Myths & Legends of the Celtic Race Part 20

And Oisin said: That will I, and to the worlds end; for the fairy spell had so wrought upon his heart that he cared no more for any earthly thing but to have the love of Niam of the Head of Gold.

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:

Delightful is the land beyond all dreams, Fairer than aught thine eyes have ever seen.

There all the year the fruit is on the tree, And all the year the bloom is on the flower.

There with wild honey drip the forest trees; The stores of wine and mead shall never fail.

Nor pain nor sickness knows the dweller there, Death and decay come near him never more.

The feast shall cloy not, nor the chase shall tire, Nor music cease for ever through the hall; The gold and jewels of the Land of Youth Outs.h.i.+ne all splendours ever dreamed by man.

Thou shalt have horses of the fairy breed, Thou shalt have hounds that can outrun the wind; A hundred chiefs shall follow thee in war, A hundred maidens sing thee to thy sleep.

A crown of sovranty thy brow shall wear, And by thy side a magic blade shall hang, And thou shalt be lord of all the Land of Youth, And lord of Niam of the Head of Gold.

As the magic song ended the Fians beheld Oisin mount the fairy steed and hold the maiden in his arms, and ere they could stir or speak she turned her horses head and shook the ringing bridle, and down the forest glade they fled, as a beam of light flies over the land when clouds drive across the sun; and never did the Fianna behold Oisin son of Finn on earth again.

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.

*The Journey to Fairyland*

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 pa.s.sed into a golden haze in which Oisin lost all knowledge of where he was or if sea or dry land were beneath his horses 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 Oisin 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.

*Oisins Return*

The story goes on to tell how Oisin 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 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. Oisin then set forth, and once more crossed the mystic ocean, finding himself at last on the western sh.o.r.es of Ireland. Here he made at once for the Hill of Allen, where the dun 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.

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 gra.s.sy mounds overgrown with rank weeds and whin bushes, and among them pastured a peasants kine. Then a strange horror fell upon him and he thought some enchantment from the land of Fary 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.

*The Broken Spell*

But when he came near to the eastern sea, and was now in the place which is called the Valley of the Thrushes,(181) 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 cl.u.s.tered beneath the rim of his helmet. And as Oisin 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, Not such were even the churls of Erin when I left them for the Land of Youth 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 Oisins 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 groping hands and moaned with feeble and bitter cries. And his crimson cloak and yellow silken tunic were now but coa.r.s.e 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 farmers house to house.

When the people saw that the doom that had been wrought was not for them they returned, and found the old man p.r.o.ne 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. Oisin gazed round on them with dim eyes, and at last he said: I was Oisin the son of Finn, and I pray ye tell me where he dwells, for his dun 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.

Then the men gazed strangely on each other and on Oisin, and the overseer asked: Of what Finn dost thou speak, for there be many of that name in Erin? Oisin said: Surely of Finn mac c.u.mhal mac Trenmor, captain of the Fianna of Erin. Then the overseer said: 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 c.u.mhal and all his generation have been dead these three hundred years. At the battle of Gowra fell Oscar, son of Oisin, and Finn at the battle of Brea, as the historians tell us; and the lays of Oisin, whose death no man knows the manner of, are sung by our harpers at great mens feasts. But now the Talkenn,(182) Patrick, has come into Ireland, and has preached to us the One G.o.d and Christ His Son, by whose might these old days and ways are done away with; and Finn and his Fianna, with their feasting 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. But Oisin replied, only half hearing and still less comprehending what was said to him: If thy G.o.d have slain Finn and Oscar, I would say that G.o.d is a strong man. 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.

*Oisin and Patrick*

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 Oisin 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.

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 Oisins life, so that he could meet St. Patrick and tell him stories of the Fianna, the episodes of Niams courts.h.i.+p and the sojourn in the Land of Youth are known to us at present only in the poem of Michael Comyn.

*The Enchanted Cave*

This tale, which I take from S.H. OGradys edition in Silva Gadelica, relates that Finn once made a great hunting in the district of Corann, in Northern Connacht, 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.

Finn, it is said, and Conan the Bald, with Finns 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 experiencethey 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.

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, the raging lion, the torch of onset, the great of soul, 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 her, begged for mercySurely it were better for thee to have the Fianna wholeand he gave her her life if she would release the prisoners.

Into the cave they went, and one by one the captives were unbound, beginning with the poet Fergus Truelips and the men of science, 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.

