This she does under pretence of care for his +welfare. The problem is a hard one. Llew can only +be killed by a spear which has been a year in making, +and has only been worked on during the Sacrifice of +the Host on Sundays. Furthermore, he cannot be +slain within a house or without, on horseback or on +foot. The only way, in fact, is that he should stand +with one foot on a dead buck and the other in a +cauldron, which is to be used for a bath and thatched +with a roof—if he is wounded while in this position +with a spear made as directed the wound may be fatal, +not otherwise. After a year, during which Gronw +wrought at the spear, Blodeuwedd begged Llew to +show her more fully what she must guard against, and +he took up the required position to please her. Gronw, +lurking in a wood hard by, hurled the deadly spear, +and the head, which was poisoned, sank into Llew's +body, but the shaft broke off. Then Llew changed +into an eagle, and with a loud scream he soared up into +the air and was no more seen, and Gronw took his +castle and lands and added them to his own. +</p> + + +<pb n='384' id='page384'/> + +<p> +These tidings at last reached Gwydion and Māth, +and Gwydion set out to find Llew. He came to the +house of a vassal of his, from whom he learned that a +sow that he had disappeared every day and could not +be traced, but it came home duly each night. Gwydion +followed the sow, and it went far away to the brook +since called Nant y Llew, where it stopped under a tree +and began feeding. Gwydion looked to see what it +ate, and found that it fed on putrid flesh that dropped +from an eagle sitting aloft on the tree, and it seemed +to him that the eagle was Llew. Gwydion sang to it, +and brought it gradually down the tree till it came to +his knee, when he struck it with his magic wand and +restored it to the shape of Llew, but worn to skin and +bone—<q>no one ever saw a more piteous sight.</q> +</p> + +<p> +<hi rend='bold'>The Healing of Llew</hi> +</p> + +<p> +When Llew was healed, he and Gwydion took vengeance +on their foes. Blodeuwedd was changed into +an owl and bidden to shun the light of day, and Gronw +was slain by a cast of the spear of Llew that passed +through a slab of stone to reach him, and the slab with +the hole through it made by the spear of Llew remains +by the bank of the river Cynvael in Ardudwy to this +day. And Llew took possession, for the second time, +of his lands, and ruled them prosperously all his days. +</p> + +<p> +The four preceding tales are called the Four +Branches of the Mabinogi, and of the collection called +the <q>Mabinogion</q> they form the most ancient and +important part. +</p> + +<p> +<hi rend='bold'>The Dream of Maxen Wledig</hi> +</p> + +<p> +Following the order of the tales in the <q>Mabinogion,</q> +as presented in Mr. Nutt's edition, we come +next to one which is a pure work of invention, with no +<pb n='385' id='page385'/> +mythical or legendary element at all. It recounts how +Maxen Wledig, Emperor of Rome, had a vivid dream, +in which he was led into a strange country, where he +saw a king in an ivory chair carving chessmen with a +steel file from a rod of gold. By him, on a golden +throne, was the fairest of maidens he had ever beheld. +Waking, he found himself in love with the dream-maiden, +and sent messengers far and wide to discover, +if they could, the country and people that had appeared +to him. They were found in Britain. Thither went +Maxen, and wooed and wedded the maiden. In his +absence a usurper laid hold of his empire in Rome, but +with the aid of his British friends he reconquered his +dominions, and many of them settled there with him, +while others went home to Britain. The latter took +with them foreign wives, but, it is said, cut out their +tongues, lest they should corrupt the speech of the +Britons. Thus early and thus powerful was the devotion +to their tongue of the Cymry, of whom the mythical +bard Taliesin prophesied: +</p> + +<lg> +<l><q rend='post: none'>Their God they will praise,</q></l> +<l>Their speech they will keep,</l> +<l>Their land they will lose,</l> +<l rend='margin-left: 2'><q rend='pre: none'>Except wild Walia.</q></l> +</lg> + +<p> +<hi rend='bold'>The Story of Lludd and Llevelys</hi> +</p> + +<p> +This tale is associated with the former one in the +section entitled Romantic British History. It tells how +Lludd son of Beli, and his brother Llevelys, ruled +respectively over Britain and France, and how Lludd +sought his brother's aid to stay the three plagues that +were harassing the land. These three plagues were, +first, the presence of a demoniac race called the +Coranians; secondly, a fearful scream that was heard +in every home in Britain on every May-eve, and +<pb n='386' id='page386'/> +scared the people out of their senses; thirdly, the +unaccountable disappearance of all provisions in the +king's court every night, so that nothing that was +not consumed by the household could be found the +next morning. Lludd and Llevelys talked over these +matters through a brazen tube, for the Coranians could +hear everything that was said if once the winds got +hold of it—a property also attributed to Māth, son of +Māthonwy. Llevelys destroyed the Coranians by giving +to Lludd a quantity of poisonous insects which were +to be bruised up and scattered over the people at an +assembly. These insects would slay the Coranians, +but the people of Britain would be immune to them. +The scream Llevelys explained as proceeding from +two dragons, which fought each other once a year. +They were to be slain by being intoxicated with mead, +which was to be placed in a pit dug in the very centre +of Britain, which was found on measurement to be at +Oxford. The provisions, said Llevelys, were taken +away by a giant wizard, for whom Lludd watched as +directed, and overcame him in combat, and made him +his faithful vassal thenceforward. Thus Lludd and +Llevelys freed the island from its three plagues. +</p> + +<p> +<hi rend='bold'>Tales of Arthur</hi> +</p> + +<p> +We next come to five Arthurian tales, one of which, +the tale of Kilhwch and Olwen, is the only native +Arthurian legend which has come down to us in +Welsh literature. The rest, as we have seen, are more +or less reflections from the Arthurian literature as +developed by foreign hands on the Continent. +</p> + +<p> +<hi rend='bold'>Kilhwch and Olwen</hi> +</p> + +<p> +Kilhwch was son to Kilydd and his wife Goleuddydd, +and is said to have been cousin to Arthur. His mother +<pb n='387' id='page387'/> +having died, Kilydd took another wife, and she, jealous +of her stepson, laid on him a quest which promised to +be long and dangerous. <q>I declare,</q> she said, <q>that it is +thy destiny</q>—the Gael would have said <foreign lang='ga' rend='italic'>geis</foreign>—<q>not to +be suited with a wife till thou obtain Olwen daughter of +Yspaddaden Penkawr.</q><note place='foot'><p> +<q>Hawthorn, King of the Giants.</q> +</p></note> And Kilhwch reddened at the +name, and <q>love of the maiden diffused itself through +all his frame.</q> By his father's advice he set out to +Arthur's Court to learn how and where he might find +and woo her. +</p> + +<p> +A brilliant passage then describes the youth in the +flower of his beauty, on a noble steed caparisoned with +gold, and accompanied by two brindled white-breasted +greyhounds with collars of rubies, setting forth on his +journey to King Arthur. <q>And the blade of grass bent +not beneath him, so light was his courser's tread.</q> +</p> + +<p> +<hi rend='bold'>Kilhwch at Arthur's Court</hi> +</p> + +<p> +After some difficulties with the Porter and with +Arthur's seneschal, Kai, who did not wish to admit +the lad while the company were sitting at meat, Kilhwch +was brought into the presence of the King, and declared +his name and his desire. <q>I seek this boon,</q> he said, +<q>from thee and likewise at the hands of thy warriors,</q> +and he then enumerates an immense list full of mythological +personages and details—Bedwyr, Gwyn ap Nudd, +Kai, Manawyddan,<note place='foot'><p> +The gods of the family of Dōn are thus conceived as servitors to +Arthur, who in this story is evidently the god Artaius. +</p></note> Geraint, and many others, including +<q>Morvran son of Tegid, whom no one struck at in the +battle of Camlan by reason of his ugliness; all thought +he was a devil,</q> and <q>Sandde Bryd Angel, whom no one +touched with a spear in the battle of Camlan because of +his beauty; all thought he was a ministering angel.</q> +<pb n='388' id='page388'/> +The list extends to many scores of names and includes +many women, as, for instance, <q>Creiddylad +the daughter of Lludd of the Silver Hand—she was +the most splendid maiden in the three Islands of the +Mighty, and for her Gwythyr the son of Greidawl and +Gwyn the son of Nudd fight every first of May till +doom,</q> and the two Iseults and Arthur's Queen, +Gwenhwyvar. <q>All these did Kilydd's son Kilhwch +adjure to obtain his boon.</q> +</p> + +<p> +Arthur, however, had never heard of Olwen nor of +her kindred. He promised to seek for her, but at the +end of a year no tidings of her could be found, and +Kilhwch declared that he would depart and leave Arthur +shamed. Kai and Bedwyr, with the guide Kynddelig, +are at last bidden to go forth on the quest. +</p> + +<p> +<hi rend='bold'>Servitors of Arthur</hi> +</p> + +<p> +These personages are very different from those who +are called by the same names in Malory or Tennyson. +Kai, it is said, could go nine days under water. He +could render himself at will as tall as a forest tree. So +hot was his physical constitution that nothing he bore +in his hand could get wetted in the heaviest rain. +<q>Very subtle was Kai.</q> As for Bedwyr—the later Sir +Bedivere—we are told that none equalled him in swiftness, +and that, though one-armed, he was a match for any +three warriors on the field of battle; his lance made a +wound equal to those of nine. Besides these three there +went also on the quest Gwrhyr, who knew all tongues, +and Gwalchmai son of Arthur's sister Gwyar, and Menw, +who could make the party invisible by magic spells. +</p> + +<p> +<hi rend='bold'>Custennin</hi> +</p> + +<p> +The party journeyed till at last they came to a great +castle before which was a flock of sheep kept by a +<pb n='389' id='page389'/> +shepherd who had by him a mastiff big as a horse. +The breath of this shepherd, we are told, could burn +up a tree. <q>He let no occasion pass without doing +some hurt or harm.</q> However, he received the party +well, told them that he was Custennin, brother of +Yspaddaden whose castle stood before them, and +brought them home to his wife. The wife turned out +to be a sister of Kilhwch's mother Goleuddydd, and she +was rejoiced at seeing her nephew, but sorrowful at the +thought that he had come in search of Olwen, <q>for +none ever returned from that quest alive.</q> Custennin +and his family, it appears, have suffered much at the +hands of Yspaddaden—all their sons but one being +slain, because Yspaddaden envied his brother his share +of their patrimony. So they associated themselves +with the heroes in their quest. +</p> + +<p> +<hi rend='bold'>Olwen of the White Track</hi> +</p> + +<p> +Next day Olwen came down to the herdsman's house +as usual, for she was wont to wash her hair there every +Saturday, and each time she did so she left all her +rings in the vessel and never sent for them again. She +is described in one of those pictorial passages in which +the Celtic passion for beauty has found such exquisite +utterance. +</p> + +<p> +<q>The maiden was clothed in a robe of flame-coloured +silk, and about her neck was a collar of ruddy gold on +which were precious emeralds and rubies. More yellow +was her head than the flower of the broom, and her +skin was whiter than the foam of the wave, and fairer +were her hands and her fingers than the blossoms of +the wood-anemone amidst the spray of the meadow +fountain. The eye of the trained hawk, the glance of +the three-mewed falcon, was not brighter than hers. +<pb n='390' id='page390'/> +Her bosom was more snowy than the breast of the +white swan, her cheek was redder than the reddest +roses. Whoso beheld her was filled with her love. +Four white trefoils sprang up wherever she trod. And +therefore was she called Olwen.</q><note place='foot'><p> +<q>She of the White Track.</q> Compare the description of Etain, +pp. <ref target='page158'>157</ref>, <ref target='page158'>158</ref>. +</p></note> +</p> + +<p> +Kilhwch and she conversed together and loved each +other, and she bade him go and ask her of her father +and deny him nothing that he might demand. She had +pledged her faith not to wed without his will, for his +life would only last till the time of her espousals. +</p> + +<p> +<hi rend='bold'>Yspaddaden</hi> +</p> + +<p> +Next day the party went to the castle and saw +Yspaddaden. He put them off with various excuses, and +as they left flung after them a poisoned dart. Bedwyr +caught it and flung it back, wounding him in the knee, +and Yspaddaden cursed him in language of extraordinary +vigour; the words seem to crackle and spit like +flame. Thrice over this happened, and at last Yspaddaden +declared what must be done to win Olwen. +</p> + +<p> +<hi rend='bold'>The Tasks of Kilhwch</hi> +</p> + +<p> +A long series of tasks follows. A vast hill is to be +ploughed, sown, and reaped in one day; only Amathaon +son of Dōn can do it, and he will not. Govannon, the +smith, is to rid the ploughshare at each headland, and +he will not do it. The two dun oxen of Gwlwlyd are +to draw the plough, and he will not lend them. Honey +nine times sweeter than that of the bee must be got to +make bragget for the wedding feast. A magic cauldron, +a magic basket out of which comes any meat that a man +desires, a magic horn, the sword of Gwrnach the Giant—all +<pb n='391' id='page391'/> +these must be won; and many other secret and +difficult things, some forty in all, before Kilhwch can +call Olwen his own. The most difficult quest is that of +obtaining the comb and scissors that are between the +two ears of Twrch Trwyth, a king transformed into a +monstrous boar. To hunt the boar a number of other +quests must be accomplished—the whelp of Greid son +of Eri is to be won, and a certain leash to hold him, +and a certain collar for the leash, and a chain for the +collar, and Mabon son of Modron for the huntsman +and the horse of Gweddw to carry Mabon, and Gwyn +son of Nudd to help, <q>whom God placed over the +brood of devils in Annwn ... he will never be spared +them,</q> and so forth to an extent which makes the famous +<hi rend='italic'>eric</hi> of the sons of Turenn seem trifling by comparison. +<q>Difficulties shalt thou meet with, and nights without +sleep, in seeking this [bride price], and if thou obtain it +not, neither shalt thou have my daughter.</q> Kilhwch +has one answer for every demand: <q>It will be easy for +me to accomplish this, although thou mayest think that +it will not be easy. And I shall gain thy daughter and +thou shalt lose thy life.</q> +</p> + +<p> +So they depart on their way to fulfil the tasks, and +on their way home they fall in with Gwrnach the Giant, +whose sword Kai, pretending to be a sword-polisher, +obtains by a stratagem. On reaching Arthur's Court +again, and telling the King what they have to do, he +promises his aid. First of the marvels they accomplished +was the discovery and liberation of Mabon son +of Modron, <q>who was taken from his mother when +three nights old, and it is not known where he is now, +nor whether he is living or dead.</q> Gwrhyr inquires of +him from the Ousel of Cilgwri, who is so old that a +smith's anvil on which he was wont to peck has been +worn to the size of a nut, yet he has never heard of +<pb n='392' id='page392'/> +Mabon. But he takes them to a beast older still, the +Stag of Redynvre, and so on to the Owl of Cwm Cawlwyd, +and the Eagle of Gwern Abwy, and the Salmon of Llyn +Llyw, the oldest of living things, and at last they find +Mabon imprisoned in the stone dungeon of Gloucester, +and with Arthur's help they release him, and so the +second task is fulfilled. In one way or another, by +stratagem, or valour, or magic art, every achievement +is accomplished, including the last and most perilous +one, that of obtaining <q>the blood of the black witch +Orddu, daughter of the white witch Orwen, of Penn +Nart Govid on the confines of Hell.</q> The combat +here is very like that of Finn in the cave of Keshcorran, +but Arthur at last cleaves the hag in twain, and Kaw of +North Britain takes her blood. +</p> + +<p> +So then they set forth for the castle of Yspaddaden +again, and he acknowledges defeat. Goreu son of +Custennin cuts off his head, and that night Olwen +became the happy bride of Kilhwch, and the hosts of +Arthur dispersed, every man to his own land. +</p> + +<p> +<hi rend='bold'>The Dream of Rhonabwy</hi> +</p> + +<p> +Rhonabwy was a man-at-arms under Madawc son of +Maredudd, whose brother Iorwerth rose in rebellion +against him; and Rhonabwy went with the troops of +Madawc to put him down. Going with a few companions +into a mean hut to rest for the night, he lies +down to sleep on a yellow calf-skin by the fire, while +his friends lie on filthy couches of straw and twigs. On +the calf-skin he has a wonderful dream. He sees before +him the court and camp of Arthur—here the <hi rend='italic'>quasi</hi>-historical +king, neither the legendary deity of the former +tale nor the Arthur of the French chivalrous romances—as +he moves towards Mount Badon for his great +battle with the heathen. A character named Iddawc is +<pb n='393' id='page393'/> +his guide to the King, who smiles at Rhonabwy and +his friends, and asks: <q>Where, Iddawc, didst thou find +these little men?</q> <q>I found them, lord, up yonder +on the road.</q> <q>It pitieth me,</q> said Arthur, <q>that +men of such stature as these should have the island in +their keeping, after the men that guarded it of yore.</q> +Rhonabwy has his attention directed to a stone in the +King's ring. <q>It is one of the properties of that stone +to enable thee to remember that which thou seest here +to-night, and hadst thou not seen the stone, thou +wouldst never have been able to remember aught +thereof.</q> +</p> + +<p> +The different heroes and companions that compose +Arthur's army are minutely described, with all the +brilliant colour and delicate detail so beloved by the +Celtic fabulist. The chief incident narrated is a game +of chess that takes place between Arthur and the knight +Owain son of Urien. While the game goes on, first +the knights of Arthur harry and disturb the Ravens of +Owain, but Arthur, when Owain complains, only says: +<q>Play thy game.</q> Afterwards the Ravens have the +better of it, and it is Owain's turn to bid Arthur attend +to his game. Then Arthur took the golden chessmen +and crushed them to dust in his hand, and besought +Owain to quiet his Ravens, which was done, and peace +reigned again. Rhonabwy, it is said, slept three days +and nights on the calf-skin before awaking from his +wondrous dream. An epilogue declares that no bard +is expected to know this tale by heart and without a +book, <q>because of the various colours that were upon +the horses, and the many wondrous colours of the arms +and of the panoply, and of the precious scarfs, and of +the virtue-bearing stones.</q> The <q>Dream of Rhonabwy</q> +is rather a gorgeous vision of the past than a +story in the ordinary sense of the word. +</p> + + +<pb n='394' id='page394'/> + +<p> +<hi rend='bold'>The Lady of the Fountain</hi> +</p> + +<p> +We have here a Welsh reproduction of the <hi rend='italic'>Conte</hi> +entitled <q>Le Chevalier au lion</q> of Chrestien de +Troyes. The principal personage in the tale is Owain +son of Urien, who appears in a character as foreign to +the spirit of Celtic legend as it was familiar on the +Continent, that of knight-errant. +</p> + +<p> +<hi rend='bold'>The Adventure of Kymon</hi> +</p> + +<p> +We are told in the introduction that Kymon, a +knight of Arthur's Court, had a strange and unfortunate +adventure. Riding forth in search of some +deed of chivalry to do, he came to a splendid castle, +where he was hospitably received by four-and-twenty +damsels, of whom <q>the least lovely was more lovely +than Gwenhwyvar, the wife of Arthur, when she has +appeared loveliest at the Offering on the Day of the +Nativity, or at the feast of Easter.</q> With them was +a noble lord, who, after Kymon had eaten, asked of +his business. Kymon explained that he was seeking +for his match in combat. The lord of the castle smiled, +and bade him proceed as follows: He should take the +road up the valley and through a forest till he came to +a glade with a mound in the midst of it. On the +mound he would see a black man of huge stature with +one foot and one eye, bearing a mighty iron club. +He was wood-ward of that forest, and would have +thousands of wild animals, stags, serpents, and what +not, feeding around him. He would show Kymon +what he was in quest of. +</p> + +<p> +Kymon followed the instructions, and the black man +directed him to where he should find a fountain under +a great tree; by the side of it would be a silver bowl +on a slab of marble. Kymon was to take the bowl and +<pb n='395' id='page395'/> +throw a bowlful of water on the slab, when a terrific +storm of hail and thunder would follow—then there +would break forth an enchanting music of singing birds—then +would appear a knight in black armour riding +on a coal-black horse, with a black pennon upon his +lance. <q>And if thou dost not find trouble in that +adventure, thou needst not seek it during the rest of +thy life.</q> +</p> + +<p> +<hi rend='bold'>The Character of Welsh Romance</hi> +</p> + +<p> +Here let us pause for a moment to point out how +clearly we are in the region of mediæval romance, and +how far from that of Celtic mythology. Perhaps the +Celtic <q>Land of Youth</q> may have remotely suggested +those regions of beauty and mystery into which the +Arthurian knight rides in quest of adventure. But +the scenery, the motives, the incidents, are altogether +different. And how beautiful they are—how steeped +in the magic light of romance! The colours live and +glow, the forest murmurs in our ears, the breath of +that springtime of our modern world is about us, as +we follow the lonely rider down the grassy track into +an unknown world of peril and delight. While in +some respects the Continental tales are greater than the +Welsh, more thoughtful, more profound, they do not +approach them in the exquisite artistry with which the +exterior aspect of things is rendered, the atmosphere +of enchantment maintained, and the reader led, with +ever-quickening interest, from point to point in the +development of the tale. Nor are these Welsh tales +a whit behind in the noble and chivalrous spirit +which breathes through them. A finer school of +character and of manners could hardly be found in +literature. How strange that for many centuries this +treasure beyond all price should have lain unnoticed in +<pb n='396' id='page396'/> +our midst! And how deep must be our gratitude +to the nameless bards whose thought created it, and to +the nobly inspired hand which first made it a possession +for all the English-speaking world! +</p> + +<p> +<hi rend='bold'>Defeat of Kymon</hi> +</p> + +<p> +But to resume our story. Kymon did as he was +bidden, the Black Knight appeared, silently they set +lance in rest and charged. Kymon was flung to earth, +while his enemy, not bestowing one glance upon him, +passed the shaft of his lance through the rein of Kymon's +horse and rode off with it in the direction whence he +had come. Kymon went back afoot to the castle, where +none asked him how he had sped, but they gave him a +new horse, <q>a dark bay palfrey with nostrils as red as +scarlet,</q> on which he rode home to Caerleon. +</p> + +<p> +<hi rend='bold'>Owain and the Black Knight</hi> +</p> + +<p> +Owain was, of course, fired by the tale of Kymon, and +next morning at the dawn of day he rode forth to seek +for the same adventure. All passed as it had done in +Kymon's case, but Owain wounded the Black Knight so +sorely that he turned his horse and fled, Owain pursuing +him hotly. They came to a <q>vast and resplendent +castle.</q> Across the drawbridge they rode, the outer +portcullis of which fell as the Black Knight passed it. +But so close at his heels was Owain that the portcullis +fell behind him, cutting his horse in two behind the +saddle, and he himself remained imprisoned between +the outer gate of the drawbridge and the inner. While +he was in this predicament a maiden came to him and +gave him a ring. When he wore it with the stone +reversed and clenched in his hand he would become +invisible, and when the servants of the lord of the castle +came for him he was to elude them and follow her. +</p> + + +<pb n='397' id='page397'/> + +<p> +This she did knowing apparently who he was, <q>for as +a friend thou art the most sincere, and as a lover the +most devoted.</q> +</p> + +<p> +Owain did as he was bidden, and the maiden concealed +him. In that night a great lamentation was heard in +the castle—its lord had died of the wound which Owain +had given him. Soon afterwards Owain got sight of the +mistress of the castle, and love of her took entire +possession of him. Luned, the maiden who had rescued +him, wooed her for him, and he became her husband, +and lord of the Castle of the Fountain and all the +dominions of the Black Knight. And he then defended +the fountain with lance and sword as his forerunner +had done, and made his defeated antagonists ransom +themselves for great sums, which he bestowed among +his barons and knights. Thus he abode for three +years. +</p> + +<p> +<hi rend='bold'>The Search for Owain</hi> +</p> + +<p> +After this time Arthur, with his nephew Gwalchmai +and with Kymon for guide, rode forth at the head of a +host to search for tidings of Owain. They came to the +fountain, and here they met Owain, neither knowing the +other as their helms were down. And first Kai was +overthrown, and then Gwalchmai and Owain fought, +and after a while Gwalchmai was unhelmed. Owain +said, <q>My lord Gwalchmai, I did not know thee; take +my sword and my arms.</q> Said Gwalchmai, <q>Thou, +Owain, art the victor; take thou my sword.</q> Arthur +ended the contention in courtesy by taking the swords +of both, and then they all rode to the Castle of the +Fountain, where Owain entertained them with great joy. +And he went back with Arthur to Caerleon, promising +to his countess that he would remain there but three +months and then return. +</p> + + +<pb n='398' id='page398'/> + +<p> +<hi rend='bold'>Owain Forgets his Lady</hi> +</p> + +<p> +But at the Court of Arthur he forgot his love and his +duty, and remained there three years. At the end of that +time a noble lady came riding upon a horse caparisoned +with gold, and she sought out Owain and took the ring +from his hand. <q>Thus,</q> she said, <q>shall be treated the +deceiver, the traitor, the faithless, the disgraced, and the +beardless.</q> Then she turned her horse's head and +departed. And Owain, overwhelmed with shame and +remorse, fled from the sight of men and lived in a +desolate country with wild beasts till his body wasted +and his hair grew long and his clothing rotted away. +</p> + +<p> +<hi rend='bold'>Owain and the Lion</hi> +</p> + +<p> +In this guise, when near to death from exposure and +want, he was taken in by a certain widowed countess +and her maidens, and restored to strength by magic +balsams; and although they besought him to remain +with them, he rode forth again, seeking for lonely and +desert lands. Here he found a lion in battle with a +great serpent. Owain slew the serpent, and the lion +followed him and played about him as if it had been a +greyhound that he had reared. And it fed him by +catching deer, part of which Owain cooked for himself, +giving the rest to his lion to devour; and the beast +kept watch over him by night. +</p> + +<p> +<hi rend='bold'>Release of Luned</hi> +</p> + +<p> +Owain next finds an imprisoned damsel, whose sighs +he hears, though he cannot see her nor she him. Being +questioned, she told him that her name was Luned—she +was the handmaid of a countess whose husband had +left her, <q>and he was the friend I loved best in the +world.</q> Two of the pages of the countess had traduced +<pb n='399' id='page399'/> +him, and because she defended him she was condemned +to be burned if before a year was out he (namely, Owain +son of Urien) had not appeared to deliver her. And +the year would end to-morrow. On the next day Owain +met the two youths leading Luned to execution and did +battle with them. With the help of the lion he overcame +them, rescued Luned, and returned to the Castle +of the Fountain, where he was reconciled with his love. +And he took her with him to Arthur's Court, and she +was his wife there as long as she lived. Lastly comes +an adventure in which, still aided by the lion, he vanquishes +a black giant and releases four-and-twenty noble +ladies, and the giant vows to give up his evil ways and +keep a hospice for wayfarers as long as he should live. +</p> + +<p> +<q>And thenceforth Owain dwelt at Arthur's Court, +greatly beloved, as the head of his household, until he +went away with his followers; and these were the army +of three hundred ravens which Kenverchyn<note place='foot'><p> +There is no other mention of this Kenverchyn or of how Owain +got his raven-army, also referred to in <q>The Dream of Rhonabwy.</q> +We have here evidently a piece of antique mythology embedded in +a more modern fabric. +</p></note> had left +him. And wherever Owain went with these he was victorious. +And this is the tale of the Lady of the Fountain.</q> +</p> + +<p> +<hi rend='bold'>The Tale of Enid and Geraint</hi> +</p> + +<p> +In this tale, which appears to be based on the +<q>Erec</q> of Chrestien de Troyes, the main interest is +neither mythological nor adventurous, but sentimental. +How Geraint found and wooed his love as the daughter +of a great lord fallen on evil days; how he jousted for +her with Edeyrn, son of Nudd—a Cymric deity transformed +into the <q>Knight of the Sparrowhawk</q>; how, +lapped in love of her, he grew careless of his fame +and his duty; how he misunderstood the words she +<pb n='400' id='page400'/> +murmured over him as she deemed him sleeping, and +doubted her faith; how despitefully he treated her; +and in how many a bitter test she proved her love +and loyalty—all these things have been made so +familiar to English readers in Tennyson's <q>Enid</q> +that they need not detain us here. Tennyson, in +this instance, has followed his original very closely. +</p> + +<p> +Legends of the Grail: The Tale of Peredur +</p> + +<p> +The Tale of Peredur is one of great interest and +significance in connexion with the origin of the Grail +legend. Peredur corresponds to the Perceval of +Chrestien de Troyes, to whom we owe the earliest +extant poem on the Grail; but that writer left his +Grail story unfinished, and we never learn from him +what exactly the Grail was or what gave it its importance. +When we turn for light to <q>Peredur,</q> +which undoubtedly represents a more ancient form of +the legend, we find ourselves baffled. For <q>Peredur</q> +may be described as the Grail story without the Grail.<note place='foot'><p> +Like the Breton Tale of <q>Peronnik the Fool,</q> translated in +<q>Le Foyer Bréton,</q> by Emile Souvestre. The syllable <hi rend='italic'>Per</hi> which +occurs in all forms of the hero's name means in Welsh and Cornish +a bowl or vessel (Irish <foreign lang='ga' rend='italic'>coire</foreign>—see <ref target='p35n1'>p. 35, note</ref>). No satisfactory derivation +has in any case been found of the latter part of the name. +</p></note> +The strange personages, objects, and incidents which +form the usual setting for the entry upon the scene of +this mystic treasure are all here; we <corr sic='breath'>breathe</corr> the very +atmosphere of the Grail Castle; but of the Grail itself +there is no word. The story is concerned simply with +the vengeance taken by the hero for the slaying of a +kinsman, and for this end only are the mysteries of the +Castle of Wonders displayed to him. +</p> + +<p> +We learn at the opening of the tale that Peredur was +in the significant position of being a seventh son. To +be a seventh son was, in this world of mystical romance, +<pb n='401' id='page401'/> +equivalent to being marked out by destiny for fortunes +high and strange. His father, Evrawc, an earl of the +North, and his six brothers had fallen in fight. +Peredur's mother, therefore, fearing a similar fate for +her youngest child, brought him up in a forest, keeping +from him all knowledge of chivalry or warfare and of +such things as war-horses or weapons. Here he grew +up a simple rustic in manner and in knowledge, but of +an amazing bodily strength and activity. +</p> + +<p> +<hi rend='bold'>He Goes Forth in Quest of Adventure</hi> +</p> + +<p> +One day he saw three knights on the borders of the +forest. They were all of Arthur's Court—Gwalchmai, +Geneir, and Owain. Entranced by the sight, he +asked his mother what these beings were. <q>They +are angels, my son,</q> said she. <q>By my faith,</q> said +Peredur, <q>I will go and become an angel with them.</q> +He goes to meet them, and soon learns what they are. +Owain courteously explains to him the use of a saddle, +a shield, a sword, all the accoutrements of warfare; +and Peredur that evening picked out a bony piebald +draught-horse, and dressed him up in a saddle and +trappings made of twigs, and imitated from those he +had seen. Seeing that he was bent on going forth to +deeds of chivalry, his mother gave him her blessing +and sundry instructions, and bade him seek the Court +of Arthur; <q>there there are the best, and the boldest, +and the most beautiful of men.</q> +</p> + +<p> +<hi rend='bold'>His First Feat of Arms</hi> +</p> + +<p> +Peredur mounted his Rosinante, took for weapons +a handful of sharp-pointed stakes, and rode forth +to Arthur's Court. Here the steward, Kai, rudely +repulsed him for his rustic appearance, but a dwarf +and dwarfess, who had been a year at the Court +<pb n='402' id='page402'/> +without speaking one word to any one there, cried: +<q>Goodly Peredur, son of Evrawc; the welcome of +Heaven be unto thee, flower of knights and light of +chivalry.</q> Kai chastised the dwarfs for breaking +silence by lauding such a fellow as Peredur, and +when the latter demanded to be brought to Arthur, +bade him first go and overcome a stranger knight who +had just challenged the whole Court by throwing a +goblet of wine into the face of Gwenhwyvar, and whom +all shrank from meeting. Peredur went out promptly +to where the ruffian knight was swaggering up and +down, awaiting an opponent, and in the combat that +ensued pierced his skull with one of his sharp stakes +and slew him. Owain then came out and found +Peredur dragging his fallen enemy about. <q>What +art thou doing there?</q> said Owain. <q>This iron coat,</q> +said Peredur, <q>will never come off from him; not by +my efforts at any rate.</q> So Owain showed him how to +unfasten the armour, and Peredur took it, and the +knight's weapons and horse, and rode forth to seek what +further adventures might befall. +</p> + +<p> +Here we have the character of <hi rend='italic'>der reine Thor</hi>, the valiant +and pure-hearted simpleton, clearly and vividly drawn. +</p> + +<p> +Peredur on leaving Arthur's Court had many encounters +in which he triumphed with ease, sending the +beaten knights to Caerleon-on-Usk with the message +that he had overthrown them for the honour of Arthur +and in his service, but that he, Peredur, would never +come to the Court again till he had avenged the insult +to the dwarfs upon Kai, who was accordingly reproved +by Arthur and was greatly grieved thereat. +</p> + +<p> +<hi rend='bold'>The Castle of Wonders</hi> +</p> + +<p> +We now come into what the reader will immediately +recognise as the atmosphere of the Grail legend. Peredur +<pb n='403' id='page403'/> +came to a castle beside a lake, where he found a venerable +man with attendants about him who were fishing in the +lake. As Peredur approached, the aged man rose and +went into the castle, and Peredur saw that he was lame. +Peredur entered, and was hospitably received in a great +hall. The aged man asked him, when they had done +their meal, if he knew how to fight with the sword, and +promised to teach him all knightly accomplishments, +and <q>the manners and customs of different countries, +and courtesy and gentleness and noble bearing.</q> And +he added: <q>I am thy uncle, thy mother's brother.</q> +Finally, he bade him ride forth, and remember, whatever +he saw that might cause him wonder, not to ask the +meaning of it if no one had the courtesy to inform him. +This is the test of obedience and self-restraint on which +the rest of the adventure turns. +</p> + +<p> +On next riding forth, Peredur came to a vast desert +wood, beyond which he found a great castle, the Castle +of Wonders. He entered it by the open door, and +found a stately, hoary-headed man sitting in a great hall +with many pages about him, who received Peredur +honourably. At meat Peredur sat beside the lord of +the castle, who asked him, when they had done, if he +could fight with a sword. <q>Were I to receive instruction,</q> +said Peredur, <q>I think I could.</q> The lord then +gave Peredur a sword, and bade him strike at a great +iron staple that was in the floor. Peredur did so, and +cut the staple in two, but the sword also flew into two +parts. <q>Place the two parts together,</q> said the lord. +Peredur did so, and they became one again, both sword +and staple. A second time this was done with the same +result. The third time neither sword nor staple would +reunite. +</p> + +<p> +<q>Thou hast arrived,</q> said the lord, <q>at two-thirds +of thy strength.</q> He then declared that he also was +</p> + + +<pb n='404' id='page404'/> + +<p> +Peredur's uncle, and brother to the fisher-lord with +whom Peredur had lodged on the previous night. As +they discoursed, two youths entered the hall bearing a +spear of mighty size, from the point of which three +streams of blood dropped upon the ground, and all the +company when they saw this began wailing and lamenting +with a great outcry, but the lord took no notice and +did not break off his discourse with Peredur. Next +there came in two maidens carrying between them a +large salver, on which, amid a profusion of blood, lay a +man's head. Thereupon the wailing and lamenting +began even more loudly than before. But at last they +fell silent, and Peredur was led off to his chamber. +Mindful of the injunction of the fisher-lord, he had +shown no surprise at what he saw, nor had he asked +the meaning of it. He then rode forth again in quest +of other adventures, which he had in bewildering abundance, +and which have no particular relation to the main +theme. The mystery of the castle is not revealed till +the last pages of the story. The head in the silver dish +was that of a cousin of Peredur's. The lance was the +weapon with which he was slain, and with which also +the uncle of Peredur, the fisher-lord, had been lamed. +Peredur had been shown these things to incite him to +avenge the wrong, and to prove his fitness for the task. +The <q>nine sorceresses of Gloucester</q> are said to have +been those who worked these evils on the relatives of +Peredur. On learning these matters Peredur, with the +help of Arthur, attacked the sorceresses, who were slain +every one, and the vengeance was accomplished. +</p> + +<p> +<hi rend='bold'>The Conte del Graal</hi> +</p> + +<p> +The tale of Chrestien de Troyes called the <q>Conte +del Graal</q> or <q>Perceval le Gallois</q> launched the story +in European literature. It was written about the year +<pb n='405' id='page405'/> +1180. It agrees in the introductory portion with +<q>Peredur,</q> the hero being here called Perceval. He +is trained in knightly accomplishments by an aged +knight named Gonemans, who warns him against +talking overmuch and asking questions. When he +comes to the Castle of Wonders the objects brought +into the hall are a blood-dripping lance, a <q>graal</q> +accompanied by two double-branched candlesticks, the +light of which is put out by the shining of the graal, a +silver plate and sword, the last of which is given to +Perceval. The bleeding head of the Welsh story does +not appear, nor are we told what the graal was. Next +day when Perceval rode forth he met a maiden who +upbraided him fiercely for not having asked the meaning +of what he saw—had he done so the lame king (who is +here identical with the lord of the Castle of Wonders) +would have been made whole again. Perceval's sin in +quitting his mother against her wish was the reason why +he was withholden from asking the question which would +have broken the spell. This is a very crude piece of +invention, for it was manifestly Peredur's destiny to +take arms and achieve the adventure of the Grail, and +he committed no sin in doing so. Later on in the story +Perceval is met by a damsel of hideous appearance, +who curses him for his omission to ask concerning the +lance and the other wonders—had he done so the king +would have been restored and would have ruled his +land in peace, but now maidens will be put to shame, +knights will be slain, widows and orphans will be +made. +</p> + +<p> +This conception of the question episode seems to me +radically different from that which was adopted in the +Welsh version. It is characteristic of Peredur that he +always does as he is told by proper authority. The +question was a test of obedience and self-restraint, and +<pb n='406' id='page406'/> +he succeeded in the ordeal. In fairy literature one is +often punished for curiosity, but never for discretion +and reserve. The Welsh tale here preserves, I think, +the original form of the story. But the French writers +mistook the omission to ask questions for a failure on +the part of the hero, and invented a shallow and incongruous +theory of the episode and its consequences. +Strange to say, however, the French view found its way +into later versions of the Welsh tale, and such a version +is that which we have in the <q>Mabinogion.</q> Peredur, +towards the end of the story, meets with a hideous +damsel, the terrors of whose aspect are vividly described, +and who rebukes him violently for not having asked the +meaning of the marvels at the castle: <q>Hadst thou +done so the king would have been restored to health, +and his dominions to peace. Whereas from henceforth +he will have to endure battles and conflicts, and his +knights will perish, and wives will be widowed, and +maidens will be left portionless, and all this is because +of thee.</q> I regard this loathly damsel as an obvious +interpolation in the Welsh tale. She came into it +straight out of the pages of Chrestien. That she did +not originally belong to the story of Peredur seems +evident from the fact that in this tale the lame lord who +bids Peredur refrain from asking questions is, according +to the damsel, the very person who would have benefited +by his doing so. As a matter of fact, Peredur never +does ask the question, and it plays no part in the conclusion +of the story. +</p> + +<p> +Chrestien's unfinished tale tells us some further +adventures of Perceval and of his friend and fellow-knight, +Gauvain, but never explains the significance of +the mysterious objects seen at the castle. His continuators, +of whom Gautier was the first, tell us that +the Graal was the Cup of the Last Supper and the lance +<pb n='407' id='page407'/> +that which had pierced the side of Christ at the Crucifixion; +and that Peredur ultimately makes his way back +to the castle, asks the necessary question, and succeeds his +uncle as lord of the castle and guardian of its treasures. +</p> + +<p> +<hi rend='bold'>Wolfram von Eschenbach</hi> +</p> + +<p> +In the story as given by Wolfram von Eschenbach, +who wrote about the year 1200—some twenty years +later than Chrestien de Troyes, with whose work he +was acquainted—we meet with a new and unique conception +of the Grail. He says of the knights of the +Grail Castle: +</p> + +<lg> +<l><q rend='post: none'>Si lebent von einem steine</q></l> +<l>Des geslähte ist vîl reine . . .</l> +<l>Es heizet <hi rend='italic'>lapsit [lapis] exillîs</hi>,</l> +<l><q rend='pre: none'>Der stein ist ouch genannt der Grâl.</q><note place='foot'><p> +<q>They are nourished by a stone of most noble nature ... it +is called <foreign lang='la' rend='italic'>lapsit exillîs</foreign>; the stone is also called the Grail.</q> The term +<foreign lang='la' rend='italic'>lapsit exillîs</foreign> appears to be a corruption for <foreign lang='la' rend='italic'>lapis ex celis</foreign>, <q>the stone +from heaven.</q> +</p></note></l> +</lg> + +<p> +It was originally brought down from heaven by a +flight of angels and deposited in Anjou, as the worthiest +region for its reception. Its power is sustained by a +dove which every Good Friday comes from heaven and +lays on the Grail a consecrated Host. It is preserved +in the Castle of Munsalväsche [Montsalvat] and guarded +by four hundred knights, who are all, except their king, +vowed to virginity. The king may marry, and is +indeed, in order to maintain the succession, commanded +to do so by the Grail, which conveys its messages to +mankind by writing which appears upon it and which +fades away when deciphered. In the time of Parzival +the king is Anfortas. He cannot die in presence of +the Grail, but he suffers from a wound which, because +he received it in the cause of worldly pride and in +<pb n='408' id='page408'/> +seeking after illicit love, the influence of the Grail +cannot heal until the destined deliverer shall break the +spell. This Parzival should have done by asking the +question, <q>What aileth thee, uncle?</q> The French +version makes Perceval fail in curiosity—Wolfram conceives +the failure as one in sympathy. He fails, at any +rate, and next morning finds the castle empty and his +horse standing ready for him at the gate; as he departs +he is mocked by servitors who appear at the windows +of the towers. After many adventures, which are quite +unlike those either in Chrestien's <q>Conte del Graal</q> +or in <q>Peredur,</q> Parzival, who has wedded the maiden +Condwiramur, finds his way back to the Grail Castle—which +no one can reach except those destined and +chosen to do so by the Grail itself—breaks the spell, +and rules over the Grail dominions, his son Loherangrain +becoming the Knight of the Swan, who goes abroad +righting wrongs, and who, like all the Grail knights, is +forbidden to reveal his name and origin to the outside +world. Wolfram tells us that he had the substance of +the tale from the Provençal poet Kyot or Guiot—<q>Kyot, +der meister wol bekannt</q>—who in his turn—but +this probably is a mere piece of romantic invention—professed +to have found it in an Arabic book in +Toledo, written by a heathen named Flegetanis. +</p> + +<p> +<hi rend='bold'>The Continuators of Chrestien</hi> +</p> + +<p> +What exactly may have been the material before +Chrestien de Troyes we cannot tell, but his various +co-workers and continuators, notably Manessier, all +dwell on the Christian character of the objects shown to +Perceval in the castle, and the question arises, How did +they come to acquire this character? The Welsh story, +certainly the most archaic form of the legend, shows +that they did not have it from the beginning. An +<pb n='409' id='page409'/> +indication in one of the French continuations to +Chrestien's <q>Conte</q> may serve to put us on the +track. Gautier, the author of this continuation, tells +us of an attempt on the part of Gauvain [Sir Gawain] +to achieve the adventure of the Grail. He partially +succeeds, and this half-success has the effect of restoring +the lands about the castle, which were desert and +untilled, to blooming fertility. The Grail therefore, +besides its other characters, had a talismanic power in +promoting increase, wealth, and rejuvenation. +</p> + +<p> +<hi rend='bold'>The Grail a Talisman of Abundance</hi> +</p> + +<p> +The character of a cornucopia, a symbol and agent +of abundance and vitality, clings closely to the Grail in +all versions of the legend. Even in the loftiest and +most spiritual of these, the <q>Parzival</q> of Wolfram +von Eschenbach, this quality is very strongly marked. +A sick or wounded man who looked on it could not +die within the week, nor could its servitors grow old: +<q>though one looked on it for two hundred years, his +hair would never turn grey.</q> The Grail knights lived +from it, apparently by its turning into all manner of +food and drink the bread which was presented to it by +pages. Each man had of it food according to his +pleasure, <foreign lang='fr' rend='italic'>à son gré</foreign>—from this word <hi rend='italic'>gré, gréable</hi>, the +name Gral, which originated in the French versions, +was supposed to be derived.<note place='foot'><p> +The true derivation is from the Low Latin <foreign lang='la' rend='italic'>cratella</foreign>, a small vessel +or chalice. +</p></note> It was the satisfaction +of all desires. In Wolfram's poem the Grail, though +connected with the Eucharist, was, as we have seen, a +stone, not a cup. It thus appears as a relic of ancient +stone-worship. It is remarkable that a similar Stone +of Abundance occurs also in the Welsh <q>Peredur,</q> +though not as one of the mysteries of the castle. It +<pb n='410' id='page410'/> +was guarded by a black serpent, which Peredur slew, +and he gave the stone to his friend Etlyn. +</p> + +<p> +<hi rend='bold'>The Celtic Cauldron of Abundance</hi> +</p> + +<p> +Now the reader has by this time become well +acquainted with an object having the character of a +talisman of abundance and rejuvenation in Celtic myth. +As the Cauldron of the Dagda it came into Ireland +with the Danaans from their mysterious fairy-land. In +Welsh legend Bran the Blessed got it from Ireland, +whither it returned again as part of Branwen's dowry. +In a strange and mystic poem by Taliesin it is represented +as part of the spoils of Hades, or Annwn, +brought thence by Arthur, in a tragic adventure not +otherwise recorded. It is described by Taliesin as +lodged in Caer Pedryvan, the Four-square Castle of +Pwyll; the fire that heated it was fanned by the breath +of nine maidens, its edge was rimmed with pearls, +and it would not cook the food of a coward or man +forsworn:<note place='foot'><p> +A similar selective action is ascribed to the Grail by Wolfram. +It can only be lifted by a pure maiden when carried into the hall, +and a heathen cannot see it or be benefited by it. The same idea +is also strongly marked in the story narrating the early history of +the Grail by Robert de Borron, about 1210: the impure and sinful +cannot benefit by it. Borron, however, does not touch upon the +Perceval or <q>quest</q> portion of the story at all. +</p></note> +</p> + +<lg> +<l><q rend='post: none'>Am I not a candidate for fame, to be heard in song</q></l> +<l rend='margin-left: 1'>In Caer Pedryvan, four times revolving?</l> +<l rend='margin-left: 1'>The first word from the cauldron, when was it spoken?</l> +<l rend='margin-left: 1'>By the breath of nine maidens it was gently warmed.</l> +<l rend='margin-left: 1'>Is it not the cauldron of the chief of Annwn? What is its fashion?</l> +<l rend='margin-left: 1'>A rim of pearls is round its edge.</l> +<l rend='margin-left: 1'>It will not cook the food of a coward or one forsworn.</l> +<l rend='margin-left: 1'>A sword flashing bright will be raised to him,</l> +<l rend='margin-left: 1'>And left in the hand of Lleminawg.</l> +</lg> + + +<pb n='411' id='page411'/> + +<lg> +<l rend='margin-left: 1'>And before the door of the gate of Uffern<note place='foot'><p> +Hades. +</p></note> the lamp was burning.</l> +<l rend='margin-left: 1'>When we went with Arthur—a splendid labour—</l> +<l rend='margin-left: 1'>Except seven, none returned from Caer Vedwyd.<note place='foot'><p> +Caer Vedwyd means the Castle of Revelry. I follow the version +of this poem given by Squire in his <q>Mythology of the British +Islands,</q> where it may be read in full. +</p></note></l> +</lg> + +<p> +More remotely still the cauldron represents the Sun, +which appears in the earliest Aryo-Indian myths as a +golden vessel which pours forth light and heat and +fertility. The lance is the lightning-weapon of the +Thunder God, Indra, appearing in Norse mythology +as the hammer of Thor. The quest for these objects +represents the ideas of the restoration by some divine +champion of the wholesome order of the seasons, disturbed +by some temporary derangement such as those +which to this day bring famine and desolation to India. +</p> + +<p> +Now in the Welsh <q>Peredur</q> we have clearly an +outline of the original Celtic tale, but the Grail does +not appear in it. We may conjecture, however, from +Gautier's continuation of Chrestien's poem that a talisman +of abundance figured in early Continental, probably +Breton, versions of the legend. In one version at +least—that on which Wolfram based his <q>Parzival</q>—this +talisman was a stone. But usually it would have +been, not a stone, but a cauldron or vessel of some +kind endowed with the usual attributes of the magic +cauldron of Celtic myth. This vessel was associated +with a blood-dripping lance. Here were the suggestive +elements from which some unknown singer, in a flash +of inspiration, transformed the ancient tale of vengeance +and redemption into the mystical romance which at +once took possession of the heart and soul of Christendom. +The magic cauldron became the cup of the +Eucharist, the lance was invested with a more tremendous +guilt than that of the death of Peredur's +<pb n='412' id='page412'/> +kinsman.<note place='foot'><p> +The combination of objects at the Grail Castle is very significant. +They were a sword, a spear, and a vessel, or, in some +versions, a stone. These are the magical treasures brought by the +Danaans into Ireland—a sword, a spear, a cauldron, and a stone. +See pp. 105, 106. +</p></note> Celtic poetry, German mysticism, Christian +chivalry, and ideas of magic which still cling to the +rude stone monuments of Western Europe—all these +combined to make the story of the Grail, and to endow +it with the strange attraction which has led to its +re-creation by artist after artist for seven hundred years. +And who, even now, can say that its course is run at +last, and the towers of Montsalvat dissolved into the +mist from which they sprang? +</p> + +<p> +<hi rend='bold'>The Tale of Taliesin</hi> +</p> + +<p> +Alone of the tales in the collection called by Lady +Charlotte Guest the <q>Mabinogion,</q> the story of the +birth and adventures of the mythical bard Taliesin, the +Amergin of Cymric legend, is not found in the fourteenth-century +manuscript entitled <q>The Red Book of +Hergest.</q> It is taken from a manuscript of the late +sixteenth or seventeenth century, and never appears to +have enjoyed much popularity in Wales. Much of the +very obscure poetry attributed to Taliesin is to be found +in it, and this is much older than the prose. The object +of the tale, indeed, as Mr. Nutt has pointed out in his +edition of the <q>Mabinogion,</q> is rather to provide a sort +of framework for stringing together scattered pieces of +verse supposed to be the work of Taliesin than to tell +a connected story about him and his doings. +</p> + +<p> +The story of the birth of the hero is the most interesting +thing in the tale. There lived, it was said, <q>in +the time of Arthur of the Round Table,</q><note place='foot'><p> +The Round Table finds no mention in Cymric legend earlier +than the fifteenth century. +</p></note> a man named +<pb n='413' id='page413'/> +Tegid Voel of Penllyn, whose wife was named Ceridwen. +They have a son named Avagddu, who was the most +ill-favoured man in the world. To compensate for his +lack of beauty, his mother resolved to make him a sage. +So, according to the art of the books of Feryllt,<note place='foot'><p> +Vergil, in his mediæval character of magician. +</p></note> she +had recourse to the great Celtic source of magical +influence—a cauldron. She began to boil a <q>cauldron +of inspiration and science for her son, that his reception +might be honourable because of his knowledge of the +mysteries of the future state of the world.</q> The +cauldron might not cease to boil for a year and a day, +and only in three drops of it were to be found the +magical grace of the brew. +</p> + +<p> +She put Gwion Bach the son of Gwreang of Llanfair +to stir the cauldron, and a blind man named Morda to +keep the fire going, and she made incantations over it +and put in magical herbs from time to time as Feryllt's +book directed. But one day towards the end of the +year three drops of the magic liquor flew out of the +cauldron and lighted on the finger of Gwion. Like +Finn mac Cumhal on a similar occasion, he put his +finger in his mouth, and immediately became gifted +with supernatural insight. He saw that he had got +what was intended for Avagddu, and he saw also that +Ceridwen would destroy him for it if she could. So he +fled to his own land, and the cauldron, deprived of the +sacred drops, now contained nothing but poison, the +power of which burst the vessel, and the liquor ran into +a stream hard by and poisoned the horses of Gwyddno +Garanhir which drank of the water. Whence the stream +is called the Poison of the Horses of Gwyddno from +that time forth. +</p> + +<p> +Ceridwen now came on the scene and saw that her +year's labour was lost. In her rage she smote Morda +<pb n='414' id='page414'/> +with a billet of firewood and struck out his eye, and +she then pursued after Gwion Bach. He saw her and +changed himself into a hare. She became a greyhound. +He leaped into a river and became a fish, and she +chased him as an otter. He became a bird and she a +hawk. Then he turned himself into a grain of wheat +and dropped among the other grains on a threshing-floor, +and she became a black hen and swallowed him. +Nine months afterwards she bore him as an infant; and +she would have killed him, but could not on account of +his beauty, <q>so she wrapped him in a leathern bag, and +cast him into the sea to the mercy of God.</q> +</p> + +<p> +<hi rend='bold'>The Luck of Elphin</hi> +</p> + +<p> +Now Gwyddno, of the poisoned horses, had a salmon +weir on the strand between Dyvi and Aberystwyth. +And his son Elphin, a needy and luckless lad, one day +fished out the leathern bag as it stuck on the weir. +They opened it, and found the infant within. <q>Behold +a radiant brow!</q><note place='foot'><p> +Taliesin. +</p></note> said Gwyddno. <q>Taliesin be he +called,</q> said Elphin. And they brought the child +home very carefully and reared it as their own. And +this was Taliesin, prime bard of the Cymry; and the +first of the poems he made was a lay of praise to Elphin +and promise of good fortune for the future. And +this was fulfilled, for Elphin grew in riches and honour +day after day, and in love and favour with King +Arthur. +</p> + +<p> +But one day as men praised King Arthur and all his +belongings above measure, Elphin boasted that he had +a wife as virtuous as any at Arthur's Court and a bard +more skilful than any of the King's; and they flung +him into prison until they should see if he could make +good his boast. And as he lay there with a silver chain +<pb n='415' id='page415'/> +about his feet, a graceless fellow named Rhun was sent +to court the wife of Elphin and to bring back proofs +of her folly; and it was said that neither maid nor +matron with whom Rhun conversed but was evil-spoken +of. +</p> + +<p> +Taliesin then bade his mistress conceal herself, and +she gave her raiment and jewels to one of the kitchenmaids, +who received Rhun as if she were mistress of +the household. And after supper Rhun plied the maid +with drink, and she became intoxicated and fell in a +deep sleep; whereupon Rhun cut off one of her +fingers, on which was the signet-ring of Elphin that +he had sent his wife a little while before. Rhun +brought the finger and the ring on it to Arthur's +Court. +</p> + +<p> +Next day Elphin was fetched out of prison and +shown the finger and the ring. Whereupon he said: +<q>With thy leave, mighty king, I cannot deny the ring, +but the finger it is on was never my wife's. For this +is the little finger, and the ring fits tightly on it, but +my wife could barely keep it on her thumb. And my +wife, moreover, is wont to pare her nails every Saturday +night, but this nail hath not been pared for a month. +And thirdly, the hand to which this finger belonged +was kneading rye-dough within three days past, but +my wife has never kneaded rye-dough since my wife +she has been.</q> +</p> + +<p> +Then the King was angry because his test had failed, +and he ordered Elphin back to prison till he could prove +what he had affirmed about his bard. +</p> + +<p> +<hi rend='bold'>Taliesin, Prime Bard of Britain</hi> +</p> + +<p> +Then Taliesin went to court, and one high day when +the King's bards and minstrels should sing and play +before him, Taliesin, as they passed him sitting quietly +<pb n='416' id='page416'/> +in a corner, pouted his lips and played <q>Blerwm, +blerwm</q> with his finger on his mouth. And when the +bards came to perform before the King, lo ! a spell was +on them, and they could do nothing but bow before +him and play <q>Blerwm, blerwm</q> with their fingers on +their lips. And the chief of them, Heinin, said: +<q>O king, we be not drunken with wine, but are +dumb through the influence of the spirit that sits in +yon corner under the form of a child.</q> Then Taliesin +was brought forth, and they asked him who he was and +whence he came. And he sang as follows: +</p> + +<lg> +<l><q rend='post: none'>Primary chief bard am I to Elphin,</q></l> +<l rend='margin-left: 1'>And my original country is the region of the summer stars;</l> +<l rend='margin-left: 1'>Idno and Heinin called me Merddin,</l> +<l rend='margin-left: 1'>At length every being will call me Taliesin.</l> +</lg> + +<lg> +<l><q rend='post: none'>I was with my Lord in the highest sphere,</q></l> +<l rend='margin-left: 1'>On the fall of Lucifer into the depth of hell;</l> +<l rend='margin-left: 1'>I have borne a banner before Alexander;</l> +<l rend='margin-left: 1'>I know the names of the stars from north to south</l> +</lg> + +<lg> +<l><q rend='post: none'>I was in Canaan when Absalom was slain,</q></l> +<l rend='margin-left: 1'>I was in the court of Dōn before the birth of Gwydion.</l> +<l rend='margin-left: 1'>I was at the place of the crucifixion of the merciful Son of God;</l> +<l rend='margin-left: 1'>I have been three periods in the prison of Arianrod.</l> +</lg> + +<lg> +<l><q rend='post: none'>I have been in Asia with Noah in the ark,</q></l> +<l rend='margin-left: 1'>I have seen the destruction of Sodom and Gomorrah.</l> +<l rend='margin-left: 1'>I have been in India when Roma was built.</l> +<l rend='margin-left: 1'>I am now come here to the remnant of Troia.<note place='foot'><p> +Alluding to the imaginary Trojan ancestry of the Britons. +</p></note></l> +</lg> + +<lg> +<l><q rend='post: none'>I have been with my Lord in the ass's manger,</q></l> +<l rend='margin-left: 1'>I strengthened Moses through the waters of Jordan;</l> +<l rend='margin-left: 1'>I have been in the firmament with Mary Magdalene;</l> +<l rend='margin-left: 1'>I have obtained the Muse from the cauldron of Ceridwen.</l> +</lg> + +<lg> +<l><q rend='post: none'>I shall be until the day of doom on the face of the earth;</q></l> +<l rend='margin-left: 1'>And it is not known whether my body is flesh or fish.</l> +</lg> + +<pb n='417' id='page417'/> + +<lg> +<l><q rend='post: none'>Then was I for nine months</q></l> +<l rend='margin-left: 1'>In the womb of the witch Ceridwen;</l> +<l rend='margin-left: 1'>I was originally little Gwion,</l> +<l rend='margin-left: 1'><q rend='pre: none'>And at length I am Taliesin.</q><note place='foot'><p> +I have somewhat abridged this curious poem. The connexion +with ideas of transmigration, as in the legend of Tuan mac Carell +(see pp. 97-101), is obvious. Tuan's last stage, it may be recalled, +was a fish, and Taliesin was taken in a salmon-weir. +</p></note> +</l> +</lg> + +<p> +While Taliesin sang a great storm of wind arose, and +the castle shook with the force of it. Then the King +bade Elphin be brought in before him, and when he +came, at the music of Taliesin's voice and harp the +chains fell open of themselves and he was free. And +many other poems concerning secret things of the past +and future did Taliesin sing before the King and his +lords, and he foretold the coming of the Saxon into +the land, and his oppression of the Cymry, and foretold +also his passing away when the day of his destiny +should come. +</p> + +<p> +<hi rend='bold'>Conclusion</hi> +</p> + +<p> +Here we end this long survey of the legendary literature +of the Celt. The material is very abundant, +and it is, of course, not practicable in a volume of this +size to do more than trace the main current of the +development of the legendary literature down to the +time when the mythical and legendary element entirely +faded out and free literary invention took its place. +The reader of these pages will, however, it is hoped, +have gained a general conception of the subject which +will enable him to understand the significance of such +tales as we have not been able to touch on here, and to +fit them into their proper places in one or other of the +great cycles of Celtic legend. It will be noticed that +we have not entered upon the vast region of Celtic +<pb n='418' id='page418'/> +folk-lore. Folk-lore has not been regarded as falling +within the scope of the present work. Folk-lore may +sometimes represent degraded mythology, and sometimes +mythology in the making. In either case, it is +its special characteristic that it belongs to and issues +from a class whose daily life lies close to the earth, +toilers in the field and in the forest, who render with +simple directness, in tales or charms, their impressions +of natural or supernatural forces with which their own +lives are environed. Mythology, in the proper sense +of the word, appears only where the intellect and the +imagination have reached a point of development above +that which is ordinarily possible to the peasant mind—when +men have begun to co-ordinate their scattered +impressions and have felt the impulse to shape them +into poetic creations embodying universal ideas. It is +not, of course, pretended that a hard-and-fast line can +always be drawn between mythology and folk-lore; +still, the distinction seems to me a valid one, and I have +tried to observe it in these pages. +</p> + +<p> +After the two historical chapters with which our +study has begun, the object of the book has been literary +rather than scientific. I have, however, endeavoured +to give, as the opportunity arose, such results of recent +critical work on the relics of Celtic myth and legend as +may at least serve to indicate to the reader the nature +of the critical problems connected therewith. I hope +that this may have added somewhat to the value of the +work for students, while not impairing its interest for +the general reader. Furthermore, I may claim that +the book is in this sense scientific, that as far as possible +it avoids any adaptation of its material for the popular +taste. Such adaptation, when done for an avowed +artistic purpose, is of course entirely legitimate; if it +were not, we should have to condemn half the great +<pb n='419' id='page419'/> +poetry of the world. But here the object has been to +present the myths and legends of the Celt as they +actually are. Crudities have not been refined away, +things painful or monstrous have not been suppressed, +except in some few instances, where it has been necessary +to bear in mind that this volume appeals to a +wider audience than that of scientific students alone. +The reader may, I think, rely upon it that he has here +a substantially fair and not over-idealised account of +the Celtic outlook upon life and the world at a time +when the Celt still had a free, independent, natural life, +working out his conceptions in the Celtic tongue, and +taking no more from foreign sources than he could +assimilate and make his own. The legendary literature +thus presented is the oldest non-classical literature of +Europe. This alone is sufficient, I think, to give it a +strong claim on our attention. As to what other claims +it may have, many pages might be filled with quotations +from the discerning praises given to it by critics not of +Celtic nationality, from Matthew Arnold downwards. +But here let it speak for itself. It will tell us, I believe, +that, as Maeldūn said of one of the marvels he met +with in his voyage into Fairyland: <q>What we see here +was a work of mighty men.</q> +</p> +</div> + + +<div> +<pb n='421' id='page421'/> +<head> +GLOSSARY AND INDEX +</head> + +<p rend='text-align: center'> +THE PRONUNCIATION OF CELTIC NAMES +</p> + +<p> +To render these names accurately without the living voice is impossible. +But with the phonetic renderings given, where required, in the +following index, and with attention to the following general rules, +the reader will get as near to the correct pronunciation as it is at all +necessary for him to do. +</p> + +<p rend='text-align: center'> +I. GAELIC +</p> + +<p> +Vowels are pronounced as in French or German; thus <hi rend='italic'>i</hi> (long) is +like <hi rend='italic'>ee, e</hi> (long) like <hi rend='italic'>a</hi> in <q>date,</q> <hi rend='italic'>u</hi> (long) like <hi rend='italic'>oo</hi>. A stroke over a +letter signifies length; thus dūn is pronounced <q>doon</q> (not <q>dewn</q>). +</p> + +<p> +<hi rend='italic'>ch</hi> is a guttural, as in the word <q>loch.</q> It is never pronounced with +a <hi rend='italic'>t</hi> sound, as in English <q>chip.</q> +</p> + +<p> +<hi rend='italic'>c</hi> is always like <hi rend='italic'>k</hi>. +</p> + +<p> +<hi rend='italic'>gh</hi> is silent, as in English. +</p> + +<p rend='text-align: center'> +II. CYMRIC +</p> + +<p> +<hi rend='italic'>w</hi>, when a consonant, is pronounced as in English; when a vowel, +like <hi rend='italic'>oc</hi>. +</p> + +<p> +<hi rend='italic'>y</hi>, when long, is like <hi rend='italic'>ee</hi>; when short, like <hi rend='italic'>u</hi> in <q>but.</q> +</p> + +<p> +<hi rend='italic'>ch</hi> and <hi rend='italic'>c</hi> as in Gaelic. +</p> + +<p> +<hi rend='italic'>dd</hi> is like <hi rend='italic'>th</hi> in <q>breathe</q>. +</p> + +<p> +<hi rend='italic'>f</hi> is like <hi rend='italic'>v; ff</hi>like English <hi rend='italic'>f</hi>. +</p> + +<p> +The sound of <hi rend='italic'>ll</hi> is perhaps better not attempted by the English +reader. It is a thickened <hi rend='italic'>l</hi>, something between <hi rend='italic'>cl</hi> and <hi rend='italic'>th</hi>. +</p> + +<p> +Vowels as in Gaelic, but note that there are strictly no diphthongs +in Welsh, in combinations of vowels each is given its own sound. +</p> + +<lg> +<l>A</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Abred.</hi> The innermost of three concentric circles representing the totality of being in the Cymric cosmogony—the stage of struggle and evolution, <ref target='page333'>333</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Abundance.</hi> See <ref target='idx_stone_of_abundance'>Stone of Abundance</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Æda</hi> (ay´da). 1. Dwarf of King Fergus mac Leda, <ref target='page247'>247</ref>.</l> +<l rend='margin-left: 2'>2. Royal suitor for Vivionn's hand;</l> +<l rend='margin-left: 2'>Vivionn slain by, <ref target='page287'>287</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Æd´uans</hi>. Familiar with plating of copper and tin, <ref target='page44'>44</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ægira.</hi> Custom of the priestess of Earth at, in Achæa, ere prophesying, <ref target='page167'>167</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Æsun.</hi> Umbrian deity, <ref target='page86'>86</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Æsus.</hi> Deity mentioned by Lucan, <ref target='page86'>86</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Aed the Fair (Aed Finn)</hi> (aid). Chief sage of Ireland;</l> +<l rend='margin-left: 2'>author of <q>Voyage of Maeldūn,</q> <ref target='page331'>331</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Aei</hi> (ay´ee), <hi rend='smallcaps'>Plain of</hi>, where Brown Bull of Quelgny meets and slays Bull of Ailell, <ref target='page225'>225</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>African Origin.</hi> Primitive population of Great Britain and Ireland, evidence of language suggests, <ref target='page78'>78</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Age, Iron.</hi> The ship a well-recognised form of sepulchral enclosure in cemeteries of the, <ref target='page76'>76</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ag´noman</hi>. Nemed's father, <ref target='page98'>98</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Aideen.</hi> Wife of Oscar, <ref target='page261'>261</ref>;</l> +<l rend='margin-left: 2'>dies of grief after Oscar's death, <ref target='page261'>261</ref>;</l> +<l rend='margin-left: 2'>buried on Ben Edar (Howth), <ref target='page261'>261</ref>, <ref target='page262'>262</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Aifa</hi> (eefa). Princess of Land of Shadows;</l> +<l rend='margin-left: 2'>war made upon, by Skatha, <ref target='page189'>189</ref>;</l> +<l rend='margin-left: 2'>Cuchulain overcomes by a trick, <ref target='page190'>190</ref>;</l> +<pb n='422' id='page422'/> +<l rend='margin-left: 2'>life spared conditionally by Cuchulain, <ref target='page190'>190</ref>;</l> +<l rend='margin-left: 2'>bears a son named Connla, <ref target='page190'>190</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ailbach</hi> (el-yach) </l> +<l rend='margin-left: 2'>Fortress in Co. Donegal, where Ith hears MacCuill and his brothers are arranging the division of the land, <ref target='page132'>132</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ailill</hi> (el'yill), or <hi rend='smallcaps'>Ailell.</hi></l> +<l rend='margin-left: 2'>1. Son of Laery, treacherously slain by his uncle Covac, <ref target='page152'>152</ref>.</l> +<l rend='margin-left: 2'>2. Brother of Eochy; his desperate love for Etain, <ref target='page158'>158</ref>-<ref target='page160'>160</ref>.</l> +<l rend='margin-left: 2'>3. King of Connacht, <ref target='page122'>122</ref>;</l> +<l rend='margin-left: 5'>Angus Ōg seeks aid of, <ref target='page122'>122</ref>;</l> +<l rend='margin-left: 5'>Fergus seeks aid of, <ref target='page202'>202</ref>;</l> +<l rend='margin-left: 5'>assists in foray against province of Ulster, <ref target='page203'>203</ref>-<ref target='page251'>251</ref>;</l> +<l rend='margin-left: 5'>White horned Bull of, slain by Brown Bull of Quelgny, <ref target='page225'>225</ref>;</l> +<l rend='margin-left: 5'>makes seven years' peace with Ulster, <ref target='page225'>225</ref>; </l> +<l rend='margin-left: 5'>hound of mac Datho pursues chariot of, <ref target='page244'>244</ref>;</l> +<l rend='margin-left: 5'>slain by Conall, <ref target='page245'>245</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ailill Edge-of-Battle.</hi></l> +<l rend='margin-left: 2'>Of the sept of the Owens of Aran; </l> +<l rend='margin-left: 2'>father of Maeldūn, slain by reavers from Leix, <ref target='page310'>310</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ailill Olum</hi> (el-yill olum) </l> +<l rend='margin-left: 2'>King of Munster;</l> +<l rend='margin-left: 2'>ravishes Ainé and is slain by her, <ref target='page127'>127</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ainé.</hi> </l> +<l rend='margin-left: 2'>A love-goddess, daughter of the Danaan Owel;</l> +<l rend='margin-left: 2'>Ailill Olum and Fitzgerald her lovers, <ref target='page127'>127</ref>;</l> +<l rend='margin-left: 2'>mother of Earl Gerald, <ref target='page128'>128</ref>;</l> +<l rend='margin-left: 2'>still worshipped on Midsummer Eve, <ref target='page128'>128</ref>;</l> +<l rend='margin-left: 2'>appears on a St. John's Night, among girls on the Hill, <ref target='page128'>128</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ainlé.</hi></l> +<l rend='margin-left: 2'>Brother of Naisi, <ref target='page198'>198</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Alexander the Great.</hi> </l> +<l rend='margin-left: 2'>Counter-move of Hellas against the East under, <ref target='page22'>22</ref>;</l> +<l rend='margin-left: 2'>compact with Celts referred to by Ptolemy Soter, <ref target='page23'>23</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Allen, Mr. Romilly.</hi></l> +<l rend='margin-left: 2'>On Celtic art, <ref target='page29'>29</ref>, <ref target='page30'>30</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Allen, Hill of.</hi></l> +<l rend='margin-left: 2'>In Kildare;</l> +<l rend='margin-left: 2'>Finn's chief fortress, <ref target='page266'>266</ref>, <ref target='page273'>273</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ama´sis I</hi></l> +<l rend='margin-left: 2'>Human sacrifices abolished by, <ref target='page86'>86</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Amatha´on.</hi></l> +<l rend='margin-left: 2'>Son of Dōn;</l> +<l rend='margin-left: 2'>and the ploughing task, <ref target='page390'>390</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Amer´gin.</hi></l> +<l rend='margin-left: 2'>Milesian poet, son of Miled, husband of Skena, <ref target='page133'>133</ref>;</l> +<l rend='margin-left: 2'>his strange lay, sung when his foot first touched Irish soil, <ref target='page134'>134</ref>;</l> +<l rend='margin-left: 2'>his judgment, delivered as between the Danaans and Milesians, <ref target='page135'>135</ref>;</l> +<l rend='margin-left: 2'>chants incantations to land of Erin, <ref target='page136'>136</ref>;</l> +<l rend='margin-left: 2'>the Druid, gives judgment as to claims to sovranty of Eremon and Eber, <ref target='page148'>148</ref>;</l> +<l rend='margin-left: 2'>Ollav Fōla compared with, <ref target='page150'>150</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ammia´nus Marcellin´us.</hi></l> +<l rend='margin-left: 2'>Gauls described by, <ref target='page42'>42</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Amor´gin.</hi></l> +<l rend='margin-left: 2'>Father of Conall of the Victories, <ref target='page177'>177</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Amyn´tas II.</hi></l> +<l rend='margin-left: 2'>King of Macedon, defeated and exiled, <ref target='page23'>23</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Anglo-Saxon.</hi></l> +<l rend='margin-left: 2'>Wace's French translation of <q>Historia Regum Britaniæ</q> translated by Layamon into, <ref target='page338'>338</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Angus.</hi></l> +<l rend='margin-left: 2'>A Danaan deity, <ref target='page143'>143</ref>.</l> +<l rend='margin-left: 2'>See <ref target='idx_angus_og'>Angus Ōg</ref></l> +</lg> + +<lg id='idx_angus_og'> +<l><hi rend='smallcaps'>Angus Ōg (Angus the Young).</hi></l> +<l rend='margin-left: 2'>Son of the Dagda, Irish god of love, <ref target='page121'>121</ref>, <ref target='page123'>123</ref>;</l> +<l rend='margin-left: 2'>wooes and wins Caer, <ref target='page121'>121</ref>-<ref target='page123'>123</ref>;</l> +<l rend='margin-left: 2'>Dermot of the Love spot bred up with, <ref target='page123'>123</ref>;</l> +<l rend='margin-left: 2'>Dermot of the Love spot revived by, <ref target='page123'>123</ref>;</l> +<l rend='margin-left: 2'>father of Maga, <ref target='page181'>181</ref>;</l> +<l rend='margin-left: 2'>Dermot and Grama rescued by magical devices of, <ref target='page299'>299</ref>;</l> +<l rend='margin-left: 2'>Dermot's body borne away by, <ref target='page303'>303</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ankh, The.</hi></l> +<l rend='margin-left: 2'>Found on Megalithic carvings, <ref target='page77'>77</ref>, <ref target='page78'>78</ref>;</l> +<l rend='margin-left: 2'>the symbol of vitality or resurrection, <ref target='page78'>78</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>An´luan.</hi></l> +<l rend='margin-left: 2'>Son of Maga;</l> +<l rend='margin-left: 2'>rallies to Maev's foray against Ulster, <ref target='page204'>204</ref>;</l> +<l rend='margin-left: 2'>Conall produces the head of, to Ket, <ref target='page244'>244</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Annwn</hi> (annoon).</l> +<l rend='margin-left: 2'>Corresponds with Abyss, or Chaos;</l> +<l rend='margin-left: 2'>the principle of destruction in Cymric cosmogony, <ref target='page333'>333</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Answerer, The.</hi></l> +<l rend='margin-left: 2'>Mananan's magical sword, <ref target='page125'>125</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Aoife</hi> (eefa).</l> +<l rend='margin-left: 2'>Lir's second wife;</l> +<l rend='margin-left: 2'>her jealousy of her step children, <ref target='page139'>139</ref>, <ref target='page140'>140</ref>;</l> +<l rend='margin-left: 2'>her punishment by Bōv the Red, <ref target='page140'>140</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Aonbarr</hi> (ain-barr).</l> +<l rend='margin-left: 2'>Mananan's magical steed, <ref target='page125'>125</ref></l> +</lg> + + +<pb n='423' id='page423'/> + +<lg id='idx_apollo'> +<l><hi rend='smallcaps'>Apollo.</hi> Celtic equivalent, Lugh.</l> +<l rend='margin-left: 2'>Magical services in honour of, described by Hecataeus, <ref target='page58'>58</ref>;</l> +<l rend='margin-left: 2'>regarded by Gauls as deity of medicine, <ref target='page87'>87</ref>, <ref target='page88'>88</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Aquitan´i</hi>. One of three peoples inhabiting Gaul when Caesar's conquest began, <ref target='page58'>58</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Arabia.</hi> Dolmens found in, <ref target='page53'>53</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Arawn.</hi> A king in Annwn;</l> +<l rend='margin-left: 2'>appeals to Pwyll for help against Havgan, <ref target='page357'>357</ref>;</l> +<l rend='margin-left: 2'>exchanges kingdoms for a year with Pwyll, <ref target='page357'>357</ref>-<ref target='page359'>359</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ard Macha</hi> (Armagh). Emain Macha now represented by grassy ramparts of a hill-fortress close to, <ref target='page150'>150</ref>;</l> +<l rend='margin-left: 2'>significance, <ref target='page251'>251</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ard Righ</hi> (ard ree) (<hi rend='italic'>i.e.</hi>, High King). Dermot MacKerval, of Ireland, <ref target='page47'>47</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ardan.</hi> Brother of Naisi, <ref target='page198'>198</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ardcullin.</hi> Cuchulain places <corr sic='withe'>white</corr> round pillar-stone of, <ref target='page207'>207</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ardee.</hi> Significance, <ref target='page251'>251</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ari´anrod</hi>. Sister of Gwydion;</l> +<l rend='margin-left: 2'>proposed as virgin foot-holder to Māth; </l> +<l rend='margin-left: 2'>Dylan and Llew sons of. <ref target='page380'>380</ref>, <ref target='page381'>381</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Aristotle.</hi> Celts and, <ref target='page17'>17</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Armagh.</hi> Invisible dwelling of Lir on Slieve Fuad in County, <ref target='page125'>125</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Arnold, Matthew.</hi> Reference to, in connexion with Celtic legendary literature, <ref target='page419'>419</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Arr´ian</hi>. Celtic characteristics, evidence of, regarding, <ref target='page36'>36</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Artaius.</hi> A god in Celtic mythology who occupies the place of Gwydion, <ref target='page349'>349</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Arthur.</hi> Chosen leader against Saxons, whom he finally defeated in battle of Mount Badon, <ref target='page337'>337</ref>;</l> +<l rend='margin-left: 2'>Geoffrey of Monmouth's <q>Historia Regum Britaniae</q> commemorates exploits of, <ref target='page337'>337</ref>;</l> +<l rend='margin-left: 2'>son of Uther Pendragon and Igerna, <ref target='page337'>337</ref>;</l> +<l rend='margin-left: 2'>Modred, his nephew, usurps crown of, <ref target='page337'>337</ref>;</l> +<l rend='margin-left: 2'>Guanhumara, wife of, retires to convent, <ref target='page337'>337</ref>, <ref target='page338'>338</ref>;</l> +<l rend='margin-left: 2'>genealogy set forth, <ref target='page352'>352</ref>;</l> +<l rend='margin-left: 2'>tales of, in Welsh literature, <ref target='page386'>386</ref>;</l> +<l rend='margin-left: 2'>Kilhwch at court of, <ref target='page387'>387</ref>, <ref target='page388'>388</ref>;</l> +<l rend='margin-left: 2'>the <q>Dream of Rhonabwy</q> and, <ref target='page392'>392</ref>, <ref target='page393'>393</ref>;</l> +<l rend='margin-left: 2'>Owain, son of Urien, plays chess with, <ref target='page393'>393</ref>;</l> +<l rend='margin-left: 2'>adventure of Kymon, knight of court of, <ref target='page394'>394</ref>-<ref target='page396'>396</ref>;</l> +<l rend='margin-left: 2'>Gwenhwyvar, wife of, <ref target='page394'>394</ref>;</l> +<l rend='margin-left: 2'>Owain at court of, <ref target='page396'>396</ref>, <ref target='page397'>397</ref>, <ref target='page399'>399</ref>;</l> +<l rend='margin-left: 2'>Peredur at court of, <ref target='page401'>401</ref>, <ref target='page402'>402</ref> </l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Arthurian Saga.</hi> Mention of early British legend suggests, <ref target='page336'>336</ref>;</l> +<l rend='margin-left: 2'>the saga in Brittany and Marie de France, <ref target='page339'>339</ref>, <ref target='page340'>340</ref>;</l> +<l rend='margin-left: 2'>Miss Jessie L. Weston's article on, in the <q>Encyc. Britann.,</q> <ref target='page341'>341</ref>;</l> +<l rend='margin-left: 2'>Chrestien de Troyes influential in bringing into the poetic literature of Europe the, <ref target='page340'>340</ref>, <ref target='page341'>341</ref>;</l> +<l rend='margin-left: 2'>various sources of, discussed, <ref target='page342'>342</ref>;</l> +<l rend='margin-left: 2'>the saga in Wales, <ref target='page343'>343</ref>, <ref target='page344'>344</ref>;</l> +<l rend='margin-left: 2'>never entered Ireland, <ref target='page343'>343</ref>;</l> +<l rend='margin-left: 2'>why so little is heard of, in accounts of Cymric myths, <ref target='page344'>344</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Asa.</hi> Scandinavian deity, <ref target='page86'>86</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Asal.</hi> Of the Golden Pillars King, <ref target='page115'>115</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Asura-Masda.</hi> Persian deity, <ref target='page86'>86</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Athnurchar</hi> (ath-nur´char), or <hi rend='smallcaps'>Ardnurchar</hi> (The Ford of the Sling-cast). The River-ford where Ket slings Conall's <q>brain ball</q> at Conor mac Nessa, <ref target='page240'>240</ref>; </l> +<l rend='margin-left: 2'>significance, <ref target='page251'>251</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Atlantic, The.</hi> Aoife's cruelty to her step-children on waters of, <ref target='page140'>140</ref>, <ref target='page141'>141</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Austria.</hi> Discovery of pre-Roman necropolis in, <ref target='page28'>28</ref>;</l> +<l rend='margin-left: 2'>relics found in, developed into the La Tène culture, <ref target='page29'>29</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Avagddu</hi> (avagdhoo). Son of Tegid Voel, <ref target='page413'>413</ref>;</l> +<l rend='margin-left: 2'>deprived of gift of supernatural insight, <ref target='page413'>413</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>A´valon</hi>. Land of the Dead;</l> +<l rend='margin-left: 2'>bears relation with Norse <hi rend='italic'>Valhall</hi>, <ref target='page338'>338</ref>;</l> +<l rend='margin-left: 2'>its later identification with Glastonbury, <ref target='page338'>338</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Avon Dia.</hi> Duel between Cuchulain and Ferdia causes waters of, to hold back, <ref target='page121'>121</ref></l> +</lg> + + +<pb n='424' id='page424'/> + +<lg> +<l>B</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Babylonia.</hi> The ship symbol in, <ref target='page76'>76</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Balkans.</hi> Earliest home of mountain Celts was ranges of, <ref target='page57'>57</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Balor.</hi> Ancestor of Lugh, <ref target='page88'>88</ref>;</l> +<l rend='margin-left: 2'>Bres sent to seek aid of, <ref target='page109'>109</ref>;</l> +<l rend='margin-left: 2'>informed that Danaans refuse tribute, <ref target='page113'>113</ref>;</l> +<l rend='margin-left: 2'>Fomorian champion, engages Nuada of the Silver Hand, and slain by Lugh, <ref target='page117'>117</ref>;</l> +<l rend='margin-left: 2'>one of the names of the god of Death, <ref target='page130'>130</ref>;</l> +<l rend='margin-left: 2'>included in Finn's ancestry, <ref target='page255'>255</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Banba</hi> Wife of Danaan king, MacCuill, <ref target='page132'>132</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Bann, The River.</hi> Visited by mac Cecht, <ref target='page175'>175</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Barbarossa, Kaiser.</hi> Tradition that Finn lies in some enchanted cove spellbound, like, <ref target='page308'>308</ref></l> +</lg> + +<lg> +<l><q><hi rend='smallcaps'>Barddas.</hi></q> Compilation enshrining Druidic thought, <ref target='page332'>332</ref>;</l> +<l rend='margin-left: 2'>Christian persons and episodes figure in, <ref target='page333'>333</ref>;</l> +<l rend='margin-left: 2'>extract from, in catechism form, <ref target='page334'>334</ref>, <ref target='page335'>335</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Bardic</hi> differs from popular conception of Danaan deities, <ref target='page104'>104</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Barrow, The River.</hi> Visited by mac Cecht, <ref target='page175'>175</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Bar´uch</hi>. A lord of the Red Branch; meets Naisi and Deirdre on landing in Ireland, <ref target='page199'>199</ref>;</l> +<l rend='margin-left: 2'>persuades Fergus to feast at his house, <ref target='page199'>199</ref>;</l> +<l rend='margin-left: 2'>dūn, on the Straits of Moyle, <ref target='page251'>251</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Bavb</hi> (bayv). Calatin's daughter; puts a spell of straying on Niam, <ref target='page230'>230</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Beälcu</hi> (bay'al-koo). A Connacht champion; rescue of Conall by, <ref target='page244'>244</ref>;</l> +<l rend='margin-left: 2'>slain by sons owing to a stratagem of Conall's, <ref target='page245'>245</ref>;</l> +<l rend='margin-left: 2'>Conall slays sons of, <ref target='page245'>245</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Bebo.</hi> Wife of Iubdan. King of Wee Folk, <ref target='page247'>247</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Bed´wyr</hi> (bed-weer). Equivalent, Sir Bedivere. One of Arthur's servitors who accompanies Kilhwch on his quest for Olwen, <ref target='page388'>388</ref>-<ref target='page392'>392</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Belgæ.</hi> One of three peoples inhabiting Gaul when Cæsar's conquest began, <ref target='page58'>58</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Beli.</hi> Cymric god of Death, husband of Dōn;</l> +<l rend='margin-left: 2'>corresponds with the Irish Bilé, <ref target='page348'>348</ref>, <ref target='page349'>349</ref>;</l> +<l rend='margin-left: 2'>Lludd and Llevelys, sons of, <ref target='page385'>385</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Bell, Mr. Arthur</hi> Reference to a drawing by, showing act of stone-worship, <ref target='page66'>66</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Bel´tené</hi>. One of the names of the god of Death;</l> +<l rend='margin-left: 2'>first of May sacred to, <ref target='page133'>133</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ben Bulben.</hi> Dermot of the Love-spot slain by the wild boar of, <ref target='page123'>123</ref>, <ref target='page301'>301</ref>, <ref target='page302'>302</ref>;</l> +<l rend='margin-left: 2'>Dermot and the Boar of, <ref target='page290'>290</ref>, <ref target='page291'>291</ref></l> +</lg> + +<lg id='idx_bendigeid'> +<l><hi rend='smallcaps'>Ben´digeid Vran</hi>, or <q><hi rend='smallcaps'>Bran the Blessed.</hi></q> King of the Isle of the Mighty (Britain);</l> +<l rend='margin-left: 2'>Manawyddan, his brother, <ref target='page365'>365</ref>;</l> +<l rend='margin-left: 2'>Branwen, his sister, <ref target='page366'>366</ref>;</l> +<l rend='margin-left: 2'>gives Branwen as wife to Matholwch, <ref target='page366'>366</ref>;</l> +<l rend='margin-left: 2'>makes atonement for Evnissyen's outrage by giving Matholwch the magic cauldron, &c., <ref target='page367'>367</ref>, <ref target='page368'>368</ref>;</l> +<l rend='margin-left: 2'>invades Ireland to succour Branwen, <ref target='page369'>369</ref>, <ref target='page372'>372</ref>;</l> +<l rend='margin-left: 2'>the wonderful head of, <ref target='page371'>371</ref>, <ref target='page372'>372</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Bertrand, A.</hi> See pp. <ref target='page55'>55</ref>, <ref target='page64'>64</ref>, <ref target='page83'>83</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Bilé</hi> (bil-ay). One of the names of the god of Death (<hi rend='italic'>i.e.</hi>, of the underworld), <ref target='page130'>130</ref>;</l> +<l rend='margin-left: 2'>father of Miled, <ref target='page130'>130</ref>;</l> +<l rend='margin-left: 2'>equivalent, Cymric god Beli, husband of Dōn, <ref target='page348'>348</ref>, <ref target='page349'>349</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Birōg.</hi> A Druidess who assists Kian to be avenged on Balor, <ref target='page111'>111</ref></l> +</lg> + +<lg> +<l><hi rend="smallcaps">Black Knight, The.</hi> Kymon and, <ref target='page396'>396</ref>;</l> +<l rend='margin-left: 2'>Owain and, <ref target='page396'>396</ref>-<ref target='page397'>397</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Black Sainglend</hi> (sen'glend). Cuchulain's last horse; breaks from him, <ref target='page232'>232</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Blai.</hi> Oisīn's Danaan mother, <ref target='page282'>282</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Blanid.</hi> Wife of Curoi; sets her love on Cuchulain, <ref target='page228'>228</ref>-<ref target='page229'>229</ref>;</l> +<l rend='margin-left: 2'>her death, <ref target='page229'>229</ref></l> +</lg> + + +<pb n='425' id='page425'/> + + +<lg id='idx_bleheris'> +<l><hi rend='smallcaps'>Ble´heris.</hi></l> +<l rend='margin-left: 2'>A Welsh poet identical with <hi rend='italic'>Bledhericus</hi>, mentioned by Giraldus Cambrensis, and with Bréris, quoted by Thomas of Brittany, <ref target='page342'>342</ref></l> +</lg> + +<lg> +<l><q><hi rend='smallcaps'>Blerwm, Blerwm</hi></q> (bleroom).</l> +<l rend='margin-left: 2'>Sound made by Taliesin by which a spell was put on bards at Arthur's court, <ref target='page416'>416</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Blodeuwedd</hi>, or <q><hi rend='smallcaps'>Flower-Face.</hi></q></l> +<l rend='margin-left: 2'>The flower-wife of Llew, <ref target='page382'>382</ref>, <ref target='page383'>383</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Boanna</hi> (the river Boyne).</l> +<l rend='margin-left: 2'>Mother of Angus Ōg, <ref target='page121'>121</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Book of Armagh.</hi></l> +<l rend='margin-left: 2'>References to, <ref target='page104'>104</ref>, <ref target='page147'>147</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Book of Caermarthen, Black.</hi></l> +<l rend='margin-left: 2'>Gwyn ap Nudd figures in poem included in, <ref target='page353'>353</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Book of the Dun Cow.</hi></l> +<l rend='margin-left: 2'>Reference to, <ref target='page97'>97</ref>; </l> +<l rend='margin-left: 2'>Cuchulain makes his reappearance legend of Christian origin in, <ref target='page238'>238</ref>;</l> +<l rend='margin-left: 2'><q>Voyage of Maeldūn</q> is found in, <ref target='page309'>309</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Book of Hergest, The Red.</hi></l> +<l rend='margin-left: 2'>Forms main source of tales in the <q>Mabinogion,</q> <ref target='page344'>344</ref>; </l> +<l rend='margin-left: 2'>the story of Taliesin not found in, <ref target='page412'>412</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Book of Invasions.</hi></l> +<l rend='margin-left: 2'>Reference to, <ref target='page106'>106</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Book of Leinster.</hi></l> +<l rend='margin-left: 2'>References to, <ref target='page24'>24</ref>, <ref target='page85'>85</ref>, <ref target='page208'>208</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Bōv the Red.</hi></l> +<l rend='margin-left: 2'>King of the Danaans of Munster, brother of the Dagda; </l> +<l rend='margin-left: 2'>searches for maiden of Angus Ōg's dream, <ref target='page121'>121</ref>-<ref target='page123'>123</ref>; </l> +<l rend='margin-left: 2'>goldsmith of, named Len, <ref target='page123'>123</ref>; </l> +<l rend='margin-left: 2'>Aoife's journey to, with her step-children, <ref target='page139'>139</ref>, <ref target='page140'>140</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Boyne, The River.</hi></l> +<l rend='margin-left: 2'>Angus Ōg's palace at, <ref target='page121'>121</ref>; </l> +<l rend='margin-left: 2'>Angus and Caer at, <ref target='page122'>122</ref>; </l> +<l rend='margin-left: 2'>Milesians land in estuary of, <ref target='page136'>136</ref>; </l> +<l rend='margin-left: 2'>Ethné loses her veil of invisibility while bathing in river, <ref target='page144'>144</ref>;</l> +<l rend='margin-left: 2'>church, Kill Ethné, on banks of, <ref target='page145'>145</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Bran.</hi></l> +<l rend='margin-left: 2'>See <ref target='idx_bendigeid'>Bendigeid</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Branwen.</hi></l> +<l rend='margin-left: 2'>Sister of Bran, <ref target='page366'>366</ref>;</l> +<l rend='margin-left: 2'>given in marriage to Matholwch, <ref target='page366'>366</ref>; </l> +<l rend='margin-left: 2'>mother of Gwern, <ref target='page368'>368</ref>;</l> +<l rend='margin-left: 2'>degraded because of Evnissyen's outrage, <ref target='page369'>369</ref>; </l> +<l rend='margin-left: 2'>brought to Britain, <ref target='page372'>372</ref>; </l> +<l rend='margin-left: 2'>her death and burial on the banks of the Alaw, <ref target='page372'>372</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Brea</hi> (bray). </l> +<l rend='margin-left: 2'>Battle of, reference to Finn's death at, <ref target='page275'>275</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Bregia.</hi></l> +<l rend='margin-left: 2'>Locality of, <ref target='page168'>168</ref>; </l> +<l rend='margin-left: 2'>the plains of, viewed by Cuchulain, <ref target='page193'>193</ref>; </l> +<l rend='margin-left: 2'>St. Patrick and folk of, <ref target='page282'>282</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Breg´on.</hi></l> +<l rend='margin-left: 2'>Son of Miled, father of Ith, <ref target='page130'>130</ref>; </l> +<l rend='margin-left: 2'>tower of, perceived by Ith, <ref target='page132'>132</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Brenos (Brian).</hi></l> +<l rend='margin-left: 2'>Under this form, was the god to whom the Celts attributed their victories at the Allia and at Delphi, <ref target='page126'>126</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Bres.</hi></l> +<l rend='margin-left: 2'>1. Ambassador sent to Firbolgs, by People of Dana, <ref target='page106'>106</ref>; </l> +<l rend='margin-left: 5'>slain in battle of Moytura, <ref target='page107'>107</ref>. </l> +<l rend='margin-left: 2'>2. Son of Danaan woman named Eri, chosen as King of Danaan territory in Ireland, <ref target='page107'>107</ref>; </l> +<l rend='margin-left: 5'>his ill-government and deposition, <ref target='page107'>107</ref>-<ref target='page108'>108</ref>. </l> +<l rend='margin-left: 2'>3. Son of Balor; </l> +<l rend='margin-left: 5'>learns that the appearance of the sun is the face of Lugh of the Long Arm, <ref target='page123'>123</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Bri Leith</hi> (bree lay). </l> +<l rend='margin-left: 2'>Fairy palace of Midir the Proud at, in Co. Longford, <ref target='page124'>124</ref>; </l> +<l rend='margin-left: 2'>Etain carried to, <ref target='page163'>163</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Brian.</hi></l> +<l rend='margin-left: 2'>One of three sons of Turenn, <ref target='page114'>114</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Brian.</hi></l> +<l rend='margin-left: 2'>Equivalent, Brenos.</l> +<l rend='margin-left: 2'>Son of Brigit (Dana), <ref target='page126'>126</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Briccriu of the Poisoned Tongue</hi> (bric'roo). </l> +<l rend='margin-left: 2'>Ulster lord; </l> +<l rend='margin-left: 2'>causes strife between Cuchulain and Red Branch heroes as to Championship of Ireland, <ref target='page195'>195</ref>;</l> +<l rend='margin-left: 2'>summons aid of demon named The Terrible, <ref target='page196'>196</ref>; </l> +<l rend='margin-left: 2'>his suggestion for carving mac Datho's boar, <ref target='page243'>243</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Bridge of the Leaps.</hi></l> +<l rend='margin-left: 2'>Cuchulain at, <ref target='page187'>187</ref>; </l> +<l rend='margin-left: 2'>Cuchulain leaps, <ref target='page188'>188</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Brigindo.</hi></l> +<l rend='margin-left: 2'>Equivalents, Brigit and <q>Brigantia,</q> <ref target='page103'>103</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Brigit</hi> (g as in <q>get</q>).</l> +<l rend='margin-left: 2'>Irish goddess identical with Dana +<pb n='426' id='page426'/> +and <q>Brigindo,</q> &c., <ref target='page103'>103</ref>, <ref target='page126'>126</ref>;</l> +<l rend='margin-left: 2'>daughter of the god Dagda, <q>The Good,</q> <ref target='page103'>103</ref>, <ref target='page126'>126</ref>; </l> +<l rend='margin-left: 2'>Ecne, grandson of, <ref target='page103'>103</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Britain.</hi></l> +<l rend='margin-left: 2'>See <ref target='idx_great_britain'>Great Britain.</ref></l> +<l rend='margin-left: 2'>Carthaginian trade with, broken down by the Greeks, <ref target='page22'>22</ref>;</l> +<l rend='margin-left: 2'>place-names of, Celtic element in, <ref target='page27'>27</ref>; </l> +<l rend='margin-left: 2'>under yoke of Rome, <ref target='page35'>35</ref>; </l> +<l rend='margin-left: 2'>magic indigenous in, <ref target='page62'>62</ref>;</l> +<l rend='margin-left: 2'>votive inscriptions to Æsus, Teutates, and Taranus found in, <ref target='page86'>86</ref>; </l> +<l rend='margin-left: 2'>dead carried from Gaul to, <ref target='page131'>131</ref>; </l> +<l rend='margin-left: 2'>Ingcel, son of King of, <ref target='page169'>169</ref>; </l> +<l rend='margin-left: 2'>visit of Demetrius to, <ref target='page355'>355</ref>; </l> +<l rend='margin-left: 2'>Bran, King of, <ref target='page365'>365</ref>; </l> +<l rend='margin-left: 2'>Caradawc rules over in his father's name, <ref target='page369'>369</ref>;</l> +<l rend='margin-left: 2'>Caswallan conquers, <ref target='page372'>372</ref>; </l> +<l rend='margin-left: 2'>the <q>Third Fatal Disclosure</q> in, <ref target='page373'>373</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Britan.</hi></l> +<l rend='margin-left: 2'>Nedimean chief who settled in Great Britain and gave name to that country, <ref target='page102'>102</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>British Isles.</hi></l> +<l rend='margin-left: 2'>Sole relics of Celtic empire, on its downfall, <ref target='page34'>34</ref>; </l> +<l rend='margin-left: 2'>Maev, Grania, Findabair, Deirdre, and Boadicea, women who figure in myths of, <ref target='page43'>43</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Britons.</hi></l> +<l rend='margin-left: 2'>Geoffrey of Monmouth, like Nennius, affords a fantastic origin for the, <ref target='page338'>338</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Brittany.</hi></l> +<l rend='margin-left: 2'>Mané-er-H´oeck, remarkable tumulus in, <ref target='page63'>63</ref>; </l> +<l rend='margin-left: 2'>tumulus of Locmariaker in, markings on similar to those on tumulus at New Grange, Ireland, <ref target='page72'>72</ref>; </l> +<l rend='margin-left: 2'>symbol of the feet found in, <ref target='page77'>77</ref>; </l> +<l rend='margin-left: 2'>book brought from, by Walter, Archdeacon of Oxford, formed basis of Geoffrey of Monmouth's <q>Historia Regum Britaniæ,</q> <ref target='page337'>337</ref>; </l> +<l rend='margin-left: 2'>Arthurian saga in, <ref target='page339'>339</ref>, <ref target='page340'>340</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Brogan.</hi></l> +<l rend='margin-left: 2'>St. Patrick's scribe, <ref target='page119'>119</ref>, <ref target='page290'>290</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Brown Bull.</hi></l> +<l rend='margin-left: 2'>See <ref target='idx_quelgny'>Quelgny</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Brugh na Boyna</hi> (broo-na-boyna). </l> +<l rend='margin-left: 2'>Pointed out to Cuchulain, <ref target='page193'>193</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Buddha.</hi></l> +<l rend='margin-left: 2'>Footprint of, found in India as symbol, <ref target='page77'>77</ref>; </l> +<l rend='margin-left: 2'>the cross-legged, frequent occurrence in religious art of the East and Mexico, <ref target='page87'>87</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Buic</hi> (boo´ik). </l> +<l rend='margin-left: 2'>Son of Banblai; </l> +<l rend='margin-left: 2'>slain by Cuchulain, <ref target='page211'>211</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Burney's <q>History of Music.</q></hi></l> +<l rend='margin-left: 2'>Reference to Egyptian legend in, <ref target='page118'>118</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Bury, Professor.</hi> </l> +<l rend='margin-left: 2'>Remarks of, regarding the Celtic world, <ref target='page59'>59</ref></l> +</lg> + +<lg> +<l><hi rend='bold'>C</hi></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Caer.</hi></l> +<l rend='margin-left: 2'>Daughter of Ethal Anubal; </l> +<l rend='margin-left: 2'>wooed by Angus Ōg, <ref target='page122'>122</ref>, <ref target='page123'>123</ref>;</l> +<l rend='margin-left: 2'>her dual life, <ref target='page122'>122</ref>; </l> +<l rend='margin-left: 2'>accepts the love of Angus Ōg, <ref target='page122'>122</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Caerleon-on-Usk</hi>. </l> +<l rend='margin-left: 2'>Arthur's court held at, <ref target='page337'>337</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Cæsar, Julius.</hi> </l> +<l rend='margin-left: 2'>Critical account of Gauls, <ref target='page37'>37</ref>; </l> +<l rend='margin-left: 2'>religious beliefs of Celts recorded by, <ref target='page51'>51</ref>, <ref target='page52'>52</ref>;</l> +<l rend='margin-left: 2'>the Belgæ, the Celtæ, and the Aquitani located by, <ref target='page58'>58</ref>;</l> +<l rend='margin-left: 2'>affirmation that doctrine of immortality fostered by Druids to promote courage, <ref target='page81'>81</ref>, <ref target='page82'>82</ref>; </l> +<l rend='margin-left: 2'>culture superintended by Druids, recorded by, <ref target='page84'>84</ref>; </l> +<l rend='margin-left: 2'>gods of Aryan Celts equated with Mercury, Apollo, &c., by, <ref target='page86'>86</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Cair´bry.</hi></l> +<l rend='margin-left: 2'>Son of Cormac mac Art, father of Light of Beauty, <ref target='page304'>304</ref>; </l> +<l rend='margin-left: 2'>refuses tribute to the Fianna, <ref target='page305'>305</ref>; </l> +<l rend='margin-left: 2'>Clan Bascna makes war upon, <ref target='page305'>305</ref>-<ref target='page308'>308</ref></l> +</lg> + +<lg id='idx_caliburn'> +<l><hi rend='smallcaps'>Caliburn</hi> (Welsh <hi rend='italic'>Caladvwlch</hi>). </l> +<l rend='margin-left: 2'>Magic sword of King Arthur, <ref target='page338'>338</ref>. </l> +<l rend='margin-left: 2'>See <ref target='idx_excalibur'>Excalibur</ref>, <ref target='page224'>224</ref>, <hi rend='italic'>note</hi></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Cambren´sis, Giral´dus.</hi></l> +<l rend='margin-left: 2'>Celts and, <ref target='page21'>21</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Campbell.</hi></l> +<l rend='margin-left: 2'>Version of battle of Gowra, in his <q>The Fians,</q> <ref target='page305'>305</ref>-<ref target='page307'>307</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Car´adawc.</hi></l> +<l rend='margin-left: 2'>Son of Bran; </l> +<l rend='margin-left: 2'>rules Britain in his father's absence, <ref target='page369'>369</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Carell.</hi></l> +<l rend='margin-left: 2'>Reputed father of Tuan, <ref target='page100'>100</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Carpathians.</hi></l> +<l rend='margin-left: 2'>Earliest home of mountain Celts was ranges of the, <ref target='page57'>57</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Carthaginians.</hi></l> +<l rend='margin-left: 2'>Celts conquered +<pb n='427' id='page427'/> +Spain from, <ref target='page21'>21</ref>;</l> +<l rend='margin-left: 2'>Greeks break monopoly of trade of, with Britain and Spain, <ref target='page22'>22</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Cas´corach</hi>. Son of a minstrel of the Danaan Folk;</l> +<l rend='margin-left: 2'>and St. Patrick, <ref target='page119'>119</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Castle of Wonders</hi>. Peredur at, <ref target='page405'>405</ref>, <ref target='page406'>406</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Cas´wallan</hi>. Son of Beli;</l> +<l rend='margin-left: 2'>conquers Britain during Bran's absence, <ref target='page372'>372</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Cathbad.</hi> Druid;</l> +<l rend='margin-left: 2'>wedded to Maga, wife of Ross the Red, <ref target='page181'>181</ref>;</l> +<l rend='margin-left: 2'>his spell of divination overheard by Cuchulain, <ref target='page185'>185</ref>;</l> +<l rend='margin-left: 2'>draws Deirdre's horoscope, <ref target='page197'>197</ref>;</l> +<l rend='margin-left: 2'>casts evil spells over Naisi and Deirdre, <ref target='page200'>200</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Catholic Church.</hi> Mediæal interdicts of, <ref target='page46'>46</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Cato, M. Porcius</hi>. Observances of, regarding Gauls, <ref target='page37'>37</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Cauldron of Abundance</hi>. See equivalent, Stone of Abundance;</l> +<l rend='margin-left: 2'>also see Grail</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Celtæ</hi> One of three peoples inhabiting Gaul when Cæar's conquest began, <ref target='page58'>58</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Celtchar</hi> (kelt-yar). Son of Hornskin;</l> +<l rend='margin-left: 2'>under debility curse, <ref target='page205'>205</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Celtdom.</hi> The Golden Age of, in Continental Europe, <ref target='page21'>21</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Celtic</hi>. Power, diffusion of, in Mid-Europe, <ref target='page26'>26</ref>; </l> +<l rend='margin-left: 2'>placenames in Europe, <ref target='page27'>27</ref>;</l> +<l rend='margin-left: 2'>artwork relics, story told by, <ref target='page28'>28</ref>;</l> +<l rend='margin-left: 2'>Germanic words, Celtic element in, <ref target='page32'>32</ref>;</l> +<l rend='margin-left: 2'>empire, downfall of, <ref target='page34'>34</ref>;</l> +<l rend='margin-left: 2'>weak policy of peoples, <ref target='page44'>44</ref>;</l> +<l rend='margin-left: 2'>religion, the, <ref target='page46'>46</ref>, <ref target='page47'>47</ref>;</l> +<l rend='margin-left: 2'>High Kings, traditional burial-places of, <ref target='page69'>69</ref>;</l> +<l rend='margin-left: 2'>doctrine of immortality, origin of so-called <q>Celtic,</q> <ref target='page75'>75</ref>, <ref target='page76'>76</ref>;</l> +<l rend='margin-left: 2'>ideas of immortality, <ref target='page78'>78</ref>-<ref target='page87'>87</ref>;</l> +<l rend='margin-left: 2'>deities, names and attributes of, <ref target='page86'>86</ref>-<ref target='page88'>88</ref>;</l> +<l rend='margin-left: 2'>conception of death, the, <ref target='page89'>89</ref>;</l> +<l rend='margin-left: 2'>culture, five factors in ancient, <ref target='page89'>89</ref>, <ref target='page90'>90</ref>;</l> +<l rend='margin-left: 2'>the present-day populations, <ref target='page91'>91</ref>, <ref target='page92'>92</ref>;</l> +<l rend='margin-left: 2'>cosmogony, the, <ref target='page94'>94</ref>, <ref target='page95'>95</ref>;</l> +<l rend='margin-left: 2'>things, <q>Barddas</q> a work not unworthy the student of, <ref target='page333'>333</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Celtica</hi>. Never inhabited by a single pure and homogeneous race, <ref target='page18'>18</ref>;</l> +<l rend='margin-left: 2'>Greek type of civilisation preserved by, <ref target='page22'>22</ref>;</l> +<l rend='margin-left: 2'>art of enamelling originated in, <ref target='page30'>30</ref>;</l> +<l rend='margin-left: 2'>the Druids formed the sovran power in, <ref target='page46'>46</ref>;</l> +<l rend='margin-left: 2'>Brigit (Dana) most widely worshipped goddess in, <ref target='page126'>126</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Celts</hi>. Term first found in Hecatæus;</l> +<l rend='margin-left: 2'>equivalent, Hyperboreans, <ref target='page17'>17</ref>;</l> +<l rend='margin-left: 2'>Herodotus and dwelling-place of, <ref target='page17'>17</ref>;</l> +<l rend='margin-left: 2'>Aristotle and, <ref target='page17'>17</ref>;</l> +<l rend='margin-left: 2'>Hellanicus of Lesbos and, <ref target='page17'>17</ref>;</l> +<l rend='margin-left: 2'>Ephorus and, <ref target='page17'>17</ref>;</l> +<l rend='margin-left: 2'>Plato and, <ref target='page17'>17</ref>;</l> +<l rend='margin-left: 2'>their attack on Rome, a landmark of ancient history, <ref target='page18'>18</ref>;</l> +<l rend='margin-left: 2'>described by Dr. T. Rice Holmes, <ref target='page18'>18</ref>, <ref target='page19'>19</ref>;</l> +<l rend='margin-left: 2'>dominion of, over Mid-Europe, Gaul, Spain, and the British Isles, <ref target='page20'>20</ref>;</l> +<l rend='margin-left: 2'>their place among these races, <ref target='page20'>20</ref>;</l> +<l rend='margin-left: 2'>Giraldus Cambrensis and, <ref target='page21'>21</ref>;</l> +<l rend='margin-left: 2'>Spain conquered from the Carthaginians by, <ref target='page21'>21</ref>;</l> +<l rend='margin-left: 2'>Northern Italy conquered from the Etruscans by, <ref target='page21'>21</ref>;</l> +<l rend='margin-left: 2'>Vergil and, <ref target='page21'>21</ref>;</l> +<l rend='margin-left: 2'>conquer the Illyrians, <ref target='page21'>21</ref>;</l> +<l rend='margin-left: 2'>alliance with the Greeks, <ref target='page22'>22</ref>;</l> +<l rend='margin-left: 2'>conquests of, in valleys of Danube and Po, <ref target='page23'>23</ref>;</l> +<l rend='margin-left: 2'>Alexander makes compact with, <ref target='page23'>23</ref>;</l> +<l rend='margin-left: 2'>national oath of, <ref target='page24'>24</ref>;</l> +<l rend='margin-left: 2'>welded into unity by Ambicatus, <ref target='page25'>25</ref>;</l> +<l rend='margin-left: 2'>defeat Romans, <ref target='page26'>26</ref>;</l> +<l rend='margin-left: 2'>Germanic peoples and, <ref target='page26'>26</ref>, <ref target='page33'>33</ref>;</l> +<l rend='margin-left: 2'>decorative motives derived from Greek art, <ref target='page29'>29</ref>;</l> +<l rend='margin-left: 2'>art of enamelling learnt by classical nations from, <ref target='page30'>30</ref>;</l> +<l rend='margin-left: 2'>burial rites practised by, <ref target='page33'>33</ref>;</l> +<l rend='margin-left: 2'>character, elements comprising, <ref target='page36'>36</ref>;</l> +<l rend='margin-left: 2'>Strabo's description of, <ref target='page39'>39</ref>;</l> +<l rend='margin-left: 2'>love of splendour and methods of warfare, <ref target='page40'>40</ref>;</l> +<l rend='margin-left: 2'>Polybius' description of warriors in battle of Clastidium, <ref target='page41'>41</ref>;</l> +<l rend='margin-left: 2'>their influence on European literature and philosophy, <ref target='page49'>49</ref>, <ref target='page50'>50</ref>;</l> +<l rend='margin-left: 2'>the Religion of the, <ref target='page51'>51</ref>-<ref target='page93'>93</ref>;</l> +<l rend='margin-left: 2'>ranges of the Balkans and Carpathians earliest home of mountain, <ref target='page57'>57</ref>;</l> +<l rend='margin-left: 2'>musical services of, described by Hecatæus, +<pb n='428' id='page428'/> +<ref target='page58'>58</ref>; </l> +<l rend='margin-left: 2'>Switzerland, Burgundy, the Palatinate, Northern France, parts of Britain, &c., occupied by mountain, <ref target='page58'>58</ref>;</l> +<l rend='margin-left: 2'>origin of doctrine of immortality, <ref target='page75'>75</ref>; </l> +<l rend='margin-left: 2'>idea of immortality and doctrine of transmigration, <ref target='page80'>80</ref>, <ref target='page81'>81</ref>; </l> +<l rend='margin-left: 2'>the present-day, <ref target='page91'>91</ref>, <ref target='page92'>92</ref>; </l> +<l rend='margin-left: 2'>no non-Christian conception of origin of things, <ref target='page94'>94</ref>;</l> +<l rend='margin-left: 2'>victories at the Alba and at Delphi attributed to Brenos (Brian), <ref target='page126'>126</ref>; </l> +<l rend='margin-left: 2'>true worship of, paid to elemental forces represented by actual natural phenomena, <ref target='page147'>147</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Cenchos.</hi></l> +<l rend='margin-left: 2'>Otherwise The Footless; </l> +<l rend='margin-left: 2'>related to Vitra, the God of Evil in Vedantic mythology, <ref target='page97'>97</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Cer´idwen</hi>. </l> +<l rend='margin-left: 2'>Wife of Tegid, <ref target='page413'>413</ref>;</l> +<l rend='margin-left: 2'>sets Gwion Bach and Morda to attend to the magic cauldron, <ref target='page413'>413</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ceugant</hi> (Infinity). </l> +<l rend='margin-left: 2'>The outermost of three concentric circles representing the totality of being in the Cymric cosmogony, inhabited by God alone, <ref target='page334'>334</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Chaillu, Du.</hi> </l> +<l rend='margin-left: 2'>His <q>Viking Age,</q> <ref target='page72'>72</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Champion of Ireland.</hi> </l> +<l rend='margin-left: 2'>Test at feast of Briccriu, to decide who is the, <ref target='page195'>195</ref>, <ref target='page196'>196</ref>; </l> +<l rend='margin-left: 2'>Cuchulain proclaimed such by demon The Terrible, <ref target='page196'>196</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Charlemagne.</hi></l> +<l rend='margin-left: 2'>Tree- and stone-worship denounced by, <ref target='page66'>66</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Children of Lir.</hi> </l> +<l rend='margin-left: 2'>Reference to, <ref target='page121'>121</ref></l> +</lg> + +<lg id='idx_chrestien_de_troyes'> +<l><hi rend='smallcaps'>Chrestien de Troyes</hi>. </l> +<l rend='margin-left: 2'>French poet, influential in bringing the Arthurian saga into the poetic literature of Europe, <ref target='page340'>340</ref>, <ref target='page341'>341</ref>; </l> +<l rend='margin-left: 2'>Gautier de Denain the earliest continuator of, <ref target='page341'>341</ref>; </l> +<l rend='margin-left: 2'>variation of his <q>Le Chevalier au lion</q> seen in <q>The Lady of the Fountain,</q> <ref target='page394'>394</ref>-<ref target='page399'>399</ref>; </l> +<l rend='margin-left: 2'>the <q>Tale of Enid and Geraint</q> based on <q>Erec</q> of, <ref target='page399'>399</ref>;</l> +<l rend='margin-left: 2'>Peredur corresponds to the Perceval of, <ref target='page400'>400</ref>; </l> +<l rend='margin-left: 2'>his <q>Conte del Graal,</q> or <q>Perceval le Gallois,</q> <ref target='page303'>303</ref>;</l> +<l rend='margin-left: 2'>Manessier a continuator of, <ref target='page408'>408</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Christian.</hi></l> +<l rend='margin-left: 2'>Symbolism, the hand as emblem of power in, <ref target='page65'>65</ref>;</l> +<l rend='margin-left: 2'>faith, heard of by King Cormac ere preached in Ireland by St. Patrick, <ref target='page69'>69</ref>; </l> +<l rend='margin-left: 2'>influences in Ireland, and the Milesian myth, <ref target='page138'>138</ref>; </l> +<l rend='margin-left: 2'>ideas, gathered around Cuchulain and his lord King Conor of Ulster, <ref target='page239'>239</ref>, <ref target='page240'>240</ref>;</l> +<l rend='margin-left: 2'>pagan ideals contrasted with, in Oisīn dialogues, <ref target='page288'>288</ref>; </l> +<l rend='margin-left: 2'>Myrddin dwindles under influences, <ref target='page354'>354</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Christianity.</hi></l> +<l rend='margin-left: 2'>Reference to conversion of Ireland to, <ref target='page83'>83</ref>;</l> +<l rend='margin-left: 2'>People of Dana in their overthrow, and attitude of, <ref target='page138'>138</ref>;</l> +<l rend='margin-left: 2'>Cuchulain summoned from Hell by St. Patrick to prove truths of, to High King Laery, <ref target='page239'>239</ref>;</l> +<l rend='margin-left: 2'>effect of on Irish literature, <ref target='page295'>295</ref>, <ref target='page296'>296</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Chry´sostom, Dion.</hi> </l> +<l rend='margin-left: 2'>Testimony of, to power of the Druids, <ref target='page83'>83</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Clan Bascna.</hi></l> +<l rend='margin-left: 2'>One of the divisions of the Fianna of Erin, <ref target='page252'>252</ref>; </l> +<l rend='margin-left: 2'>Cumhal, father of Finn, chief of, <ref target='page255'>255</ref>; </l> +<l rend='margin-left: 2'>Cairbry causes feud between Clan Morna and, <ref target='page305'>305</ref>-<ref target='page308'>308</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Clan Calatin.</hi></l> +<l rend='margin-left: 2'>Sent by men of Erin against Cuchulain, <ref target='page215'>215</ref>;</l> +<l rend='margin-left: 2'>Fiacha, son of Firaba, cuts off the eight-and-twenty hands of, <ref target='page216'>216</ref>; </l> +<l rend='margin-left: 2'>Cuchulain slays, <ref target='page216'>216</ref>;</l> +<l rend='margin-left: 2'>the widow of, gives birth to six children whom Maev has instructed in magic and then looses against Cuchulain, <ref target='page228'>228</ref>-<ref target='page233'>233</ref>;</l> +<l rend='margin-left: 2'>cause Cuchulain to break his <foreign lang='ga' rend='italic'>geise</foreign>, <ref target='page231'>231</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Clan Morna.</hi></l> +<l rend='margin-left: 2'>One of the divisions of the Fianna of Erin, <ref target='page252'>252</ref>;</l> +<l rend='margin-left: 2'>Lia becomes treasurer to, <ref target='page255'>255</ref>;</l> +<l rend='margin-left: 2'>Cairbry causes feud between Clan Bascna and, <ref target='page305'>305</ref>-<ref target='page308'>308</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Clastid´ium</hi>. </l> +<l rend='margin-left: 2'>Battle of, Polybius' description of behaviour of the Gæsati in, <ref target='page41'>41</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Cleena.</hi></l> +<l rend='margin-left: 2'>A Danaan maiden once living in Mananan's country, the story of, <ref target='page127'>127</ref></l> +</lg> + + +<pb n='429' id='page429'/> + +<lg> +<l><hi rend='smallcaps'>Clus´ium.</hi></l> +<l rend='margin-left: 2'>Siege of, Romans play Celts false at, <ref target='page25'>25</ref>; </l> +<l rend='margin-left: 2'>vengeance exacted by Celts, <ref target='page26'>26</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Coffey, George.</hi> </l> +<l rend='margin-left: 2'>His work on the New Grange tumulus, <ref target='page69'>69</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Colloquy of the Ancients</hi>.</l> +<l rend='margin-left: 2'>A collection of tales mentioning St Patrick and Cascorach, <ref target='page119'>119</ref>, <ref target='page281'>281</ref>; </l> +<l rend='margin-left: 2'>interest of, <ref target='page284'>284</ref>-<ref target='page308'>308</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Columba, St.</hi> </l> +<l rend='margin-left: 2'>Symbol of the feet and, <ref target='page77'>77</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Comyn, Michael</hi></l> +<l rend='margin-left: 2'>Reference to <q>Lay of Oisīn in the Land of Youth,</q> by, <ref target='page253'>253</ref>, <ref target='page276'>276</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Conall of the Victories</hi>.</l> +<l rend='margin-left: 2'>Member of Conary's retinue at Red Hostel, <ref target='page173'>173</ref>;</l> +<l rend='margin-left: 2'>Amorgin, his father, found by him at Teltin, <ref target='page176'>176</ref>, <ref target='page177'>177</ref>; </l> +<l rend='margin-left: 2'>shrinks from test <hi rend='italic'>re</hi> the Championship of Ireland, <ref target='page195'>195</ref>, <ref target='page196'>196</ref>;</l> +<l rend='margin-left: 2'>under the Debility curse, <ref target='page205'>205</ref>; </l> +<l rend='margin-left: 2'>avenges Cuchulain's death by slaying Lewy, <ref target='page233'>233</ref>;</l> +<l rend='margin-left: 2'>his <q>brain ball</q> causes death of Conor mac Nessa, <ref target='page240'>240</ref>, <ref target='page241'>241</ref>;</l> +<l rend='margin-left: 2'>mac Datho's boar and, <ref target='page243'>243</ref>, <ref target='page244'>244</ref>; </l> +<l rend='margin-left: 2'>slays Ket, <ref target='page244'>244</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Conan mac Lia</hi>. </l> +<l rend='margin-left: 2'>Son of Lia, lord of Luachar; </l> +<l rend='margin-left: 2'>Finn makes a covenant with, <ref target='page258'>258</ref>, <ref target='page259'>259</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Conan mac Morna</hi>; otherwise <hi rend='smallcaps'>the Bald.</hi> </l> +<l rend='margin-left: 2'>His adventure with the Fairy Folk, <ref target='page259'>259</ref>, <ref target='page260'>260</ref>;</l> +<l rend='margin-left: 2'>he slays Liagan, <ref target='page260'>260</ref>; </l> +<l rend='margin-left: 2'>adventure with the Gilla Dacar's steed, <ref target='page293'>293</ref>-<ref target='page295'>295</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Conann.</hi></l> +<l rend='margin-left: 2'>Fomorian king, <ref target='page101'>101</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Con´ary Mōr</hi>. </l> +<l rend='margin-left: 2'>The singing sword of, <ref target='page121'>121</ref>; </l> +<l rend='margin-left: 2'>the legend-cycle of the High King, <ref target='page155'>155</ref>-<ref target='page177'>177</ref>; </l> +<l rend='margin-left: 2'>descended from Etain Oig, daughter of Etain, <ref target='page164'>164</ref>;</l> +<l rend='margin-left: 2'>Messbuachalla, his mother, <ref target='page166'>166</ref>, <ref target='page167'>167</ref>;</l> +<l rend='margin-left: 2'>Desa, his foster-father, <ref target='page167'>167</ref>; </l> +<l rend='margin-left: 2'>Ferlee, Fergar, and Ferrogan, his foster-brothers, <ref target='page167'>167</ref>;</l> +<l rend='margin-left: 2'>Nemglan commands him go to Tara, <ref target='page168'>168</ref>; </l> +<l rend='margin-left: 2'>proclaimed King of Erin, <ref target='page168'>168</ref>;</l> +<l rend='margin-left: 2'>Nemglan declares his <foreign lang='ga' rend='italic'>geise</foreign>, <ref target='page168'>168</ref>; </l> +<l rend='margin-left: 2'>banishment of his foster-brothers, <ref target='page169'>169</ref>; </l> +<l rend='margin-left: 2'>lured into breaking his <foreign lang='ga' rend='italic'>geise</foreign>, <ref target='page170'>170</ref>; </l> +<l rend='margin-left: 2'>the three Reds and, at Da Derga's Hostel, <ref target='page170'>170</ref>;</l> +<l rend='margin-left: 2'>visited by the Morrigan at Da Derga's Hostel, <ref target='page172'>172</ref>;</l> +<l rend='margin-left: 2'>members of his retinue: Cormac son of Conor, warrior mac Cecht, Conary's three sons, Conall of the Victories, Duftach of Ulster, <ref target='page173'>173</ref>; </l> +<l rend='margin-left: 2'>perishes of thirst, <ref target='page175'>175</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Condwiramur.</hi></l> +<l rend='margin-left: 2'>A maiden wedded by Parzival, <ref target='page408'>408</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Conn.</hi></l> +<l rend='margin-left: 2'>One of the Children of Lir, <ref target='page142'>142</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Connacht.</hi></l> +<l rend='margin-left: 2'>Ethal Anubal, prince of the Danaans of, <ref target='page122'>122</ref>; </l> +<l rend='margin-left: 2'>Ailell and Maev, mortal King and Queen of, Angus Ōg seeks their help in efforts to win Caer, <ref target='page122'>122</ref>; </l> +<l rend='margin-left: 2'>origin of name, <ref target='page154'>154</ref>; </l> +<l rend='margin-left: 2'>Cuchulain makes a foray upon, <ref target='page193'>193</ref>, <ref target='page194'>194</ref>; </l> +<l rend='margin-left: 2'>Cuchulain descends upon host of, under Maev, <ref target='page209'>209</ref>;</l> +<l rend='margin-left: 2'>Ket a champion, <ref target='page241'>241</ref>;</l> +<l rend='margin-left: 2'>Queen Maev reigned in, for eighty-eight years, <ref target='page245'>245</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Connla.</hi></l> +<l rend='margin-left: 2'>Son of Cuchulain and Aifa, <ref target='page190'>190</ref>; </l> +<l rend='margin-left: 2'>his <foreign lang='ga' rend='italic'>geise</foreign>, <ref target='page190'>190</ref>; </l> +<l rend='margin-left: 2'>Aifa sends him to Erin, <ref target='page190'>190</ref>;</l> +<l rend='margin-left: 2'>his encounters with the men of Ulster, <ref target='page191'>191</ref>;</l> +<l rend='margin-left: 2'>slain by Cuchulain, <ref target='page191'>191</ref>, <ref target='page192'>192</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Connla's Well.</hi></l> +<l rend='margin-left: 2'>Equivalent, Well of Knowledge. </l> +<l rend='margin-left: 2'>Sinend's fatal visit to, <ref target='page129'>129</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Conor mac Nessa</hi>. </l> +<l rend='margin-left: 2'>Son of Fachtna and Nessa, proclaimed King of Ulster in preference to Fergus, <ref target='page180'>180</ref>; </l> +<l rend='margin-left: 2'>Cuchulain brought up at court of, <ref target='page183'>183</ref>; </l> +<l rend='margin-left: 2'>grants arms of manhood to Cuchulain, <ref target='page185'>185</ref>; </l> +<l rend='margin-left: 2'>while at a feast on Strand of the Footprints he descries Connla, <ref target='page190'>190</ref>; </l> +<l rend='margin-left: 2'>his ruse to put Cuchulain under restraint, <ref target='page194'>194</ref>; </l> +<l rend='margin-left: 2'>Deirdre and, <ref target='page195'>195</ref>-<ref target='page200'>200</ref>; </l> +<l rend='margin-left: 2'>his guards seize Naisi and Deirdre, <ref target='page201'>201</ref>; </l> +<l rend='margin-left: 2'>suffers pangs of the Debility curse, <ref target='page205'>205</ref>-<ref target='page221'>221</ref>;</l> +<l rend='margin-left: 2'>the curse lifted from, <ref target='page222'>222</ref>;</l> +<l rend='margin-left: 2'>summons Ulster to arms, <ref target='page222'>222</ref>;</l> +<l rend='margin-left: 2'>Christian ideas have gathered about end of, <ref target='page239'>239</ref>, <ref target='page240'>240</ref>;</l> +<l rend='margin-left: 2'>his death caused by Conall's <q>brain ball,</q> <ref target='page240'>240</ref>, <ref target='page241'>241</ref>; </l> +<l rend='margin-left: 2'>he figures in tale entitled <q>The Carving +<pb n='430' id='page430'/> +of mac Datho's Boar,</q> <ref target='page241'>241</ref>;</l> +<l rend='margin-left: 2'>sends to mac Datho for his hound, <ref target='page241'>241</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Constantine.</hi> Arthur confers his kingdom on, <ref target='page338'>338</ref></l> +</lg> + +<lg> +<l><q><hi rend='smallcaps'>Conte del Graal.</hi></q> See <ref target='idx_grail'>Grail</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Coran´ians</hi>. A demoniac race called, harass land of Britain, <ref target='page385'>385</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Corcady´na</hi>. Landing of Ith and his ninety warriors at, in Ireland, <ref target='page131'>131</ref>-<ref target='page136'>136</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Cormac.</hi> 1. Son of Art, King of Ireland;</l> +<l rend='margin-left: 2'>story of burial of, <ref target='page69'>69</ref>;</l> +<l rend='margin-left: 2'>historical character, <ref target='page225'>225</ref>;</l> +<l rend='margin-left: 2'>Finn and, feasted at Rath Grania, <ref target='page300'>300</ref>.</l> +<l rend='margin-left: 2'>2. King of Ulster;</l> +<l rend='margin-left: 2'>marries Etain Oig, <ref target='page166'>166</ref>;</l> +<l rend='margin-left: 2'>puts her away owing to her barrenness, <ref target='page166'>166</ref>.</l> +<l rend='margin-left: 2'>3. Son of Conor mac Nessa;</l> +<l rend='margin-left: 2'>rallies to Maev's foray against Ulster, <ref target='page205'>205</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Coronation Stone.</hi> Now at Westminster Abbey, is the famous Stone of Scone, <ref target='page105'>105</ref>;</l> +<l rend='margin-left: 2'>the <hi rend='italic'>Lia Fail</hi> and, <ref target='page105'>105</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Corpre.</hi> Poet at court of King Bres, <ref target='page108'>108</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Cosmonogy</hi>, 1. The Celtic, <ref target='page94'>94</ref>, <ref target='page95'>95</ref>.</l> +<l rend='margin-left: 2'>2. The Cymric, <ref target='page332'>332</ref>-<ref target='page335'>335</ref>;</l> +<l rend='margin-left: 2'>God and Cythrawl, standing for life and destruction, in, <ref target='page333'>333</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Cotterill, H. B.</hi> Quotation from his hexameter version of the <q>Odyssey,</q> <ref target='page80'>80</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Craf´tiny</hi>. King Scoriath's harper;</l> +<l rend='margin-left: 2'>sings Moriath's love-lay before Maon, <ref target='page153'>153</ref>;</l> +<l rend='margin-left: 2'>discovers Maon's secret deformity, <ref target='page155'>155</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Cred´né</hi>. The artificer of the Danaans, <ref target='page117'>117</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Creu´dylad (Creiddylad)</hi>.</l> +<l rend='margin-left: 2'>Daughter of Lludd; combat for possession of, every May-day, between Gwythur ap Greidawl and Gwyn ap Nudd, <ref target='page353'>353</ref>, <ref target='page388'>388</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Crimmal.</hi> Rescued by his nephew, Finn, <ref target='page256'>256</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Crom Cruach</hi> (crom croo´ach).</l> +<l rend='margin-left: 2'>Gold idol (equivalent, the Bloody Crescent) referred to in <q>Book of Leinster,</q> <ref target='page85'>85</ref>;</l> +<l rend='margin-left: 2'>worship introduced by King Tiernmas, <ref target='page149'>149</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Cromlechs.</hi> See <ref target='idx_dolmens'>Dolmens</ref>, <ref target='page53'>53</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Crundchu</hi> (crun´hoo). Son of Agnoman;</l> +<l rend='margin-left: 2'>Macha comes to dwell with, <ref target='page178'>178</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Cualgné.</hi> See <ref target='idx_quelgny'>Quelgny</ref></l> +</lg> + +<lg id='idx_cuchulain'> +<l><hi rend='smallcaps'>Cuchulain (Cuchullin)</hi> (coo-hoo´lin). Ulster hero in Irish saga, <ref target='page41'>41</ref>;</l> +<l rend='margin-left: 2'>duel with Ferdia referred to, <ref target='page121'>121</ref>;</l> +<l rend='margin-left: 2'>Lugh, the father of, by Dectera, <ref target='page123'>123</ref>, <ref target='page182'>182</ref>;</l> +<l rend='margin-left: 2'>loved and befriended by goddess Morrigan, <ref target='page126'>126</ref>;</l> +<l rend='margin-left: 2'>his strange birth, <ref target='page182'>182</ref>;</l> +<l rend='margin-left: 2'>earliest name Setanta, <ref target='page183'>183</ref>;</l> +<l rend='margin-left: 2'>his inheritance, <ref target='page183'>183</ref>;</l> +<l rend='margin-left: 2'>his name derived from the hound of Cullan, <ref target='page183'>183</ref>, <ref target='page184'>184</ref>;</l> +<l rend='margin-left: 2'>claims arms of manhood from Conor, <ref target='page185'>185</ref>;</l> +<l rend='margin-left: 2'>wooes Emer, <ref target='page185'>185</ref>, <ref target='page186'>186</ref>;</l> +<l rend='margin-left: 2'>Laeg, charioteer of, <ref target='page185'>185</ref>;</l> +<l rend='margin-left: 2'>Skatha instructs, in Land of Shadows, <ref target='page187'>187</ref>-<ref target='page189'>189</ref>;</l> +<l rend='margin-left: 2'>overcomes Aifa, <ref target='page190'>190</ref>;</l> +<l rend='margin-left: 2'>father of Connla by Aifa, <ref target='page190'>190</ref>;</l> +<l rend='margin-left: 2'>slays Connla, <ref target='page191'>191</ref>, <ref target='page192'>192</ref>;</l> +<l rend='margin-left: 2'>returns to Erin, <ref target='page193'>193</ref>-<ref target='page194'>194</ref>;</l> +<l rend='margin-left: 2'>slays Foill and his brothers, <ref target='page194'>194</ref>;</l> +<l rend='margin-left: 2'>met by women of Emania, <ref target='page194'>194</ref>;</l> +<l rend='margin-left: 2'>leaps <q>the hero's salmon leap,</q> <ref target='page195'>195</ref>;</l> +<l rend='margin-left: 2'>the winning of Emer, <ref target='page195'>195</ref>;</l> +<l rend='margin-left: 2'>proclaimed by The Terrible the Champion of Ireland, <ref target='page195'>195</ref>, <ref target='page196'>196</ref>;</l> +<l rend='margin-left: 2'>places Maev's host under <foreign lang='ga' rend='italic'>geise</foreign>, <ref target='page207'>207</ref>, <ref target='page208'>208</ref>;</l> +<l rend='margin-left: 2'>slays Orlam, <ref target='page209'>209</ref>;</l> +<l rend='margin-left: 2'>the battle-frenzy and <hi rend='italic'>rias-tradh</hi> of, <ref target='page209'>209</ref>, <ref target='page210'>210</ref>;</l> +<l rend='margin-left: 2'>compact with Fergus, <ref target='page211'>211</ref>;</l> +<l rend='margin-left: 2'>the Morrigan offers love to, <ref target='page212'>212</ref>;</l> +<l rend='margin-left: 2'>threatens to be about his feet in bottom of Ford, <ref target='page212'>212</ref>;</l> +<l rend='margin-left: 2'>attacked by the Morrigan while engaged with Loch, <ref target='page213'>213</ref>;</l> +<l rend='margin-left: 2'>slays Loch, <ref target='page213'>213</ref>;</l> +<l rend='margin-left: 2'>Ferdia consents to go out against, <ref target='page216'>216</ref>;</l> +<l rend='margin-left: 2'>Ferdia reproached by, <ref target='page216'>216</ref>, <ref target='page217'>217</ref>;</l> +<l rend='margin-left: 2'>their struggle, <ref target='page217'>217</ref>-<ref target='page221'>221</ref>;</l> +<l rend='margin-left: 2'>slays Ferdia, <ref target='page220'>220</ref>;</l> +<l rend='margin-left: 2'>severely wounded by Ferdia, <ref target='page220'>220</ref>, <ref target='page221'>221</ref>;</l> +<l rend='margin-left: 2'>roused from stupor by sword-play of Fergus, <ref target='page224'>224</ref>;</l> +<l rend='margin-left: 2'>rushes into the battle of Garach, <ref target='page224'>224</ref>;</l> +<l rend='margin-left: 2'>in Fairyland, <ref target='page225'>225</ref>-<ref target='page228'>228</ref>;</l> +<l rend='margin-left: 2'>loved by Fand, <ref target='page226'>226</ref>;</l> +<l rend='margin-left: 2'>the vengeance of Maev upon, +<pb n='431' id='page431'/> +<ref target='page228'>228</ref>-<ref target='page233'>233</ref>;</l> +<l rend='margin-left: 2'>other enemies of Erc, and Lewy son of Curoi, <ref target='page228'>228</ref>;</l> +<l rend='margin-left: 2'>Blanid, Curoi's wife, sets her love on, <ref target='page228'>228</ref>;</l> +<l rend='margin-left: 2'>his madness, <ref target='page229'>229</ref>-<ref target='page231'>231</ref>;</l> +<l rend='margin-left: 2'>Bave personates Niam before, <ref target='page230'>230</ref>;</l> +<l rend='margin-left: 2'>the Morrigan croaks of war before, <ref target='page230'>230</ref>;</l> +<l rend='margin-left: 2'>Dectera and Cathbad urge him wait for Conall of the Victories ere setting forth to battle, <ref target='page230'>230</ref>;</l> +<l rend='margin-left: 2'>the Washer at the Ford seen by, <ref target='page231'>231</ref>;</l> +<l rend='margin-left: 2'>Clan Calatin cause him to break his <foreign lang='ga' rend='italic'>geise</foreign>, <ref target='page231'>231</ref>;</l> +<l rend='margin-left: 2'>finds his foes at Slieve Fuad, <ref target='page232'>232</ref>;</l> +<l rend='margin-left: 2'>the Grey of Macha being mortally wounded, he takes farewell of, <ref target='page232'>232</ref>;</l> +<l rend='margin-left: 2'>mortally wounded by Lewy, <ref target='page232'>232</ref>;</l> +<l rend='margin-left: 2'>his remaining horse, Black Sainglend, breaks away from, <ref target='page232'>232</ref>;</l> +<l rend='margin-left: 2'>Lewy slays outright, <ref target='page233'>233</ref>;</l> +<l rend='margin-left: 2'>his death avenged by Conall of the Victories, <ref target='page233'>233</ref>;</l> +<l rend='margin-left: 2'>reappears in later legend of Christian origin found in <q>Book of the Dun Cow,</q> <ref target='page238'>238</ref>, <ref target='page239'>239</ref>;</l> +<l rend='margin-left: 2'>St. Patrick's summons from Hell, <ref target='page238'>238</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Cullan.</hi> His feast to King Conor in Quelgny, <ref target='page183'>183</ref>;</l> +<l rend='margin-left: 2'>Cuchulain slays his hound, <ref target='page183'>183</ref>;</l> +<l rend='margin-left: 2'>Cuchulain named the Hound of, <ref target='page184'>184</ref>;</l> +<l rend='margin-left: 2'>his daughter declared responsible for Finn's enchantment, <ref target='page280'>280</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Cumhal</hi> (coo´al). Chief of the Clan Morna, son of Trenmōr, husband of Murna of the White Neck, the father of Finn, <ref target='page255'>255</ref>, <ref target='page257'>257</ref>;</l> +<l rend='margin-left: 2'>slain at battle of Knock, <ref target='page255'>255</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Cup-and-ring Markings.</hi> Meaning of, in connexion with Megalithic monuments, no light on, <ref target='page67'>67</ref>;</l> +<l rend='margin-left: 2'>example in Dupaix' <q>Monuments of New Spain,</q> <ref target='page68'>68</ref>;</l> +<l rend='margin-left: 2'>reproduction in Lord Kingsborough's <q>Antiquities of Mexico,</q> <ref target='page68'>68</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Cup of the Last Supper</hi> Identical with the Grail, <ref target='page406'>406</ref>;</l> +<l rend='margin-left: 2'>equivalent, the Magic Cauldron, <ref target='page411'>411</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Curoi</hi> (coo´roi). Father of Lewy, husband of Blanid, <ref target='page228'>228</ref>;</l> +<l rend='margin-left: 2'>slain by Cuchulain, <ref target='page229'>229</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Cuscrid.</hi> Son of Conor mac Nessa;</l> +<l rend='margin-left: 2'>under Debility curse, <ref target='page205'>205</ref>;</l> +<l rend='margin-left: 2'>mac Datho's boar and, <ref target='page243'>243</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Custenn´in</hi>. Brother of Yspaddaden;</l> +<l rend='margin-left: 2'>assists Kilhwch in his quest for Olwen, <ref target='page389'>389</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Cycle-s</hi>. The, of Irish legend, <ref target='page95'>95</ref>;</l> +<l rend='margin-left: 2'>the Mythological, <ref target='page95'>95</ref>-<ref target='page145'>145</ref>;</l> +<l rend='margin-left: 2'>the Ultonian, <ref target='page178'>178</ref>-<ref target='page251'>251</ref>;</l> +<l rend='margin-left: 2'>Ossianic, <ref target='page241'>241</ref>-<ref target='page245'>245</ref>;</l> +<l rend='margin-left: 2'>certain stories of Ultonian, not centred on Cuchulain, <ref target='page246'>246</ref>;</l> +<l rend='margin-left: 2'>the Ultonian, time of events of the, <ref target='page252'>252</ref>;</l> +<l rend='margin-left: 2'>the Ossianic and Ultonian contrasted, <ref target='page253'>253</ref>-<ref target='page255'>255</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Cymric.</hi> 1. Peoples;</l> +<l rend='margin-left: 2'>effect of legends of, on Continental poets, <ref target='page50'>50</ref>;</l> +<l rend='margin-left: 2'>2. Myths;</l> +<l rend='margin-left: 2'>Druidic thought enshrined in Llewellyn Sion's <q>Barddas,</q> edited by by J. A. Williams ap Ithel for the Welsh MS. Society, <ref target='page332'>332</ref>;</l> +<l rend='margin-left: 2'>cosmogony, the, <ref target='page333'>333</ref>-<ref target='page335'>335</ref>;</l> +<l rend='margin-left: 2'>God and Cythrawl in, <ref target='page333'>333</ref>;</l> +<l rend='margin-left: 2'>why so little of Arthurian saga heard in, <ref target='page344'>344</ref>;</l> +<l rend='margin-left: 2'>comparison between Gaelic and, <ref target='page344'>344</ref>-<ref target='page368'>368</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Cythrawl.</hi> God and, two primary existences standing for principles of destruction and life, in Cymric cosmogony, <ref target='page333'>333</ref>;</l> +<l rend='margin-left: 2'>realised in <q>Annwn</q> (the Abyss, or Chaos), <ref target='page333'>333</ref></l> +</lg> + +<lg> +<l>D</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Da Derga.</hi> A Leinster lord at whose hostel Conary seeks hospitality, <ref target='page170'>170</ref>;</l> +<l rend='margin-left: 2'>Conary's retinue at, <ref target='page173'>173</ref>;</l> +<l rend='margin-left: 2'>Ingcel and his own sons attack the hostel, <ref target='page174'>174</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Dagda.</hi> <q>The Good,</q> or possibly = <hi rend='italic'>Doctus</hi>, <q>The Wise</q> God, and supreme head of the People of Dana, father of Brigit (Dana), <ref target='page103'>103</ref>;</l> +<l rend='margin-left: 2'>the Cauldron of the, one of the treasures of the Danaans, <ref target='page106'>106</ref>;</l> +<l rend='margin-left: 2'>the +<pb n='432' id='page432'/> +magical harp of, <ref target='page118'>118</ref>-<ref target='page119'>119</ref>;</l> +<l rend='margin-left: 2'>father and chief of the People of Dana, <ref target='page120'>120</ref>, <ref target='page121'>121</ref>;</l> +<l rend='margin-left: 2'>Kings MacCuill, MacCecht, and MacGrené grandsons of, <ref target='page132'>132</ref>;</l> +<l rend='margin-left: 2'>portions out spiritual Ireland between the Danaans, <ref target='page136'>136</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Dalan.</hi> A Druid who discovers to Eochy that Etain has been carried to mound of Bri-Leith, <ref target='page163'>163</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Dalny.</hi> Queen of Partholan, <ref target='page96'>96</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Daman.</hi> The Firbolg, father of Ferdia, <ref target='page187'>187</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Damayan´ti and Nala.</hi> Hindu legend, compared with story of Etain, <ref target='page163'>163</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Dana.</hi> The People of, Nemedian survivors who return to Ireland, <ref target='page102'>102</ref>;</l> +<l rend='margin-left: 2'>literal meaning of <hi rend='italic'>Tuatha De Danann</hi>, <ref target='page103'>103</ref>;</l> +<l rend='margin-left: 2'>equivalent Brigit, <ref target='page103'>103</ref>, <ref target='page126'>126</ref>;</l> +<l rend='margin-left: 2'>name of <q>gods</q> given to the People of, by Tuan mac Carell, <ref target='page104'>104</ref>;</l> +<l rend='margin-left: 2'>Milesians conquer the People of, <ref target='page104'>104</ref>;</l> +<l rend='margin-left: 2'>origin of People of, according to Tuan mac Carell, <ref target='page105'>105</ref>;</l> +<l rend='margin-left: 2'>cities of Falias, Gorias, Finias, and Murias, <ref target='page105'>105</ref>;</l> +<l rend='margin-left: 2'>treasures of the People of, <ref target='page105'>105</ref>, <ref target='page106'>106</ref>;</l> +<l rend='margin-left: 2'>the Firbolgs and the People of, <ref target='page106'>106</ref>-<ref target='page119'>119</ref>;</l> +<l rend='margin-left: 2'>gift of Faëry (<hi rend='italic'>i.e.</hi>, skill in music) the prerogative of, <ref target='page119'>119</ref>;</l> +<l rend='margin-left: 2'>daughter of the Dagda and the greatest of Danaan goddesses, <ref target='page126'>126</ref>;</l> +<l rend='margin-left: 2'>Brian (ancient form Brenos), Iuchar, and Iucharba, her sons, <ref target='page126'>126</ref>;</l> +<l rend='margin-left: 2'>Firbolgs and the People of, <ref target='page137'>137</ref>;</l> +<l rend='margin-left: 2'>equivalent Dōn, Cymric mother-goddess, <ref target='page348'>348</ref>, <ref target='page349'>349</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Dan´aan-s.</hi> Send to Balor refusing tribute, <ref target='page113'>113</ref>;</l> +<l rend='margin-left: 2'>their encounter with the Fomorians, <ref target='page117'>117</ref>;</l> +<l rend='margin-left: 2'>power of, exercised by spell of music, <ref target='page118'>118</ref>;</l> +<l rend='margin-left: 2'>account of principal gods and attributes of, <ref target='page119'>119</ref>-<ref target='page145'>145</ref>;</l> +<l rend='margin-left: 2'>reference to their displacement in Ireland by Milesians, <ref target='page130'>130</ref>;</l> +<l rend='margin-left: 2'>kings, Ireland ruled by three, MacCuill, MacCecht, and MacGrené, <ref target='page132'>132</ref>;</l> +<l rend='margin-left: 2'>the three kings welcome Ith to Ireland, <ref target='page133'>133</ref>;</l> +<l rend='margin-left: 2'>dwell in spiritual Ireland, <ref target='page136'>136</ref>;</l> +<l rend='margin-left: 2'>myth, the meaning of, <ref target='page137'>137</ref>;</l> +<l rend='margin-left: 2'>the, after the Milesian conquest, <ref target='page146'>146</ref>, <ref target='page147'>147</ref>;</l> +<l rend='margin-left: 2'>Donn son of Midir at war with, <ref target='page285'>285</ref>;</l> +<l rend='margin-left: 2'>relations of the Church with, very cordial, <ref target='page286'>286</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Danes.</hi> Irish monuments plundered by Danes, <ref target='page69'>69</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Danube.</hi> Sources of, place of origin of Celts, <ref target='page19'>19</ref>, <ref target='page56'>56</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Dara.</hi> Son of Fachtna, owner of Brown Bull of Quelgny, <ref target='page202'>202</ref>;</l> +<l rend='margin-left: 2'>Maev's request for loan of Brown Bull, <ref target='page204'>204</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Dark, The.</hi> Druid;</l> +<l rend='margin-left: 2'>changes Saba into a fawn, <ref target='page267'>267</ref>;</l> +<l rend='margin-left: 2'>his further ill-treatment of, <ref target='page268'>268</ref>, <ref target='page269'>269</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Dead, Land of.</hi> The Irish Fairyland, <ref target='page96'>96</ref>;</l> +<l rend='margin-left: 2'>equivalent, <q>Spain,</q> <ref target='page102'>102</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Death.</hi> The Celtic conception of, <ref target='page89'>89</ref>;</l> +<l rend='margin-left: 2'>names of Balor and Bilé occur as god of, <ref target='page130'>130</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Debility of the Ultonians, The.</hi> Caused by Macha's curse, <ref target='page179'>179</ref>, <ref target='page180'>180</ref>;</l> +<l rend='margin-left: 2'>manifested on occasion of Maev's famous cattle-raid of Quelgny (<hi rend='italic'>Tain Bo Cuailgné</hi>), <ref target='page180'>180</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Decies.</hi> Son of King of the, wooes Light of Beauty (<hi rend='italic'>Sgeimh Solais</hi>), <ref target='page304'>304</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Dec´tera</hi>. Mother of Cuchulain by Lugh, <ref target='page123'>123</ref>;</l> +<l rend='margin-left: 2'>daughter of Druid Cathbad, <ref target='page182'>182</ref>;</l> +<l rend='margin-left: 2'>her appearance to Conor mac Nessa after three years' absence, <ref target='page182'>182</ref>;</l> +<l rend='margin-left: 2'>her gift of a son to Ulster, Cuchulain, by Lugh, <ref target='page182'>182</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Dee, The River.</hi> Now the Ford of Ferdia, <ref target='page211'>211</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Deirdre</hi> (deer´dree). Daughter of Felim, <ref target='page196'>196</ref>;</l> +<l rend='margin-left: 2'>Druid Cathbad draws her horoscope, <ref target='page197'>197</ref>;</l> +<l rend='margin-left: 2'>Conor decides to wed when of age, <ref target='page197'>197</ref>;</l> +<l rend='margin-left: 2'>nursed by Levarcam, <ref target='page197'>197</ref>;</l> +<l rend='margin-left: 2'>her love for Naisi, <ref target='page198'>198</ref>;</l> +<l rend='margin-left: 2'>carried off by Naisi, <ref target='page198'>198</ref>;</l> +<l rend='margin-left: 2'>returns with Naisi to Ireland, <ref target='page198'>198</ref>-<ref target='page200'>200</ref>;</l> +<l rend='margin-left: 2'>forced to wed Conor, she dashes herself against a rock and is killed, <ref target='page201'>201</ref>;</l> +<l rend='margin-left: 2'>the tales of Grania and, compared, <ref target='page296'>296</ref>-<ref target='page304'>304</ref></l> +</lg> + + +<pb n='433' id='page433'/> +<!-- Whoever proofread this page was completely inept --> +<lg> +<l><hi rend='smallcaps'>Deities.</hi> The Celtic, Cæsar on, <ref target='page87'>87</ref>, <ref target='page88'>88</ref>;</l> +<l rend='margin-left: 2'>popular and bardic conception of Danaan, <ref target='page104'>104</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Demetrius.</hi> Visit to Britain of, <ref target='page355'>355</ref>;</l> +<l rend='margin-left: 2'>mentions island where <q>Kronos</q> was imprisoned in sleep while Briareus kept watch over him, <ref target='page355'>355</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Demna.</hi> Otherwise Finn.</l> +<l rend='margin-left: 2'>Birth of, <ref target='page255'>255</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Deo´ca.</hi> A princess of Munster;</l> +<l rend='margin-left: 2'>Children of Lir and, <ref target='page142'>142</ref></l> +</lg> + +<lg id='idx_dermot_mackerval'> +<l><hi rend='smallcaps'>Dermot MacKerval.</hi> Rule of, in Ireland, and the cursing of Tara, <ref target='page47'>47</ref>, <ref target='page48'>48</ref>;</l> +<l rend='margin-left: 2'>arrests and tries Hugh Guairy, <ref target='page48'>48</ref>;</l> +<l rend='margin-left: 2'>dream of wife of, <ref target='page48'>48</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Dermot of the Love Spot (Dermot O'Dyna).</hi> Follower of Finn mac Cumhal, lover of Grania, bred up with Angus at palace on Boyne, <ref target='page123'>123</ref>;</l> +<l rend='margin-left: 2'>the typical lover of Irish legend, <ref target='page123'>123</ref>;</l> +<l rend='margin-left: 2'>slain by wild Boar of Ben Bulben, <ref target='page123'>123</ref>, <ref target='page301'>301</ref>, <ref target='page302'>302</ref>;</l> +<l rend='margin-left: 2'>friend of Finn's, <ref target='page261'>261</ref>;</l> +<l rend='margin-left: 2'>described as a Gaelic Adonis, <ref target='page290'>290</ref>;</l> +<l rend='margin-left: 2'>Donn, father of, <ref target='page290'>290</ref>;</l> +<l rend='margin-left: 2'>Roc and, <ref target='page290'>290</ref>, <ref target='page291'>291</ref>;</l> +<l rend='margin-left: 2'>how Dermot got the Love Spot, <ref target='page292'>292</ref>;</l> +<l rend='margin-left: 2'>adventure with Gilla Dacar's steed, <ref target='page293'>293</ref>-<ref target='page295'>295</ref>;</l> +<l rend='margin-left: 2'>fight with the Knight of the Well, <ref target='page294'>294</ref>;</l> +<l rend='margin-left: 2'>love-story of Grania and, <ref target='page296'>296</ref>-<ref target='page304'>304</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Derryvar´agh, Lake.</hi> Aoife's cruelty to her step-children at, <ref target='page139'>139</ref>-<ref target='page142'>142</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Desa.</hi> Foster-father of Conary Mōr, <ref target='page167'>167</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Dewy-Red.</hi> Horse of Conall of the Victories, <ref target='page233'>233</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Dialogues.</hi> Reference to Oisīn-and-Patrick and Keelta-and-Patrick, <ref target='page289'>289</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Diancecht</hi> (dee´an-kecht). Physician to the Danaans, <ref target='page108'>108</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Dineen's Irish Dictionary.</hi> Reference to, <ref target='page164'>164</ref>, <ref target='page165'>165</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Dinnsenchus</hi> (din-shen´cus). Ancient tract, preserved in the <q>Book of Leinster,</q> <ref target='page85'>85</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Din´odig.</hi> Cantrev of, over which Llew and Blodeuwedd reigned, <ref target='page382'>382</ref>, <ref target='page383'>383</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Dinrigh</hi> (din´ree). Maon slays Covac at, <ref target='page153'>153</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Diodor´us Sic´ulus.</hi> A contemporary of Julius Cæsar;</l> +<l rend='margin-left: 2'>describes Gauls, <ref target='page41'>41</ref>, <ref target='page42'>42</ref>;</l> +<l rend='margin-left: 2'>Pythagoras and, <ref target='page80'>80</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Dis.</hi> Pluto, equivalent, <ref target='page88'>88</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Dithor´ba.</hi> Brother of Red Hugh and Kimbay, slain by Macha, <ref target='page151'>151</ref>;</l> +<l rend='margin-left: 2'>five sons of, taken captive by Macha, <ref target='page151'>151</ref>, <ref target='page152'>152</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Diur´an the Rhymer.</hi> Germān and, companions of Maeldūn on his wonderful voyage, <ref target='page313'>313</ref>;</l> +<l rend='margin-left: 2'>returns with piece of silver net, <ref target='page331'>331</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Dodder, The River,</hi> <ref target='page175'>175</ref></l> +</lg> + +<lg id='idx_dolmens'> +<l><hi rend='smallcaps'>Dolmens</hi> Cromlechs, tumuli and, explanation of, <ref target='page53'>53</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Dōn</hi> (<hi rend='italic'>o</hi> as in <q>bone</q>).</l> +<l rend='margin-left: 2'>A Cymric mother-goddess, representing the Gaelic Dana, <ref target='page348'>348</ref>, <ref target='page349'>349</ref>;</l> +<l rend='margin-left: 2'>Penardun, a daughter of <ref target='page349'>349</ref>;</l> +<l rend='margin-left: 2'>Gwydion, son of, <ref target='page349'>349</ref>;</l> +<l rend='margin-left: 2'>genealogy set forth, <ref target='page350'>350</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Donn.</hi> 1. Mac Midir, son of Midir the Proud, <ref target='page285'>285</ref>.</l> +<l rend='margin-left: 2'>2. Father of Dermot;</l> +<l rend='margin-left: 2'>gives his son to be nurtured by Angus Ōg, <ref target='page290'>290</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Donnybrook.</hi> Da Derga's hostel at, <ref target='page170'>170</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Doocloone.</hi> Ailill slain in church of, <ref target='page310'>310</ref>;</l> +<l rend='margin-left: 2'>Maeldūn at, <ref target='page311'>311</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Dowth.</hi> Tumulus of, <ref target='page74'>74</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Druidism.</hi> Its existence in British Isles, Gaul, &c., <ref target='page82'>82</ref>;</l> +<l rend='margin-left: 2'>magical rites of, belief in survived in early Irish Christianity, <ref target='page83'>83</ref></l> +</lg> + +<lg id='idx_druids'> +<l><hi rend='smallcaps'>Druids.</hi> Doctrines of, <ref target='page37'>37</ref>, <ref target='page39'>39</ref>;</l> +<l rend='margin-left: 2'>regarded as intermediaries between God and man, <ref target='page42'>42</ref>;</l> +<l rend='margin-left: 2'>the sovran power in Celtica, <ref target='page46'>46</ref>;</l> +<l rend='margin-left: 2'>suppressed by Emperor Tiberius, <ref target='page62'>62</ref>;</l> +<l rend='margin-left: 2'>Aryan root for the word discovered, <ref target='page82'>82</ref>;</l> +<l rend='margin-left: 2'>testimony of Dion Chrysostom to the power of the, <ref target='page83'>83</ref>;</l> +<l rend='margin-left: 2'>religious, philosophic and scientific culture superintended by, record of Cæsar regarding, <ref target='page84'>84</ref>;</l> +<l rend='margin-left: 2'>cosmogonic teaching died with their order, <ref target='page95'>95</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Dublin.</hi> Conary goes toward, <ref target='page167'>167</ref>;</l> +<pb n='434' id='page434'/> +<l rend='margin-left: 2'>Conary's foster-brothers land at, for raiding purposes, <ref target='page169'>169</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Dupaix.</hi> Reference to cup-and-ring markings in book <q>Monuments of New Spain,</q> <ref target='page68'>68</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Dyfed.</hi> Pryderi and Manawyddan at, <ref target='page374'>374</ref>;</l> +<l rend='margin-left: 2'>Gwydion and Gilvaethwy at, <ref target='page379'>379</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Dylan</hi> (<q>Son of the Wave</q>). Son of Arianrod;</l> +<l rend='margin-left: 2'>his death-groan the roar of the tide at mouth of the river Conway, <ref target='page380'>380</ref></l> +</lg> + +<lg> +<l>E</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Eagle of Gwern Abwy, The,</hi> <ref target='page392'>392</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Eber Donn</hi> (Brown Eber). Milesian lord;</l> +<l rend='margin-left: 2'>his brutal exultation and its sequel, <ref target='page136'>136</ref>;</l> +<l rend='margin-left: 2'>reference to, as one of Milesian leaders, <ref target='page148'>148</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Eber Finn</hi> (Fair Eber). One of the Milesian leaders, <ref target='page148'>148</ref>;</l> +<l rend='margin-left: 2'>slain by Eremon, <ref target='page148'>148</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ecne</hi> (ec´nay). The god whose grandmother was Dana, <ref target='page103'>103</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Egypt-ian.</hi> The ship symbol in the sepulchral art of, <ref target='page75'>75</ref>;</l> +<l rend='margin-left: 2'>Feet of Osiris, symbol of visitation, in, <ref target='page77'>77</ref>;</l> +<l rend='margin-left: 2'>ideas of immortality, <ref target='page78'>78</ref>-<ref target='page87'>87</ref>;</l> +<l rend='margin-left: 2'>human sacrifices in, abolished by Amasis I., <ref target='page86'>86</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Eis´irt</hi>. Bard to King of Wee Folk, <ref target='page247'>247</ref>;</l> +<l rend='margin-left: 2'>his visit to King Fergus in Ulster, <ref target='page247'>247</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Elphin.</hi> Son of Gwyddno;</l> +<l rend='margin-left: 2'>finds Taliesin, <ref target='page414'>414</ref>;</l> +<l rend='margin-left: 2'>his boast of wife and bard at Arthur's court, <ref target='page415'>415</ref>;</l> +<l rend='margin-left: 2'>the sequel, <ref target='page415'>415</ref>-<ref target='page417'>417</ref> </l> +</lg> + +<lg id='idx_emain_macha'> +<l><hi rend='smallcaps'>Em´ain Mach´a.</hi> The Morrigan passes through, to warn Cuchulain, <ref target='page127'>127</ref>;</l> +<l rend='margin-left: 2'>founding of, with reign of Kimbay, <ref target='page150'>150</ref>;</l> +<l rend='margin-left: 2'>equivalent, the Brooch of Macha, <ref target='page150'>150</ref>;</l> +<l rend='margin-left: 2'>Macha compels five sons of Dithorba to construct ramparts and trenches of, <ref target='page151'>151</ref>, <ref target='page152'>152</ref>;</l> +<l rend='margin-left: 2'>appearance of Dectera in fields of, <ref target='page182'>182</ref>;</l> +<l rend='margin-left: 2'>Cuchulain drives back to, <ref target='page186'>186</ref>;</l> +<l rend='margin-left: 2'>news of Cuchulain's battle-fury brought to, <ref target='page194'>194</ref>;</l> +<l rend='margin-left: 2'>Fergus returns to, <ref target='page201'>201</ref>;</l> +<l rend='margin-left: 2'>boy corps at, go forth to help Cuchulain, <ref target='page214'>214</ref>;</l> +<l rend='margin-left: 2'>Ulster men return to, with great glory, <ref target='page225'>225</ref>;</l> +<l rend='margin-left: 2'>Conall's <q>brain ball</q> laid up at, <ref target='page240'>240</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ema´nia</hi>. Women of, meet Cuchulain, <ref target='page194'>194</ref>;</l> +<l rend='margin-left: 2'>sacrifice of boy corps of, avenged by Cuchulain, <ref target='page214'>214</ref>;</l> +<l rend='margin-left: 2'>Cuchulain takes farewell of womenfolk of, <ref target='page231'>231</ref>.</l> +<l rend='margin-left: 2'>See <ref target='idx_emain_macha'>Emain Macha</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Emer.</hi> Daughter of Forgall;</l> +<l rend='margin-left: 2'>wooed by Cuchulain, <ref target='page185'>185</ref>-<ref target='page186'>186</ref>;</l> +<l rend='margin-left: 2'>Cuchulain seeks and carries off, <ref target='page195'>195</ref>;</l> +<l rend='margin-left: 2'>becomes Cuchulain's wife, <ref target='page195'>195</ref>;</l> +<l rend='margin-left: 2'>learns of the tryst between Cuchulain and Fand, <ref target='page226'>226</ref>, <ref target='page228'>228</ref>;</l> +<l rend='margin-left: 2'>Cuchulain sees her corpse in his madness, <ref target='page230'>230</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Enamelling.</hi> Celts and art of, <ref target='page30'>30</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Encyclopædia Britannica.</hi> Article on Arthurian saga in, <ref target='page341'>341</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Enid.</hi> The tale of Geraint and, <ref target='page399'>399</ref>, <ref target='page400'>400</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Eochy</hi> (yeo´hee). 1. Son of Erc, Firbolg king, husband of Taltiu, or Telta, <ref target='page103'>103</ref>.</l> +<l rend='margin-left: 2'>2. King of Ireland;</l> +<l rend='margin-left: 2'>reference to appearance of Midir the Proud to, on the Hill of Tara, <ref target='page124'>124</ref>;</l> +<l rend='margin-left: 2'>High King of Ireland, wooes and marries Etain, <ref target='page157'>157</ref>, <ref target='page158'>158</ref>;</l> +<l rend='margin-left: 2'>Midir appears to, and challenges to play chess, <ref target='page161'>161</ref>, <ref target='page162'>162</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Eph´orus</hi>. Celts and, <ref target='page17'>17</ref>, <ref target='page36'>36</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Erc.</hi> King of Ireland, Cuchulain's foe, <ref target='page228'>228</ref>-<ref target='page233'>233</ref>;</l> +<l rend='margin-left: 2'>mortally wounds the Grey of Macha, <ref target='page232'>232</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Er´emon</hi>. First Milesian king of all Ireland, <ref target='page143'>143</ref>, <ref target='page144'>144</ref>, <ref target='page148'>148</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Eri.</hi> Mother of King Bres, <ref target='page107'>107</ref>-<ref target='page108'>108</ref>;</l> +<l rend='margin-left: 2'>reveals father of Bres as Elatha, <ref target='page108'>108</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Erinn (Erin).</hi> See <ref target='idx_eriu'>Eriu</ref>, <ref target='page132'>132</ref>;</l> +<l rend='margin-left: 2'>reference to High-Kingship of, <ref target='page152'>152</ref></l> +</lg> + +<lg id='idx_eriu'> +<l><hi rend='smallcaps'>Eriu.</hi> Wife of Danaan king MacGrené, <ref target='page132'>132</ref>;</l> +<l rend='margin-left: 2'>dative form, Erinn, poetic name applied to Ireland, <ref target='page132'>132</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Erris Bay.</hi> The Children of Lir at, <ref target='page141'>141</ref>, <ref target='page142'>142</ref></l> +</lg> + + +<pb n='435' id='page435'/> + +<lg> +<l><hi rend='smallcaps'>Et´ain</hi>. </l> +<l rend='margin-left: 2'>Second bride of Midir the Proud, <ref target='page156'>156</ref>;</l> +<l rend='margin-left: 2'>transformed by Fuamnach into a butterfly, <ref target='page156'>156</ref>;</l> +<l rend='margin-left: 2'>driven by a magic tempest into the fairy palace of Angus, <ref target='page156'>156</ref>;</l> +<l rend='margin-left: 2'>again the magic tempest drives her forth, <ref target='page156'>156</ref>;</l> +<l rend='margin-left: 2'>swallowed by Etar, and reappears as a mortal child, <ref target='page156'>156</ref>, <ref target='page157'>157</ref>;</l> +<l rend='margin-left: 2'>visited by Eochy, the High King, who wooes and makes her his wife, <ref target='page157'>157</ref>, <ref target='page158'>158</ref>;</l> +<l rend='margin-left: 2'>the desperate love of Ailill for, <ref target='page158'>158</ref>-<ref target='page160'>160</ref>;</l> +<l rend='margin-left: 2'>Midir the Proud comes to claim, as his Danaan wife, <ref target='page160'>160</ref>-<ref target='page163'>163</ref>;</l> +<l rend='margin-left: 2'>recovered by Eochy, <ref target='page163'>163</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Etain Oig.</hi></l> +<l rend='margin-left: 2'>Daughter of Etain, <ref target='page163'>163</ref>;</l> +<l rend='margin-left: 2'>King Conary Mōr descended from, <ref target='page164'>164</ref>;</l> +<l rend='margin-left: 2'>married Cormac, King of Ulster, <ref target='page165'>165</ref>;</l> +<l rend='margin-left: 2'>put away owing to barrenness, <ref target='page166'>166</ref>;</l> +<l rend='margin-left: 2'>cowherd of Eterskel cares for her one daughter, <ref target='page166'>166</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Et´ar</hi>. </l> +<l rend='margin-left: 2'>Mother of Etain, <ref target='page157'>157</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Eterskel.</hi></l> +<l rend='margin-left: 2'>King of Ireland, whose cowherd cares for Messbuachalla, <ref target='page166'>166</ref>;</l> +<l rend='margin-left: 2'>on his death he is succeeded by Conary Mōr, <ref target='page167'>167</ref>-<ref target='page169'>169</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Eth´al A´nubal.</hi></l> +<l rend='margin-left: 2'>Prince of Danaans of Connacht, father of Caer, <ref target='page122'>122</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ethlinn</hi>, or <hi rend='smallcaps'>Ethnea.</hi></l> +<l rend='margin-left: 2'>Daughter of Balor, <ref target='page110'>110</ref>;</l> +<l rend='margin-left: 2'>gives her love to Kian, <ref target='page111'>111</ref>;</l> +<l rend='margin-left: 2'>gives birth to three sons, <ref target='page111'>111</ref>;</l> +<l rend='margin-left: 2'>one son, Lugh, <ref target='page112'>112</ref>, <ref target='page182'>182</ref>;</l> +<l rend='margin-left: 2'>belongs to Finn's ancestry, <ref target='page255'>255</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ethné.</hi> </l> +<l rend='margin-left: 2'>The tale of, <ref target='page142'>142</ref>-<ref target='page145'>145</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Etruscans.</hi></l> +<l rend='margin-left: 2'>Celts conquer Northern Italy from, <ref target='page21'>21</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Europe.</hi></l> +<l rend='margin-left: 2'>Seeds of freedom and culture in, kept alive by Celtica, <ref target='page22'>22</ref>;</l> +<l rend='margin-left: 2'>diffusion of Celtic power in Mid-, <ref target='page26'>26</ref>;</l> +<l rend='margin-left: 2'>Celtic place-names in, <ref target='page27'>27</ref>;</l> +<l rend='margin-left: 2'>what it owes to Celts, <ref target='page49'>49</ref>;</l> +<l rend='margin-left: 2'>western lands of, dolmens found in, <ref target='page53'>53</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Evniss´yen.</hi></l> +<l rend='margin-left: 2'>Son of Eurosswyd and Penardun, <ref target='page366'>366</ref>;</l> +<l rend='margin-left: 2'>mutilates horses of Matholwch, <ref target='page367'>367</ref>;</l> +<l rend='margin-left: 2'>atonement made by Bran for his outrage, <ref target='page367'>367</ref>, <ref target='page368'>368</ref>;</l> +<l rend='margin-left: 2'>slays the warriors hidden in the meal-bags, <ref target='page370'>370</ref>;</l> +<l rend='margin-left: 2'>dies in the magic cauldron, <ref target='page371'>371</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Evrawc.</hi></l> +<l rend='margin-left: 2'>Father of Peredur, <ref target='page401'>401</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Evric.</hi></l> +<l rend='margin-left: 2'>Farmer who befriends Fionuala and her brothers, <ref target='page141'>141</ref></l> +</lg> + +<lg id='idx_excalibur'> +<l><hi rend='smallcaps'>Excalibur.</hi></l> +<l rend='margin-left: 2'>See <ref target='idx_caliburn'>Caliburn</ref>, <ref target='page338'>338</ref>, and <hi rend='italic'>note</hi>, p. <ref target='page224'>224</ref></l> +</lg> + +<lg> +<l><hi rend='bold'>F</hi></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Fabii.</hi></l> +<l rend='margin-left: 2'>Romans elect as military tribunes, <ref target='page25'>25</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Fab´ius Ambust´us.</hi></l> +<l rend='margin-left: 2'>Treachery of three sons of, against Celts, <ref target='page25'>25</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Facht´na.</hi></l> +<l rend='margin-left: 2'>The giant, King of Ulster, <ref target='page180'>180</ref>;</l> +<l rend='margin-left: 2'>Nessa, wife of, <ref target='page180'>180</ref>;</l> +<l rend='margin-left: 2'>father of Conor, <ref target='page180'>180</ref>;</l> +<l rend='margin-left: 2'>succeeded at death by his half-brother, Fergus, <ref target='page180'>180</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Fair Mane.</hi></l> +<l rend='margin-left: 2'>Woman who nurtured many of the Fianna, <ref target='page262'>262</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Fairy Folk.</hi></l> +<l rend='margin-left: 2'>Equivalent, <hi rend='italic'>Sidhe</hi> (shee). The tumulus at New Grange (Ireland) regarded as dwelling-place of, <ref target='page69'>69</ref>;</l> +<l rend='margin-left: 2'>the <hi rend='italic'>Coulin</hi> overheard from, <ref target='page119'>119</ref>;</l> +<l rend='margin-left: 2'>Conary Mōr lured by, into breaking his <foreign lang='ga' rend='italic'>geise</foreign>, <ref target='page170'>170</ref>;</l> +<l rend='margin-left: 2'>seal all sources of water against mac Cecht, <ref target='page175'>175</ref>, <ref target='page176'>176</ref>;</l> +<l rend='margin-left: 2'>Fergus mac Leda and, <ref target='page246'>246</ref>-<ref target='page249'>249</ref>;</l> +<l rend='margin-left: 2'>Conan mac Morna and, <ref target='page259'>259</ref>, <ref target='page260'>260</ref>;</l> +<l rend='margin-left: 2'>Keelta and the, <ref target='page266'>266</ref>;</l> +<l rend='margin-left: 2'>Gwyn ap Nudd, King of Welsh (<hi rend='italic'>Tylwyth Teg</hi>), <ref target='page353'>353</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Fairyland.</hi></l> +<l rend='margin-left: 2'>Land of the Dead, <ref target='page96'>96</ref>;</l> +<l rend='margin-left: 2'>Cleena swept back to, by a wave, <ref target='page127'>127</ref>;</l> +<l rend='margin-left: 2'>Connla's Well in, <ref target='page129'>129</ref>;</l> +<l rend='margin-left: 2'>war carried on against, by Eochy, who at last recovers his wife, Etain, <ref target='page163'>163</ref>;</l> +<l rend='margin-left: 2'>Cuchulain in, <ref target='page225'>225</ref>-<ref target='page228'>228</ref>;</l> +<l rend='margin-left: 2'>Laeg's visit to, <ref target='page226'>226</ref>;</l> +<l rend='margin-left: 2'>Fergus mac Leda and, <ref target='page246'>246</ref>-<ref target='page249'>249</ref>;</l> +<l rend='margin-left: 2'>tales of the Fianna concerned with, <ref target='page252'>252</ref>;</l> +<l rend='margin-left: 2'>Oisīn's journey to, <ref target='page272'>272</ref>;</l> +<l rend='margin-left: 2'>the rescue of, by Finn and the Fianna, <ref target='page294'>294</ref>, <ref target='page295'>295</ref>;</l> +<l rend='margin-left: 2'>rescue of, by Pwyll, <ref target='page357'>357</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Fal´ias, The City of</hi> (see Dana), <ref target='page105'>105</ref>, <ref target='page106'>106</ref></l> +</lg> + + +<pb n='436' id='page436'/> + +<lg> +<l><hi rend='smallcaps'>Fand.</hi></l> +<l rend='margin-left: 2'>The Pearl of Beauty, wife of Mananan;</l> +<l rend='margin-left: 2'>sets her love on Cuchulain, <ref target='page226'>226</ref>;</l> +<l rend='margin-left: 2'>returns to her home with Mananan, <ref target='page227'>227</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Faylinn.</hi></l> +<l rend='margin-left: 2'>The Land of the Wee Folk, <ref target='page246'>246</ref>;</l> +<l rend='margin-left: 2'>Iubdan, King of, <ref target='page246'>246</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Fedel´ma.</hi></l> +<l rend='margin-left: 2'>Prophetess from Fairy Mound of Croghan, questioned by Maev, <ref target='page205'>205</ref>, <ref target='page206'>206</ref>;</l> +<l rend='margin-left: 2'>her vision of Cuchulain, <ref target='page206'>206</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Feet Symbol, The Two.</hi> <ref target='page77'>77</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Felim.</hi></l> +<l rend='margin-left: 2'>Son of Dall, father of Deirdre, <ref target='page196'>196</ref>, <ref target='page197'>197</ref>;</l> +<l rend='margin-left: 2'>his feast to Conor and Red Branch heroes, <ref target='page196'>196</ref>, <ref target='page197'>197</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Fer´amorc.</hi></l> +<l rend='margin-left: 2'>The kingdom of, over which Scoriath is king;</l> +<l rend='margin-left: 2'>Maon taken to, <ref target='page153'>153</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Fercart´na.</hi></l> +<l rend='margin-left: 2'>The bard of Curoi, <ref target='page229'>229</ref>;</l> +<l rend='margin-left: 2'>leaps with Blanid to death, <ref target='page229'>229</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ferdia.</hi></l> +<l rend='margin-left: 2'>Duel between Cuchulain and, referred to, <ref target='page121'>121</ref>;</l> +<l rend='margin-left: 2'>son of the Firbolg, Daman, friend of Cuchulain, <ref target='page187'>187</ref>, <ref target='page188'>188</ref>;</l> +<l rend='margin-left: 2'>rallies to Maev's foray against Ulster, <ref target='page204'>204</ref>;</l> +<l rend='margin-left: 2'>consents to Maev's entreaty that he should meet and fight his friend Cuchulain, <ref target='page216'>216</ref>;</l> +<l rend='margin-left: 2'>the struggle, <ref target='page217'>217</ref>-<ref target='page221'>221</ref>;</l> +<l rend='margin-left: 2'>Cuchulain slays, <ref target='page220'>220</ref>;</l> +<l rend='margin-left: 2'>buried by Maev, <ref target='page221'>221</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Fergus.</hi></l> +<l rend='margin-left: 2'>Nemedian chief who slays Conann, <ref target='page102'>102</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Fergus the Great.</hi> </l> +<l rend='margin-left: 2'>Son of Erc;</l> +<l rend='margin-left: 2'>stone of Scone used for crowning, <ref target='page105'>105</ref>;</l> +<l rend='margin-left: 2'>ancestor of British Royal Family, <ref target='page105'>105</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Fergus mac Leda</hi>. </l> +<l rend='margin-left: 2'>The Wee Folk and, <ref target='page246'>246</ref>-<ref target='page249'>249</ref>;</l> +<l rend='margin-left: 2'>visited by Eisirt, King of Wee Folk's bard, <ref target='page247'>247</ref>;</l> +<l rend='margin-left: 2'>visited by Iubdan, King of Wee Folk, <ref target='page247'>247</ref>-<ref target='page249'>249</ref>;</l> +<l rend='margin-left: 2'>the blemish of Fergus, <ref target='page249'>249</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Fergus mac Roy</hi>. </l> +<l rend='margin-left: 2'>Son of Roy, Fachtna's half-brother;</l> +<l rend='margin-left: 2'>succeeds to kingship of Ulster, <ref target='page180'>180</ref>;</l> +<l rend='margin-left: 2'>loves Nessa, <ref target='page180'>180</ref>;</l> +<l rend='margin-left: 2'>sent to invite return of Naisi and Deirdre to Ireland, <ref target='page198'>198</ref>-<ref target='page200'>200</ref>;</l> +<l rend='margin-left: 2'>the rebellion of, <ref target='page201'>201</ref>-<ref target='page251'>251</ref>;</l> +<l rend='margin-left: 2'>Maev and, <ref target='page202'>202</ref>;</l> +<l rend='margin-left: 2'>compact with Cuchulain, <ref target='page211'>211</ref>;</l> +<l rend='margin-left: 2'>reputed author of the <q>Tain,</q> <ref target='page234'>234</ref>;</l> +<l rend='margin-left: 2'>slain by Ailell, <ref target='page245'>245</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Fergus Truelips.</hi></l> +<l rend='margin-left: 2'>Rescued from enchanted cave by Goll, <ref target='page278'>278</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ferguson, Sir Samuel</hi>. </l> +<l rend='margin-left: 2'>Quoted, <ref target='page46'>46</ref>, <ref target='page234'>234</ref>-<ref target='page238'>238</ref>;</l> +<l rend='margin-left: 2'>his description of King Fergus mac Leda's death, <ref target='page249'>249</ref>-<ref target='page251'>251</ref></l> +</lg> + +<lg id='idx_feryllt'> +<l><hi rend='smallcaps'>Feryllt.</hi></l> +<l rend='margin-left: 2'>Welsh name of Vergil, <ref target='page413'>413</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Fiacha</hi> (fee´ach-a). </l> +<l rend='margin-left: 2'>Son of Firaba;</l> +<l rend='margin-left: 2'>cuts off eight-and-twenty hands of the Clan Calatin, <ref target='page216'>216</ref>;</l> +<l rend='margin-left: 2'>gives spear to Finn, <ref target='page258'>258</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Fiachra</hi> (fee´ach-ra). </l> +<l rend='margin-left: 2'>One of the Children of Lir, <ref target='page142'>142</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Fial</hi> (fee´al). </l> +<l rend='margin-left: 2'>Sister of Emer, <ref target='page186'>186</ref></l> +</lg> + +<lg id='idx_fianna'> +<l><hi rend='smallcaps'>Fianna</hi> (fee´anna) <hi rend='smallcaps'>of Erin, The.</hi> </l> +<l rend='margin-left: 2'>Explanation of this Order, <ref target='page252'>252</ref>;</l> +<l rend='margin-left: 2'>Clan Bascna and Clan Morna, clans comprising the, <ref target='page252'>252</ref>;</l> +<l rend='margin-left: 2'>Goll, captain of the, <ref target='page257'>257</ref>;</l> +<l rend='margin-left: 2'>Finn made captain of the, <ref target='page258'>258</ref>;</l> +<l rend='margin-left: 2'>tests of, <ref target='page264'>264</ref>, <ref target='page265'>265</ref>;</l> +<l rend='margin-left: 2'>tales of the, told by Keelta, <ref target='page283'>283</ref>;</l> +<l rend='margin-left: 2'>attempt in vain to throw the wether, <ref target='page291'>291</ref>, <ref target='page292'>292</ref>;</l> +<l rend='margin-left: 2'>the chase of the Hard Gilly and, <ref target='page292'>292</ref>-<ref target='page295'>295</ref>;</l> +<l rend='margin-left: 2'>rescue of Fairyland by, <ref target='page294'>294</ref>, <ref target='page295'>295</ref>;</l> +<l rend='margin-left: 2'>tribute refused by Cairbry, <ref target='page305'>305</ref>;</l> +<l rend='margin-left: 2'>almost all the, slain in battle of Gowra, <ref target='page306'>306</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Fians.</hi></l> +<l rend='margin-left: 2'>See <ref target='idx_fianna'>Fianna</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Fin´choom.</hi></l> +<l rend='margin-left: 2'>Dectera's sister, foster-mother to Cuchulain, <ref target='page182'>182</ref>, <ref target='page183'>183</ref>;</l> +<l rend='margin-left: 2'>mother of Conall, <ref target='page243'>243</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Finchor´y, Island of.</hi> <ref target='page115'>115</ref>, <ref target='page116'>116</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Find´abair of the Fair Eye-Brows.</hi></l> +<l rend='margin-left: 2'>Daughter of Maev;</l> +<l rend='margin-left: 2'>offered to Ferdia if he will meet and fight Cuchulain, <ref target='page216'>216</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Fin´egas.</hi></l> +<l rend='margin-left: 2'>Druid, of whom Finn learns poetry and science, <ref target='page256'>256</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Fingen.</hi></l> +<l rend='margin-left: 2'>Conor mac Nessa's physician;</l> +<l rend='margin-left: 2'>his pronouncement <hi rend='italic'>re</hi> Conall's <q>brain ball</q> by which Ket has wounded the king, <ref target='page240'>240</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Fin´ias. The City of</hi> (see Dana), <ref target='page105'>105</ref>, <ref target='page106'>106</ref></l> +</lg> + +<pb n='437' id='page437'/> + +<lg id='idx_finn_mac_cumhall'> +<l><hi rend='smallcaps'>Finn mac Cumhal</hi> (fin mac coo´al). Fothad slain in a battle with, <ref target='page81'>81</ref>;</l> +<l rend='margin-left: 2'>Dermot of the Love Spot a follower of, <ref target='page123'>123</ref>;</l> +<l rend='margin-left: 2'>Ossianic Cycle clusters round, <ref target='page252'>252</ref>;</l> +<l rend='margin-left: 2'>Oisīn, son of, <ref target='page252'>252</ref>;</l> +<l rend='margin-left: 2'>the coming of, <ref target='page255'>255</ref>;</l> +<l rend='margin-left: 2'>his Danaan ancestry, <ref target='page255'>255</ref>;</l> +<l rend='margin-left: 2'>Murna of the White Neck his mother, Cumhal his father, <ref target='page255'>255</ref>;</l> +<l rend='margin-left: 2'>Demna his original name, <ref target='page255'>255</ref>;</l> +<l rend='margin-left: 2'>put out to nurse, <ref target='page256'>256</ref>;</l> +<l rend='margin-left: 2'>origin of name Finn (Fair One), <ref target='page256'>256</ref>;</l> +<l rend='margin-left: 2'>slays Lia, <ref target='page256'>256</ref>;</l> +<l rend='margin-left: 2'>taught poetry and science by Druid Finegas, <ref target='page256'>256</ref>;</l> +<l rend='margin-left: 2'>eats of the Salmon of Knowledge, <ref target='page256'>256</ref>;</l> +<l rend='margin-left: 2'>slays goblin at Slieve Fuad, <ref target='page258'>258</ref>;</l> +<l rend='margin-left: 2'>made captain of the Fianna of Erin, <ref target='page258'>258</ref>;</l> +<l rend='margin-left: 2'>makes a covenant with Conan, <ref target='page258'>258</ref>, <ref target='page259'>259</ref>;</l> +<l rend='margin-left: 2'>Dermot of the Love Spot, friend of, <ref target='page261'>261</ref>;</l> +<l rend='margin-left: 2'>weds Grania, <ref target='page261'>261</ref>;</l> +<l rend='margin-left: 2'>Oisīn, son of, <ref target='page261'>261</ref>;</l> +<l rend='margin-left: 2'>Geena mac Luga, one of the men of, <ref target='page262'>262</ref>;</l> +<l rend='margin-left: 2'>teaches the maxims of the Fianna to mac Luga, <ref target='page262'>262</ref>, <ref target='page263'>263</ref>;</l> +<l rend='margin-left: 2'>Murna, the mother of, <ref target='page266'>266</ref>;</l> +<l rend='margin-left: 2'>Bran and Skolawn, hounds of, <ref target='page266'>266</ref>-<ref target='page269'>269</ref>;</l> +<l rend='margin-left: 2'>weds Saba, <ref target='page267'>267</ref>;</l> +<l rend='margin-left: 2'>Saba taken from, by enchantment, <ref target='page268'>268</ref>;</l> +<l rend='margin-left: 2'>Niam of the Golden Hair comes to, <ref target='page270'>270</ref>;</l> +<l rend='margin-left: 2'>experience in the enchanted cave, <ref target='page277'>277</ref>, <ref target='page278'>278</ref>;</l> +<l rend='margin-left: 2'>Goll rescues, <ref target='page277'>277</ref>, <ref target='page278'>278</ref>;</l> +<l rend='margin-left: 2'>gives his daughter Keva to Goll, <ref target='page278'>278</ref>;</l> +<l rend='margin-left: 2'><q>The Chase of Slievegallion</q> and, <ref target='page278'>278</ref>-<ref target='page280'>280</ref>;</l> +<l rend='margin-left: 2'><q>The Masque of,</q> by Mr. Standish O'Grady, <ref target='page280'>280</ref>, <ref target='page281'>281</ref>;</l> +<l rend='margin-left: 2'>the Hard Gilly (Gilla Dacar) and, <ref target='page292'>292</ref>-<ref target='page295'>295</ref>;</l> +<l rend='margin-left: 2'>Grania and, <ref target='page296'>296</ref>-<ref target='page304'>304</ref>;</l> +<l rend='margin-left: 2'>bewails Oscar's death, <ref target='page306'>306</ref>;</l> +<l rend='margin-left: 2'>in all Ossianic literature no complete narrative of death of, <ref target='page308'>308</ref>;</l> +<l rend='margin-left: 2'>tradition says he lies in trance in enchanted cave, like Kaiser Barbarossa, <ref target='page308'>308</ref></l> +</lg> + +<lg id='idx_fintan'> +<l><hi rend='smallcaps'>Fintan.</hi> The Salmon of Knowledge, of which Finn eats, <ref target='page256'>256</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Fionuala</hi> (fee-un-oo´la). Daughter of Lir and step-daughter of Aoife, <ref target='page139'>139</ref>; </l> +<l rend='margin-left: 2'>Aoife's transformation into swans of Fionuala and, her brothers, <ref target='page140'>140</ref>-<ref target='page142'>142</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Fir-Bolg.</hi> See <ref target='idx_firbolgs'>Firbolgs</ref>, <ref target='page103'>103</ref></l> +</lg> + +<lg id='idx_firbolgs'> +<l><hi rend='smallcaps'>Firbolgs.</hi> Nemedian survivors who return to Ireland, <ref target='page102'>102</ref>;</l> +<l rend='margin-left: 2'>name signifies <q>Men of the Bags,</q> <ref target='page102'>102</ref>, <ref target='page103'>103</ref>;</l> +<l rend='margin-left: 2'>legend regarding, <ref target='page102'>102</ref>, <ref target='page103'>103</ref>;</l> +<l rend='margin-left: 2'>the Fir-Bolg, Fir-Domnan, and Galioin races generally designated as the, <ref target='page103'>103</ref>; </l> +<l rend='margin-left: 2'>the Danaans and the, <ref target='page106'>106</ref>-<ref target='page119'>119</ref>, <ref target='page137'>137</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Fir-dom´nan.</hi> See <ref target='idx_firbolgs'>Firbolgs</ref>, <ref target='page103'>103</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Flegetan´is</hi>. A heathen writer, whose Arabic book formed a source for poet Kyot, <ref target='page408'>408</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Fohla</hi> (fō´la). Wife of Danaan King mac Cecht, <ref target='page132'>132</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Foill.</hi> A son of Nechtan, slain by Cuchulain, <ref target='page194'>194</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Foll´aman</hi>. Conor's youngest son;</l> +<l rend='margin-left: 2'>leads boy corps against Maev, <ref target='page214'>214</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Fomor´ians</hi>. A misshapen, violent people representing the powers of evil;</l> +<l rend='margin-left: 2'>their battle with the Partholanians, <ref target='page97'>97</ref>;</l> +<l rend='margin-left: 2'>Nemedians in constant warfare with, <ref target='page101'>101</ref>;</l> +<l rend='margin-left: 2'>their tyranny over country of Ireland, <ref target='page109'>109</ref>;</l> +<l rend='margin-left: 2'>encounter between the Danaans and, <ref target='page117'>117</ref>, <ref target='page118'>118</ref>, <ref target='page137'>137</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Forbay.</hi> Son of Conor mac Nessa;</l> +<l rend='margin-left: 2'>slays Maev, <ref target='page245'>245</ref> </l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ford of Ferdia.</hi> Place on the River Dee;</l> +<l rend='margin-left: 2'>one champion at a time to meet Cuchulain at, <ref target='page211'>211</ref>;</l> +<l rend='margin-left: 2'>the struggle at, between Cuchulain and Ferdia, <ref target='page216'>216</ref>-<ref target='page220'>220</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Forgall the Wily.</hi> The lord of Lusca, father of Emer, <ref target='page185'>185</ref>;</l> +<l rend='margin-left: 2'>meets his death in escaping from Cuchulain, <ref target='page195'>195</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Foth´ad</hi>. King, slain in battle with Finn mac Cumhal;</l> +<l rend='margin-left: 2'>wager as to place of death made by Mongan, <ref target='page81'>81</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Frag´arach</hi> (<q>The Answerer</q>).</l> +<l rend='margin-left: 2'>Terrible sword brought by Lugh from the Land of the Living, <ref target='page113'>113</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>France.</hi> Place-names of, Celtic element in, <ref target='page27'>27</ref></l> +</lg> + + +<pb n='438' id='page438'/> + +<lg> +<l><hi rend='smallcaps'>Fuamnach</hi> (foo´am-nach). Wife of Midir the Proud, <ref target='page156'>156</ref>;</l> +<l rend='margin-left: 2'>her jealousy of a second bride, Etain, <ref target='page156'>156</ref>;</l> +<l rend='margin-left: 2'>transforms Etain into a butterfly by magic art, <ref target='page156'>156</ref>-<ref target='page158'>158</ref>;</l> +<l rend='margin-left: 2'>Midir tells of her death, <ref target='page160'>160</ref></l> +</lg> + +<lg> +<l>G</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gae Bolg.</hi> The thrust of, taught by Skatha to Cuchulain, <ref target='page188'>188</ref>, <ref target='page189'>189</ref>;</l> +<l rend='margin-left: 2'>Cuchulam slays his son Connla by, <ref target='page192'>192</ref>;</l> +<l rend='margin-left: 2'>Cuchulain slays Loch by, <ref target='page213'>213</ref>;</l> +<l rend='margin-left: 2'>Cuchulain slays Ferdia by, <ref target='page220'>220</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gaelic.</hi> Cymric language and, <ref target='page35'>35</ref>;</l> +<l rend='margin-left: 2'>effect of legends of, on Continental poets, <ref target='page50'>50</ref>;</l> +<l rend='margin-left: 2'>bards' ideas of chivalric romance anticipated by, <ref target='page246'>246</ref>;</l> +<l rend='margin-left: 2'>Cymric legend and, compared, <ref target='page344'>344</ref>-<ref target='page419'>419</ref>;</l> +<l rend='margin-left: 2'>Continental romance and, <ref target='page345'>345</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gaels.</hi> Sacrifices of children by, to idol Crom Cruach, <ref target='page85'>85</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gæsat´i</hi>. Celtic warriors, in battle of Clastidium, <ref target='page41'>41</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Galatia.</hi> Celtic state of, St. Jerome's attestation <hi rend='italic'>re</hi>, <ref target='page34'>34</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gal´ioin.</hi> See <ref target='idx_firbolgs'>Firbolgs</ref>, <ref target='page103'>103</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Galles, M. René.</hi> Tumulus of Mané-er-H´oeck described by, <ref target='page63'>63</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Garach.</hi> Mac Roth views Ulster men on Plain of, <ref target='page223'>223</ref>;</l> +<l rend='margin-left: 2'>the battle of, <ref target='page223'>223</ref>-<ref target='page225'>225</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gaul-s</hi>. Under Roman yoke, <ref target='page35'>35</ref>;</l> +<l rend='margin-left: 2'>Cæsar's account of, <ref target='page37'>37</ref>; </l> +<l rend='margin-left: 2'>described by Diodorus Siculus, <ref target='page41'>41</ref>, <ref target='page42'>42</ref>;</l> +<l rend='margin-left: 2'>described by Ammianus Marcellinus, <ref target='page42'>42</ref>;</l> +<l rend='margin-left: 2'>Dr. Rice Holmes describes, <ref target='page43'>43</ref>;</l> +<l rend='margin-left: 2'>commerce on Mediterranean, Bay of Biscay, &c., of, <ref target='page44'>44</ref>;</l> +<l rend='margin-left: 2'>religious beliefs and rites described by Julius Cæsar, <ref target='page51'>51</ref>, <ref target='page52'>52</ref>;</l> +<l rend='margin-left: 2'>human sacrifices in, <ref target='page84'>84</ref>;</l> +<l rend='margin-left: 2'>votive inscriptions to Æsus, Teutates, and Taranus, found in, <ref target='page86'>86</ref>, <ref target='page87'>87</ref>;</l> +<l rend='margin-left: 2'>Dis, or Pluto, a most notable god of, <ref target='page88'>88</ref>;</l> +<l rend='margin-left: 2'>dead carried from, to Britain, <ref target='page131'>131</ref>;</l> +<l rend='margin-left: 2'>Maon taken to, <ref target='page153'>153</ref></l> +</lg> + +<lg> +<l><q><hi rend='smallcaps'>Gaulois, La Religion des.</hi></q> Reference to, <ref target='page55'>55</ref>, <ref target='page83'>83</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gauvain (Sir Gawain).</hi> Fellow-knight with Perceval, <ref target='page406'>406</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gavr´inis</hi>. Chiromancy at, <ref target='page64'>64</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Geena mac Luga</hi>. Son of Luga, one of Finn's men, <ref target='page262'>262</ref>;</l> +<l rend='margin-left: 2'>Finn teaches the maxims of the Fianna to, <ref target='page262'>262</ref>, <ref target='page263'>263</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Geis-e</hi> (singular, gaysh; plural, gaysha). The law of the, <ref target='page164'>164</ref>;</l> +<l rend='margin-left: 2'>meaning of this Irish word explained, <ref target='page164'>164</ref>;</l> +<l rend='margin-left: 2'>instances: Dermot of the Love Spot, Conary Mōr, and Fergus mac Roy, <ref target='page165'>165</ref>;</l> +<l rend='margin-left: 2'>Grania puts Dermot under, <ref target='page298'>298</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gelon.</hi> Defeat of Hamilcar by, at Himera, <ref target='page22'>22</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Genealogy.</hi> Of Conary Mōr, from Eochy, <ref target='page164'>164</ref>;</l> +<l rend='margin-left: 2'>of Conor mac Nessa, from Ross the Red, <ref target='page181'>181</ref>;</l> +<l rend='margin-left: 2'>of Cuchulain and Conall of the Victories, from Druid Cathbad, <ref target='page181'>181</ref>;</l> +<l rend='margin-left: 2'>of Dōn, <ref target='page350'>350</ref>;</l> +<l rend='margin-left: 2'>of Llyr, <ref target='page351'>351</ref>;</l> +<l rend='margin-left: 2'>of Arthur, <ref target='page352'>352</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Geneir.</hi> Knight of Arthur's court, <ref target='page401'>401</ref></l> +</lg> + +<lg id='idx_geoffrey_of_monmouth'> +<l><hi rend='smallcaps'>Geoffrey of Monmouth.</hi> Bishop of St. Asaph;</l> +<l rend='margin-left: 2'>his <q>Historia Regum Britaniæ</q> written to commemorate Arthur's exploits, <ref target='page337'>337</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Geraint.</hi> The tale of Enid and, <ref target='page399'>399</ref>, <ref target='page400'>400</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gerald, Earl.</hi> Son of goddess Ainé, <ref target='page128'>128</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Germān</hi> (ghermawn—<hi rend='italic'>g</hi> hard). Diuran and, companions of Maeldūn on his wonderful voyage, <ref target='page313'>313</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Germanic Words.</hi> Many important, traceable to Celtic origin, <ref target='page32'>32</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Germans.</hi> Menace to classical civilisation of, under names of Cimbri and Teutones, <ref target='page31'>31</ref>;</l> +<l rend='margin-left: 2'>de Jubainville's explanation regarding, as a subject people, <ref target='page31'>31</ref>;</l> +<l rend='margin-left: 2'>overthrow of Celtic supremacy by, <ref target='page33'>33</ref>;</l> +<l rend='margin-left: 2'>burial rites practised by, <ref target='page33'>33</ref>;</l> +<l rend='margin-left: 2'>chastity of, <ref target='page41'>41</ref> </l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Germany.</hi> Place-names of, Celtic element in, <ref target='page27'>27</ref></l> +</lg> + + +<pb n='439' id='page439'/> + +<lg> +<l><hi rend='smallcaps'>Gilla Dacar</hi> (The Hard Gilly). Story of, <ref target='page292'>292</ref>-<ref target='page295'>295</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gilvaeth´wy</hi>. Son of Dōn, nephew of Māth, <ref target='page378'>378</ref>;</l> +<l rend='margin-left: 2'>his love for Goewin, and its sequel, <ref target='page378'>378</ref>-<ref target='page380'>380</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Giraldus Cambrensis.</hi> Testimony to the fairness of the Irish Celt, <ref target='page21'>21</ref>.</l> +<l rend='margin-left: 2'>See <ref target='idx_bleheris'>Bleheris</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Glen Etive.</hi> Dwelling place of Naisi and Deirdre, <ref target='page198'>198</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gloucester.</hi> Mabon released from prison in, <ref target='page392'>392</ref>;</l> +<l rend='margin-left: 2'>the <q>nine sorceresses</q> of, <ref target='page404'>404</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Glower.</hi> The strong man of the Wee Folk, <ref target='page246'>246</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Glyn Cuch.</hi> Pwyll's hunt in woods of, <ref target='page357'>357</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Goban the Smith.</hi> Brother of Kian and Sawan;</l> +<l rend='margin-left: 2'>corresponds to Wayland Smith in Germanic legend, <ref target='page110'>110</ref>, <ref target='page117'>117</ref>;</l> +<l rend='margin-left: 2'>Ollav Fōla compared with, <ref target='page150'>150</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>God.</hi> Cythrawl and, two primary existences in the Cymric cosmogony, standing for principles of life and destruction, <ref target='page333'>333</ref>-<ref target='page335'>335</ref>;</l> +<l rend='margin-left: 2'>the ineffable Name of, pronounced, and the <q>Manred</q> formed, <ref target='page333'>333</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gods.</hi> Megalithic People's conception of their, <ref target='page86'>86</ref>, <ref target='page87'>87</ref>;</l> +<l rend='margin-left: 2'>of Aryan Celts, equated by Cæsar with Mercury, Apollo, Mars, &c , <ref target='page86'>86</ref>;</l> +<l rend='margin-left: 2'>triad of, Æsus, Teutates, and Taranus, mentioned by Lucan, <ref target='page86'>86</ref>;</l> +<l rend='margin-left: 2'>Lugh, or Lugus, the god of Light, <ref target='page88'>88</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Goewin</hi> (go-ay´win). Daughter of Pebin;</l> +<l rend='margin-left: 2'>Gilvaethwy's love for, and its sequel, <ref target='page378'>378</ref>-<ref target='page380'>380</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Golasecca.</hi> A great settlement of the Lowland Celts, in Cisalpine Gaul, <ref target='page56'>56</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Goleuddydd.</hi> Wife of Kilydd;</l> +<l rend='margin-left: 2'>mother of Kilhwch, <ref target='page386'>386</ref>, <ref target='page387'>387</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Goll mac Morna</hi>. Son of Morna, captain of the Fianna of Erin, <ref target='page257'>257</ref>;</l> +<l rend='margin-left: 2'>swears service to Finn, <ref target='page258'>258</ref>;</l> +<l rend='margin-left: 2'>Finn recalls the great saying of, <ref target='page267'>267</ref>;</l> +<l rend='margin-left: 2'>rescues Finn from the enchanted cave, <ref target='page277'>277</ref>, <ref target='page278'>278</ref>;</l> +<l rend='margin-left: 2'>Keva of the White Skin given as wife to, <ref target='page278'>278</ref>;</l> +<l rend='margin-left: 2'>adventure with the wether, <ref target='page291'>291</ref>, <ref target='page292'>292</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gonemans.</hi> Knight who trains Perceval (Peredur), <ref target='page405'>405</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gorboduc.</hi> <q>Historia Regum Bntaniæ</q> furnished subject for, <ref target='page337'>337</ref> <ref target='page338'>338</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gor´ias, The City of</hi> (see Dana), <ref target='page105'>105</ref>, <ref target='page106'>106</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gowra (Gabhra)</hi>. References to Oscar's death at, <ref target='page261'>261</ref>-<ref target='page275'>275</ref>;</l> +<l rend='margin-left: 2'>battle of, between Clan Bascna and Clan Morna, <ref target='page305'>305</ref>-<ref target='page309'>309</ref>;</l> +<l rend='margin-left: 2'>Oscar's death at, <ref target='page305'>305</ref>-<ref target='page308'>308</ref>;</l> +<l rend='margin-left: 2'>King of Ireland's death at, <ref target='page306'>306</ref></l> +</lg> + +<lg id='idx_grail'> +<l><hi rend='smallcaps'>Grail.</hi> Legends of the, <ref target='page400'>400</ref>;</l> +<l rend='margin-left: 2'>the tale of Peredur and the <ref target='page400'>400</ref>;</l> +<l rend='margin-left: 2'>Chrestien de Troyes' story of, <ref target='page404'>404</ref>;</l> +<l rend='margin-left: 2'>identical with the Cup ot the Last Supper, <ref target='page406'>406</ref>;</l> +<l rend='margin-left: 2'>Wolfram von Eschenbach's conception of the story of the <ref target='page407'>407</ref>;</l> +<l rend='margin-left: 2'>preserved in Castle of Munsalväsche, <ref target='page407'>407</ref>;</l> +<l rend='margin-left: 2'>the, a talisman of abundance, <ref target='page409'>409</ref>;</l> +<l rend='margin-left: 2'>false derivation of the word, from <hi rend='italic'>gréable</hi>, <ref target='page409'>409</ref>;</l> +<l rend='margin-left: 2'>true derivation, <ref target='page409'>409</ref>, <hi rend='italic'>note</hi>;</l> +<l rend='margin-left: 2'>combination of Celtic poetry, German mysticism, Christian Chivalry, and ancient sun-myths contained in, <ref target='page411'>411</ref>, <ref target='page412'>412</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Grania.</hi> Loved by Dermot of the Love Spot, <ref target='page123'>123</ref>;</l> +<l rend='margin-left: 2'>elopes with Dermot, <ref target='page261'>261</ref>;</l> +<l rend='margin-left: 2'>tales of Deirdre and, compared, <ref target='page296'>296</ref>-<ref target='page304'>304</ref>;</l> +<l rend='margin-left: 2'>borne to Hill of Allen as Finn's bride, <ref target='page304'>304</ref></l> +</lg> + +<lg id='idx_great_britain'> +<l><hi rend='smallcaps'>Great Britain.</hi> Western extremity of, is Land of the Dead, <ref target='page131'>131</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Greece.</hi> Dolmens found in, <ref target='page53'>53</ref>;</l> +<l rend='margin-left: 2'>oppression in, of the Firbolgs, <ref target='page102'>102</ref>, <ref target='page103'>103</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Greek-s</hi>. Celts and, <ref target='page17'>17</ref>;</l> +<l rend='margin-left: 2'>wars in alliance with Celts, <ref target='page22'>22</ref>;</l> +<l rend='margin-left: 2'>break monopoly of Carthaginian trade with Britain and Spain, <ref target='page22'>22</ref>;</l> +<l rend='margin-left: 2'>secure overland route across France to Britain <ref target='page22'>22</ref>;</l> +<l rend='margin-left: 2'>type of civilisation, Celtica preserved, <ref target='page22'>22</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Grey of Macha.</hi> Cuchulain's horse, ridden by Sualtam to +<pb n='440' id='page440'/> +rouse men of Ulster, <ref target='page221'>221</ref>, <ref target='page222'>222</ref>;</l> +<l rend='margin-left: 2'>resists being harnessed by Laeg, <ref target='page230'>230</ref>;</l> +<l rend='margin-left: 2'>mortally wounded by Erc, <ref target='page232'>232</ref>;</l> +<l rend='margin-left: 2'>defends Cuchulain, <ref target='page233'>233</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gronw Pebyr</hi> (gron´oo payber).</l> +<l rend='margin-left: 2'>Loved by Blodeuwedd, <ref target='page383'>383</ref>;</l> +<l rend='margin-left: 2'>slain by Llew, <ref target='page384'>384</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Guairy, Hugh</hi> (gwai´ry).</l> +<l rend='margin-left: 2'>Arrested for murder, and tried at Tara by Dermot, <ref target='page48'>48</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Guary</hi> (gwar´y). </l> +<l rend='margin-left: 2'>High King;</l> +<l rend='margin-left: 2'>taunts Sanchan Torpest about the <q>Tain,</q> <ref target='page234'>234</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Guest, Lady Charlotte</hi>. </l> +<l rend='margin-left: 2'>Her collections of tales, <ref target='page412'>412</ref></l> +<l rend='margin-left: 2'>See <q>Mabinogion</q></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gwalchmai.</hi></l> +<l rend='margin-left: 2'>Nephew of King Arthur, <ref target='page397'>397</ref>, <ref target='page401'>401</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gwawl.</hi></l> +<l rend='margin-left: 2'>Rival of Pwyll's for Rhiannon's hand, <ref target='page361'>361</ref>, <ref target='page362'>362</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gwenhwyvar</hi> (gwen´hoo-ivar).</l> +<l rend='margin-left: 2'>Wife of King Arthur, <ref target='page394'>394</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gwern.</hi></l> +<l rend='margin-left: 2'>Son of Matholwch and Branwen, <ref target='page368'>368</ref>;</l> +<l rend='margin-left: 2'>assumes sovranty of Ireland, <ref target='page370'>370</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gwion Bach.</hi> Son of Gwreang;</l> +<l rend='margin-left: 2'>put to stir magic cauldron by Ceridwen, <ref target='page413'>413</ref>;</l> +<l rend='margin-left: 2'>similar action to Finn, <ref target='page413'>413</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gwlwlyd</hi> (goo-loo´lid).</l> +<l rend='margin-left: 2'>The dun oxen of, <ref target='page390'>390</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gwreang</hi> (goo´re-ang).</l> +<l rend='margin-left: 2'>Father of Gwion Bach, <ref target='page413'>413</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gwrnach</hi> (goor-nach). </l> +<l rend='margin-left: 2'>Giant;</l> +<l rend='margin-left: 2'>the sword of the, <ref target='page390'>390</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gwyddno Gar´anhir.</hi></l> +<l rend='margin-left: 2'>Horses of, drink of poisoned stream, hence the stream <q>Poison of the Horses of,</q> <ref target='page413'>413</ref>;</l> +<l rend='margin-left: 2'>his son Elphin finds Taliesin, <ref target='page414'>414</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gwydion.</hi></l> +<l rend='margin-left: 2'>Son of Dōn; </l> +<l rend='margin-left: 2'>place in Cymric mythology taken later by the god Artaius, <ref target='page349'>349</ref>;</l> +<l rend='margin-left: 2'>nephew of Māth, <ref target='page378'>378</ref>;</l> +<l rend='margin-left: 2'>the swine of Pryderi and, <ref target='page378'>378</ref>-<ref target='page380'>380</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gwyn ap Nudd</hi>. </l> +<l rend='margin-left: 2'>A Cymric deity likened to Finn (Gaelic) and to Odin (Norse), <ref target='page349'>349</ref>;</l> +<l rend='margin-left: 2'>combat every May-day between Gwythur ap Greidawl and, <ref target='page353'>353</ref>, <ref target='page388'>388</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gwynedd.</hi></l> +<l rend='margin-left: 2'>Māth, lord of, <ref target='page378'>378</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gwynfyd.</hi></l> +<l rend='margin-left: 2'>Purity;</l> +<l rend='margin-left: 2'>the second of three concentric circles representing the totality of being in the Cymric cosmogony, in which life is manifested as a pure, rejoicing force triumphant over evil, <ref target='page334'>334</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Gwythur ap Greidawl (Victor, Son of Scorcher).</hi></l> +<l rend='margin-left: 2'>Combat every May-day between Gwyn ap Nudd and, <ref target='page353'>353</ref>, <ref target='page388'>388</ref></l> +</lg> + +<lg> +<l><hi rend='bold'>H</hi></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Hades</hi> (or <hi rend='smallcaps'>Annwn</hi>). </l> +<l rend='margin-left: 2'>The Magic Cauldron part of the spoils of, <ref target='page410'>410</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ham´ilcar.</hi></l> +<l rend='margin-left: 2'>Defeat of, at Himera, by Gelon, <ref target='page22'>22</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Hamitic, The.</hi> </l> +<l rend='margin-left: 2'>Preserved in syntax of Celtic languages, <ref target='page78'>78</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Havgan.</hi></l> +<l rend='margin-left: 2'>Rival of Arawn;</l> +<l rend='margin-left: 2'>mortally wounded by Pwyll, <ref target='page357'>357</ref>,<ref target='page358'>358</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Hecatæ´us of Abdera.</hi> </l> +<l rend='margin-left: 2'>Musical services of Celts (probably of Great Britain) described by, <ref target='page58'>58</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Hecatæus of Miletus.</hi></l> +<l rend='margin-left: 2'>First extant mention of <q>Celts</q> by, <ref target='page17'>17</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Heilyn.</hi></l> +<l rend='margin-left: 2'>Son of Gwynn, <ref target='page372'>372</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Heinin.</hi></l> +<l rend='margin-left: 2'>Bard at Arthur's court, <ref target='page416'>416</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Hellan´icus of Lesbos.</hi></l> +<l rend='margin-left: 2'>Celts and, <ref target='page17'>17</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Hero´dotus.</hi></l> +<l rend='margin-left: 2'>Celts and, <ref target='page17'>17</ref>, <ref target='page56'>56</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Hevydd Hēn.</hi></l> +<l rend='margin-left: 2'>Father of Rhiannon, <ref target='page360'>360</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>High Kings of Ireland.</hi></l> +<l rend='margin-left: 2'>Stone of Destiny used for crowning of, <ref target='page105'>105</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Hill of Ainé.</hi> </l> +<l rend='margin-left: 2'>Name of goddess Ainé clings to, <ref target='page128'>128</ref>;</l> +<l rend='margin-left: 2'>Ainé appears, on a St. John's Night, among girls on, <ref target='page128'>128</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Hill of Allen.</hi> </l> +<l rend='margin-left: 2'>Finn's hounds, while returning to, recognise Saba, <ref target='page266'>266</ref>; </l> +<l rend='margin-left: 2'>Oisīn returns to, <ref target='page273'>273</ref>; </l> +<l rend='margin-left: 2'>Finn returns to, <ref target='page278'>278</ref>;</l> +<l rend='margin-left: 2'>return of the Fianna to, to celebrate the wedding feast of Finn and Tasha, <ref target='page295'>295</ref>;</l> +<l rend='margin-left: 2'>Finn bears Grania as his bride to, <ref target='page304'>304</ref></l> +</lg> + +<pb n='441' id='page441'/> + +<lg> +<l><hi rend='smallcaps'>Hill of Keshcorran.</hi> Finn bewitched by hags on, <ref target='page277'>277</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Hill of Macha.</hi> Significance, <ref target='page251'>251</ref></l> +</lg> + +<lg> +<l><q><hi rend='smallcaps'>Historia Britonum.</hi></q> See <ref target='idx_nennius'>Nennius</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Historia Regum Britaniæ</hi>. See <ref target='idx_geoffrey_of_monmouth'>Geoffrey of Monmouth</ref>.</l> +<l rend='margin-left: 2'>Furnished subject for <q>Gorborduc</q> and <q>King Lear,</q> <ref target='page338'>338</ref>;</l> +<l rend='margin-left: 2'>wonderful success of, translated by Wace into French, by Layamon into Anglo-Saxon, <ref target='page338'>338</ref>, <ref target='page339'>339</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Homer.</hi> His gloomy picture of the departed souls of men conducted to the underworld, <ref target='page79'>79</ref>, <ref target='page80'>80</ref>;</l> +<l rend='margin-left: 2'>reference to, <ref target='page147'>147</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Horses of Mananan.