PRESENTED BY
r>y;'
I ■ I
>v^&l
■ ■
m
■
Digitized by the Internet Archive
in 2011 with funding from
Boston Library Consortium Member Libraries
http://www.archive.org/details/publicationsoffo25folk
Campbell of I slay.
@I^ (jjfjrBt-Jfanp ^flti$tg,
FOR COLLECTING AND PRINTING
RELICS OF POPULAR ANTIQUITIES, &c.
ESTABLISHED IN
THE YEAE MDCCCLXXVIII.
PUBLICATIONS
OP
THE EOLK-LOKE SOCIETY.
XXV. (1889.)
JRst 4 ©peers «| the £tari$j,
PRESIDENT.
ANDREW LANG, M.A.
VICE-PEESIDENTS.
EDWARD B. TYLOR, LL.D., F.R.S.
THE EARL BEAUCHAMP, F.S.A.
THE RIGHT HON. THE EARL OF STRAFFORD.
SIR JOHN LUBBOCK, Bart., F.R.S.
DIRECTOR.
G. L. GOMME, F.S.A., 1, Beverley Villas, Barnes Common, S.W.
COUNCIL.
W. F. KIRBY.
HON. JOHN ABERCROMBY.
EDWARD BRABROOK, F.S A.
LOYS BRUEYRE.
MISS C. S. BURNE.
MISS ROALFE COX.
J. G. FRAZER, M.A.
Dr. GASTER
E. SIDNEY HARTLAND, F.S.A
A. GRANGER HUTT, F.S.A.
J. JACOBS. ,
REV. DR. RICHARD MORRIS.
ALFRED NUTT.
T. FAIRMAN ORDISH, F.S.A.
Lt.-Gen. PITT-RIVERS, D.C.L.
F.R.S., F.S.A., etc.
PROFESSOR A. H. SAYCE, M.A.
CAPTAIN R. C. TEMPLE.
HENRY B. WHEATLEY, F.S.A.
HON. TREASURER.
EDWARD CLODD, 19, Carleton Road, Tufnell Park, N.
AUDITORS.
G. L. APPERSON.
JOHN TOLHURST, F.S.A.
LOCAL SECRETARIES.
Ireland: G. H. KIN AH AN.
South Scotland: WILLIAM GEORGE BLACK.
North Scotland: Rev. WALTER GREGOR.
India: Captain R. C. TEMPLE.
China: J. STEWART LOCKHART.
HONORARY SECRETARY.
J. J. FOSTER, 114, New Bond Street, W.
FOLK AND HERO TALES.
Demy %vo, 98 pp., with upwards of 20 full-page Illustrations, Cloth, $s.
auatfe anti straps of Celtic Crafcttton.
Series initiated a?id directed by Lord Archibald Campbell.
ARGYLLSHIRE SERIES.— No. I.
CRAIGNISH TALES, COLLECTED BY THE REV. R. McDOUGAL, Etc.
GBtittrt),
WITH NOTES ON THE WAR DRESS OF THE CELTS,
BY
LORD ARCHIBALD CAMPBELL.
LONDON: D. NUTT.
WAIFS AND STRAYS OF CELTIC TRADITION.
Argyllshire Series. — No. II.
c
FOLK AND HERO TALES
CEoIIerteir, (ffirtteii, anir Cratislatett
BY
THE REV. D: MacINNES
WITH NOTES BY
THE EDITOR and ALFRED NUTT,
AND PORTRAIT OF J. F. CAMPBELL OF /SLAY.
LONDON :
PUBLICATIONS OF THE FOLK-LORE SOCIETY,
No. XXV.
LONDON :
PRINTED BY WHITING & CO., 30 & 32, SARDINIA STREET,
LINCOLN'S INN FIELDS, W.C.
I
CONTENTS,
Introduction (by the Rev. D. MacInnes) ix
TALES.
(Gaelic and English on opposite pages.~)
I. The Son of the King of Erin 2
II. Feunn Mac Cuail and the Bent Grey Lad ... 32
III. A King of Albainn 68
IV. The Herding of Cruachan 94
V. The Kingdom of the Green Mountains ... 126
VI. The Ship that went to America 160
VII. Koisha Kayn, or Kian's Leg 206
VIII. Lod, the Farmer's Son 278
IX. The Two Young Gentlemen 306
X. The Tale of Young Manus, Son of the King
OF LOCHLANN 338
XI. Leoan Creeach, Son of the King of Eirin,
and Kaytav, Son of the King of the Cola 376
XII. A Battle Fought by the Lochlanners in
Dun-nac-Sneeachain 384
NOTES.
{Chiefly by Alfred Nutt.)
List of Authorities . . 395
The Development of the Ossianic or Fenian
Saga ... ... ,. ... ... ... ... 399
Mr. Skene's views.— Formal classification of the Saga. —
The L.U. and L.L. mentions of Finn. — Cormac's mentions of
Finn. — Deduction from preceding facts.— The Irish Annals. —
Agallamh na Senorach. — Highland Ballads. — Lochlann in the
Fenian Saga. — The Annals and the Second Stage of the Saga.
— Later and Popular Development of Saga. — The Saga in
Scotland. — Criticism of Mr. Skene, of Mr. MacRitchie, of San
Marte. of Mr. Duncan Campbell. — The Pictish origin of the
Saga discussed and criticised. — Fenians and Fairies. — Brian
Boru and the Saga. — Early traces of the Saga in Scotland. —
Columba and the Saga. — Conclusion.
b
vi Contents.
Notes to Tale I „ . ••• 4J1
Classification.— Similars— Title.-The Blood-drops Incident
in the Uisnech Saga (in the Modern Folk-tale, in Mediaeval
French Literature).— The Three Tasks. —The Escaping Couple
and the Pursuing Father.— The tale as a whole ; nature of
obstacles used by escaping couple ; the Jason Saga ; Celtic and
Teutonic beliefs concerning the Otherworld.
Notes to Tale II 443
Opening.— Conan.— Adversary-braining.— Skilful Compan-
ions in the modern folk-tale and in the older literature ; the
seafaring of the three O'Corras.— The Seafaring Run ; nature
of runs.— The Poker Incident.— The Mysterious Hand.
Notes to Tale III 452
The Son's Grief. — The Helping-servant. — The Head-
crowned Spikes.— The King's Enchantment.— Murdoch Mac
Brian.
Notes to Tale IV •••455
Similars. —Title.— Gruagach. — Enchanted Hill Run. —
Wayfaring Run. — Helping Animals.— Life Index of Giant.
Notes to Tale V 45^
Similars.— Opening.— The Slumber-pin.— Old, Older, Oldest.
— The Carrying Eagle.
Notes to Tale VI ••• 461
Similars. — Opening. — Helping Magician. — Bridle-shaking. —
Grateful Giants.— Tell-tale Feather.— Brazen Castle ; similarity
of Material Culture between Folk-tale and Mediaeval Romance.
Notes to Tale VII ...464
Popularity in Highlands.— Oldest MS. Vers:on.— Opening,
connection with Imtheacht na Tromdaine ; contents and date
of same ; folk- tale nature of oldest version of same : connection
of Brian Boru with same. — The Hare-Maiden ; this incident in
the older literature. — Comparison of our tale with Mr. J. F.
Campbell's variant.
Notes to Tale VIII 474
Classification. — Similars. — Opening. — Threefold Text of
Club. — Fourfold combat with Giants and Mother. — Red-haired
Cook. — Recognition of Hero ; the lay of Tiolet ; the incident in
the Tristan Saga ; the incident in the Cuchullain Saga.
Notes to Tale IX ...480
Modernisation and Rationalisation of Mythic Incidents in
this tale ; comparison with Mael Duin's Seafaring and Camp-
bell's Three Soldiers.
Notes to Tale X 482
Similars. — Abstract of Campbell's Manus ; relation of it and
of our tale to the Grail romances ; Manus in Gaelic = Perceval in
Brythonic Saga. — Opening. — Combat Run. — Wrestling Run. —
Bespelling Run. — Musical Harpers. — Alluring Witch. —
Swallowing Monster.
Notes to Tale XI 489
Dr. Hyde's Variant.— The Wooing by Proxy.— The Wife s
Precedence.— Kaytav's Head-dress.— The Apple Cast.
Notes to Tale XII 491
Addenda 492
Index of Incidents ... 493
Index of Runs 497
PREFACE
The following Folk Tales, forming a volume by
themselves, have been included in the series of Waifs
and Strays of Celtic Tradition, through the kindness
of my friend, the Reverend D. Maclnnes, who has
made over the entire collection for this purpose.
Efforts were made to secure the first nine tales
of this collection for the late John F. Campbell, of
Islay, but they were unsuccessful. When these Tales
were narrated, as they were, without a hesitation in
their recital, the narrator was in his seventy-fourth
year. Like many others possessing fairy-lore, he has
passed away within the last few years; and it is
probable that before long the land will be ransacked
in vain for the legendary folk-lore or for the fairy-
lore pure and simple with which it once was teeming.
Archibald Campbell.
b2
INTRODUCTION.
Let the reader picture to himself a winter night
in a Highland cottage seventy years ago. The fire
is in the middle of the floor, and the smoke rising
from it escapes through a short funnel of wicker-work
stuck in an opening in the roof. In a corner, called
the peat corner, is a pile of peats, from which the fire is
from time to time replenished. Over the fire hangs a
pot, which is attached to a chain suspended from one of
the cross-beams. On one side of the room is a box-
bed, and on the other is a dresser fitted with racks in
which plates stand on edge with their hollow sides
outwards. Elevated on a table, with the shell-like
lamp or the torch-like* grey candle near him, sits a
tailor cross-legged, who, while he plies his needle,
recites one of the popular tales of the country. Every
chair, and stool, and chest, and even the box-bed, are
occupied by eager listeners, many of whom have
gathered in from the neighbouring cottages. The
night is often well advanced before the tale is finished,
and if it be too long to be finished at a single sitting, it
is resumed on the following night. This scene is re-
peated night after night during the tailor's stay in
the township. Such is the manner in which the
* The grey candle (coinneal ghlas) was composed of the
cracklings of tallow wrapped up in a strip of cotton or of
home-made linen.
Introduction.
winter nights were wont to be spent in the Highlands
within the memory of men still living. It is so no
longer, except, perhaps, in some sequestered corner of
the Outer Hebrides. The coming in of new ideas
from the South, the extension of education, the dis-
semination of the Scriptures and other religious
books, and the influence of ministers of religion, have
turned the minds of the people into other channels.
In the beginning of 1859, while there were many
still living in whose memories the popular tales sur-
vived, the late accomplished J. F. Campbell, of Islay,
took steps to collect them, and thus to rescue them
from oblivion. The result of his labours appeared in
i860, in the form of two crown 8vo. volumes, other
tvvo volumes following in 1862. The tales com-
posing the following collection are but gleanings
in the field from which Mr. Campbell gathered so
abundant and rich a crop. They were taken down
at intervals during the years 188 1-2 from the dicta-
tion of Archibald MacTavish, shoemaker, Oban, except
No. X, which I received from Donald MacLachlann,
Oban ; No. XI, which I received from Niel Living-
stone, Oban ; and No. XII, which I received from
Donald MacGregor, Bailegarve, Lismore. MacTavish,
who was in his seventy-fourth year by the time that
our joint labours were over, was a thoughtful, modest,
and respectable man. A native of Lagan, Lochbui,
Mull, he heard these tales in his youth from a tailor
of the name of Hugh MacLachlann, who resided in
his neighbourhood. MacTavish and I were in the
practice of beginning our work at 1 1 A.M. and keeping
at it till 3 p.m., with only an interval of twenty
Introduction. xi
minutes for luncheon. I took down a tale every day
that we met, except " Koisha Kayn", which took up
two days. The tales thus secured lay beside me un-
touched for years. At length I began to translate them
into English, endeavouring to render the idiom of the
one language as far as possible into the corresponding
idiom of the other.* This work did not go on smoothly
throughout: difficulties of interpretation cropped up
now and again, and brought me to a stand. When
this occurred I had recourse, not to the learned, but
to my friends among the people, who seldom if ever
failed me. It would be unkind to omit to mention in
this connection the help that I received from Archi-
bald MacGillivray, master of the yacht of my oldest
living friend, Peter Cumstie, Esq.
There was a time when popular tales received scant
favour. They were looked upon as " idle tales" and
"old wives' fables", fit only for amusing children and
peasants. Labour bestowed upon them was regarded
by not a few as labour wasted. All this has passed
away. Men of light and leading recognise now the
importance of these venerable relics of antiquity, and
feel honoured in having their names associated with
* It may be advisable to give an explanation of the
alterations that have been made in the translation of the
tales on the spelling of Gaelic names. These alterations
are phonetic, and intended to help the English reader to
pronounce the Gaelic names. For example, Fayn is as
near an approximation as can be made to the pronunciation
of the Gaelic Feinn. I acknowledge here my obligation
to Lord Archibald Campbell for valuable suggestions in
connection with the revision of the proof-sheets of the
English version of the tales,
xii Introduction.
them. Collections of them have been made in all
parts of the world and given to the public under the
auspices of the learned. Facilities are thus afforded
for comparing the folk-tales of different nations and
for studying the questions to which the comparison
gives rise. Of these questions none are more inter-
esting than those relating to the origin and interpreta-
tion of the tales. I may add that there are none
more difficult or that have called forth keener dis-
cussion. I will make a few remarks upon them,
taking up first the question of origin. The follow-
ing are the principal views entertained on the
subject.
ist. It is maintained that most of these tales are to be
traced to the remote period when our Aryan ancestors
had their home in Central Asia ; that on their dis-
persion they carried them with them to the countries
to which they migrated ; that they were subjected
there to accretions and modifications, from climate,
geographical position, religious belief, and the vagaries
of narrators ; and that in their present form they are
composed of two principal elements, the one derived
from the tales in their primitive form, which makes
them the common property of the race, and the other
due to local colouring, which distinguishes the tales of
one nation from those of another.
2nd. It is maintained by others that these tales
are modern in their origin.
3rd. A third view is that the tales of a nation
spring naturally from sources within itself, and that
any resemblances that may be traced between them
and the tales of other nations are to be ascribed to
Introduction. xiii
identity of mental constitution, combined with similar
conditions of life and stages of culture.
When the learned differ as widely as they do here,
it is difficult to determine what the exact truth is.
Waiving a discussion of their conflicting views, there
is one thing of which I feel certain, viz., that the
fairy tales originated in Pagan times. That they
have, in their transmission to our times, absorbed
Pagan elements, is apparent enough ; but it is equally
apparent that they are Pagan to the core. Another
marked characteristic of these tales is the similarities
that obtain among them. The importance attaching
to this characteristic requires that I devote some
space to the illustrating of it. I go on, therefore, to
compare portions of some of the tales in this book
with the tales of other nations.
I take up first the tale of " The Herding of Cru-
achan". This tale resembles the Norse tale of " The
Giant who had no Heart in his Body". The main
incidents of the Norse tale are as follows. A king's
son went in search of his brothers, who had gone
from home in order to find wives for themselves. He
was helped in his search by a raven, a salmon, and a
wolf, which he had met and relieved on the way.
The wolf carried him on its back to the castle of a
giant who had turned his brothers and their brides
into stone. Arrived at the castle, he found a beauti-
ful princess in one of its rooms. The princess agreed
to help him to compass the destruction of the giant.
With this object in view she asked the giant where
his heart was. Twice he misled her, but the third
time he revealed his secret to her. " Far, far away, in
xiv Introduction.
a lake", said the giant, "lies an island ; in that island
stands a church ; in that church is a well ; in that
well swims a duck ; in that duck is an egg ; and in
that egg lies my heart." The wolf carried the king's
son to the island, the raven fetched the keys of the
church for him, and the salmon fetched up from the
bottom of the well the egg that the duck, when
caught, let fall into it. After the king's son had
squeezed the egg twice, the giant restored his brothers
and their brides to life. He then squeezed the egg to
pieces, and the giant burst. He found his brothers
and their brides alive and well ; and they all, with the
princess of the castle, went home to the king's house
and had a merry wedding.
In the Russian tale of " Coshchei the Deathless"
we find another parallel. A king's wife whom a giant
had carried off finds out where the giant's death is.
" My death is in such and such a place," said the
giant. " There stands an oak, and under the oak is a
casket, and in the casket is a hare, and in the hare is
a duck, and in the duck is an egg, and in the egg is
my death." Prince Ivan, the queen's son, with the
help of a wolf, a crow, and a pike, found the egg, and
crushed it, and Coshchei died. In the tale of
" Sodewa Bai ", in Old Deccan Days, the soul of a
princess is in a necklace fastened round her neck.
Should the necklace be removed and worn by another,
the princess would die.
The closest parallel that I can find to the lady of
the castle and the sleeping scenes in the tale of " The
Kingdom of the Green Mountains" is the first part of
Grimm's "The Golden Castle of Stromberg". The tales
Introduction. xv
differ in details, but the central idea in the special parts
is the same. The journey of the soldier on the eagle's
back to the Kingdom of the Green Mountains may
be compared to that of the king in the Russian tale
of " The Water King and Vasilissa the Wise". The
first incident that calls for comment in " The Ship
that went to America" is the old grey man's giving
the wonderful table-cloth to his visitor on condition
of the latter's giving in return the first man
or beast that would be born on his possession. The
condition here specified occurs in other connections in
a number of tales. We find it in Grimm's "The Gold
Spinner" and " The Water Sprite", in the Norse tale
of " The three Princesses of Whiteland", and in the
Russian tale of " The Water King and Vasilissa the
Wise". The table-cloth that covered itself with a
bottle of wine and several kinds of food occurs twice
in the Norse tales — in "The Lad that went to the
North Wind" and in "The Best Wish". The removal
of the brazen castle by the giant to the end of
the king's palace reminds one of "Aladdin and his
Wonderful Lamp". We find a similar removal in the
tale of " The Snake, the Dog, and the Cat", in Folk-
lore of Modern Greece. The hero of the tale presses
a signet ring, and a negro comes, and says to him,
" 'What are your orders, master?' ' That you bring
hither the castle by the sea.' In a moment the negro
brought it." The magic water that was fetched by
the ravens and restored to life the old grey man when
he was in the condition of a dead horse, plays a pro-
minent part in the folk-lore of all nations, under the
name chiefly of the water of life. In the Serbian
xvi Introduction.
tale of " The Golden-fleeced Ram", the king's daugh-
ter poured the water of life over the young man, and
" he arose alive and well as ever". Again, in the
Russian tale of "Marya More vna", the falcon sprinkled
the mangled remains of Prince Ivan with the water
of life, and " he shuddered, and stood up", and began
to converse. The scene in the tale of " Koisha Kayn",
where the son of the King of Lochlann thrust the
red-hot pointed bar into the eye of the giant, is the
Polyphemus story over again ; and the scene in the
tale of " Lod, the Farmer's Son", where Lod rescued
the King's daughter from the giant, cut off the giant's
three heads, and received the lady's hand as his
reward, has its counterpart in the Norse tale of
" Shortshanks".
These are specimens of the many striking paral-
lelisms that occur amongst the tales of different
nations. Now the question that the reader has to
consider is, Are these parallelisms to be attributed to
a common origin, or are they not ?
I now pass on to the consideration of another in-
teresting question connected with these tales, viz.,
their interpretation. Here again we meet with diffi-
culties and diversity of opinion. According to one
school of writers, these tales are symbolical of the
forces and phenomena of outward nature. The follow-
ing comment on the well-known tale of Cinderella
shows the manner in which this theory is carried out :
" Now the story of Cinderella helps us to find out
the meaning of our Fairy Tales. . . . It is the
story of the Sun and the Dawn. Cinderella, grey,
and dark, and dull, is all neglected when she is away
Introduction. xvii
from the Sun, obscured by the envious Clouds, her
sisters, and by her step-mother, the Night. She is
Aurora the Dawn, and the fairy Prince is the Morning
Sun, ever pursuing her to claim her for his bride."
I tried to bring my mind to acquiesce in this theory,
out of deference to the distinguished names that
stand as vouchers for its soundness, but I had to give
up the attempt as hopeless. Another, and a more
natural and simpler, interpretation has received the
approval of the learned. According to this interpre-
tation many of these tales are historical, in germ at
least, and the mythical elements pervading them are
the creatures of the imagination. I will endeavour to
show how this method of interpretation is to be
applied, taking the tale of " Koisha Kayn" as the
basis of my remarks. This tale seems to bear as
evident marks of the historical as it does of the
mythical. The leading characters occurring in it
exhibit the attributes of humanity. Brian Boru was
a veritable King of Ireland down to the year 1014.
O'Kroinikeard is a common enough character in all
ages — a weak, thoughtless, and impulsive man. Kian-
mac-ul-uai appears to have been actuated by the
impulses, to have been subject to the accidents, wants,
and pains, and to have shared the inquisitiveness, of
ordinary mortals. The Son of the King of Lochlann,
the hero of the tale, is the embodiment of humanity
in its most vigorous form. He was a man of great
mental force and of great physical strength, eminently
fitted to cope with and overcome difficulties. Like
Achilles and other heroes of antiquity, he performed
feats of valour that made him renowned in his day,
xviii Introduction.
and that handed his name down with renown to sub-
sequent generations. We are not, however, to believe
that he leaped from the ground to the top of a castle,
and that after throwing a princess over the walls he
intercepted her before she reached the ground ; or that
he sprang from the shore on board a ship lying off the
shore; or that he routed and slew single-handed whole
hosts. These are manifest exaggerations, such as the
imagination of the people is apt to associate with the
names of remarkable men.* But there are other in-
credibilities in the tale besides these. There are, for
instance, the supernatural incidents connected with
O'Kroinikeard's wife and brother-in-law. How are
these to be accounted for? There is little doubt that
they are due to the influence of Pagan superstition
on the imagination in an age when there was
profound ignorance of science and the laws of
causality.
There are tales in this book in which the mythical
occupies much more space in proportion than it occu-
pies in "Koisha Kayn". In some of them the
mythical has encroached to such an extent on the
historical that but little of the latter remains. One
of the most characteristic of the tales in this manner
is that of " The Ship that went to America". Perhaps
it is more accurate to say that some of these tales
are purely imaginative from first to last. In this
matter each expositor must exercise his own judg-
ment.
I must not bring these notes to a close without
The idea of this analysis was suggested to me by the
fourth essay in Professor Blackie's Horce HeUeniae.
Introduction. xix
making a few remarks on the Gaelic of these tales.
In English a distinction is made between the lan-
guage of literature and the every-day speech of the
people. The former is the purer and more correct
type of the language, while the latter is full of
inaccuracies and vulgarisms. In Gaelic the case is
reversed, the every-day speech of the people being
the standard of excellence. Now, these tales present
the every-day speech of the people in all its idiomatic
purity. I commend them to the study of all that
desire to learn Gaelic. Those interesting young men
that are preparing for the work of the ministry in the
Highlands will find it their interest to give their days
and nights to them. Thus shall they get their minds
stored with a vocabulary of words and phrases, and
acquire a knowledge of the structure of sentences,
that will serve them in good stead in their subse-
quent labours.*
D. MacInnes.
* For detailed remarks bearing specially on the Highland
tales I refer the reader to the learned Notes which Mr.
Alfred Nutt has done us the honour of appending to the
volume.
ERRATA.
Page 22, six lines from bottom,
24, last line
56, six lines from bottom,
82, seven lines from bottom
132, five lines from bottom,
184, ten lines from bottom,
196, ten lines from top
204, seven lines from top ...
244, nine lines from top ...
246, last line
256, seven lines from top ...
270, second line
318, ten lines from top
322, eight lines from top ...
324, first line
364, first line
" guothuch" for " gnothach."
" ghalbhas"/^' "dh'f halbhas."
" an i'' for " a ni."
"tha tha"/tfr "tha thu."
" selotachd" for " seoltachd."
"chiadh"/tfr "chaidh."
" an t-aisg" /<?;' " an t-iasg."
omit second " gu'n."
" skeithe"_/tfr " sgeithe."
"bhala"_/^"bhalla."
" am domhain"yor " an dom-
hain."
"broillech"/^ " broilleach."
"dhiubh"/^"dhuibh.':
" seachd" for " seachad."
" dhombh-sa" for '* dhomh-sa.':
"tigadh'V^ " tigeadh."
OIDHCHEAN GEAMHRAIDH 'S A'
GHAIDHEALTACHD.
WINTER NIGHTS IN THE
HIGHLANDS.
MAC RIGH EIRINN.
Bha aon mhac aig righ Eirinn, 's bha e fior
thoigheach air a bhi' sealgaireachd. Bha e la
'sealgaireachd, agus mharbh e fitheach mor,
dubh. Thog e 'n a laimri am fitheach, agus dh'
amhairc e air. Bha fuil a' tighinn a ceann an
fhithich far an deachaidh an luaidh ann, agus
thubhairt e ris fhein, " Cha phos mi t6 gu brath
ach te" 'bhios a fait cho dubh ri iteagan an
fhithich, agus a gruaidh cho dearg ri fuil an
fhithich." "
Chaidh e 'n sin dhachaidh feasgar, agus thu-
bhairt 'athair ris, "An d' rinn thu sealg mhath
an diugh ?"
Thubhairt an gille ris, "Cha d' rinn ; cha do
mharbh mi ach aon fhitheach. Thubhairt mi
rium fhein nach posainn te sam bith nach biodh
a ceann cho dubh ri it' an fhithich, 's a gruaidh
cho dearg ri fuil an fhithich."
Thubhairt 'athair an sin ris, " Cha 'n 'eil e
cho furasd' a leithid sin fhaotainn."
Thubhairt an gille, " Falbhaidh mi air feadh
gach aite dh' fheuch.am faic mi a leithid."
Thubhairt 'athair, " Tha thu gorach dol a'
dheanamh a leithid sin."
THE SON OF THE KING OF EIRIN.
The King of Eirin had an only son who was
very fond of hunting. He was one day
hunting, and killed a big black raven. He
took the raven up in his hand, and looked at
it. The blood was coming from its head where
the lead had entered it ; and he said to him-
self, " I will never marry any woman except
one whose hair will be as black as the raven's
feathers, and whose cheek will be as red as the
raven's blood."
When he went home in the evening his father
said to him, "Had you good sport to-day ?"
The lad said to him, " I had not ; I killed
only one raven. I said to myself that I would
not marry any woman except one whose hair
would be as black as the raven's feathers, and
whose cheek would be as red as the raven's
blood."
His father said to him, " It is not so easy to
find the like of her."
The lad said, " I will travel through all
places to try if I can see the like of her."
His father said, "It is foolish of you to do
such a thing."
B 2
4 Mac Righ Eirinn.
Thubhairt a mhac, " Tha sin 's a roghainn
a bhi dha ; falbhaidh mi co dhiubh."
Dh' fhag e 'n sin beannachd aig 'athair, 's dh'
fhalbh e. Mar bha e 'gabhail air 'aghaidh 's a'
deanamh forfhais mu 'leithid fhuair e fios c' ait
an robh a leithid ri 'fhaotainn, agus dh' fheoruich
e c' ait an robh i. Thubhairt iad ris gu'm bu
nighean do righ an domhain mhoir i, gu'n robh
triuir pheathraichean ann, agus gu'm b' ise 'n te
'b' oige dhiubh. Ghabh e air 'aghaidh an sin,
agus rainig e ceardach anns an robh gobhainn
ag obair, agus bhuail e 'n dorus. Dh' fhosgail
an gobhainn an dorus, agus thubhairt e ris,
" Oh ! thig a-stigh ; 's e duine sona 'bhios
annad."
Thubhairt an gille, " Mata, cha'n 'eil 'fhios
agam fhein co dhiubh. Cia-mar tha 'fhios
agad gu'm bi mi sona ?"
" Innsidh mi sin duit," ars' an gobhainn.
" Tha mise 'g obair an so air snathaid mhoir,
agus dh' fhairlich orm an cro a chur innte
gus an do bhuail thusa 'n dorus ; an sin chaith
agam air a' chro a dheanamh air an t-snathaid.
Suidh agus innis dhomh do naigheachd. Cia as
a thainig thu, agus co thu ?"
Thubhairt an gille ris, "Is mac do righ
Eirinn mi."
Thubhairt an gobhainn ris, " C ait am bheil
thu 'dol ?"
The Son of the King of Eirin.
His son said, " Be that as it will, I will go,
at any rate."
He then bade his father good-bye, and went
away. As he was going on, and making
inquiry, he was informed where the like of her
was to be found. He was told that the
youngest of the three daughters of the King
of the Great World was such a person. He
went on his way, and arrived at a smithy in
which a smith was working, and knocked at the
door. The smith opened the door, and said
to him, " Oh ! come in ; you will be a lucky
man."
The lad said, " Really I do not know. How
do you know that I shall be lucky ?"
" I will tell you that," said the smith. " I am
working here at a big needle ; and it defied me
to put the eye in it till you knocked at the
door ; but when you knocked I managed to
form the eye. Be seated, and tell me your
news. Whence have you come, and to whom
do you belong ?"
The lad said to him, " I am a son of the
King of Eirin."
The smith said to him, " Where are you
going ?"
Mac Rtgh Eirinn.
Thubhairt an gille ris, " Innsidh mi sin duit.
Chuala mi iomradh air nighean righ an domhain
mhoir, agus tha mi 'falbh air a toir los gu'm faic
mi sealladh dhi, agus gu'm bruidhinn mi ri h-
athair dh' fheuch an toir e dhomh i ri 'posadh."
" U !" thubhairt an gobhainn, " tha fios gu'm
faigheadh mac righ Eirinn nighean righ an
domhain mhoir. Dh' innis mi dhuit cheana
gu'm biodh tu sona. 'S ann do righ an domhain
mhoir a tha 'n t-snathad air am bheil mise 'g
obair ; agus gheibh thu 'n t-aiseg am maireach
leotha, agus bruidhnidh mi-fh^in air do shon
iad a thoirt duit an aisig. Bithitlh tu comhla
rium fh&n a nochd, agus cha bhi dith bidh no
leap' ort."
Chuir e seachad an oidhche sin gu sunndach,
gasda leis a' ghobhainn. An la 'r na mhaireach
thainig bata righ an domhain mhoir a dh'
iarraidh na snathaid, agus bhruidhinn an
gobhainn riu iad a thoirt an aisig do'n oganach
ud. Thubhairt iad gu'n d' thugadh. "Tha
sinn anabarrach toilichte gu'n robh an t-snathad
deas 'n uair a thainig sinn," ars' iadsan, " 's nach
ruigeamaid leas a bhi 'feitheamh air a son."
Dh' fhalbh iad an sin agus thill iad dhachaidh
a dh' ionnsuidh tigh righ an domhain mhoir,
agus thug iad an t-snathad do 'n righ. 'N uair
a chunnaic an righ mac righ Eirinn dh' aithnich
The Son of the King of Eirin. 7
The lad said to him, " I will tell you that. I
have heard of the daughter of the King of the
Great World, and I am going in quest of her
that I may get a sight of her, and that I may
speak to her father to see if he will give her to
me in marriage."
" Oo !" said the smith; ''everyone knows
that the son of the King of Eirin would get
the daughter of the King of the Great World.
I have told you already that you will be lucky.
The needle at which I am working is for the
King of the Great World ; and you will get
across to-morrow with his people. I myself
will ask them to ferry you. Remain with me
to-night, and you shall not lack either food or
bed."
He spent that night cheerily and comfortably
with the smith. On the morrow the King of
the Great World's boat came for the needle ;
and the smith asked those in charge to take the
young man across. They said that they would.
" We are very much pleased," said they, " that
the needle was ready when we came, and that
we did not require to wait for it."
They then returned home to the house of the
King of the Great World, and gave him the
needle, When the king saw the son of the
8 Mac Righ Eirinn.
e nach buineadh e do 'n aite, agus dh' fhebr-
uich e dheth gu 'd e 'bha dhith air. Thubhairt
an gille ris gu'n d' thainig e 'dh' iarraidh te de
na nigheanan aige gu 'posadh.
Thubhairt an righ ris, " Co leis thu 's cia as
a thainig thu ? Feumaidh gu bheil thu de dh'
inbhe na's urramaiche na tha mise 'smuain-
eachadh 'n uair a tha thu air tighinn a dh'
iarraidh mo nighinn-sa."
Thubhairt an gille ris, "Is mise mac do righ
Eirinn."
Thubhairt righ an domhain mhbir, " Bha mi
'smuaineachadh gu'n d' thainig thu urramach
mu'n iarradh tu mo nighean-sa. Gheibh thu
mo nighean ; ach tha tri nithe agad r' a dhean-
amh mu'm faigh thu i."
Thubhairt mac righ Eirinn ris, " Ni mi na
nithe sin ma's urrainn domh"; agus dh' fheoraich
e gu 'd e na nithe a bh' ann.
Thubhairt an righ ris, " Tha bathaiche mbr
agam airson cruidh, agus tha seachd lanainean
ann, agus tha thu ri gach salachar a th' ann a
chur a-mach an diugh, agus feumaidh e 'bhi cho
glan 's gu'n ruith ubhal bir o'n darna ceann gu
ruig an ceann eile."
Thug an righ e 'dh' ionnsuidh a' bhathaiche,
's leig e fhaicinn da e. Thbisich e 'n sin air a
ghlanadh a-mach, agus mar a chuireadh e 'mach
e thigeadh a dha uiread a-stigh. Bha e 'g obair
The Son of the King of Eirin. 9
King of Eirin, he knew that he did not belong
to the place, and he asked him what he wanted.
The lad said to him that he came to ask one of
his daughters in marriage.
The king said to him, " To whom do you
belong, and whence have you come ? You
must be of nobler rank than I suppose, when
you have come to ask my daughter."
The lad said, "I am the son of the King of
Eirin."
The King of the Great World said, " I
thought that you were nobly come when you
took upon you to ask my daughter. You shall
get my daughter, but you have three things to
do before you get her."
The son of the King of Eirin said, " I will
do these things if I can" ; and he asked him
what they were.
The King of the World said, " I have
a big byre in which there are seven couples ;
and you must put out to-day all the filth that is
in it ; and it must be so clean that a gold ball
will run from end to end of it."
The king brought him to the byre and
showed it to him. He then began to clean it
out, but twice as much would come in as he
would put out. He kept working at it, and
io Mac Righ Eirinn.
air an sin, 's e 'g a sharachadh, 's cha b'urrainn
e 'ghlanadh, agus thubhairt e ris 'fhein, " B'
fhearr learn nach d' thainig mi riamh a dh'
iarraidh nighean righ an domhain mhoir."
Mu dha uair dheug a la thainig triuir nighean-
an an righ an rathad a ghabhail sraid, agus thu-
bhairt an t6 'bu shine ris, " Tha thu 'g ad shar-
achadh, a mhic righ Eirinn."
" Tha," ars esan.
" Na'n soilinn," ars' ise, " gur h-ann air mo
thoir-sa 'thainig thu chartainn am bathaiche air
do shon."
Thubhairt an te mheadhonach an ni ceudna,
agus thubhairt an te 6g, " Co dhiubh is ann no
nach h-ann air mo th6ir-sa 'thainig thu cartaidh
mise 'm bathaiche, 'mhic righ Eirinn." An sin
thubhairt i, " Cart, cart, a chromain ; cuir a-
mach a shluasaid." Chaidh am bathaiche a
chartadh an sin gu grinn gus an ruitheadh ubhal
6ir o cheann gu ceann deth. Thill triuir nigh-
eanan an righ, agus dh' fhag iad esan aig a'
bhathaiche.
An la sin fhein thainig an righ a 'dh' ionn-
suidh a' bhathaiche, agus thubhairt e, " A mhic
righ Eirinn, am bheil am bathaiche glan ?"
"U! tha," arsa mac righ Eirinn.
" Tha mi ro bhuidheach dhiot cho glan 's a
rinn thu e," ars' an righ.
The Son of the King of Eirin. 1 1
was distressed with the toil ; but he could not
clean the byre ; and he said to himself, " I wish
that I had never come to ask the daughter of
the King of the Great World."
About twelve o'clock in the day the king's
three daughters came the way to take a walk ;
and the eldest of them said to him, " You are
harassed, son of the King of Eirin."
" Yes," said he.
" If I thought," said she, " that it was for
me that you came, I would clean the byre for
you."
The middle one said the same ; but the
young one said, " Whether it was for me that
you came or not I will clean the byre, son of
the King of Eirin." She then said, "Clean,
clean, crooked graip, put out shovel." The
byre was cleaned so thoroughly that a gold
ball would' run from end to end of it. The
king's three daughters returned home, and
left the son of the King of Eirin at the
byre.
That same day the king came to the byre,
and said, " Son of the King of Eirin, is the
byre clean ?"
" Oo yes !" said the son of the King of Eirin.
" I am very much pleased with you for
making it so clean," said the king.
12 Mac Righ Eirinn.
Thubhairt mac righ Eirinn an sin, "Am
faigh mi 'nis do nighean ?"
Thubhairt righ an domhain mhoir, " Tha
tuilleadh agad ri 'dheanamh am maireach.
Tha 'm bathaiche agad ri 'thubhadh am
maireach le iteagan ian. Bithidh bun gach
iteig a-stigh 's a barr a-mach. Bithidh aon
snathainn suarach sioda 'cumail dion a dhroma
ris an tigh."
Thubhairt mac righ Eirinn, "An toir sibh-
fhein dhomh na h-iteagan ?"
" Cha toir," ars' an righ ; "ach feumaidh tu-
fhein an trusadh anns gach ait am faigh thu iad."
An la'r na mhaireach thoisich e air trusadh
nan iteag feadh a' chladaich. 'N uair a thrusadh
e Ian an duirn, 's a chuireadh e air a' bhathaiche
e thigeadh oiteag ghaoithe, agus sguabadh e
air falbh e. Thubhairt e ris fhein, " B' fhearr
learn nach d' thainig mi riamh a dh' iarraidh
nighean righ an domhain."
Mu dha uair dheug a la thainig triuir nigh-
eanan righ an domhain a ghabhail sraid an
rathad a bha e. Thubhairt an te 'bu shine
dhiubh, "A mhic righ Eirinn, tha thu 'g ad
sharachadh fhein a' tubhadh a' bhathaiche.
Na'n saoilinn gur h-ann air mo thoir fhein a
thainig thu thubhainn am bathaiche air do
shon." Thubhairt an te mheadhonach an ni
The Son of the King of Eirin. 1 3
The son of the King of Eirin then said,
" Shall I get your daughter now ?"
The King of the Great World said, " You
have more to do to-morrow. You have to
thatch the byre to-morrow with birds' feathers.
The stem of each feather shall be inwards, and
its point shall be outwards. A slender silk
thread shall be keeping the covering on the
roof of the house."
The son of the King of Eirin said, "Will
you give me the feathers ?"
"No," said the king, "you must gather
them yourself wherever you can find them."
On the morrow he began to gather the
feathers in the shore. When he would gather
a handful, and put it on the byre, a breeze of
wind would come and sweep it away. He
said to himself, " I wish I had never come
to ask the daughter of the King of the
World."
About twelve o'clock in the day the three
daughters of the King of the World came his
way to take a walk. The eldest of them said,
" Son of the King of Eirin, you are harassing
yourself thatching the byre. If I thought that
it was for me that you came, I would thatch the
byre for you." The middle one said the same.