Ere long a monster was seen approaching them, a gnarled hag with blazing, bloodshot eyes, a yawning mouth full of ragged fangs, nails like a wild beasts, and armed like a warrior. She laid Finn under _geise_ 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 Oisin, 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: O Finn, combat with a crone beseems thee not, and he drew sword for a second battle with this horrible enemy. At last, after a desperate combat, he ran her through her s.h.i.+eld and through her heart, so that the blade stuck out at the far side, and she fell dead. The Fianna then sacked the dun 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 dun a heap of glowing embers, they returned to the Hill of Allen.

*The Chase of Slievegallion*

This fine story, which is given in poetical form, as if narrated by Oisin, in the Ossianic Societys Transactions, tells how Cullan the Smith (here represented as a Danaan divinity), who dwelt on or near the mountains of Slievegallion, in Co. Armagh, had two daughters, Ain and Milucra, each of whom loved Finn mac c.u.mhal. They were jealous of each other; and on Ain once happening to say that she would never have a man with grey hair, Milucra saw a means of securing Finns love entirely for herself. So she a.s.sembled her friends among the Danaans round the little grey lake that lies on the top of Slievegallion, and they charged its waters with enchantments.

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 cla.s.s into whose hands the legend had descended. The real meaning of the transformation which it narrates is probably much deeper.

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(183) 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 _geise_ that he should plunge in and find it for her.

Finn did so, and after diving into every recess of the 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.

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.

The tale has been made the subject of a very striking allegorical drama, The Masque of Finn, by Mr. Standish OGrady, 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.

There is an antique sepulchral monument on the mountain-top which the peasantry of the district still regardor did in the days before Board schoolsas the abode of the Witch of the Lake; and a mysterious beaten path, which was never worn by the pa.s.sage 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.

*The ****Colloquy of the Ancients***

One of the most interesting and attractive of the relics of Ossianic literature is the Colloquy of the Ancients, _Agallamh na Senorach_, a long narrative piece dating from about the thirteenth century. It has been published with a translation in OGradys Silva Gadelica. It is not so much a story as a collection of stories skilfully set in a mythical framework. The Colloquy opens by presenting us with the figures of Keelta mac Ronan and Oisin son of Finn, each accompanied by eight warriors, all that are left of the great fellows.h.i.+p 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 dun of a once famous chieftainess named Camha, and of their melancholy talk over bygone days, till at last a long silence settled on them.

*Keelta Meets St. Patrick*

Finally Keelta and Oisin resolve to part, Oisin, 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 Oisin in the Land of Youth. The clerics, says the story, 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. 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 the enormous men sat down. Patrick, after inquiring the name of his guest, then says he has a boon to crave of himhe wishes to find a well of pure water with which to baptize the folk of Bregia and of Meath.

*The Well of Tradaban*

Keelta, who knows every brook and hill and rath and wood in the country, thereon takes Patrick by the hand and leads him away till, as the writer says, right in front of them they saw a loch-well, sparkling and translucid. The size and thickness of the cress and of the _fothlacht_, or brooklime, that grew on it was a wonderment to them. Then Keelta began to tell of the fame and qualities of the place, and uttered an exquisite little lyric in praise of it:

O Well of the Strand of the Two Women, beautiful are thy cresses, luxuriant, branching; since thy produce 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.(184)

*St. Patrick and Irish Legend*

After the warriors have been entertained Patrick asks: Was he, Finn mac c.u.mhal, a good lord with whom ye were? Keelta praises the generosity of Finn, and goes on to describe in detail the glories of his household, whereon Patrick says:

Were it not for us an impairing of the devout life, an occasion of neglecting prayer, and of deserting converse with G.o.d, we, as we talked with thee, would feel the time pa.s.s quickly, warrior!

Keelta goes on with another tale of the Fianna, and Patrick, now fairly caught in the toils of the enchanter, cries: Success and benediction attend thee, Keelta! This is to me a lightening of spirit and mind. And now tell us another tale.

So ends the exordium of the Colloquy. 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 Success and benediction attend thee! of Patrick.

They move together, the warrior and the saint, on Patricks 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 _rle_ of questioner. The Colloquy, as we have it now, breaks off abruptly as the story how the _Lia Fail_ was carried off from Ireland is about to be narrated.(185) The interest of the Colloquy 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 _Brugh_, or mansion of Slievenamon, which Patrick and Keelta chance to pa.s.s by, and of which Keelta tells the following history: