Myths & Legends of the Celtic Race Part 9

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 _fil_ [poet] is the Word of Science, he is the G.o.d who gives to man the fire of thought; and as science is not distinct from its object, as G.o.d and Nature are but one, the being of the _fil_ is mingled with the winds and the waves, with the wild animals and the warriors arms.(107)

Two other poems are attributed to Amergin, in which he invokes the land and physical features of Ireland to aid him:

I invoke the land of Ireland, s.h.i.+ning, s.h.i.+ning sea; Fertile, fertile Mountain; Gladed, gladed wood!

Abundant river, abundant in water!

Fish-abounding lake!(108)

*The Judgment of Amergin*

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 p.r.o.nounces judgmentthe first judgment which was delivered in Ireland. He agrees that the Milesians must not take their foes by surprisethey are to withdraw the length of nine waves from the sh.o.r.e, and then return; if they then conquer the Danaans the land is to be fairly theirs by right of battle.

The Milesians submit to this decision and embark on their s.h.i.+ps. But no sooner have they drawn _off_ for this mystical distance of the nine waves than a mist and storm are raised by the sorceries of the Danaansthe coast of Ireland is hidden from their sight, and they wander dispersed upon the ocean. To ascertain if it is 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 s.h.i.+pmates: There is no storm aloft. Amergin, who as poetthat is to say, Druidtakes 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 sh.o.r.e. 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 s.h.i.+ps founder, Eber Donns being among them. At last a remnant of the Milesians find their way to sh.o.r.e, and land in the estuary of the Boyne.

*The Defeat of the Danaans*

A great battle with the Danaans at Telltown(109) then follows. The three kings and three queens of the Danaans, with many of their people, are slain, and the children of Miledthe last of the mythical invaders of Irelandenter 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 suns.h.i.+ne, nourished by the magic meat and ale that give 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;(110) but they have never wholly perished; to this day the Land of Youth and its inhabitants live in the imagination of the Irish peasant.

*The Meaning of the Danaan Myth*

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 portrayedthe 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 stupidity, but for the forces of tyranny, cruelty, and greedfor moral rather than for intellectual darkness.

*The Meaning of the Milesian Myth*

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), succ.u.mbed 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?

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 divinitiesthey 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 embarra.s.sing antecedents subst.i.tuted for them. So the Milesians were fetched from Spain and endowed with the main characteristics, only more humanised, of the People of Dana. But the latter, in contradistinction to the usual att.i.tude of early Christianity, are treated very tenderly in the story of their overthrow. 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 lords.h.i.+p 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 G.o.ds, 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.

The first is the strange and beautiful tale of the Transformation of the Children of Lir.

*The Children of Lir*

Lir was a Danaan divinity, the father of the sea-G.o.d 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.(111) She was childless, but the former wife of Lir had left him four children, a girl named Fionuala(112) 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.

With her guilty object in view, Aoife goes on a journey to a neighbouring Danaan king, Bov the Red, taking the four children with her. Arriving at a lonely place by Lake Derryvaragh, in Westmeath, she orders her attendants to slay the children. They refuse, and rebuke her. Then she resolves to do it herself; but, says the legend, her womanhood overcame her, 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, when the woman of the South is mated with the man of the North, the enchantment is to have an end.

When the children fail to arrive with Aoife at the palace of Bov her guilt is discovered, and Bov changes her into a demon of the air. She flies forth shrieking, and is heard of no more in the tale. But Lir and Bov 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.

But at last the day came for them to leave the fellows.h.i.+p 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:

Cruel to us was Aoife Who played her magic upon us, And drove us out on the water Four wonderful snow-white swans.

Our bath is the frothing brine, In bays by red rocks guarded; For mead at our fathers table We drink of the salt, blue sea.

Three sons and a single daughter, In clefts of the cold rocks dwelling, The hard rocks, cruel to mortals We are full of keening to-night.

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 sh.o.r.es of Mayo. Here too they suffer much hards.h.i.+p; but the Milesians have now come into the land, and a young farmer named Evric, dwelling on the sh.o.r.es 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 stoodand still stands, only that they cannot see itthe 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.

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 thin, dreadful sound, 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.

Now it happens that a princess of Munster, Deoca, (the woman of the South) 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 man of the North 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. Lay us in one grave, says Fionuala, 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. 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.(113)

In all Celtic legend there is no more tender and beautiful tale than this of the Children of Lir.

*The Tale of Ethn*

But the imagination of the Celtic bard always played with delight on the subjects of these transition tales, where the reconciling of the pagan order with the Christian was the theme. The same conception is embodied in the tale of Ethn, which we have now to tell.

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 Ethn, and who was allotted to the young princess as her handmaiden.

Ethn 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 girls beauty, had endeavoured to possess her by force.

This woke in Ethns pure spirit the moral nature which is proper to man, and which the Danaan divinities know not. As the tale says, her guardian demon left her, and an angel of the true G.o.d took its place. After that event she abstained altogether from the food of Fary, and was miraculously nourished by the will of G.o.d. 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 Ethn lived on their milk thenceforward.

All this is supposed to have happened during the reign of Eremon, the first Milesian king of all Ireland, who was contemporary with King David.

At the time of the coming of St. Patrick, therefore, Ethn 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.

Now it happened one summer day that the Danaan princess whose handmaid Ethn was went down with all her maidens to bathe in the river Boyne. When arraying themselves afterwards Ethn discovered, to her dismayand this incident was, of course, an instance of divine interest in her destinythat 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.

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 Ethn was one day praying in the little church by the Boyne she heard suddenly a rus.h.i.+ng 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 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 Ethna name doubtless borne, at the time the story was composed, by some real church on the banks of Boyne.(114)

*Christianity and Paganism in Ireland*

These, taken together with numerous other legendary incidents which might be quoted, ill.u.s.trate well the att.i.tude 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 a.s.sociated with cruel and barbarous practices, on which the national memory would look back with horror and detestation.

CHAPTER IV: THE EARLY MILESIAN KINGS

*The Danaans after the Milesian Conquest*

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 Fary 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 G.o.ds 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 wors.h.i.+p 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. The Danaans are much n.o.bler 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 wors.h.i.+p 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 phenomenarocks, 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 poetrythe 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 a.s.sociated with the fecundity of earth.

They were, as a pa.s.sage in the Book of Armagh names them, _dei terreni_, earth-G.o.ds, 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.

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.

*The Milesian Settlement of Ireland*

The Milesians had three leaders when they set out for the conquest of IrelandEber Donn (Brown Eber), Eber Finn (Fair Eber), and Eremon. Of these the first-named, as we have seen, was not allowed to enter the landhe 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 t.i.tles 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 pa.s.s to Eber after his death. But Eber refused to submit to the award, and demanded an immediate part.i.tion of the new-won territory. This was agreed to, and Eber took the southern half of Ireland, from the Boyne to the Wave of Cleena,(115) 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.