</hi> White-crested waves called, <ref target='page125'>125</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Hound of Ulster.</hi> See <ref target='idx_cuchulain'>Cuchulain</ref>, <ref target='page217'>217</ref>, <ref target='page233'>233</ref>;</l> +<l rend='margin-left: 2'>element in Gaelic names, <ref target='page184'>184</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Hugh.</hi> One of the Children of Lir, <ref target='page142'>142</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Hull</hi>, Miss, referred to, <ref target='page133'>133</ref>, <hi rend='italic'>note</hi>; <ref target='page203'>203</ref>, <hi rend='italic'>note</hi></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Hungary.</hi> Miled's name as a god in a Celtic inscription from, <ref target='page130'>130</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Hyde, Dr. Douglas.</hi> Reference to his folk tale about Dermot of the Love Spot. <ref target='page291'>291</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Hyperbor´eans</hi>. Equivalent to Celts, <ref target='page17'>17</ref></l> +</lg> + +<lg> +<l>I</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Iberians</hi> Aquitani and, resemblance between, <ref target='page58'>58</ref>, <ref target='page59'>59</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ilda´nach</hi> (<q>The All-Craftsman</q>). Surname conferred upon Lugh, the Sun-god, <ref target='page113'>113</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Illyrians</hi> Celts conquer, <ref target='page22'>22</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Immortality.</hi> Origin of so-called <q>Celtic</q> doctrine of, <ref target='page75'>75</ref>, <ref target='page76'>76</ref>;</l> +<l rend='margin-left: 2'>Egyptian and <q>Celtic</q> ideas of, <ref target='page78'>78</ref>-<ref target='page89'>89</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>India.</hi> Dolmens found in, <ref target='page53'>53</ref>;</l> +<l rend='margin-left: 2'>symbol of the feet found in, <ref target='page77'>77</ref>;</l> +<l rend='margin-left: 2'>practice in, of allotting musical modes to seasons of the year, <ref target='page118'>118</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Indra.</hi> Hindu sky-deity corresponding to Brown Bull of Quelgny, <ref target='page203'>203</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ingcel.</hi> One-eyed chief, son of King of Great Britain, an exile, <ref target='page169'>169</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Invasion Myths, The, of Ireland.</hi> See <ref target='idx_myths'>Myths</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Inversken´a</hi> Ancient name of Kenmore River, so called after Skena, <ref target='page133'>133</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ireland</hi> Unique historical position of, <ref target='page35'>35</ref>;</l> +<l rend='margin-left: 2'>Dermot mac Kerval, High King of, <ref target='page47'>47</ref>;</l> +<l rend='margin-left: 2'>apostolised by St Patrick, <ref target='page51'>51</ref>;</l> +<l rend='margin-left: 2'>Lowland Celts founders of lake-dwellings in, <ref target='page56'>56</ref>;</l> +<l rend='margin-left: 2'>holy wells in, <ref target='page66'>66</ref>;</l> +<l rend='margin-left: 2'>tumulus and symbolic carvings at New Grange in, <ref target='page69'>69</ref>-<ref target='page72'>72</ref>;</l> +<l rend='margin-left: 2'>reference to conversion of, to Christianity, <ref target='page83'>83</ref>;</l> +<l rend='margin-left: 2'>Lugh, or Lugus, god of Light, in, <ref target='page88'>88</ref>;</l> +<l rend='margin-left: 2'>history of, as related by Tuan, <ref target='page98'>98</ref>-<ref target='page100'>100</ref>;</l> +<l rend='margin-left: 2'>Nemed takes possession of, <ref target='page98'>98</ref>;</l> +<l rend='margin-left: 2'>Fomorians establish tyranny over, <ref target='page101'>101</ref>;</l> +<l rend='margin-left: 2'>Standish O'Grady's <q>Critical History of,</q> reference to, <ref target='page119'>119</ref>, <ref target='page120'>120</ref>;</l> +<l rend='margin-left: 2'>displacement of Danaans in, by Milesians, <ref target='page130'>130</ref>;</l> +<l rend='margin-left: 2'>Ith's coming to, <ref target='page130'>130</ref>-<ref target='page136'>136</ref>;</l> +<l rend='margin-left: 2'>name of Eriu (dative form Erinn), poetic name applied to, <ref target='page132'>132</ref>;</l> +<l rend='margin-left: 2'>Amergin's lay, sung on touching soil of, <ref target='page134'>134</ref>;</l> +<l rend='margin-left: 2'>Milesian host invade, <ref target='page135'>135</ref>;</l> +<l rend='margin-left: 2'>the Children of Miled enter upon sovranty of, but henceforth there are two Irelands, the spiritual, occupied by the Danaans, and the earthly by the Milesians, <ref target='page136'>136</ref>-<ref target='page145'>145</ref>;</l> +<l rend='margin-left: 2'>Eremon, first Milesian king of all, <ref target='page143'>143</ref>, <ref target='page144'>144</ref>;</l> +<l rend='margin-left: 2'>reference to Christianity and paganism in, <ref target='page145'>145</ref>;</l> +<l rend='margin-left: 2'>Milesian settlement of, <ref target='page148'>148</ref>;</l> +<l rend='margin-left: 2'>Ollav Fōla, most distinguished Ollav of, <ref target='page149'>149</ref>—<ref target='page150'>150</ref>;</l> +<l rend='margin-left: 2'>Maon reigns over, <ref target='page154'>154</ref>;</l> +<l rend='margin-left: 2'>raid of Conary's foster-brothers in, <ref target='page169'>169</ref>;</l> +<l rend='margin-left: 2'>The Terrible decides the Championship of, <ref target='page196'>196</ref>;</l> +<l rend='margin-left: 2'>proclaims Cuchulain Champion of, <ref target='page196'>196</ref>;</l> +<l rend='margin-left: 2'>Naisi and Deirdre land in, <ref target='page199'>199</ref>;</l> +<l rend='margin-left: 2'>Cairbry, son of Cormac mac Art, High King of, <ref target='page304'>304</ref>;</l> +<l rend='margin-left: 2'>Maeldūn and his companions +<pb n='442' id='page442'/> +return to, <ref target='page330'>330</ref>;</l> +<l rend='margin-left: 2'>the Arthurian saga never entered, <ref target='page343'>343</ref>;</l> +<l rend='margin-left: 2'>invaded by Bran, <ref target='page369'>369</ref>-<ref target='page372'>372</ref>;</l> +<l rend='margin-left: 2'>Matholwch hands over to Gwern the sovranty of, <ref target='page370'>370</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Irish.</hi> Element of place-names, found in France, Switzerland, Austria, &c., <ref target='page28'>28</ref>;</l> +<l rend='margin-left: 2'>Spenser's reference to eagerness of, to receive news, <ref target='page37'>37</ref>;</l> +<l rend='margin-left: 2'>the Ulster hero, Cuchulain, in saga, <ref target='page41'>41</ref>;</l> +<l rend='margin-left: 2'>the tumulus at New Grange in, <ref target='page69'>69</ref>;</l> +<l rend='margin-left: 2'>Christianity, early, magical rites of Druidism survive in, <ref target='page83'>83</ref>;</l> +<l rend='margin-left: 2'>legend, four main divisions in cycle of, <ref target='page95'>95</ref>;</l> +<l rend='margin-left: 2'>folk-melodies, the <hi rend='italic'>Coulin</hi>, one of the most beautiful of, <ref target='page119'>119</ref>;</l> +<l rend='margin-left: 2'>god of Love, Angus Ōg the, <ref target='page121'>121</ref>;</l> +<l rend='margin-left: 2'><q>Mythological Cycle,</q> de Jubainville's, reference to, <ref target='page131'>131</ref>;</l> +<l rend='margin-left: 2'>place-names, significance of, <ref target='page250'>250</ref>;</l> +<l rend='margin-left: 2'>legend, St. Patrick and, <ref target='page283'>283</ref>;</l> +<l rend='margin-left: 2'>literature, effect of Christianity on, <ref target='page295'>295</ref> <ref target='page296'>296</ref></l> +<l><hi rend='smallcaps'>Irnan.</hi> Lays Finn under <foreign lang='ga' rend='italic'>geise</foreign> to engage in single combat, <ref target='page278'>278</ref>;</l> +<l rend='margin-left: 2'>slain by Goll, <ref target='page278'>278</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Iron Age.</hi> The ship a well-recognised form of sepulchral enclosure in cemeteries of the, <ref target='page76'>76</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Island-s</hi>. Strange adventures of Maeldūn and his companions on wonderful, <ref target='page312'>312</ref>-<ref target='page331'>331</ref>;</l> +<l rend='margin-left: 2'>of the Slayer, <ref target='page313'>313</ref>;</l> +<l rend='margin-left: 2'>of the Ants, <ref target='page313'>313</ref>;</l> +<l rend='margin-left: 2'>of the Great Birds, <ref target='page313'>313</ref>;</l> +<l rend='margin-left: 2'>of the Fierce Beast, <ref target='page314'>314</ref>;</l> +<l rend='margin-left: 2'>of the Giant Horses, <ref target='page314'>314</ref>;</l> +<l rend='margin-left: 2'>of the Stone Door, <ref target='page314'>314</ref>;</l> +<l rend='margin-left: 2'>of the Apples, <ref target='page315'>315</ref>;</l> +<l rend='margin-left: 2'>of the Wondrous Beast, <ref target='page315'>315</ref>;</l> +<l rend='margin-left: 2'>of the Biting Horses, <ref target='page315'>315</ref>;</l> +<l rend='margin-left: 2'>of the Fiery Swine, <ref target='page316'>316</ref>;</l> +<l rend='margin-left: 2'>of the Little Cat, <ref target='page316'>316</ref>;</l> +<l rend='margin-left: 2'>of the Black and White Sheep, <ref target='page317'>317</ref>;</l> +<l rend='margin-left: 2'>of the Giant Cattle, <ref target='page317'>317</ref>;</l> +<l rend='margin-left: 2'>of the Mill, <ref target='page318'>318</ref>;</l> +<l rend='margin-left: 2'>of the Black Mourners, <ref target='page318'>318</ref>;</l> +<l rend='margin-left: 2'>of the Four Fences, <ref target='page318'>318</ref>;</l> +<l rend='margin-left: 2'>of the Glass Bridge, <ref target='page319'>319</ref>;</l> +<l rend='margin-left: 2'>of the Shouting Birds, <ref target='page320'>320</ref>;</l> +<l rend='margin-left: 2'>of the Anchorite, <ref target='page320'>320</ref>;</l> +<l rend='margin-left: 2'>of the Miraculous Fountain, <ref target='page320'>320</ref>;</l> +<l rend='margin-left: 2'>of the Smithy, <ref target='page321'>321</ref>;</l> +<l rend='margin-left: 2'>of the Sea of Clear Glass, <ref target='page321'>321</ref>;</l> +<l rend='margin-left: 2'>of the Undersea, <ref target='page321'>321</ref>;</l> +<l rend='margin-left: 2'>of the Prophecy, <ref target='page322'>322</ref>;</l> +<l rend='margin-left: 2'>of the Spouting Water, <ref target='page322'>322</ref>;</l> +<l rend='margin-left: 2'>of the Silvern Column, <ref target='page322'>322</ref>;</l> +<l rend='margin-left: 2'>of the Pedestal, <ref target='page323'>323</ref>;</l> +<l rend='margin-left: 2'>of the Women, <ref target='page323'>323</ref>, <ref target='page324'>324</ref>;</l> +<l rend='margin-left: 2'>of the Red Berries, <ref target='page325'>325</ref>;</l> +<l rend='margin-left: 2'>of the Eagle, <ref target='page325'>325</ref>-<ref target='page327'>327</ref>;</l> +<l rend='margin-left: 2'>of the Laughing Folk, <ref target='page327'>327</ref>;</l> +<l rend='margin-left: 2'>of the Flaming Rampart, <ref target='page327'>327</ref>;</l> +<l rend='margin-left: 2'>of the Monk of Tory, <ref target='page327'>327</ref>-<ref target='page329'>329</ref>;</l> +<l rend='margin-left: 2'>of the Falcon, <ref target='page329'>329</ref>, <ref target='page330'>330</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Islands of the Dead.</hi> See <ref target='idx_mananan'>Mananan</ref>, <ref target='page125'>125</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Isle of Man.</hi> Supposed throne of Mananan, <ref target='page125'>125</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Italy.</hi> Northern, Celts conquer from Etruscans, <ref target='page21'>21</ref>, <ref target='page25'>25</ref>;</l> +<l rend='margin-left: 2'>Murgen and Eimena sent to, by Sanchan Torpest, to discover the <q>Tain,</q> <ref target='page234'>234</ref>, <ref target='page235'>235</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ith.</hi> Son of Bregon, grandfather of Miled, <ref target='page130'>130</ref>;</l> +<l rend='margin-left: 2'>his coming to Ireland, <ref target='page130'>130</ref>-<ref target='page136'>136</ref>;</l> +<l rend='margin-left: 2'>shores of Ireland perceived by, from Tower of Bregon, <ref target='page132'>132</ref>;</l> +<l rend='margin-left: 2'>learns of Neit's slaying, <ref target='page132'>132</ref>;</l> +<l rend='margin-left: 2'>welcomed by mac Cuill and his brothers, <ref target='page133'>133</ref>;</l> +<l rend='margin-left: 2'>put to death by the three Danaan Kings, <ref target='page133'>133</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Iubdan</hi> (youb-dan). King of the Wee Folk, <ref target='page246'>246</ref>;</l> +<l rend='margin-left: 2'>Bebo, wife of, <ref target='page247'>247</ref>;</l> +<l rend='margin-left: 2'>Bebo and, visit King Fergus in Ulster, <ref target='page247'>247</ref>-<ref target='page249'>249</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Iuchar</hi> (you´char). One of three sons of Turenn, <ref target='page114'>114</ref>;</l> +<l rend='margin-left: 2'>Brigit, mother of, <ref target='page126'>126</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Iucharba</hi> (you-char´ba). One of three sons of Turenn, <ref target='page114'>114</ref>;</l> +<l rend='margin-left: 2'>Brigit, mother of, <ref target='page126'>126</ref></l> +</lg> + +<lg> +<l>J</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Japan.</hi> Dolmens found in, <ref target='page53'>53</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Jerome, St.</hi> Attestation of, on Celtic State of Galatia, <ref target='page34'>34</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>John, Mr. Ivor B.</hi> His opinion of Celtic mystical writings, <ref target='page332'>332</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Jones, Brynmor.</hi> Findings of, on origin of populations of Great Britain and Ireland, <ref target='page78'>78</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Joyce, Dr. P.W.</hi> Reference to his <q>Old Celtic Romances,</q> <ref target='page303'>303</ref>, <ref target='page309'>309</ref>, <ref target='page312'>312</ref></l> +</lg> + + +<pb n='443' id='page443'/> + +<lg> +<l><hi rend='smallcaps'>Jubainville, M. d'Arbois de.</hi> Great Celtic scholar, <ref target='page18'>18</ref>, <ref target='page23'>23</ref>, <ref target='page24'>24</ref>;</l> +<l rend='margin-left: 2'>explanation of, regarding Germans as a subject people, <ref target='page31'>31</ref>;</l> +<l rend='margin-left: 2'>record regarding Megalithic People, <ref target='page55'>55</ref>;</l> +<l rend='margin-left: 2'>reference of, to Taranus (? Thor), the god of Lightning, <ref target='page87'>87</ref>;</l> +<l rend='margin-left: 2'>opinion regarding Dis, or Pluto, as representing darkness, death, and evil, <ref target='page88'>88</ref>;</l> +<l rend='margin-left: 2'>reference to Gaulish god whom Cæsar identifies with Mercury, <ref target='page113'>113</ref>;</l> +<l rend='margin-left: 2'>Brigit identical with Dana, according to, <ref target='page126'>126</ref>;</l> +<l rend='margin-left: 2'>Ith's landing in Ireland described in his <q>Irish Mythological Cycle,</q> <ref target='page131'>131</ref>;</l> +<l rend='margin-left: 2'>his translation of Amergin's strange lay, <ref target='page134'>134</ref></l> +</lg> + +<lg> +<l>K</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Kai.</hi> King Arthur's seneschal, <ref target='page387'>387</ref>, <ref target='page388'>388</ref>;</l> +<l rend='margin-left: 2'>accompanies Kilhwch on his quest for Olwen, <ref target='page388'>388</ref>-<ref target='page392'>392</ref>;</l> +<l rend='margin-left: 2'>refuses Peredur, <ref target='page401'>401</ref>, <ref target='page402'>402</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Keating.</hi> Reference to his <q>History of Ireland,</q> <ref target='page150'>150</ref>;</l> +<l rend='margin-left: 2'>his reference to Maon, <ref target='page153'>153</ref>;</l> +<l rend='margin-left: 2'><q>History</q> of, tells of Ket's death, <ref target='page244'>244</ref>;</l> +<l rend='margin-left: 2'><q>History</q> of, tells of Maev's death, <ref target='page245'>245</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Keelta mac Ronan</hi>. Summoned from the dead by Mongan, <ref target='page81'>81</ref>;</l> +<l rend='margin-left: 2'>warrior and reciter, one of Finn's chief men, <ref target='page261'>261</ref>;</l> +<l rend='margin-left: 2'>St. Patrick and, <ref target='page265'>265</ref>, <ref target='page266'>266</ref>, <ref target='page289'>289</ref>;</l> +<l rend='margin-left: 2'>Finn whispers the tale of his enchantment to, <ref target='page280'>280</ref>;</l> +<l rend='margin-left: 2'>Oisīn and, resolve to part, <ref target='page282'>282</ref>;</l> +<l rend='margin-left: 2'>meets St. Patrick, <ref target='page282'>282</ref>;</l> +<l rend='margin-left: 2'>assists Oisīn bury Oscar, <ref target='page307'>307</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Keevan of the Curling Locks.</hi> Lover of Cleena, <ref target='page127'>127</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Keltchar</hi> (kelt´yar). A lord of Ulster;</l> +<l rend='margin-left: 2'>mac Datho's boar and, <ref target='page243'>243</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Kenmare River.</hi> In Co. Kerry;</l> +<l rend='margin-left: 2'>ancient name <q>Inverskena,</q> so called after Skena, <ref target='page133'>133</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Kenverch´yn</hi>. The three hundred ravens of, <ref target='page399'>399</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Kerry.</hi> Murna marries King of, <ref target='page256'>256</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Kesair</hi> (kes´er). Gaulish princess, wife of King Ugainy the Great, <ref target='page152'>152</ref>;</l> +<l rend='margin-left: 2'>grandmother of Maon, <ref target='page153'>153</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ket.</hi> Son of Maga;</l> +<l rend='margin-left: 2'>rallies to Maev's foray against Ulster, <ref target='page204'>204</ref>;</l> +<l rend='margin-left: 2'>slings Conall's <q>brain ball</q> at Conor mac Nessa which seven years after leads to his death, <ref target='page240'>240</ref>, <ref target='page241'>241</ref>;</l> +<l rend='margin-left: 2'>the Boar of mac Datho and, <ref target='page241'>241</ref>-<ref target='page244'>244</ref>;</l> +<l rend='margin-left: 2'>death of, told in Keating's <q>History of Ireland,</q> <ref target='page244'>244</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Keva of the White Skin.</hi> Daughter of Finn, given in marriage to Goll mac Morna, <ref target='page278'>278</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Kian.</hi> Father of Lugh, <ref target='page109'>109</ref>;</l> +<l rend='margin-left: 2'>brother of Sawan and Goban, <ref target='page110'>110</ref>;</l> +<l rend='margin-left: 2'>the end of, <ref target='page114'>114</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Kicva.</hi> Daughter of Gwynn Gohoyw, wife of Pryderi, <ref target='page365'>365</ref>, <ref target='page373'>373</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Kilhwch</hi> (kil´hugh). Son to Kilydd and Goleuddydd;</l> +<l rend='margin-left: 2'>story of Olwen and, <ref target='page386'>386</ref>-<ref target='page392'>392</ref>;</l> +<l rend='margin-left: 2'>accompanied on his quest (to find Olwen) by Kai, Bedwyr, Kynddelig, Bedwyr (Bedivere), Gwrhyr, Gwalchmai, and Menw, <ref target='page388'>388</ref>-<ref target='page392'>392</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Killarney, Lakes of.</hi> Ancient name, Locha Lein, given to, by Len, <ref target='page123'>123</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Kilydd.</hi> Husband of Goleuddydd, father of Kilhwch, <ref target='page386'>386</ref>, <ref target='page387'>387</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Kimbay (Cimbaoth).</hi> Irish king;</l> +<l rend='margin-left: 2'>reign of, and the founding of Emain Macha, <ref target='page150'>150</ref>;</l> +<l rend='margin-left: 2'>brother of Red Hugh and Dithorba, <ref target='page151'>151</ref>;</l> +<l rend='margin-left: 2'>compelled to wed Macha, <ref target='page151'>151</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>King Lear.</hi> <q>Historia Regum Britaniæ</q> furnished the subject of, <ref target='page337'>337</ref>, <ref target='page338'>338</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Kingsborough, Lord.</hi> <q>Antiquities of Mexico,</q> example of cup-and-ring markings reproduced in his book, <ref target='page68'>68</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Knowledge.</hi> Nuts of, <ref target='page256'>256</ref>;</l> +<l rend='margin-left: 2'>the Salmon of, <ref target='page256'>256</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Kym´ideu Kyme´in-voll.</hi> Wife of Llassar Llaesgyvnewid, <ref target='page368'>368</ref></l> +</lg> + + +<pb n='444' id='page444'/> + +<lg> +<l><hi rend='smallcaps'>Kymon.</hi> A knight of Arthur's court; </l> +<l rend='margin-left: 2'>the adventure of, <ref target='page394'>394</ref>-<ref target='page399'>399</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Kyn´ddelig</hi>. One of Arthur's servitors;</l> +<l rend='margin-left: 2'>accompanies Kilhwch on his quest for Olwen, <ref target='page388'>388</ref>-<ref target='page392'>392</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Kyot (Guiot)</hi>. Provençal poet; </l> +<l rend='margin-left: 2'>and Wolfram von Eschenbach, <ref target='page408'>408</ref></l> +</lg> + +<lg> +<l>L</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>La Tène Culture</hi>. Relics found in Austria developed into, <ref target='page29'>29</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Labra the Mariner.</hi> See <ref target='idx_maon'>Maon</ref>, <ref target='page154'>154</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Laeg</hi> (layg). Cuchulain's friend and charioteer, <ref target='page183'>183</ref>;</l> +<l rend='margin-left: 2'>sent by Cuchulain to rouse men of Ulster, <ref target='page213'>213</ref>;</l> +<l rend='margin-left: 2'>visits Fairyland to report on Fand, <ref target='page226'>226</ref>;</l> +<l rend='margin-left: 2'>the Grey of Macha resists being harnessed by, <ref target='page230'>230</ref>;</l> +<l rend='margin-left: 2'>slain by Lewy, <ref target='page232'>232</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Laery</hi> (lay´ry). 1. Son of King Ugainy the Great; </l> +<l rend='margin-left: 2'>treacherously slain by his brother Covac, <ref target='page152'>152</ref>.</l> +<l rend='margin-left: 2'>2. The Triumphant; </l> +<l rend='margin-left: 2'>shrinks from test for the Championship of Ireland, <ref target='page196'>196</ref>;</l> +<l rend='margin-left: 2'>mac Datho's boar and, <ref target='page243'>243</ref>.</l> +<l rend='margin-left: 2'>3. Son of Neill; </l> +<l rend='margin-left: 2'>sees vision of Cuchulain, <ref target='page239'>239</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Lairgnen</hi> (lerg-nen). Connacht chief, betrothed to Deoca; </l> +<l rend='margin-left: 2'>seizes the Children of Lir, <ref target='page142'>142</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Lake of the Cauldron.</hi> Place where Matholwch met Llassar Llaesgyvnewid and his wife Kymideu Kymeinvoll, <ref target='page367'>367</ref>, <ref target='page368'>368</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Lake of the Dragon's Mouth.</hi> Resort of Caer, <ref target='page121'>121</ref>;</l> +<l rend='margin-left: 2'>Angus Ōg joins his love, Caer, at, <ref target='page122'>122</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Land of the Dead</hi>. <q>Spain</q> a synonymous term, <ref target='page130'>130</ref>;</l> +<l rend='margin-left: 2'>the western extremity of Great Britain is, according to ancient writer cited by Plutarch, and also according to Procopius, <ref target='page131'>131</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Land of the Living</hi>. = Land of the Happy Dead, <ref target='page96'>96</ref>;</l> +<l rend='margin-left: 2'>gifts which Lugh brought from, <ref target='page113'>113</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Land of Shadows.</hi> Dwelling-place of Skatha; </l> +<l rend='margin-left: 2'>Cuchulain at, <ref target='page187'>187</ref>-<ref target='page189'>189</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Land of the Wee Folk.</hi> See <ref target='idx_wee_folk'>Wee Folk</ref> (otherwise, Faylinn), <ref target='page246'>246</ref>, &c.</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Land of Youth.</hi> Identical with <q>Land of the Dead,</q> <q>Land of the Living,</q> <hi rend='italic'>q.v.</hi>;</l> +<l rend='margin-left: 2'>See <ref target='idx_mananan'>Mananan</ref>, <ref target='page113'>113</ref>, <ref target='page125'>125</ref>;</l> +<l rend='margin-left: 2'>Cleena once lived in, <ref target='page127'>127</ref>;</l> +<l rend='margin-left: 2'>Connla's Well in, visited by Sinend, <ref target='page129'>129</ref>;</l> +<l rend='margin-left: 2'>still lives in imagination of Irish peasant, <ref target='page137'>137</ref>;</l> +<l rend='margin-left: 2'>mystic country of People of Dana after their dispossession by Children of Miled, <ref target='page156'>156</ref>;</l> +<l rend='margin-left: 2'>pagan conception of, referred to, <ref target='page161'>161</ref>;</l> +<l rend='margin-left: 2'>lover from, visits Messbuachalla, to whom she bears Conary, <ref target='page166'>166</ref>, <ref target='page167'>167</ref>;</l> +<l rend='margin-left: 2'>Oisīn sees wonders of, <ref target='page272'>272</ref>;</l> +<l rend='margin-left: 2'>Oisīn returns from, <ref target='page273'>273</ref>;</l> +<l rend='margin-left: 2'><q>The Lady of the Fountain</q> and the, <ref target='page395'>395</ref>, <ref target='page396'>396</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Layamon.</hi> Translator. See <q>Historia Regum Britaniæ</q></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Legend.</hi> The cycles of Irish, <ref target='page95'>95</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Leicester.</hi> See <ref target='idx_llyr'>Llyr</ref></l> +</lg> + +<lg id='idx_leinster'> +<l><hi rend='smallcaps'>Leinster.</hi> Book of, and de Jubainville, <ref target='page24'>24</ref>;</l> +<l rend='margin-left: 2'>ancient tract, the <q>Dinnsenchus,</q> preserved in, <ref target='page85'>85</ref>;</l> +<l rend='margin-left: 2'>traditional derivation of name, <ref target='page154'>154</ref>;</l> +<l rend='margin-left: 2'>men of, rally to Maev's foray against Ulster, <ref target='page205'>205</ref>;</l> +<l rend='margin-left: 2'>Mesroda, son of Datho, dwelt in province of, <ref target='page241'>241</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Leix.</hi> Reavers from, slay Ailill Edge-of-Battle, <ref target='page310'>310</ref>;</l> +<l rend='margin-left: 2'>Maeldūn's voyage to, <ref target='page311'>311</ref>-<ref target='page331'>331</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Len.</hi> Goldsmith of Bōv the Red; </l> +<l rend='margin-left: 2'>gave ancient name, Locha Lein, to the Lakes of Killarney, <ref target='page123'>123</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Levar´cam</hi>. Deirdre's nurse, <ref target='page197'>197</ref>-<ref target='page200'>200</ref>;</l> +<l rend='margin-left: 2'>Conor questions, <hi rend='italic'>re</hi> sons of Usna, <ref target='page199'>199</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Lewy.</hi> Son of Curoi, Cuchulain's foe, <ref target='page228'>228</ref>-<ref target='page233'>233</ref>;</l> +<l rend='margin-left: 2'>slain by Conall of the Victories, <ref target='page233'>233</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Lia</hi> (lee´a). Lord of Luachar, treasurer to the Clan Morna, <ref target='page255'>255</ref>;</l> +<l rend='margin-left: 2'>slain by Finn, <ref target='page256'>256</ref>;</l> +<l rend='margin-left: 2'>father of Conan, <ref target='page258'>258</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Lia Fail</hi> (lee´a fawl), <hi rend='smallcaps'>The.</hi> The Stone of Destiny, <ref target='page121'>121</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Liagan</hi> (lee´a-gan). A pirate, slain by Conan mac Morna, <ref target='page260'>260</ref></l> +</lg> + + +<pb n='445' id='page445'/> + +<lg> +<l><hi rend='smallcaps'>Light-of-Beauty</hi>. See <ref target='idx_sgeimh_solais'>Sgeimh Solais</ref></l> +</lg> + +<lg id='idx_lir'> +<l><hi rend='smallcaps'>Lir</hi> (leer).</l> +<l rend='margin-left: 2'>1. Sea-god, father of Mananan, <ref target='page113'>113</ref>, <ref target='page139'>139</ref>; </l> +<l rend='margin-left: 5'>Mananan and, referred to, <ref target='page125'>125</ref>; </l> +<l rend='margin-left: 5'>identical with the Greek Oceanus, <ref target='page125'>125</ref>; </l> +<l rend='margin-left: 5'>father of Lodan and grandparent of Sinend, <ref target='page129'>129</ref>;</l> +<l rend='margin-left: 5'>Cymric deity Llyr corresponds with, <ref target='page347'>347</ref>. </l> +<l rend='margin-left: 2'>2. The Children of, the transformation of, <ref target='page139'>139</ref>-<ref target='page142'>142</ref>; </l> +<l rend='margin-left: 5'>their death, <ref target='page142'>142</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Lismore.</hi> <q>The Dean of Lismore's Book,</q> by James Macgregor. </l> +<l rend='margin-left: 2'>Dean of, described, <ref target='page288'>288</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Llassar Llaesgyv´newid.</hi> Husband of Kymideu Kymeinvoll, giver of magic cauldron to Bran, <ref target='page368'>368</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Llevelys.</hi> Son of Beli; </l> +<l rend='margin-left: 2'>story of Ludd (Nudd) and, <ref target='page385'>385</ref>, <ref target='page386'>386</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Llew Llaw Gyffes.</hi> Otherwise <q>The Lion of the Sure Hand.</q> </l> +<l rend='margin-left: 2'>A hero the subject of the tale <q>Māth Son of Māthonwy,</q> <ref target='page347'>347</ref>, <ref target='page348'>348</ref>; </l> +<l rend='margin-left: 2'>identical with the Gaelic deity Lugh of the Long Arm, <ref target='page347'>347</ref>, <ref target='page348'>348</ref>; </l> +<l rend='margin-left: 2'>how he got his name, <ref target='page381'>381</ref>, <ref target='page382'>382</ref>; </l> +<l rend='margin-left: 2'>the flower-wife of, named Blodeuwedd, <ref target='page382'>382</ref>, <ref target='page383'>383</ref>; </l> +<l rend='margin-left: 2'>slays Gronw Pebyr, who had betrayed him, <ref target='page383'>383</ref>, <ref target='page384'>384</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Lludd.</hi> See <ref target='idx_nudd'>Nudd</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Llwyd.</hi> Son of Kilcoed, an enchanter; </l> +<l rend='margin-left: 2'>removes magic spell from seven Cantrevs of Dyfed, and from Pryderi and Rhiannon, <ref target='page377'>377</ref></l> +</lg> + +<lg id='idx_llyr'> +<l><hi rend='smallcaps'>Llyr.</hi> In Welsh legend, father of Manawyddan; </l> +<l rend='margin-left: 2'>Irish equivalents, Lir and Mananan, <ref target='page347'>347</ref>;</l> +<l rend='margin-left: 2'>Llyr-cester (now Leicester) once a centre of the worship of, <ref target='page347'>347</ref>;</l> +<l rend='margin-left: 2'>house of, corresponds with Gaelic Lir, <ref target='page348'>348</ref>, <ref target='page349'>349</ref>; </l> +<l rend='margin-left: 2'>Penardun, daughter of Dōn, wife of, <ref target='page349'>349</ref>; </l> +<l rend='margin-left: 2'>genealogy set forth, <ref target='page351'>351</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Loch.</hi> Son of Mofebis, champion sent by Mae against Cuchulain, <ref target='page212'>212</ref>; </l> +<l rend='margin-left: 2'>wounds Cuchulain, but is slain by him, <ref target='page212'>212</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Loch Gara.</hi> Lake in Roscommon; </l> +<l rend='margin-left: 2'>mac Cecht's visit to, <ref target='page176'>176</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Loch Rory.</hi> Fergus mac Leda's adventure in, <ref target='page249'>249</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Loch Ryve.</hi> Maev retires to island on, and is slain there by Forbay, <ref target='page245'>245</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Lodan.</hi> Son of Lir, father of goddess Sinend, <ref target='page129'>129</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Loherangrain.</hi> Knight of the Swan, son of Parzival, <ref target='page408'>408</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Loughcrew.</hi> Great tumulus at, supposed burying-place of Ollav Fōla, <ref target='page150'>150</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Lourdes.</hi> Cult of waters of, <ref target='page66'>66</ref>, <ref target='page67'>67</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Lucan.</hi> Triad of deities mentioned by, <ref target='page86'>86</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Luchad</hi> (loo-chad). Father of Luchta, <ref target='page112'>112</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Luchta</hi> (looch-ta). Son of Luchad, <ref target='page112'>112</ref>; </l> +<l rend='margin-left: 2'>the carpenter of the Danaans, <ref target='page117'>117</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ludgate.</hi> For derivation see Nudd</l> +</lg> + +<lg id='idx_lugh'> +<l><hi rend='smallcaps'>Lugh</hi> (loo), or <hi rend='smallcaps'>Lugus.</hi></l> +<l rend='margin-left: 2'>1. See <ref target='idx_apollo'>Apollo</ref>, <ref target='page58'>58</ref>; </l> +<l rend='margin-left: 5'>the god of Light, in Gaul and Ireland, as, <ref target='page88'>88</ref>;</l> +<l rend='margin-left: 2'>2. Son of Kian, the Sun-god <hi rend='italic'>par excellence</hi> of all Celtica, the coming of, <ref target='page109'>109</ref>-<ref target='page113'>113</ref>; </l> +<l rend='margin-left: 5'>other names, Ildánach (<q>The All-Craftsman</q>) and Lugh Lamfada (Lugh of the Long Arm), <ref target='page113'>113</ref>, <ref target='page123'>123</ref>; </l> +<l rend='margin-left: 5'>his eric from sons of Turenn for murder of his father, Kian, <ref target='page115'>115</ref>-<ref target='page116'>116</ref>; </l> +<l rend='margin-left: 5'>slays Balor and is enthroned in his stead, <ref target='page117'>117</ref>; </l> +<l rend='margin-left: 5'>fiery spear of, <ref target='page121'>121</ref>;</l> +<l rend='margin-left: 5'>his worship widely spread over Continental Celtica, <ref target='page123'>123</ref>; </l> +<l rend='margin-left: 5'>father, by Dectera, of Cuchulain, <ref target='page123'>123</ref>, <ref target='page182'>182</ref>; </l> +<l rend='margin-left: 5'>Cymric deity Llew Llaw Gyffes corresponds with, <ref target='page347'>347</ref>, <ref target='page348'>348</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Lugh of the Long Arm.</hi> See <ref target='idx_lugh'>Lugh.</ref></l> +<l rend='margin-left: 2'>Invincible sword of, <ref target='page105'>105</ref>, <ref target='page106'>106</ref>; </l> +<l rend='margin-left: 2'>Bres, son of Balor, and, <ref target='page123'>123</ref>; </l> +<l rend='margin-left: 2'>husband of Dectera and father of Cuchulain, <ref target='page182'>182</ref>;</l> +<l rend='margin-left: 2'>appears to Cuchulain and protects the Ford while his son rests, <ref target='page214'>214</ref>; </l> +<l rend='margin-left: 2'>fights by his son's side, <ref target='page215'>215</ref>; </l> +<l rend='margin-left: 2'>Cymric hero Llew Llaw Gyfles corresponds with, <ref target='page347'>347</ref>, <ref target='page348'>348</ref></l> +</lg> + + +<pb n='446' id='page446'/> + +<lg> +<l><hi rend='smallcaps'>Luned.</hi> Maiden who rescued Owain, <ref target='page397'>397</ref>; </l> +<l rend='margin-left: 2'>Owain rescues her, <ref target='page398'>398</ref>, <ref target='page399'>399</ref></l> +</lg> + +<lg> +<l>M</l> +</lg> + +<lg> +<l><hi rend='smallcaps'><q>Mabinŏg´ion, The</q></hi> (singular, <hi rend='italic'>Mabinogi</hi>). </l> +<l rend='margin-left: 2'>Reference to story of Kilhwch and Olwen in, <ref target='page343'>343</ref>;</l> +<l rend='margin-left: 2'><q>The Red Book of Hergest,</q> the main source of the tales of, <ref target='page344'>344</ref>; </l> +<l rend='margin-left: 2'><q>Māth Son of Māthonwy,</q> tale in, <ref target='page347'>347</ref>; </l> +<l rend='margin-left: 2'>Mr. Alfred Nutt's edition, <ref target='page356'>356</ref>; </l> +<l rend='margin-left: 2'>Four Branches of the Mabinogi form most important part of, <ref target='page384'>384</ref>; </l> +<l rend='margin-left: 2'>Peredur's story in, and French version, <ref target='page406'>406</ref>; </l> +<l rend='margin-left: 2'>the tale of Taliesin and, <ref target='page412'>412</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Mabon.</hi> Son of Modron, released by Arthur, <ref target='page391'>391</ref>, <ref target='page392'>392</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Maccecht.</hi> Danaan king, husband of Fohla, <ref target='page132'>132</ref>; </l> +<l rend='margin-left: 2'>member of Conary's retinue at Da Derga's Hostel, <ref target='page175'>175</ref>; </l> +<l rend='margin-left: 2'>his search for water, <ref target='page175'>175</ref>, <ref target='page176'>176</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Maccuill</hi> (quill). Danaan king, husband of Banba, <ref target='page132'>132</ref>; </l> +<l rend='margin-left: 2'>at fortress of Aileach, <ref target='page132'>132</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Macgrené.</hi> Danaan king, husband of Eriu, <ref target='page132'>132</ref>; </l> +<l rend='margin-left: 2'>mythical name Son of the Sun, <ref target='page132'>132</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Mac Indoc´, The Plain of</hi>. Laery and St. Benen on, <ref target='page239'>239</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>MacKerval, Dermot</hi>. Rule of, in Ireland, and the cursing of Tara, <ref target='page47'>47</ref>, <ref target='page48'>48</ref>. </l> +<l rend='margin-left: 2'>See <ref target='idx_dermot_mackerval'>Dermot</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Macpherson.</hi> Pseudo-Ossian poetry of, <ref target='page238'>238</ref></l> + +<l><hi rend='smallcaps'>Mac Roth.</hi> Maev's steward, named, and the Brown Bull of Quelgny, <ref target='page202'>202</ref>; </l> +<l rend='margin-left: 2'>sent to view host of Ulster men, <ref target='page223'>223</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Macedon.</hi> Attacked by Thracian and Illyrian hordes, <ref target='page23'>23</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Macha.</hi> Daughter of Red Hugh, <ref target='page151'>151</ref>; </l> +<l rend='margin-left: 2'>slays Dithorba and compels Kimbay to wed her, <ref target='page151'>151</ref>;</l> +<l rend='margin-left: 2'>captures five sons of Dithorba, <ref target='page151'>151</ref>, <ref target='page152'>152</ref>; </l> +<l rend='margin-left: 2'>forms an instance of the intermingling of the attributes of the Danaan with the human race, <ref target='page152'>152</ref>; </l> +<l rend='margin-left: 2'>a super-natural being, <ref target='page178'>178</ref>; </l> +<l rend='margin-left: 2'>goes to dwell with Crundchu, <ref target='page178'>178</ref>; </l> +<l rend='margin-left: 2'>her race against Ultonian horses, <ref target='page179'>179</ref>; </l> +<l rend='margin-left: 2'>gives birth to twins and curses the Ultonians, <ref target='page180'>180</ref>; </l> +<l rend='margin-left: 2'>her curse on men of Ulster, <ref target='page203'>203</ref>-<ref target='page221'>221</ref>; </l> +<l rend='margin-left: 2'>the curse removed from men of Ulster, <ref target='page222'>222</ref></l> +</lg> + +<lg id='idx_maeldun'> +<l><hi rend='smallcaps'>Maeldūn.</hi> Son of Ailill Edge-of-Battle, <ref target='page310'>310</ref>; </l> +<l rend='margin-left: 2'>departs to his own kindred, <ref target='page311'>311</ref>; </l> +<l rend='margin-left: 2'>sets out on his wonderful voyage, <ref target='page311'>311</ref>-<ref target='page331'>331</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Maeldūn, Voyage of</hi> (mayl'-doon). Found in MS. entitled <q>Book of the Dun Cow,</q> <ref target='page309'>309</ref>;</l> +<l rend='margin-left: 2'>reference to Dr. Whitley Stokes' translation in the <q>Revue Celtique,</q> <ref target='page309'>309</ref>; </l> +<l rend='margin-left: 2'>theme of Tennyson's <q>Voyage of Maeldune</q> furnished by Joyce's version in <q>Old Celtic Romances,</q> <ref target='page309'>309</ref>;</l> +<l rend='margin-left: 2'>narrative of, <ref target='page311'>311</ref>-<ref target='page331'>331</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Maen Tyriawc</hi> (ma'en tyr'i-awc). Burial-place of Pryderi, <ref target='page379'>379</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Maev</hi> (mayv). Queen of Connacht, <ref target='page122'>122</ref>; </l> +<l rend='margin-left: 2'>Angus Ōg seeks aid of, <ref target='page122'>122</ref>; </l> +<l rend='margin-left: 2'>debility of Ultonians manifested on occasion of Cattle-raid of Quelgny, <ref target='page180'>180</ref>;</l> +<l rend='margin-left: 2'>Fergus seeks aid of, <ref target='page202'>202</ref>; </l> +<l rend='margin-left: 2'>her famous bull Finnbenach, <ref target='page202'>202</ref>;</l> +<l rend='margin-left: 2'>her efforts to secure the Brown Bull of Quelgny, <ref target='page204'>204</ref>-<ref target='page246'>246</ref>;</l> +<l rend='margin-left: 2'>host of, spreads devastation through the territories of Bregia and Murthemney, <ref target='page209'>209</ref>; </l> +<l rend='margin-left: 2'>offers her daughter Findabair of Fair Eyebrows to Ferdia if he will meet Cuchulain, <ref target='page216'>216</ref>; </l> +<l rend='margin-left: 2'>Conor summons men of Ulster against, <ref target='page222'>222</ref>; </l> +<l rend='margin-left: 2'>overtaken but spared by Cuchulain, <ref target='page225'>225</ref>; </l> +<l rend='margin-left: 2'>makes seven years' peace with Ulster, <ref target='page225'>225</ref>; </l> +<l rend='margin-left: 2'>vengeance of, against Cuchulain, <ref target='page228'>228</ref>-<ref target='page233'>233</ref>; </l> +<l rend='margin-left: 2'>mac Datho's hound and, <ref target='page241'>241</ref>-<ref target='page244'>244</ref>; </l> +<l rend='margin-left: 2'>retires to island on Loch Ryve, <ref target='page245'>245</ref>;</l> +<l rend='margin-left: 2'>slain by Forbay, <ref target='page245'>245</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Maga.</hi> Daughter of Angus Ōg, wife of Ross the Red, <ref target='page181'>181</ref>;</l> +<l rend='margin-left: 2'>wedded also to Druid Cathbad, <ref target='page181'>181</ref></l> +</lg> + + +<pb n='447' id='page447'/> + +<lg> +<l><hi rend='smallcaps'>Magi.</hi> Word magic derived from, <ref target='page60'>60</ref>; </l> +<l rend='margin-left: 2'>treated by Pliny, <ref target='page61'>61</ref></l> +</lg> + +<lg id='idx_magic'> +<l><hi rend='smallcaps'>Magic.</hi> The religion of Megalithic People that of, <ref target='page59'>59</ref>; </l> +<l rend='margin-left: 2'>origin of word, <ref target='page60'>60</ref>; </l> +<l rend='margin-left: 2'>Pliny on, <ref target='page61'>61</ref>; </l> +<l rend='margin-left: 2'>religion of, invented in Persia and by Zoroaster, <ref target='page61'>61</ref>;</l> +<l rend='margin-left: 2'>traces of, in Megalithic monuments, <ref target='page63'>63</ref>;</l> +<l rend='margin-left: 2'>Clan Calatin learn, in Ireland, Alba, and Babylon, to practise against Cuchulain, <ref target='page228'>228</ref>-<ref target='page233'>233</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Maitre, M. Albert.</hi> Inspector of Musée des Antiquités Nationales, <ref target='page64'>64</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Malory.</hi> Anticipated by Wace, <ref target='page338'>338</ref>, <ref target='page339'>339</ref>; </l> +<l rend='margin-left: 2'>Cymric myths and, <ref target='page388'>388</ref></l> +</lg> + +<lg id='idx_mananan'> +<l><hi rend='smallcaps'>Man´anan</hi>. Son of the Sea-god, Lir, <ref target='page113'>113</ref>, <ref target='page139'>139</ref>; </l> +<l rend='margin-left: 2'>magical Boat of, brought by Lugh, with Horse of, and sword <hi rend='italic'>Fragarach</hi>, from the Land of the Living, <ref target='page113'>113</ref>, <ref target='page121'>121</ref>;</l> +<l rend='margin-left: 2'>attributes of Sea-god mostly conferred on, <ref target='page125'>125</ref>; </l> +<l rend='margin-left: 2'>the most popular deity in Irish mythology, <ref target='page125'>125</ref>; </l> +<l rend='margin-left: 2'>lord of sea beyond which Land of Youth or Islands of the Dead were supposed to lie, <ref target='page125'>125</ref>; </l> +<l rend='margin-left: 2'>master of tricks and illusions, owned magical possessions—boat, Ocean-Sweeper; steed, Aonbarr; sword, The Answerer, &c. &c., <ref target='page125'>125</ref>; </l> +<l rend='margin-left: 2'>reference to daughter of, given to Angus, a Danaan prince, <ref target='page143'>143</ref>;</l> +<l rend='margin-left: 2'>his wife, Fand, sets her love on Cuchulain, <ref target='page226'>226</ref>; </l> +<l rend='margin-left: 2'>Fand recovered by, <ref target='page227'>227</ref>; </l> +<l rend='margin-left: 2'>shakes his cloak between Fand and Cuchulain, <ref target='page228'>228</ref>; </l> +<l rend='margin-left: 2'>Cymric deity Manawyddan corresponds with, <ref target='page347'>347</ref>, <ref target='page348'>348</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Manawyddan</hi> (mana-wudh'en). In Welsh mythology, son of Llyr; </l> +<l rend='margin-left: 2'>Irish equivalents, Mananan and Lir, <ref target='page347'>347</ref>; </l> +<l rend='margin-left: 2'>Bendigeid Vran (<q>Bran the Blessed</q>), his brother, <ref target='page365'>365</ref>; </l> +<l rend='margin-left: 2'>the tale of Pryderi and, <ref target='page373'>373</ref>-<ref target='page378'>378</ref>; </l> +<l rend='margin-left: 2'>weds Rhiannon, <ref target='page373'>373</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Mané-er-h´oeck.</hi> Remarkable tumulus in Brittany, <ref target='page63'>63</ref>, <ref target='page64'>64</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Manés.</hi> Seven outlawed sons of Ailell and Maev, <ref target='page169'>169</ref>; </l> +<l rend='margin-left: 2'>their rally to Maev's foray against Ulster, <ref target='page204'>204</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Manessier.</hi> A continuator of Chrestien de Troyes, <ref target='page408'>408</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Man´etho</hi>. Egyptian historian, reference to human sacrifices, <ref target='page85'>85</ref>, <ref target='page86'>86</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Manred.</hi> The ineffable Name of God pronounced, and so was formed, <ref target='page333'>333</ref>; </l> +<l rend='margin-left: 2'>the primal substance of the universe, <ref target='page333'>333</ref></l> +</lg> + +<lg id='idx_maon'> +<l><hi rend='smallcaps'>Maon</hi> (may'un). Son of Ailill; </l> +<l rend='margin-left: 2'>brutal treatment of, by Covac, <ref target='page152'>152</ref>-<ref target='page154'>154</ref>; </l> +<l rend='margin-left: 2'>has revenge on Ailill by slaying him and all his nobles, <ref target='page153'>153</ref>; </l> +<l rend='margin-left: 2'>weds Moriath, and reigns over Ireland, <ref target='page154'>154</ref>; </l> +<l rend='margin-left: 2'>equivalent, <q>Labra the Mariner,</q> <ref target='page154'>154</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Marcellin´us, Ammian´us.</hi> Gauls described by, <ref target='page42'>42</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Marie de France</hi>. Anglo-Norman poetess; </l> +<l rend='margin-left: 2'>sources relating to the Arthurian saga in writings of, <ref target='page339'>339</ref>, <ref target='page340'>340</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Māth son of Māthonwy</hi>. Title of tale in the <q>Mabinogion,</q> <ref target='page347'>347</ref>; </l> +<l rend='margin-left: 2'>Llew Llaw Gyffes, a character in tale of, <ref target='page347'>347</ref>, <ref target='page348'>348</ref>;</l> +<l rend='margin-left: 2'>brother of Penardun, <ref target='page349'>349</ref>; </l> +<l rend='margin-left: 2'>the tale of, <ref target='page378'>378</ref>-<ref target='page384'>384</ref>; </l> +<l rend='margin-left: 2'>Gwydion and Gilvaethwy, nephews of, <ref target='page378'>378</ref>;</l> +<l rend='margin-left: 2'>his strange gift of hearing, <ref target='page386'>386</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Matholwch</hi> (math'o-law). King of Ireland; </l> +<l rend='margin-left: 2'>comes seeking Branwen's hand in marriage, <ref target='page366'>366</ref>; </l> +<l rend='margin-left: 2'>wedding of, and Branwen's, celebrated at Aberffraw, <ref target='page366'>366</ref>; </l> +<l rend='margin-left: 2'>Evnissyen mutilates his horses, <ref target='page367'>367</ref>; </l> +<l rend='margin-left: 2'>Bran, among other gifts, gives a magic cauldron to, <ref target='page367'>367</ref>, <ref target='page368'>368</ref>; </l> +<l rend='margin-left: 2'>father of Gwern, <ref target='page368'>368</ref>; </l> +<l rend='margin-left: 2'>informed of Bran's invasion, <ref target='page369'>369</ref>; </l> +<l rend='margin-left: 2'>hands sovranty of Ireland to Gwern, <ref target='page370'>370</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Māthonwy.</hi> Ancestor of House of Dōn, <ref target='page349'>349</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Matière de France</hi>. Source of Round Table and chivalric institutions ascribed to Arthur's court, <ref target='page341'>341</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Maxen Wledig</hi> (oo'le-dig). Emperor of Rome; </l> +<l rend='margin-left: 2'>the dream of, <ref target='page384'>384</ref>, <ref target='page385'>385</ref></l> +</lg> + + +<pb n='448' id='page448'/> + +<lg> +<l><hi rend='smallcaps'>May-Day.</hi> Sacred to Beltené, day on which Sons of Miled began conquest of Ireland, <ref target='page133'>133</ref>, <ref target='page134'>134</ref>; </l> +<l rend='margin-left: 2'>combat every, between Gwythur ap Greidawl and Gwyn ap Nudd, <ref target='page353'>353</ref>;</l> +<l rend='margin-left: 2'>strange scream heard in Britain on eve of, <ref target='page385'>385</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Meath.</hi> Fergus in his battle-fury strikes off the tops of the three <hi rend='italic'>Maela</hi> of, <ref target='page224'>224</ref>;</l> +<l rend='margin-left: 2'>St. Patrick and the folk of, <ref target='page282'>282</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Medicine.</hi> See <ref target='idx_magic'>Magic,</ref> <ref target='page60'>60</ref>, <ref target='page61'>61</ref>;</l> +<l rend='margin-left: 2'>Pliny and, <ref target='page61'>61</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Megalithic People.</hi> Builders of dolmens, cromlechs, &c., <ref target='page52'>52</ref>-<ref target='page93'>93</ref>; </l> +<l rend='margin-left: 2'>origin of the, <ref target='page54'>54</ref>-<ref target='page58'>58</ref>; </l> +<l rend='margin-left: 2'>Professor Ridgeway's contention about, <ref target='page56'>56</ref>; </l> +<l rend='margin-left: 2'>their religion that of magic, <ref target='page59'>59</ref>; </l> +<l rend='margin-left: 2'>representations of the divine powers under human aspect unknown to, <ref target='page75'>75</ref>; </l> +<l rend='margin-left: 2'>Druidism imposed on the Celts by the, <ref target='page82'>82</ref>; </l> +<l rend='margin-left: 2'>human sacrifices, practice a survival from the, <ref target='page84'>84</ref>; </l> +<l rend='margin-left: 2'>conception of, regarding their deities, <ref target='page86'>86</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Mercury.</hi> Regarded as chief of the gods by Gauls, <ref target='page87'>87</ref>; </l> +<l rend='margin-left: 2'>Lugh Lamfada identified with, <ref target='page113'>113</ref></l> +</lg> + +<lg id='idx_merlin'> +<l><hi rend='smallcaps'>Merlin.</hi> See <ref target='idx_myrddin'>Myrddin.</ref></l> +<l rend='margin-left: 2'>Reference to his magical arts, <ref target='page337'>337</ref>;</l> +<l rend='margin-left: 2'>equivalent Myrddin, <ref target='page354'>354</ref>; </l> +<l rend='margin-left: 2'>believed by Geoffrey of Monmouth to have erected Stonehenge, <ref target='page354'>354</ref>; </l> +<l rend='margin-left: 2'>the abode of, described, <ref target='page354'>354</ref>-<ref target='page356'>356</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Mesged´ra</hi>. The vengeance of, fulfilled, <ref target='page241'>241</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Mesro´da, mac Datho.</hi> Son of Datho, <ref target='page241'>241</ref>; </l> +<l rend='margin-left: 2'>the carving of the boar of, <ref target='page241'>241</ref>-<ref target='page244'>244</ref>; </l> +<l rend='margin-left: 2'>Conor and Maev both send to purchase his hound, <ref target='page241'>241</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Messbuachalla</hi> (mess-boo'hala). Only daughter of Etain Oig, <ref target='page166'>166</ref>; </l> +<l rend='margin-left: 2'>significance, <q>the cowherd's foster-child,</q> <ref target='page166'>166</ref>; </l> +<l rend='margin-left: 2'>King Eterskel's promised son and, <ref target='page166'>166</ref>; </l> +<l rend='margin-left: 2'>visited by a Danaan lover, and birth of Conary, <ref target='page166'>166</ref>, <ref target='page167'>167</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Mexico.</hi> Cup-and-ring marking in, <ref target='page68'>68</ref>; </l> +<l rend='margin-left: 2'>symbol of the feet found in, <ref target='page77'>77</ref>; </l> +<l rend='margin-left: 2'>the cross-legged <q>Buddha,</q> frequent occurrence in religious art of, <ref target='page87'>87</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Midir the Proud</hi> (mid'eer). A son of the Dagda; </l> +<l rend='margin-left: 2'>a type of splendour, <ref target='page124'>124</ref>; </l> +<l rend='margin-left: 2'>his appearance to King Eochy, <ref target='page124'>124</ref>; </l> +<l rend='margin-left: 2'>Fuamnach, wife of, <ref target='page156'>156</ref>; </l> +<l rend='margin-left: 2'>Etain, second bride of, <ref target='page156'>156</ref>; </l> +<l rend='margin-left: 2'>recovers his wife from Eochy, <ref target='page160'>160</ref>-<ref target='page163'>163</ref>;</l> +<l rend='margin-left: 2'>yields up Etain, <ref target='page163'>163</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Miled.</hi></l> +<l rend='margin-left: 2' id='idx_sons_of_miled'>1. Sons of; </l> +<l rend='margin-left: 5'>conquer the People of Dana, <ref target='page100'>100</ref>; </l> +<l rend='margin-left: 5'>the coming of, to displace rule in Ireland of Danaans, <ref target='page130'>130</ref>; </l> +<l rend='margin-left: 5'>Bregon, son of, <ref target='page130'>130</ref>; </l> +<l rend='margin-left: 5'>Amergin, son of, <ref target='page133'>133</ref>; </l> +<l rend='margin-left: 5'>begin conquest of Ireland on May-day, <ref target='page133'>133</ref>, <ref target='page134'>134</ref>.</l> +<l rend='margin-left: 2'>2. A god, represented as, in a Celtic inscription from Hungary, son of Bilé, <ref target='page130'>130</ref>. </l> +<l rend='margin-left: 2'>3. Children of; </l> +<l rend='margin-left: 5'>resolve to take vengeance for Ith's slaying, <ref target='page133'>133</ref>; </l> +<l rend='margin-left: 5'>enter upon the sovranty of Ireland, <ref target='page136'>136</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Milesian-s</hi>. See <ref target='idx_sons_of_miled'>Sons of Miled</ref>, <ref target='page130'>130</ref>; </l> +<l rend='margin-left: 2'>myth, meaning of, <ref target='page138'>138</ref>-<ref target='page145'>145</ref>; </l> +<l rend='margin-left: 2'>the early kings, <ref target='page146'>146</ref>-<ref target='page148'>148</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Minorca.</hi> Analogous structures (to represent ships) to those in Ireland found in, <ref target='page76'>76</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Mochaen</hi> (mo-chayn'). Hill of, and Lugh's eric, <ref target='page115'>115</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Modred.</hi> King Arthur's nephew;</l> +<l rend='margin-left: 2'>usurps his uncle's crown and weds his wife Guanhumara, <ref target='page337'>337</ref>; </l> +<l rend='margin-left: 2'>Arthur defeats and slays, <ref target='page337'>337</ref>, <ref target='page338'>338</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Mongan.</hi> Irish chieftain, reincarnation of Finn; </l> +<l rend='margin-left: 2'>wager as to place of death of King Fothad, <ref target='page81'>81</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Montel´ius, Dr. Oscar.</hi> And the ship symbol, <ref target='page72'>72</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Moonre´mur.</hi> A lord of Ulster;</l> +<l rend='margin-left: 2'>mac Datho's boar and, <ref target='page243'>243</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Morann.</hi> Druid; </l> +<l rend='margin-left: 2'>prophecy of, concerning Cuchulain, <ref target='page183'>183</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Morc.</hi> Fomorian king, <ref target='page101'>101</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Morda.</hi> A blind man, set by Ceridwen to keep fire under the magic cauldron, <ref target='page413'>413</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Mor´iath</hi>. Daughter of Scoriath, the King of Feramore; </l> +<l rend='margin-left: 2'>her love for Maon and her device +<pb n='449' id='page449'/> +to win him back to Ireland, <ref target='page153'>153</ref>, <ref target='page154'>154</ref>; </l> +<l rend='margin-left: 2'>curious tale regarding his hair, <ref target='page154'>154</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Morna.</hi> Father of Goll, <ref target='page257'>257</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Morr´igan, The.</hi> Extraordinary goddess, embodying all that is perverse and horrible among supernatural powers, <ref target='page126'>126</ref>; </l> +<l rend='margin-left: 2'>her love and friendship for Cuchulain, <ref target='page126'>126</ref>; </l> +<l rend='margin-left: 2'>her visit to Conary Mōr at Hostel of Da Derga, <ref target='page172'>172</ref>; </l> +<l rend='margin-left: 2'>appears to Cuchulain and offers her love, <ref target='page212'>212</ref>; </l> +<l rend='margin-left: 2'>her threat to be about his feet in bottom of the Ford, <ref target='page212'>212</ref>; </l> +<l rend='margin-left: 2'>attacks Cuchulain, and is wounded by him, <ref target='page213'>213</ref>; </l> +<l rend='margin-left: 2'>croaks of war and slaughter before Cuchulain, <ref target='page230'>230</ref>;</l> +<l rend='margin-left: 2'>settles on the dead Cuchulain's shoulder as a crow, <ref target='page233'>233</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Mountains of Mourne.</hi> Cuchulain on, <ref target='page193'>193</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Moyrath.</hi> Battle of, ended resistance of Celtic chiefs to Christianity, <ref target='page51'>51</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Moyslaught</hi> (<q>The Plain of Adoration</q>).</l> +<l rend='margin-left: 2'>Idol of Crom Cruach erected on, <ref target='page85'>85</ref>, <ref target='page149'>149</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Moytura, Plain of.</hi></l> +<l rend='margin-left: 2'>1. Scene of First Battle (Co. Sligo) between Danaans and the Firbolgs, <ref target='page106'>106</ref>, <ref target='page107'>107</ref>. </l> +<l rend='margin-left: 2'>2. Scene of Second Battle (Co. Mayo) between Danaans and Fomorians, <ref target='page117'>117</ref>, <ref target='page130'>130</ref>; </l> +<l rend='margin-left: 5'>the Dagda and, <ref target='page120'>120</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Munsalväsche (Montsalvat), The Castle of</hi>, where, in W. von Eschenbach's poem, the Grail is preserved, <ref target='page407'>407</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Munster.</hi> Ailill Olum, King of, <ref target='page127'>127</ref>; </l> +<l rend='margin-left: 2'><q>Hill of Ainé</q> and goddess Ainé <ref target='page128'>128</ref>; </l> +<l rend='margin-left: 2'>origin of name, <ref target='page154'>154</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Mur´ias, The City of</hi> (see Dana), <ref target='page105'>105</ref>, <ref target='page106'>106</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Murna of the White Neck.</hi> Wife of Cumhal, mother of Finn, <ref target='page255'>255</ref>, <ref target='page266'>266</ref>; </l> +<l rend='margin-left: 2'>takes refuge in forests of Slieve Bloom, and gives birth to Demna (Finn), <ref target='page255'>255</ref>; </l> +<l rend='margin-left: 2'>marries King of Kerry, <ref target='page256'>256</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Murtagh mac Erc</hi>. King of Ireland, brother of Fergus the Great; </l> +<l rend='margin-left: 2'>lends famous Stone of Scone to Scotland, <ref target='page105'>105</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Murthem´ney</hi>.</l> +<l rend='margin-left: 2'>Kian killed on Plain of, <ref target='page114'>114</ref>; </l> +<l rend='margin-left: 2'>Cuchulain of, seen in a vision by prophetess Fedelma, <ref target='page206'>206</ref>; </l> +<l rend='margin-left: 2'>the carnage of, <ref target='page214'>214</ref>; </l> +<l rend='margin-left: 2'>host of Ulster assemble on, <ref target='page229'>229</ref>; </l> +<l rend='margin-left: 2'>Cuchulain at his dūn in, <ref target='page230'>230</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Mycen´æ</hi>. Burial chamber of the Atreidæ, ancient dolmen yet stands beside, in, <ref target='page53'>53</ref></l> +</lg> + +<lg id='idx_myrddin'> +<l><hi rend='smallcaps'>Myrddin.</hi> See <ref target='idx_merlin'>Merlin.</ref></l> +<l rend='margin-left: 2'>A deity in Arthur's mythological cycle, corresponds with Sun-god Nudd, <ref target='page354'>354</ref>; </l> +<l rend='margin-left: 2'>suggestion of Professor Rhys that chief deity worshipped at Stonehenge was, <ref target='page355'>355</ref>; </l> +<l rend='margin-left: 2'>seizes the <q>Thirteen Treasures of Britain,</q> <ref target='page355'>355</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Mythological Cycle, The,</hi> <ref target='page95'>95</ref>, <ref target='page96'>96</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Mythology.</hi> Comparison between Gaelic and Cymric, <ref target='page346'>346</ref>-<ref target='page348'>348</ref>;</l> +<l rend='margin-left: 2'>compared with folklore, <ref target='page418'>418</ref></l> +</lg> + +<lg id='idx_myths'> +<l><hi rend='smallcaps'>Myths.</hi> Danaan, meaning of, <ref target='page137'>137</ref>;</l> +<l rend='margin-left: 2'>Milesian, meaning of, <ref target='page138'>138</ref>, <ref target='page139'>139</ref>;</l> +<l rend='margin-left: 2'>Invasion, of Ireland, <ref target='page138'>138</ref>-<ref target='page145'>145</ref></l> +</lg> + +<lg> +<l>N</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Naisi</hi> (nay'see). Son of Usna, loved by Deirdre, <ref target='page198'>198</ref>; </l> +<l rend='margin-left: 2'>abducts Deirdre, <ref target='page198'>198</ref>; </l> +<l rend='margin-left: 2'>Ardan and Ainlé, his brothers, <ref target='page198'>198</ref>; </l> +<l rend='margin-left: 2'>Conor invites return of, <ref target='page198'>198</ref>; </l> +<l rend='margin-left: 2'>his return under care of Fergus, <ref target='page199'>199</ref>; </l> +<l rend='margin-left: 2'>slain by Owen son of Duracht, <ref target='page201'>201</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Naqada</hi> (nak'a-da). Signs on ivory tablets discovered by Flinders Petrie in cemetery at, <ref target='page78'>78</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Narberth.</hi> Castle where Pwyll had his court, <ref target='page359'>359</ref>; </l> +<l rend='margin-left: 2'>Pwyll's adventure on the Mound of Arberth, near, <ref target='page359'>359</ref>-<ref target='page365'>365</ref>; </l> +<l rend='margin-left: 2'>Pryderi and Manawyddan and their wives left desolate at palace of, <ref target='page373'>373</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Natchrantal</hi> (na-chran'tal). Famous champion of Maev;</l> +<l rend='margin-left: 2'>assists to capture Brown Bull, <ref target='page211'>211</ref></l> +</lg> + + +<pb n='450' id='page450'/> + +<lg> +<l><hi rend='smallcaps'>Nechtan.</hi> Dūn of the sons of, <ref target='page193'>193</ref>; </l> +<l rend='margin-left: 2'>Cuchulain provokes a fight with sons of, <ref target='page193'>193</ref>, <ref target='page194'>194</ref>;</l> +<l rend='margin-left: 2'>sons of, slain, <ref target='page194'>194</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Neit</hi> (nayt). </l> +<l rend='margin-left: 2'>Danaan king, slain in battle with the Fomorians, <ref target='page132'>132</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Nemed.</hi> Son of Agnoman; </l> +<l rend='margin-left: 2'>takes possession of Ireland, <ref target='page98'>98</ref>;</l> +<l rend='margin-left: 2'>fights victoriously against Fomorians, his death, <ref target='page101'>101</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Nemedians.</hi> Sail for Ireland, <ref target='page99'>99</ref>;</l> +<l rend='margin-left: 2'>akin to the Partholanians, <ref target='page101'>101</ref>;</l> +<l rend='margin-left: 2'>revolt of, against Fomorians, <ref target='page101'>101</ref>, <ref target='page102'>102</ref>; </l> +<l rend='margin-left: 2'>routed by Fomorians, <ref target='page102'>102</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Nemglan.</hi> Commands Conary go to Tara, <ref target='page168'>168</ref>; </l> +<l rend='margin-left: 2'>he declares Conary's <foreign lang='ga' rend='italic'>geise</foreign>, <ref target='page168'>168</ref></l> +</lg> + +<lg id='idx_nennius'> +<l><hi rend='smallcaps'>Nennius.</hi> British historian in whose <q>Historia Britonum</q> (A.D. 800) is found first mention of Arthur, <ref target='page336'>336</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Nessa.</hi> Daughter of Echid Yellow-heel, wife of Fachtna, mother of Conor, <ref target='page180'>180</ref>; </l> +<l rend='margin-left: 2'>loved by Fergus, <ref target='page180'>180</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Netherlands.</hi> Place-names of, Celtic element in, <ref target='page27'>27</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>New Grange.</hi> Tumulus at, regarded as dwelling-place of Fairy Folk, <ref target='page69'>69</ref>, <ref target='page70'>70</ref>;</l> +<l rend='margin-left: 2'>symbolic carvings at, <ref target='page70'>70</ref>, <ref target='page71'>71</ref>; </l> +<l rend='margin-left: 2'>the ship symbol at, <ref target='page71'>71</ref>-<ref target='page73'>73</ref>; </l> +<l rend='margin-left: 2'>Angus Ōg's palace at, <ref target='page121'>121</ref>; </l> +<l rend='margin-left: 2'>Angus' fairy palace at Brugh na Boyna identical with, <ref target='page143'>143</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Niam</hi> (nee'am). </l> +<l rend='margin-left: 2'>1. Wife of Conall of the Victories; </l> +<l rend='margin-left: 5'>tends Cuchulain, <ref target='page229'>229</ref>; </l> +<l rend='margin-left: 5'>Bave puts a spell of straying on her, <ref target='page230'>230</ref></l> +<l rend='margin-left: 2'>2. Of the Golden Hair; </l> +<l rend='margin-left: 5'>daughter of the King of the Land of Youth, <ref target='page270'>270</ref>; </l> +<l rend='margin-left: 5'>Oisīn departs with, <ref target='page271'>271</ref>, <ref target='page272'>272</ref>; </l> +<l rend='margin-left: 5'>permits Oisīn to visit the Land of Erin, <ref target='page273'>273</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Niss´yen</hi>. Son of Eurosswyd and Penardun, <ref target='page366'>366</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Nodens.</hi> See <ref target='idx_nudd'>Nudd</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Nuada of the Silver Hand</hi> (noo'ada). King of the Danaans, <ref target='page107'>107</ref>-<ref target='page108'>108</ref>; </l> +<l rend='margin-left: 2'>his encounter with Balor, champion of the Fomorians, <ref target='page117'>117</ref>; </l> +<l rend='margin-left: 2'>belongs to Finn's ancestry, <ref target='page255'>255</ref>; </l> +<l rend='margin-left: 2'>identical with solar deity in Cymric mythology, viz., Nudd or Lludd, <ref target='page346'>346</ref>, <ref target='page347'>347</ref></l> +</lg> + +<lg id='idx_nudd'> +<l><hi rend='smallcaps'>Nudd</hi>, or <hi rend='smallcaps'>Lludd.</hi> Roman equivalent, Nodens. </l> +<l rend='margin-left: 2'>A solar deity in Cymric mythology, <ref target='page346'>346</ref>, <ref target='page347'>347</ref>;</l> +<l rend='margin-left: 2'>identical with Danaan deity, Nuada of the Silver Hand, <ref target='page347'>347</ref>; </l> +<l rend='margin-left: 2'>under name Lludd, said to have had a temple on the site of St. Paul's, <ref target='page347'>347</ref>; </l> +<l rend='margin-left: 2'>entrance to Lludd's temple called <hi rend='italic'>Parth Lludd</hi> (British), which Saxons translated <hi rend='italic'>Ludes Geat</hi>—our present Ludgate, <ref target='page347'>347</ref>;</l> +<l rend='margin-left: 2'>story of Llevelys and, <ref target='page385'>385</ref>, <ref target='page386'>386</ref>; </l> +<l rend='margin-left: 2'>Edeyrn, son of, jousts with Geraint for Enid, <ref target='page399'>399</ref>, <ref target='page400'>400</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Nuts of Knowledge.</hi> Drop from hazel-boughs into pool where Salmon of Knowledge lived, <ref target='page256'>256</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Nutt, Mr. Alfred.</hi> Reference to, in connexion with the <q>Hill of Ainé,</q> <ref target='page128'>128</ref>, <ref target='page129'>129</ref>; </l> +<l rend='margin-left: 2'>reference to, in connexion with Oisīn-and-Patrick dialogues, <ref target='page288'>288</ref>, <ref target='page289'>289</ref>;</l> +<l rend='margin-left: 2'>reference to object of the tale of Taliesin in his edition of the <q>Mabinogion,</q> <ref target='page412'>412</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Nynniaw.</hi> Peibaw and, brothers, two Kings of Britain, their quarrel over the stars, <ref target='page355'>355</ref>, <ref target='page356'>356</ref></l> +</lg> + +<lg> +<l>O</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>O'Donovan</hi>. A great Irish antiquary;</l> +<l rend='margin-left: 2'>folk-tale discovered by, <ref target='page109'>109</ref>-<ref target='page119'>119</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>O'Dyna, Cantred of.</hi> Dermot's patrimony, <ref target='page300'>300</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>O'Grady</hi>. </l> +<l rend='margin-left: 2'>1. <hi rend='smallcaps'>Standish.</hi></l> +<l rend='margin-left: 5'>References to his <q>Critical History of Ireland</q> on the founding of Emain Macha, <ref target='page119'>119</ref>, <ref target='page120'>120</ref>, <ref target='page151'>151</ref>, <ref target='page152'>152</ref>; </l> +<l rend='margin-left: 5'>his <q>Masque of Finn</q> referred to, <ref target='page280'>280</ref>, <ref target='page281'>281</ref> </l> +<l rend='margin-left: 2'>2. <hi rend='smallcaps'>Standish Hayes.</hi></l> +<l rend='margin-left: 5'>Reference to his <q>Silva Gadelica,</q> <ref target='page250'>250</ref>, <ref target='page276'>276</ref>, <ref target='page281'>281</ref> </l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ocean-Sweeper.</hi> Mananan's magical boat, <ref target='page125'>125</ref></l> +</lg> + + +<pb n='451' id='page451'/> + +<lg> +<l><hi rend='smallcaps'>Odyssey, The.</hi> Mr H.B. Cotterill's hexameter version, quotation from, <ref target='page79'>79</ref>, <ref target='page80'>80</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ogma.</hi> Warrior of Nuada of the Silver Hand, <ref target='page112'>112</ref>, <ref target='page118'>118</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Oisīn</hi> (ush'een). Otherwise Little Fawn. </l> +<l rend='margin-left: 2'>Son of Finn, greatest poet of the Gael, <ref target='page261'>261</ref>;</l> +<l rend='margin-left: 2'>father of Oscar, <ref target='page261'>261</ref>;</l> +<l rend='margin-left: 2'>buries Aideen, <ref target='page261'>261</ref>; </l> +<l rend='margin-left: 2'>birth of, from Saba, <ref target='page266'>266</ref>-<ref target='page270'>270</ref>; </l> +<l rend='margin-left: 2'>loved by Niam of the Golden Hair, <ref target='page270'>270</ref>-<ref target='page272'>272</ref>;</l> +<l rend='margin-left: 2'>returns from Land of Youth, <ref target='page273'>273</ref>; </l> +<l rend='margin-left: 2'>Keelta and, resolve to part, <ref target='page282'>282</ref>; </l> +<l rend='margin-left: 2'>assists Keelta bury Oscar, <ref target='page307'>307</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Old Celtic Romances.</hi> Reference to Dr. P.W. Joyce's, <ref target='page303'>303</ref>, <ref target='page309'>309</ref>, <ref target='page312'>312</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ollav.</hi> Definition of the term, <ref target='page149'>149</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ollav Fōla.</hi> Eighteenth King of Ireland from Eremon, the most distinguished Ollav of Ireland, <ref target='page149'>149</ref>-<ref target='page150'>150</ref>; </l> +<l rend='margin-left: 2'>compared with Goban the Smith and Amergin the Poet, <ref target='page150'>150</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Olwen.</hi> The story of Kilhwch and, <ref target='page386'>386</ref>-<ref target='page392'>392</ref>; </l> +<l rend='margin-left: 2'>daughter of Yspaddaden, <ref target='page387'>387</ref>; </l> +<l rend='margin-left: 2'>how she got the name <q>She of the White Track,</q> <ref target='page390'>390</ref>;</l> +<l rend='margin-left: 2'>bride of Kilhwch, <ref target='page392'>392</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Orlam.</hi> Slain by Cuchulain, <ref target='page209'>209</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Oscar.</hi> Son of Oisīn; </l> +<l rend='margin-left: 2'>slays Linné, <ref target='page261'>261</ref>; </l> +<l rend='margin-left: 2'>Aideen, wife of, <ref target='page261'>261</ref>;</l> +<l rend='margin-left: 2'>her death after battle of Gowra, <ref target='page261'>261</ref>;</l> +<l rend='margin-left: 2'>type of hard strength, <ref target='page262'>262</ref>;</l> +<l rend='margin-left: 2'>reference to death at battle of Gowra, <ref target='page275'>275</ref>;</l> +<l rend='margin-left: 2'>his death described, <ref target='page306'>306</ref>, <ref target='page308'>308</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Osi´ris</hi>. Feet of, symbol of visitation, in Egypt, <ref target='page77'>77</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ossianic Society.</hi> <q>Transactions</q> of, <ref target='page278'>278</ref>-<ref target='page280'>280</ref>; </l> +<l rend='margin-left: 2'>battle of Gowra (Gabhra) described in, <ref target='page305'>305</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Os´thanes</hi>. Earliest writer on subject of magic, <ref target='page62'>62</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Other-World.</hi> Keelta summoned from, <ref target='page81'>81</ref>; </l> +<l rend='margin-left: 2'>faith of, held by Celts, <ref target='page82'>82</ref>; </l> +<l rend='margin-left: 2'>Mercury regarded by Gauls as guide of dead to, <ref target='page87'>87</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Owain.</hi> Son of Urien; </l> +<l rend='margin-left: 2'>plays chess with King Arthur, <ref target='page393'>393</ref>;</l> +<l rend='margin-left: 2'>the Black Knight and, <ref target='page396'>396</ref>-<ref target='page399'>399</ref>;</l> +<l rend='margin-left: 2'>seen by Peredur, <ref target='page401'>401</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Owel.</hi> Foster-son of Mananan and a Druid, father of Ainé, <ref target='page127'>127</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Owen.</hi> Son of Duracht; </l> +<l rend='margin-left: 2'>slays Naisi and other sons of Usna, <ref target='page201'>201</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Owens of Aran.</hi> Ailill, of the sept of, <ref target='page311'>311</ref>; </l> +<l rend='margin-left: 2'>Maeldūn goes to dwell with, <ref target='page311'>311</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Owl of Cwm Cawlwyd</hi> (coom cawl´wŭd), <hi rend='smallcaps'>The,</hi> <ref target='page392'>392</ref></l> +</lg> + +<lg> +<l>P</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Patrick, St.</hi> Ireland apostolised by, <ref target='page51'>51</ref>; </l> +<l rend='margin-left: 2'>symbol of the feet and, <ref target='page77'>77</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Pasth´olan</hi>. His coming into Ireland from the West; </l> +<l rend='margin-left: 2'>his origin, <ref target='page96'>96</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Partholanians.</hi> Battle between the Fomorians and, <ref target='page97'>97</ref>; </l> +<l rend='margin-left: 2'>end of race by plague on the Old Plain, <ref target='page97'>97</ref>; </l> +<l rend='margin-left: 2'>Nemedians akin to, <ref target='page101'>101</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Peibaw.</hi> Nynniaw and, two brothers, Kings of Britain, their quarrel over the stars, <ref target='page355'>355</ref>, <ref target='page356'>356</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Penar´dun</hi>. Daughter of Dōn, wife of Llyr, and also of Eurosswyd, sister of Māth, <ref target='page349'>349</ref>, <ref target='page366'>366</ref>;</l> +<l rend='margin-left: 2'>mother of Bran, also of Nissyen and Evnissyen, <ref target='page366'>366</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>People of the Sidhe</hi> (shee).</l> +<l rend='margin-left: 2'>Danaans dwindle into fairies, otherwise the, <ref target='page137'>137</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Per´diccas II.</hi> Son of Amyntas II., killed in battle, <ref target='page23'>23</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Per´edur</hi>. The tale of, and the origin of the Grail Legend, <ref target='page400'>400</ref>, <ref target='page407'>407</ref>; </l> +<l rend='margin-left: 2'>corresponds to Perceval of Chrestien de Troyes, <ref target='page400'>400</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Per´gamos</hi>. Black Stone of, subject of embassy from Rome during Second Punic War, <ref target='page66'>66</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Perilous Glen.</hi> Cuchulain escapes beasts of, <ref target='page187'>187</ref></l> +</lg> + +<lg> +<l><q><hi rend='smallcaps'>Peronnik</hi></q> folk tale, <ref target='page400'>400</ref>, <hi rend='italic'>note</hi></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Persia.</hi> Religion of magic invented in, by Zoroaster, <ref target='page61'>61</ref></l> +</lg> + + +<pb n='452' id='page452'/> + +<lg> +<l><hi rend='smallcaps'>Petrie, Flinders.</hi> Discoveries by, <ref target='page78'>78</ref>;</l> +<l rend='margin-left: 2'>on Egyptian origin of symbol of mother and child, <ref target='page79'>79</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Philip.</hi> Younger brother of Perdiccas, <ref target='page23'>23</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Philo´stratus</hi>. Reference of, to enamelling by Britons, <ref target='page30'>30</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Plain of Ill-Luck.</hi> Cuchulain crosses, <ref target='page187'>187</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Plato.</hi> Celts and, <ref target='page17'>17</ref>;</l> +<l rend='margin-left: 2'>evidence of, to Celtic characteristics, <ref target='page36'>36</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Pliny.</hi> Religion of magic discussed by, <ref target='page61'>61</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Plutarch.</hi> Land of the Dead referred to by, as the western extremity of Great Britain, <ref target='page131'>131</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Pluto</hi> (Gk. Pluton). Dis, equivalent;</l> +<l rend='margin-left: 2'>god of the Underworld, <ref target='page88'>88</ref>; </l> +<l rend='margin-left: 2'>associated with wealth, like Celtic gods of the Underworld, <ref target='page349'>349</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Polyb´ius</hi>. Description of the Gæsati in battle of Clastidium, <ref target='page41'>41</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Polynesian</hi>, the practice named <q>tabu</q> and the Irish <foreign lang='ga' rend='italic'>geis</foreign>, similarity between, <ref target='page165'>165</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Portugal.</hi> Place-names of, Celtic element in, <ref target='page27'>27</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Posidon´ius</hi>. On bardic institution among Celts, <ref target='page57'>57</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Procop´ius</hi>. Land of the Dead referred to by as the western extremity of Great Britain, <ref target='page131'>131</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Province of the Spearmen</hi> (Irish, <hi rend='italic'>Laighin</hi>—<q>Ly-in</q>). See <ref target='idx_leinster'>Leinster,</ref> <ref target='page154'>154</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Pryderi</hi> (pri-dair'y) (Trouble). Son of Pwyll and Rhiannon;</l> +<l rend='margin-left: 2'>his loss <ref target='page363'>363</ref>; </l> +<l rend='margin-left: 2'>his restoration by Teirnyon, <ref target='page365'>365</ref>; </l> +<l rend='margin-left: 2'>Kicva, the wife of, <ref target='page365'>365</ref>;</l> +<l rend='margin-left: 2'>the tale of Manawyddan and, <ref target='page373'>373</ref>-<ref target='page378'>378</ref>;</l> +<l rend='margin-left: 2'>Gwydion and the swine of, <ref target='page378'>378</ref>;</l> +<l rend='margin-left: 2'>his death, <ref target='page379'>379</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Pwyll</hi> (poo-till; modern Powell). Prince of Dyfed;</l> +<l rend='margin-left: 2'>how he got his title <hi rend='italic'>Pen Annwn</hi>, or <q>Head of Hades,</q> <ref target='page336'>336</ref>-<ref target='page359'>359</ref>;</l> +<l rend='margin-left: 2'>his adventure on the Mound of Arberth, near the Castle of Narberth, <ref target='page359'>359</ref>-<ref target='page365'>365</ref>;</l> +<l rend='margin-left: 2'>fixes his choice on Rhiannon for wife, <ref target='page360'>360</ref>;</l> +<l rend='margin-left: 2'>Gwawl's trick on him, <ref target='page361'>361</ref>; </l> +<l rend='margin-left: 2'>Rhiannon's plan to save Pwyll from Gwawl's power, <ref target='page361'>361</ref>;</l> +<l rend='margin-left: 2'>weds Rhiannon, <ref target='page362'>362</ref>;</l> +<l rend='margin-left: 2'>imposes a penance on his wife, <ref target='page363'>363</ref>; </l> +<l rend='margin-left: 2'>his son Pryderi (Trouble) found, <ref target='page365'>365</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Pythag´oras</hi>. Celtic idea of transmigration and, <ref target='page80'>80</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Pyth´eas</hi>. The German tribes about <ref target='page300'>300</ref> B.C. mentioned by, <ref target='page31'>31</ref></l> +</lg> + +<lg> +<l>Q</l> +</lg> + +<lg id='idx_quelgny'> +<l><hi rend='smallcaps'>Quelgny</hi>, or <hi rend='smallcaps'>Cuailgné</hi>. Cattle-raid +of, made by Queen Maev, <ref target='page180'>180</ref>;</l> +<l rend='margin-left: 2'>Brown Bull of, owned by Dara, <ref target='page202'>202</ref>;</l> +<l rend='margin-left: 2'>the theme of the <q>Tain Bo Cuailgné</q> is the Brown Bull of, <ref target='page203'>203</ref>;</l> +<l rend='margin-left: 2'>Brown Bull of, is Celtic counterpart of Hindu sky-deity, Indra, <ref target='page203'>203</ref>;</l> +<l rend='margin-left: 2'>Brown Bull of, captured at Slievegallion, Co. Armagh, by Maev, <ref target='page211'>211</ref>; </l> +<l rend='margin-left: 2'>white-horned Bull of Ailell slain by Brown Bull of, <ref target='page225'>225</ref>;</l> +<l rend='margin-left: 2'>reputed author of, Fergus mac Roy, <ref target='page234'>234</ref>;</l> +<l rend='margin-left: 2'>Sanchan Torpest searches for lost lay of, <ref target='page234'>234</ref>-<ref target='page238'>238</ref></l> +</lg> + +<lg> +<l>R</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Rā.</hi> Egyptian Sun god;</l> +<l rend='margin-left: 2'>ship symbol in sepulchral art of Egypt connected with worship of, <ref target='page74'>74</ref>-<ref target='page76'>76</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Rath Grania.</hi> King Cormac and Finn feasted at, <ref target='page300'>300</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Rath Luachar.</hi> Lia keeps the Treasure Bag at, <ref target='page255'>255</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Rathcroghan.</hi> Maev's palace in Roscommon, <ref target='page202'>202</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Red Branch.</hi> Order of chivalry which had its seat in Emain Macha, <ref target='page178'>178</ref>;</l> +<l rend='margin-left: 2'>the time of glory of, during Conor's reign, <ref target='page181'>181</ref>;</l> +<l rend='margin-left: 2'>heroes of, and Cuchulain strive for the Championship of Ireland, <ref target='page195'>195</ref>, <ref target='page196'>196</ref>;</l> +<l rend='margin-left: 2'>Hostel, Naisi and Deirdre at, <ref target='page199'>199</ref>, <ref target='page200'>200</ref>;</l> +<l rend='margin-left: 2'>with Cuchulain and Conor passes away the glory of, <ref target='page241'>241</ref></l> +</lg> + + +<pb n='453' id='page453'/> + +<lg> +<l><hi rend='smallcaps'>Red Hugh.</hi> Ulster prince, father of Macha, brother of Dithorba and Kimbay, <ref target='page151'>151</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Red Riders.</hi> Conary's journey with, <ref target='page170'>170</ref>, <ref target='page171'>171</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Religion.</hi> The Celtic, <ref target='page46'>46</ref>;</l> +<l rend='margin-left: 2'>Megalithic People's, that of Magic, <ref target='page58'>58</ref>; </l> +<l rend='margin-left: 2'>of Magic, invented in Persia and by Zoroaster, <ref target='page61'>61</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Revue Celtique.</hi> Dr. Whitley Stokes' translation of the <q>Voyage of Maeldūn</q> in, <ref target='page309'>309</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Rhiannon</hi> (ree'an-non). Daughter of Hevydd Hēn;</l> +<l rend='margin-left: 2'>sets her love on Pwyll, <ref target='page360'>360</ref>; </l> +<l rend='margin-left: 2'>marries Pwyll, <ref target='page362'>362</ref>; </l> +<l rend='margin-left: 2'>her penance for slaying her son, <ref target='page363'>363</ref>; </l> +<l rend='margin-left: 2'>her son Pryderi (Trouble) found, <ref target='page365'>365</ref>;</l> +<l rend='margin-left: 2'>wedded to Manawyddan, <ref target='page373'>373</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Rhonabwy</hi> (rōne'a-bwee). The dream of, <ref target='page392'>392</ref>, <ref target='page393'>393</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Rhun.</hi> Sent from King Arthur's court to Elphin's wife, <ref target='page415'>415</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Rhys ap Tewdwr</hi>. South Welsh prince; </l> +<l rend='margin-left: 2'>brought knowledge of Round Table to Wales, <ref target='page343'>343</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Rhys, Sir J.</hi> His views on origin of population of Great Britain and Ireland, <ref target='page78'>78</ref>; </l> +<l rend='margin-left: 2'>on Myrddin and Merlin, <ref target='page354'>354</ref>, <ref target='page355'>355</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ridge of the Dead Woman.</hi> Vivionn buried at, <ref target='page287'>287</ref>, <ref target='page288'>288</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Roc.</hi> Angus' steward, <ref target='page290'>290</ref>;</l> +<l rend='margin-left: 2'>his son crushed to death by Donn, <ref target='page291'>291</ref>; </l> +<l rend='margin-left: 2'>then changed into a boar and charged to bring Dermot to death at length, <ref target='page291'>291</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Romance.</hi> Gaelic and Continental, <ref target='page345'>345</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Romans.</hi> Arthur resists demand for tribute by the, <ref target='page337'>337</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Rome.</hi> Celts march on and sack, <ref target='page25'>25</ref>, <ref target='page26'>26</ref>; </l> +<l rend='margin-left: 2'>Britain and Gaul under yoke of, <ref target='page35'>35</ref>; </l> +<l rend='margin-left: 2'>the empire of Maxen Wledig in, usurped, <ref target='page385'>385</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ross the Red.</hi> King of Ulster, husband of Maga, a daughter of Angus Ōg, <ref target='page181'>181</ref>;</l> +<l rend='margin-left: 2'>Roy, his second wife, <ref target='page181'>181</ref>; </l> +<l rend='margin-left: 2'>originator of the Red Branch, <ref target='page181'>181</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Round Table, The.</hi> References to, <ref target='page338'>338</ref>, <ref target='page339'>339</ref>, <ref target='page341'>341</ref>, <ref target='page343'>343</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Roy.</hi> Second wife of Ross the Red, <ref target='page181'>181</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ru´adan, St.</hi> Tara cursed by, <ref target='page47'>47</ref>, <ref target='page49'>49</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Russell, Mr. G.W.</hi> Irish poet;</l> +<l rend='margin-left: 2'>fine treatment of myth of Sinend and Connla's Well, <ref target='page129'>129</ref>, <ref target='page130'>130</ref></l> +</lg> + +<lg> +<l>S</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Saba.</hi> Wife of Finn, mother of Oisīn, <ref target='page266'>266</ref>-<ref target='page270'>270</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Sacrifices.</hi> Practice of human, noted by Cæsar among Celts, <ref target='page84'>84</ref>; </l> +<l rend='margin-left: 2'>human, in Ireland, <ref target='page85'>85</ref>;</l> +<l rend='margin-left: 2'>Celtic practice of human, paralleled in Mexico and Carthage, <ref target='page85'>85</ref>;</l> +<l rend='margin-left: 2'>of children, to idol Crom Cruach, by Gaels, <ref target='page85'>85</ref>;</l> +<l rend='margin-left: 2'>in Egypt, practice of human, rare, <ref target='page85'>85</ref>, <ref target='page86'>86</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>St. Benen.</hi> A companion of St. Patrick, <ref target='page239'>239</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>St. Finnen.</hi> Irish abbot;</l> +<l rend='margin-left: 2'>legend concernin Tuan mac Carell and, <ref target='page97'>97</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>St. Patrick.</hi> Record of his mission to Ireland, <ref target='page51'>51</ref>; </l> +<l rend='margin-left: 2'>Cascorach and, referred to in the <q>Colloquy of the Ancients,</q> <ref target='page119'>119</ref>; </l> +<l rend='margin-left: 2'>Brogan, the scribe of, <ref target='page119'>119</ref>; </l> +<l rend='margin-left: 2'>Ethné aged fifteen hundred years old at coming of, <ref target='page144'>144</ref>; </l> +<l rend='margin-left: 2'>Ethné baptized by, <ref target='page144'>144</ref>; </l> +<l rend='margin-left: 2'>summons Cuchulain from Hell, <ref target='page238'>238</ref>, <ref target='page239'>239</ref>; </l> +<l rend='margin-left: 2'>name Talkenn given by Irish to, <ref target='page275'>275</ref>; </l> +<l rend='margin-left: 2'>met by Keelta, <ref target='page282'>282</ref>; </l> +<l rend='margin-left: 2'>Irish legend and, <ref target='page283'>283</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Salmon of Knowledge.</hi> See <ref target='idx_fintan'>Fintan</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Salmon of Llyn Llyw</hi> (lin li-oo'), <hi rend='smallcaps'>The,</hi> <ref target='page392'>392</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Samnite War, Third.</hi> Coincident with breaking up of Celtic Empire, <ref target='page26'>26</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Sanchan Torpest.</hi> Chief bard of Ireland; </l> +<l rend='margin-left: 2'>and the <q>Tain,</q> <ref target='page234'>234</ref>-<ref target='page238'>238</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Sa´wan</hi>. Brother of Kian and Goban, <ref target='page110'>110</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Scandinavia.</hi> Dolmens found in, <ref target='page53'>53</ref>; </l> +<l rend='margin-left: 2'>symbol of the feet found in, <ref target='page77'>77</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Sem´ion</hi>. Son of Stariat, settlement +<pb n='454' id='page454'/> +in Ireland of; </l> +<l rend='margin-left: 2'>Firbolgs descended from, <ref target='page100'>100</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Sera.</hi> Father of Partholan, <ref target='page96'>96</ref>; </l> +<l rend='margin-left: 2'>father of Starn, <ref target='page98'>98</ref></l> +</lg> + +<lg id='idx_setanta'> +<l><hi rend='smallcaps'>Setan´ta</hi>. Earliest name of <ref target='idx_cuchulain'>Cuchulain</ref>, <ref target='page183'>183</ref>; </l> +<l rend='margin-left: 2'><q>the little pupil,</q> harries Maev's hosts, <ref target='page208'>208</ref></l> +</lg> + +<lg id='idx_sgeimh_solais'> +<l><hi rend='smallcaps'>Sgeimh Solais</hi> (skayv sulish) (Light of Beauty). </l> +<l rend='margin-left: 2'>Daughter of Cairbry, wooed by son of King of the Decies, <ref target='page304'>304</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Shannon, The River.</hi> Myth of Sinend and the Well of Knowledge accounts for name of, <ref target='page129'>129</ref>;</l> +<l rend='margin-left: 2'>Dithorba's five sons flee over, <ref target='page151'>151</ref>; </l> +<l rend='margin-left: 2'>mac Cecht visits, <ref target='page175'>175</ref>; </l> +<l rend='margin-left: 2'>Dermot and Grania cross Ford of Luan on the, <ref target='page299'>299</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ship Symbol, The.</hi> <ref target='page71'>71</ref>-<ref target='page76'>76</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Sic´ulus, Diodorus.</hi> A contemporary of Julius Cæsar; </l> +<l rend='margin-left: 2'>describes Gauls, <ref target='page41'>41</ref>, <ref target='page42'>42</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Sidhe</hi> (shee), or <hi rend='smallcaps'>Fairy Folk.</hi> Tumulus at New Grange (Ireland) regarded as dwelling-place of, <ref target='page69'>69</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Silva Gadelica.</hi> Reference to Mr. S.H. O'Grady's work, <ref target='page250'>250</ref>, <ref target='page276'>276</ref>, <ref target='page281'>281</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Sin´end</hi>. Goddess, daughter of Lir's son, Lodan; </l> +<l rend='margin-left: 2'>her fatal visit to Connla's Well, <ref target='page129'>129</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Sign, Llewellyn.</hi> Welsh bard, compiler of <q>Barddas,</q> <ref target='page332'>332</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Skatha.</hi> A mighty woman-warrior of Land of Shadows, <ref target='page187'>187</ref>; </l> +<l rend='margin-left: 2'>instructs Cuchulain, <ref target='page187'>187</ref>-<ref target='page189'>189</ref>; </l> +<l rend='margin-left: 2'>her two special feats, how to leap the Bridge of the Leaps and to use the Gae Bolg, <ref target='page188'>188</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Skena.</hi> Wife of the poet Amergin;</l> +<l rend='margin-left: 2'>her untimely death, <ref target='page133'>133</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Slayney, The River.</hi> Visited by mac Cecht, <ref target='page175'>175</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Slievb Bloom.</hi> Murna takes refuge in forests of, and there Demna (Finn) is born, <ref target='page255'>255</ref></l> +</lg> + +<lg id='idx_slieve_fuad'> +<l><hi rend='smallcaps'>Slieve Fuad</hi> (sleeve foo'ad) (afterwards Slievegallion). </l> +<l rend='margin-left: 2'>Invisible dwelling of Lir on, <ref target='page125'>125</ref>; </l> +<l rend='margin-left: 2'>Cuchulain finds his foe on, <ref target='page232'>232</ref>; </l> +<l rend='margin-left: 2'>Finn slays goblin at, <ref target='page258'>258</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Slievegall´ion</hi>. A fairy mountain;</l> +<l rend='margin-left: 2'>the Chase of, <ref target='page278'>278</ref>-<ref target='page280'>280</ref>.</l> +<l rend='margin-left: 2'>See <ref target='idx_slieve_fuad'>Slieve Fuad</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Slievenamon</hi> (sleeve-na-mon'). The Brugh of, Finn and Keelta hunt on, <ref target='page284'>284</ref>-<ref target='page286'>286</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Sohrab and Rustum</hi>. Reference to, <ref target='page192'>192</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Spain.</hi> Celts conquer from the Carthaginians, <ref target='page21'>21</ref>; </l> +<l rend='margin-left: 2'>Carthaginian trade with, broken down by Greeks, <ref target='page22'>22</ref>; </l> +<l rend='margin-left: 2'>place-names of Celtic element in, <ref target='page27'>27</ref>; </l> +<l rend='margin-left: 2'>dolmens found round the Mediterranean coast of, <ref target='page53'>53</ref>; </l> +<l rend='margin-left: 2'>equivalent, Land of the Dead, <ref target='page102'>102</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Squire, Mr.</hi> Author of <q>Mythol. of Brit. Islands,</q> <ref target='page348'>348</ref>, <ref target='page353'>353</ref>, <ref target='page411'>411</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Sreng.</hi> Ambassador sent to People of Dana by Firbolgs, <ref target='page106'>106</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Stag of Redynvre</hi> (red-in'vry), <hi rend='smallcaps'>The</hi>, <ref target='page392'>392</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Starn.</hi> Son of Sera, brother of Partholan, <ref target='page97'>97</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Stokes, Dr. Whitley.</hi> Reference to, <ref target='page166'>166</ref>, <ref target='page167'>167</ref>; </l> +<l rend='margin-left: 2'>reference to his translation of the <q>Voyage of Maeldūn</q> in <q>Revue Celtique,</q> <ref target='page309'>309</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Stone, Coronation.</hi> At Westminster Abbey, identical with Stone of Scone, <ref target='page105'>105</ref></l> +</lg> + +<lg id='idx_stone_of_abundance'> +<l><hi rend='smallcaps'>Stone of Abundance.</hi> Equivalent, Cauldron of Abundance.</l> +<l rend='margin-left: 2'>The Grail in Wolfram's poem as a, <ref target='page409'>409</ref>; </l> +<l rend='margin-left: 2'>similar stone appears in the Welsh <q>Peredur,</q> <ref target='page409'>409</ref>;</l> +<l rend='margin-left: 2'>correspondences, the Celtic Cauldron of the Dagda, <ref target='page410'>410</ref>; </l> +<l rend='margin-left: 2'>in the Welsh legend Bran obtained the Cauldron, <ref target='page410'>410</ref>; </l> +<l rend='margin-left: 2'>in a poem by Taliesin the Cauldron forms part of the spoils of Hades, <ref target='page410'>410</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Stone of Destiny.</hi> Otherwise <hi rend='italic'>Lia Fail</hi>.</l> +<l rend='margin-left: 2'>One of the treasures of the Danaans, <ref target='page105'>105</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Stone of Scone.</hi> Fabulous origin of, and present depository, <ref target='page105'>105</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Stone-Worship.</hi> Supposed reason of, <ref target='page65'>65</ref>, <ref target='page66'>66</ref>; </l> +<l rend='margin-left: 2'>denounced by Synod of Arles, <ref target='page66'>66</ref>;</l> +<l rend='margin-left: 2'>denounced by Charlemagne <ref target='page66'>66</ref>; </l> +<l rend='margin-left: 2'>black +<pb n='455' id='page455'/> +stone of Pergamos and Second Punic War, <ref target='page66'>66</ref>; </l> +<l rend='margin-left: 2'>the Grail a relic of ancient, <ref target='page409'>409</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Stonehenge.</hi> Dressed stones used in megalithic monument at, <ref target='page54'>54</ref>; </l> +<l rend='margin-left: 2'>Professor Rhys' suggestion that Myrddin was worshipped at, <ref target='page354'>354</ref>; </l> +<l rend='margin-left: 2'>Geoffrey of Monmouth and, <ref target='page354'>354</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Strabo.</hi> Characteristics of Celts, told by, <ref target='page39'>39</ref>, <ref target='page46'>46</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Straits of Moyle</hi> (between Ireland and Scotland). </l> +<l rend='margin-left: 2'>Aoife's cruelty to her step-children on the, <ref target='page140'>140</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Strand of the Footprints.</hi> How name derived, <ref target='page191'>191</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Sualtam</hi> (soo'al-tam). Father of Cuchulain (see Lugh), <ref target='page206'>206</ref>;</l> +<l rend='margin-left: 2'>his attempts to arouse Ulster, <ref target='page221'>221</ref>; </l> +<l rend='margin-left: 2'>his death, <ref target='page222'>222</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Sweden.</hi> The ship symbol on rock-sculptures of, <ref target='page72'>72</ref>, <ref target='page73'>73</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Switzerland.</hi> Place-names of, Celtic element in, <ref target='page27'>27</ref>; </l> +<l rend='margin-left: 2'>lake-dwellings in, <ref target='page56'>56</ref></l> +</lg> + +<lg> +<l>T</l> +</lg> + +<lg> +<l><q><hi rend='smallcaps'>Tain Bo Cuailgné</hi></q> (thawn bo quel'gny). Significance, <ref target='page203'>203</ref>; </l> +<l rend='margin-left: 2'>tale of, all written out by Finn mac Gorman, Bishop of Kildare, in 1150, <ref target='page225'>225</ref>; </l> +<l rend='margin-left: 2'>the recovery of, <ref target='page234'>234</ref>; </l> +<l rend='margin-left: 2'>reputed author, Fergus mac Roy, <ref target='page234'>234</ref>;</l> +<l rend='margin-left: 2'>Sir S. Ferguson treats of recovery of, in <q>Lays of the Western Gael,</q> <ref target='page234'>234</ref>; </l> +<l rend='margin-left: 2'>Sanchan Torpest, taunted by High King Guary, resolves to find the lost, <ref target='page234'>234</ref>-<ref target='page236'>236</ref>;</l> +<l rend='margin-left: 2'>early Celtic MSS. and, <ref target='page296'>296</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Taliesin</hi> (tal-i-es'in). A mythical bard; </l> + +<l rend='margin-left: 2'>his prophecy regarding the devotion of the Cymry to their tongue, <ref target='page385'>385</ref>;</l> +<l rend='margin-left: 2'>the tale of, <ref target='page412'>412</ref>-<ref target='page417'>417</ref>; </l> +<l rend='margin-left: 2'>found by Elphin, son of Gwyddno, <ref target='page414'>414</ref>; </l> +<l rend='margin-left: 2'>made prime bard of Britain, <ref target='page415'>415</ref>-<ref target='page417'>417</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Talkenn.</hi> (Adze-head). Name given by the Irish to St. Patrick, <ref target='page275'>275</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Taltiu</hi>, or <hi rend='smallcaps'>Telta</hi>. Daughter of the King of the <q>Great Plain</q> (the Land of the Dead), wedded by Eochy mac Erc, <ref target='page103'>103</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Tara.</hi> Seat of the High Kings of Ireland; </l> +<l rend='margin-left: 2'>the cursing of, <ref target='page47'>47</ref>, <ref target='page48'>48</ref>-<ref target='page49'>49</ref>; </l> +<l rend='margin-left: 2'>Stone of Scone sent to Scotland from, <ref target='page105'>105</ref>;</l> +<l rend='margin-left: 2'>Lugh accuses sons of Turenn at, of his father's murder, <ref target='page115'>115</ref>; </l> +<l rend='margin-left: 2'>appearance of Midir the Proud to Eochy on Hill of, <ref target='page124'>124</ref>, <ref target='page161'>161</ref>; </l> +<l rend='margin-left: 2'>Milesian host at, <ref target='page135'>135</ref>;</l> +<l rend='margin-left: 2'>institution of triennial Festival at, <ref target='page149'>149</ref>-<ref target='page150'>150</ref>; </l> +<l rend='margin-left: 2'>bull-feast at, to decide by divination who should be king in Eterskel's stead, <ref target='page167'>167</ref>, <ref target='page168'>168</ref>; </l> +<l rend='margin-left: 2'>Conary commanded to go to, by Nemglan, <ref target='page168'>168</ref>; </l> +<l rend='margin-left: 2'>proclaimed King of Erin at, <ref target='page168'>168</ref>; </l> +<l rend='margin-left: 2'>pointed out to Cuchulain, <ref target='page193'>193</ref>; </l> +<l rend='margin-left: 2'>Cuchulain's head and hand buried at, <ref target='page233'>233</ref>; </l> +<l rend='margin-left: 2'>Finn at, <ref target='page257'>257</ref>, <ref target='page258'>258</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Tar´anus</hi> (? Thor). Deity mentioned by Lucan, <ref target='page86'>86</ref>, <ref target='page87'>87</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Tegid Voel.</hi> A man of Penllyn, husband of Ceridwen, father of Avagddu, <ref target='page413'>413</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Teirnyon</hi> (ter'ny-on). A man of Gwent Is Coed; </l> +<l rend='margin-left: 2'>finds Pryderi, <ref target='page364'>364</ref>; </l> +<l rend='margin-left: 2'>restores Pryderi, <ref target='page365'>365</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Telltown (Teltin).</hi> Palace at, of Telta, Eochy mac Erc's wife, <ref target='page103'>103</ref>; </l> +<l rend='margin-left: 2'>great battle at, between Danaans and Milesians, <ref target='page136'>136</ref>;</l> +<l rend='margin-left: 2'>Conall of the Victories makes his way to, after Conary's death, <ref target='page176'>176</ref>;</l> +<l rend='margin-left: 2'>pointed out to Cuchulain, <ref target='page193'>193</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Tennyson, Lord.</hi> Reference to source of his <q>Voyage of Maeldune,</q> <ref target='page309'>309</ref>; </l> +<l rend='margin-left: 2'>Cymric myths and, <ref target='page388'>388</ref>; </l> +<l rend='margin-left: 2'>reference to his <q>Enid,</q> <ref target='page400'>400</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Teutat´es</hi>. Deity mentioned by Lucan, <ref target='page86'>86</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Teutonic.</hi> Loyalty of races, <ref target='page45'>45</ref>, <ref target='page46'>46</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Tezcatlipoca.</hi> Sun-god; </l> +<l rend='margin-left: 2'>festival of, in Mexico, <ref target='page77'>77</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>The Terrible.</hi> A demon who by strange test decides the Championship of Ireland, <ref target='page196'>196</ref></l> +</lg> + + +<pb n='456' id='page456'/> + +<lg> +<l><hi rend='smallcaps'>Thomas of Brittany.</hi> See <ref target='idx_bleheris'>Bleheris</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Tiberius, Emperor.</hi> Druids, prophets, and medicine-men suppressed by, <ref target='page62'>62</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Tierna</hi> (Teer'na). Abbot of Clonmacnois, eleventh-century historian, <ref target='page150'>150</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Tiernmas</hi> (teern'mas). Fifth Irish king who succeeded Eremon, <ref target='page148'>148</ref>; </l> +<l rend='margin-left: 2'>idol Crom Cruach and, <ref target='page148'>148</ref>, <ref target='page149'>149</ref>; </l> +<l rend='margin-left: 2'>his death, <ref target='page149'>149</ref></l> +</lg> + +<lg id='idx_tonn_cliodhna'> +<l><hi rend='smallcaps'>Tonn Cliodhna</hi> (thown cleena). Otherwise <q>Wave of Cleena.</q></l> +<l rend='margin-left: 2'>One of the most notable landmarks of Ireland, <ref target='page127'>127</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Tor Mōr.</hi> Precipitous headland in Tory Island; </l> +<l rend='margin-left: 2'>Ethlinn imprisoned by Balor in tower built on, <ref target='page110'>110</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Tory Island.</hi> Stronghold of Fomorian power, <ref target='page101'>101</ref>; </l> +<l rend='margin-left: 2'>invaded by Nemedians, <ref target='page101'>101</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Tradaban´, The Well of.</hi> Keelta's praises of, <ref target='page282'>282</ref>, <ref target='page283'>283</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Transmigration.</hi> The doctrine of, allegation that Celtic idea of immortality embodied Oriental conception of, <ref target='page80'>80</ref>; </l> +<l rend='margin-left: 2'>doctrine of, not held by Celts in same way as by Pythagoras and the Orientals, <ref target='page81'>81</ref>; </l> +<l rend='margin-left: 2'>Welsh Taliessin who became an eagle, <ref target='page100'>100</ref>. </l> +<l rend='margin-left: 2'>See <ref target='idx_tuan_mac_carell'>Tuan mac Carell</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Trendorn.</hi> Conor's servant, <ref target='page199'>199</ref>; </l> +<l rend='margin-left: 2'>spies on Deirdre, <ref target='page200'>200</ref>;</l> +<l rend='margin-left: 2'>is blinded in one eye by Naisi, <ref target='page200'>200</ref>; </l> +<l rend='margin-left: 2'>declares Deirdre's beauty to Conor, <ref target='page200'>200</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Treon</hi> (tray'on). Father of Vivionn, <ref target='page287'>287</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Tristan and Iseult</hi>. Tale of Dermot and Grania paralleled in story as told by Heinrich von Freiberg, <ref target='page299'>299</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Troyes.</hi> See <ref target='idx_chrestien_de_troyes'>Chrestien de Troyes</ref></l> +</lg> + +<lg id='idx_tuan_mac_carell'> +<l><hi rend='smallcaps'>Tuan mac Carell</hi>. The legend of, recorded in MS. <q>Book of the Dun Cow,</q> <ref target='page97'>97</ref>; </l> +<l rend='margin-left: 2'>king of all deer in Ireland, <ref target='page99'>99</ref>; </l> +<l rend='margin-left: 2'>name of <q>gods</q> given to the People of Dana by, <ref target='page104'>104</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Tuatha De Danann</hi> (thoo'a-haw day danawn'). Literal meaning, <q>the folk of the god whose mother is Dana,</q> <ref target='page103'>103</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Tumuli.</hi> See <ref target='idx_dolmens'>Dolmens</ref>, <ref target='page53'>53</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Turenn.</hi> The quest of the Sons of, <ref target='page113'>113</ref>-<ref target='page116'>116</ref>; </l> +<l rend='margin-left: 2'>reference to Lugh in the quest of the Sons of, <ref target='page123'>123</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Twrch Trwyth</hi> (toorch troo'-with). A king in shape of a monstrous boar, <ref target='page391'>391</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Tyler.</hi> Reference of, in his <q>Primitive Culture,</q> to festival of Sun-god, Tezcatlipoca, <ref target='page77'>77</ref></l> +</lg> + +<lg id='idx_tylwyth_teg'> +<l><hi rend='smallcaps'>Tylwyth Teg.</hi> Welsh fairies;</l> +<l rend='margin-left: 2'>Gwyn ap Nudd, King of the, <ref target='page353'>353</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Tyren.</hi> Sister to Murna, <ref target='page266'>266</ref>;</l> +<l rend='margin-left: 2'>Ullan, husband of, <ref target='page266'>266</ref>; </l> +<l rend='margin-left: 2'>changed by a woman of the Fairy Folk into a hound, <ref target='page266'>266</ref></l> +</lg> + +<lg> +<l>U</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ugainy the Great</hi> (oo'gany). Ruler of Ireland, &c., husband of Kesair, father of Laery and Covac, <ref target='page152'>152</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ulster.</hi> Kingdom of, founded in reign of Kimbay, <ref target='page150'>150</ref>; </l> +<l rend='margin-left: 2'>Dithorba's five sons expelled from, <ref target='page151'>151</ref>; </l> +<l rend='margin-left: 2'>Dectera's gift of Cuchulain to, <ref target='page182'>182</ref>; </l> +<l rend='margin-left: 2'>Conor, King of, <ref target='page180'>180</ref>, <ref target='page190'>190</ref>, <ref target='page191'>191</ref>; </l> +<l rend='margin-left: 2'>Felim, son of Dall, a lord of, <ref target='page196'>196</ref>; </l> +<l rend='margin-left: 2'>Maev's war against province of, to secure Brown Bull of Quelgny, <ref target='page202'>202</ref>-<ref target='page251'>251</ref>; </l> +<l rend='margin-left: 2'>under the Debility curse, <ref target='page205'>205</ref>; </l> +<l rend='margin-left: 2'>passes of, guarded by Cuchulain of Murthemney, <ref target='page206'>206</ref>; </l> +<l rend='margin-left: 2'>aroused by Sualtam, <ref target='page221'>221</ref>, <ref target='page222'>222</ref>;</l> +<l rend='margin-left: 2'>Macha's curse lifted from men of, <ref target='page222'>222</ref>; </l> +<l rend='margin-left: 2'>Ailell and Maev make a seven years' peace with, <ref target='page225'>225</ref>; </l> +<l rend='margin-left: 2'>curse of Macha again on the men of, <ref target='page229'>229</ref>; </l> +<l rend='margin-left: 2'>Wee Folk swarm into <ref target='page248'>248</ref>, <ref target='page249'>249</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Ultonian-s</hi>. Great fair of, visited by Crundchu, <ref target='page178'>178</ref>;</l> +<l rend='margin-left: 2'>his boast of Macha's swiftness, <ref target='page179'>179</ref>; </l> +<l rend='margin-left: 2'>the debility of, caused by Macha's curse, <ref target='page179'>179</ref>, <ref target='page180'>180</ref>; </l> +<l rend='margin-left: 2'>the debility of, descends +<pb n='457' id='page457'/> +on Ulster, <ref target='page205'>205</ref>; </l> +<l rend='margin-left: 2'>Cycle, events of, supposed to have happened about time of Christ, <ref target='page252'>252</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Underworld.</hi> The cult of, found existing by Celts when they got to Western Europe, <ref target='page82'>82</ref>; </l> +<l rend='margin-left: 2'>Dis, or Pluto, god of, <ref target='page88'>88</ref>; </l> +<l rend='margin-left: 2'>Māth, god of, <ref target='page349'>349</ref>; </l> +<l rend='margin-left: 2'>identical with Land of the Dead, <ref target='page130'>130</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Usna.</hi> Father of Naisi, <ref target='page198'>198</ref>;</l> +<l rend='margin-left: 2'>sons of, inquired for by Conor, <ref target='page199'>199</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Uther Pendragon.</hi> Father of Arthur, <ref target='page337'>337</ref></l> +</lg> + +<lg> +<l>V</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Valley of the Thrushes</hi>. Oisīn's spell broken in, <ref target='page274'>274</ref></l> +</lg> + +<lg> +<l><hi rend="smallcaps">Veil of Illusion, The.</hi> Thrown over Caradawc by Caswallan, <ref target='page372'>372</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Vercingetorix.</hi> Celtic chief;</l> +<l rend='margin-left: 2'>his defeat by Cæsar, his death, <ref target='page40'>40</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Vergil.</hi> Evidence of Celtic ancestry in name, <ref target='page21'>21</ref>. </l> +<l rend='margin-left: 2'>See <ref target='idx_feryllt'>Feryllt</ref>, <ref target='page413'>413</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Vitra.</hi> The God of Evil in Vedantic mythology, related to <hi rend='italic'>Cenchos</hi>, the Footless, <ref target='page97'>97</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Vivionn (Bebhionn).</hi> A young giantess, daughter of Treon, from the Land of Maidens, <ref target='page287'>287</ref>;</l> +<l rend='margin-left: 2'>slain by Æda, and buried in the place called the Ridge of the Dead, <ref target='page288'>288</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Voyage of Maeldūn.</hi> See <ref target='idx_maeldun'>Maeldūn</ref></l> +</lg> + +<lg> +<l>W</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Wace.</hi> Author of <q>Li Romans de Brut,</q> <ref target='page338'>338</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Wales.</hi> Arthurian saga in, <ref target='page343'>343</ref>, <ref target='page344'>344</ref>; </l> +<l rend='margin-left: 2'>prophecy of Taliesin about, <ref target='page385'>385</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Wave of Cleena.</hi> See <ref target='idx_tonn_cliodhna'>Tonn Cliodhna</ref></l> +</lg> + +<lg id='idx_wee_folk'> +<l><hi rend='smallcaps'>Wee Folk, The.</hi> Fergus mac Leda and, <ref target='page246'>246</ref>-<ref target='page249'>249</ref>; </l> +<l rend='margin-left: 2'>Iubdan, King of, <ref target='page246'>246</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Well of Kesair.</hi> Mac Cecht visits, <ref target='page175'>175</ref> </l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Well of Knowledge.</hi> Equivalent, Connla's Well. </l> +<l rend='margin-left: 2'>Sinend's fatal visit to, <ref target='page129'>129</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Welsh Fairies.</hi> See <ref target='idx_tylwyth_teg'>Tylwyth Teg</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Welsh Literature.</hi> The Arthur in the Arthurian saga wholly different from the Arthur in, <ref target='page336'>336</ref>; </l> +<l rend='margin-left: 2'>compared with Irish, <ref target='page344'>344</ref>; </l> +<l rend='margin-left: 2'>tales of Arthur in, <ref target='page386'>386</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Welsh MS. Society.</hi> Llewellyn Sion's <q>Barddas</q> edited by J.A. Williams ap Ithel for, <ref target='page332'>332</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Welsh Romance.</hi> The character of, <ref target='page395'>395</ref>, <ref target='page396'>396</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Weston, Miss Jessie L.</hi> Reference to her studies on the Arthurian saga, <ref target='page341'>341</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>William the Conqueror.</hi> Reference to, in connexion with Arthurian saga, <ref target='page343'>343</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Wolfram von Eschenbach.</hi> His story of the Grail, <ref target='page407'>407</ref></l> +</lg> + +<lg> +<l>Y</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Yellow Book of Lecan</hi>. Tale of Cuchulain and Connla in, <ref target='page192'>192</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Youth.</hi> The maiden who gave the Love Spot to Dermot, <ref target='page292'>292</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Yspaddaden Penkawr</hi> (is-pa-dhad'en). Father of Olwen, <ref target='page387'>387</ref>; </l> +<l rend='margin-left: 2'>the tasks he set Kilhwch, <ref target='page390'>390</ref>-<ref target='page392'>392</ref>; </l> +<l rend='margin-left: 2'>slain by Goreu son of Custennin, <ref target='page392'>392</ref></l> +</lg> + +<lg> +<l>Z</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Zimmer, Dr. Heinrich.</hi> On the source of the Arthurian saga, <ref target='page343'>343</ref></l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Zoroaster.</hi> Religion of magic invented by, <ref target='page61'>61</ref></l> +</lg> + +</div> + </body> + <back> +<div> +<pgIf output="html"> + <then> + <div> + <divGen type="footnotes" /> + </div> + </then> +</pgIf> +<pgIf output="txt"> + <then> + <div> + <divGen type="footnotes" /> + </div> + </then> +</pgIf> +</div> + +<div rend="page-break-before: right"> + <divGen type="pgfooter"/> +</div> + </back> + </text> +</TEI.2> diff --git a/34081-tei/images/ill-002-lg.png b/34081-tei/images/ill-002-lg.png Binary files differnew file mode 100644 index 0000000..0fcc44f --- /dev/null +++ b/34081-tei/images/ill-002-lg.png diff --git a/34081-tei/images/ill-002.png b/34081-tei/images/ill-002.png Binary files differnew file mode 100644 index 0000000..28a6fdd --- /dev/null +++ b/34081-tei/images/ill-002.png diff --git a/34081-tei/images/ill-003-lg.png b/34081-tei/images/ill-003-lg.png Binary files differnew file mode 100644 index 0000000..c7ed302 --- /dev/null +++ b/34081-tei/images/ill-003-lg.png diff --git a/34081-tei/images/ill-003.png b/34081-tei/images/ill-003.png Binary files differnew file mode 100644 index 0000000..d5e1ff7 --- /dev/null +++ b/34081-tei/images/ill-003.png diff --git a/34081-tei/images/ill-049-lg.png b/34081-tei/images/ill-049-lg.png Binary files differnew file mode 100644 index 0000000..80793b4 --- /dev/null +++ b/34081-tei/images/ill-049-lg.png diff --git a/34081-tei/images/ill-049.png b/34081-tei/images/ill-049.png Binary files differnew file mode 100644 index 0000000..1ee02a9 --- /dev/null +++ b/34081-tei/images/ill-049.png diff --git a/34081-tei/images/ill-051-lg.png b/34081-tei/images/ill-051-lg.png Binary files differnew file mode 100644 index 0000000..80ac807 --- /dev/null +++ b/34081-tei/images/ill-051-lg.png diff --git a/34081-tei/images/ill-051.png b/34081-tei/images/ill-051.png Binary files differnew file mode 100644 index 0000000..f8093af --- /dev/null +++ b/34081-tei/images/ill-051.png diff --git a/34081-tei/images/ill-057-lg.png b/34081-tei/images/ill-057-lg.png Binary files differnew file mode 100644 index 0000000..bfbad30 --- /dev/null +++ b/34081-tei/images/ill-057-lg.png diff --git a/34081-tei/images/ill-057.png b/34081-tei/images/ill-057.png Binary files differnew file mode 100644 index 0000000..1cc303c --- /dev/null +++ b/34081-tei/images/ill-057.png diff --git a/34081-tei/images/ill-064-lg.png b/34081-tei/images/ill-064-lg.png Binary files differnew file mode 100644 index 0000000..779c73a --- /dev/null +++ b/34081-tei/images/ill-064-lg.png diff --git a/34081-tei/images/ill-064.png b/34081-tei/images/ill-064.png Binary files differnew file mode 100644 index 0000000..3dd6b84 --- /dev/null +++ b/34081-tei/images/ill-064.png diff --git a/34081-tei/images/ill-065-1-lg.png b/34081-tei/images/ill-065-1-lg.png Binary files differnew file mode 100644 index 0000000..6679417 --- /dev/null +++ b/34081-tei/images/ill-065-1-lg.png diff --git a/34081-tei/images/ill-065-1.png b/34081-tei/images/ill-065-1.png Binary files differnew file mode 100644 index 0000000..cebd2a5 --- /dev/null +++ b/34081-tei/images/ill-065-1.png diff --git a/34081-tei/images/ill-065-2-lg.png b/34081-tei/images/ill-065-2-lg.png Binary files differnew file mode 100644 index 0000000..ebbdb16 --- /dev/null +++ b/34081-tei/images/ill-065-2-lg.png diff --git a/34081-tei/images/ill-065-2.png b/34081-tei/images/ill-065-2.png Binary files differnew file mode 100644 index 0000000..6ea1576 --- /dev/null +++ b/34081-tei/images/ill-065-2.png diff --git a/34081-tei/images/ill-067-lg.png b/34081-tei/images/ill-067-lg.png Binary files differnew file mode 100644 index 0000000..1d45b83 --- /dev/null +++ b/34081-tei/images/ill-067-lg.png diff --git a/34081-tei/images/ill-067.png b/34081-tei/images/ill-067.png Binary files differnew file mode 100644 index 0000000..9bb9b28 --- /dev/null +++ b/34081-tei/images/ill-067.png diff --git a/34081-tei/images/ill-069-lg.png b/34081-tei/images/ill-069-lg.png Binary files differnew file mode 100644 index 0000000..48266a1 --- /dev/null +++ b/34081-tei/images/ill-069-lg.png diff --git a/34081-tei/images/ill-069.png b/34081-tei/images/ill-069.png Binary files differnew file mode 100644 index 0000000..1c6b144 --- /dev/null +++ b/34081-tei/images/ill-069.png diff --git a/34081-tei/images/ill-070-lg.png b/34081-tei/images/ill-070-lg.png Binary files differnew file mode 100644 index 0000000..90f9bdb --- /dev/null +++ b/34081-tei/images/ill-070-lg.png diff --git a/34081-tei/images/ill-070.png b/34081-tei/images/ill-070.png Binary files differnew file mode 100644 index 0000000..59539b6 --- /dev/null +++ b/34081-tei/images/ill-070.png diff --git a/34081-tei/images/ill-072-lg.png b/34081-tei/images/ill-072-lg.png Binary files differnew file mode 100644 index 0000000..bbd0f38 --- /dev/null +++ b/34081-tei/images/ill-072-lg.png diff --git a/34081-tei/images/ill-072.png b/34081-tei/images/ill-072.png Binary files differnew file mode 100644 index 0000000..5a809a8 --- /dev/null +++ b/34081-tei/images/ill-072.png diff --git a/34081-tei/images/ill-075-1-lg.png b/34081-tei/images/ill-075-1-lg.png Binary files differnew file mode 100644 index 0000000..29be0b8 --- /dev/null +++ b/34081-tei/images/ill-075-1-lg.png diff --git a/34081-tei/images/ill-075-1.png b/34081-tei/images/ill-075-1.png Binary files differnew file mode 100644 index 0000000..588fc4f --- /dev/null +++ b/34081-tei/images/ill-075-1.png diff --git a/34081-tei/images/ill-075-2-lg.png b/34081-tei/images/ill-075-2-lg.png Binary files differnew file mode 100644 index 0000000..b99e290 --- /dev/null +++ b/34081-tei/images/ill-075-2-lg.png diff --git a/34081-tei/images/ill-075-2.png b/34081-tei/images/ill-075-2.png Binary files differnew file mode 100644 index 0000000..444b7f2 --- /dev/null +++ b/34081-tei/images/ill-075-2.png diff --git a/34081-tei/images/ill-075-3-lg.png b/34081-tei/images/ill-075-3-lg.png Binary files differnew file mode 100644 index 0000000..d396b3f --- /dev/null +++ b/34081-tei/images/ill-075-3-lg.png diff --git a/34081-tei/images/ill-075-3.png b/34081-tei/images/ill-075-3.png Binary files differnew file mode 100644 index 0000000..2b50c5d --- /dev/null +++ b/34081-tei/images/ill-075-3.png diff --git a/34081-tei/images/ill-076-1-lg.png b/34081-tei/images/ill-076-1-lg.png Binary files differnew file mode 100644 index 0000000..cd30c49 --- /dev/null +++ b/34081-tei/images/ill-076-1-lg.png diff --git a/34081-tei/images/ill-076-1.png b/34081-tei/images/ill-076-1.png Binary files differnew file mode 100644 index 0000000..db635f8 --- /dev/null +++ b/34081-tei/images/ill-076-1.png diff --git a/34081-tei/images/ill-076-2-lg.png b/34081-tei/images/ill-076-2-lg.png Binary files differnew file mode 100644 index 0000000..1b65bbd --- /dev/null +++ b/34081-tei/images/ill-076-2-lg.png diff --git a/34081-tei/images/ill-076-2.png b/34081-tei/images/ill-076-2.png Binary files differnew file mode 100644 index 0000000..28797aa --- /dev/null +++ b/34081-tei/images/ill-076-2.png diff --git a/34081-tei/images/ill-077-lg.png b/34081-tei/images/ill-077-lg.png Binary files differnew file mode 100644 index 0000000..f43c174 --- /dev/null +++ b/34081-tei/images/ill-077-lg.png diff --git a/34081-tei/images/ill-077.png b/34081-tei/images/ill-077.png Binary files differnew file mode 100644 index 0000000..a9fee2d --- /dev/null +++ b/34081-tei/images/ill-077.png diff --git a/34081-tei/images/ill-078-1-lg.png b/34081-tei/images/ill-078-1-lg.png Binary files differnew file mode 100644 index 0000000..2d2f524 --- /dev/null +++ b/34081-tei/images/ill-078-1-lg.png diff --git a/34081-tei/images/ill-078-1.png b/34081-tei/images/ill-078-1.png Binary files differnew file mode 100644 index 0000000..c6f34a7 --- /dev/null +++ b/34081-tei/images/ill-078-1.png diff --git a/34081-tei/images/ill-078-2-lg.png b/34081-tei/images/ill-078-2-lg.png Binary files differnew file mode 100644 index 0000000..216c828 --- /dev/null +++ b/34081-tei/images/ill-078-2-lg.png diff --git a/34081-tei/images/ill-078-2.png b/34081-tei/images/ill-078-2.png Binary files differnew file mode 100644 index 0000000..aaf721c --- /dev/null +++ b/34081-tei/images/ill-078-2.png diff --git a/34081-tei/images/ill-080-lg.png b/34081-tei/images/ill-080-lg.png Binary files differnew file mode 100644 index 0000000..006b2e8 --- /dev/null +++ b/34081-tei/images/ill-080-lg.png diff --git a/34081-tei/images/ill-080.png b/34081-tei/images/ill-080.png Binary files differnew file mode 100644 index 0000000..0170cdf --- /dev/null +++ b/34081-tei/images/ill-080.png diff --git a/34081-tei/images/ill-081-lg.png b/34081-tei/images/ill-081-lg.png Binary files differnew file mode 100644 index 0000000..673cd5a --- /dev/null +++ b/34081-tei/images/ill-081-lg.png diff --git a/34081-tei/images/ill-081.png b/34081-tei/images/ill-081.png Binary files differnew file mode 100644 index 0000000..f32e86d --- /dev/null +++ b/34081-tei/images/ill-081.png diff --git a/34081-tei/images/ill-167-lg.png b/34081-tei/images/ill-167-lg.png Binary files differnew file mode 100644 index 0000000..9a3a866 --- /dev/null +++ b/34081-tei/images/ill-167-lg.png diff --git a/34081-tei/images/ill-167.png b/34081-tei/images/ill-167.png Binary files differnew file mode 100644 index 0000000..7975e5c --- /dev/null +++ b/34081-tei/images/ill-167.png diff --git a/34081-tei/images/ill-181-1-lg.png b/34081-tei/images/ill-181-1-lg.png Binary files differnew file mode 100644 index 0000000..42acaad --- /dev/null +++ b/34081-tei/images/ill-181-1-lg.png diff --git a/34081-tei/images/ill-181-1.png b/34081-tei/images/ill-181-1.png Binary files differnew file mode 100644 index 0000000..4ac3f6f --- /dev/null +++ b/34081-tei/images/ill-181-1.png diff --git a/34081-tei/images/ill-181-2-lg.png b/34081-tei/images/ill-181-2-lg.png Binary files differnew file mode 100644 index 0000000..aa2a6e7 --- /dev/null +++ b/34081-tei/images/ill-181-2-lg.png diff --git a/34081-tei/images/ill-181-2.png b/34081-tei/images/ill-181-2.png Binary files differnew file mode 100644 index 0000000..c3da73b --- /dev/null +++ b/34081-tei/images/ill-181-2.png diff --git a/34081-tei/images/ill-337-lg.png b/34081-tei/images/ill-337-lg.png Binary files differnew file mode 100644 index 0000000..69019b2 --- /dev/null +++ b/34081-tei/images/ill-337-lg.png diff --git a/34081-tei/images/ill-337.png b/34081-tei/images/ill-337.png Binary files differnew file mode 100644 index 0000000..2e689de --- /dev/null +++ b/34081-tei/images/ill-337.png diff --git a/34081-tei/images/ill-353-lg.png b/34081-tei/images/ill-353-lg.png Binary files differnew file mode 100644 index 0000000..d10c8ca --- /dev/null +++ b/34081-tei/images/ill-353-lg.png diff --git a/34081-tei/images/ill-353.png b/34081-tei/images/ill-353.png Binary files differnew file mode 100644 index 0000000..005b3bb --- /dev/null +++ b/34081-tei/images/ill-353.png diff --git a/34081-tei/images/ill-354-lg.png b/34081-tei/images/ill-354-lg.png Binary files differnew file mode 100644 index 0000000..03ab69c --- /dev/null +++ b/34081-tei/images/ill-354-lg.png diff --git a/34081-tei/images/ill-354.png b/34081-tei/images/ill-354.png Binary files differnew file mode 100644 index 0000000..67b8bd5 --- /dev/null +++ b/34081-tei/images/ill-354.png diff --git a/34081-tei/images/ill-355-lg.png b/34081-tei/images/ill-355-lg.png Binary files differnew file mode 100644 index 0000000..9609c28 --- /dev/null +++ b/34081-tei/images/ill-355-lg.png diff --git a/34081-tei/images/ill-355.png b/34081-tei/images/ill-355.png Binary files differnew file mode 100644 index 0000000..c567cc4 --- /dev/null +++ b/34081-tei/images/ill-355.png |