The young one said, " Whether it was for me
14 Mac Righ Eirinn.
ceudna. Thubhairt an te 6g, " Co dhiubh is arm
no nach ann air mo thoir-sa 'thainig thu, 'mhic
righ Eirinn, tubhaidh mise 'm bathaiche air do
shon." Chuir i 'lamh 'n a poca, 's thug i 'mach
feadag, agus sheid i 'n fheadag ; agus thainig
na h-eoin agus chrath iad iad-fhein os ceann a'
bhathaiche, agus bha 'm bathaiche air a thub-
hadh le iteagan nan ian, bun gach aon it' a-stigh
is barr gach aon it' a-mach, agus aon snathainn
suarach sioda 'cumail dion a dhroma ris.
Thill clann an righ dhachaidh, 's dh' fhag iad
esan aig a' bhathaiche. Thainig an righ an
rathad an la sin fhein far an robh e, agus thub-
hairt e ris, " A mhic righ Eirinn, tha mi 'faicinn
gu'n do thubh thu 'm bathaiche ; tha mi fad' ad
chomain, ach cha'n 'eil mi buidheach de'n aon a
dh' ionnsaich dhuit e."
Thubhairt mac righ Eirinn ris an righ, " An
toir thu dhomh a nis do nighean ?"
" Cha'n fhaigh thu i an diugh fhathast," ars'
an righ ; " tha tuilleadh agad ri 'dheanamh am
maireach." An sin thill an righ dhachaidh.
Am maireach chunnaic mac righ Eirinn righ
an domhain, agus thubhairt righ an domhain
ris, " Tha c6ig ealachan agam ; agus theid thu
g' an gleidheil ; agus ma leigeas tu air falbh
iad theid do chrochadh ; ach ma gheidheas tu
iad gheibh thu mo nighean."
The Son of the King of Eirin. 1 5
that you came or not, son of the King of Eirin,
I will thatch the byre for you." She put her
hand in her pocket, and took out a whistle, and
blew it ; and the birds came and shook them-
selves over the byre ; and it was thatched with
the birds' feathers. The stem of each feather
was inwards and its tip was outwards. A
slender silk thread was keeping the covering on
the roof.
The king's children returned home, and left
him at the byre. That same day the king
came where he was, and said to him, " Son of
the King of Eirin, I see that you have thatched
the byre. I am much obliged to you ; but I
am not pleased with your teacher."
The son of the King of Eirin said to the
king, " Will you give me your daughter
now ?"
"You shall not get her to-day yet," said the
king ; " you have more to do to-morrow." The
king then returned home.
On the morrow the son of the King of Eirin
saw the King of the World, who said to him,
" I have five swans, and you shall go to keep
them ; if you let them away you shall be
hanged, but if you keep them you shall get my
daughter."
1 6 Mac Righ Eirinn.
Chaidh e 'n sin a bhuachailleachd nan ealachan,
agus dh' fhairslich air an gleidheadh ; theich
iad air falbh air. Dh' f halbh e, 's shuidh e mar a
bhJ aige, agus thubhairt e ris fhein, "Is bochd
gu'n d' fhag mi tigh m' athar a dh' iarraidh a'
bhoirionnaich. Shoirbhich gach ni learn gus a
so, ach tha 'n ni so air tighinn ann am aghaidh."
Mu dha uair dheug a la thainig triuir nigh-
eanan an righ a ghabhail sraid an rathad a bha e ;
agus thubhairt an te 'bu shine dhiubh, " Tha na
h-ealachan air teicheadh ort, a mhic righ Eirinn."
"Tha," arsa mac righ Eirinn, "aguscha'n
urrainn domh-sa am faotainn ; chaidh iad a-
mach air an loch orm gun taing."
Thubhairt ise ris, " Mata, a mhic righ
Eirinn, na'n saoilinn gur h-ann air mo thoir a
thainig thu gheibhinn-sa na h-ealachan duit."
Thubhairt an te mheadhonach an ni ceudna.
Thubhairt an te 6g, " Co dhiubh is ann no
nach ann air mo thoir-sa' thainig thu gheibh
mise na h-ealachan dhuit." An sin sheid i 'n
fheadag a bh' aice, agus thill na h-ealachan
dhachaidh.
Bha e 'n sin 'g an gleidheadh ; agus thainig
an righ feadh an la far an robh e, agus thub-
hairt e ris, " Tha mi 'faicinn gu'n deachaidh
agad air na h-ealachan a ghleidheadh, a mhic
righ Eirinn."
The Son of the King of Eirin. 1 7
He went to herd the swans, but it defied
him to keep them ; they ran off from him. In
his plight he sat down, saying to himself, "It
is a pity that I left my father's house to seek
the woman. Everything has prospered with
me till now ; but this thing has gone against
me."
About twelve o'clock in the day the king's
three daughters came his way to take a walk ;
and the eldest of them said, " The swans
have run away from you, son of the King of
Eirin.
" Yes," said he, " and I cannot find them ;
they have gone out on the sea in spite of
me."
She then said to him, " Well, son of the
King of Eirin, if I thought that it was for me
that you came, I would find the swans for you."
The middle one said the same. The young
one said, " Whether it was for me that you
came or not, I will find the swans for you."
With this she blew her whistle ; and the swans
returned home.
As the King of Eirin's son was keeping them
the King of the World came to him in the
course of the day, and said to him, " I see that
you have managed to keep the swans, son of
the King of Eirin."
c
1 8 Mac Righ Eirinn.
" U ! Chaidh," ars esan. "Am faigh mi do
nighean a-nis ?"
" Cha 'n fhaigh," ars an righ : " tha rud beag
fhathast agad r' a dheanamh, agus 'n uair a ni
thu e gheibh thu i."
An sin thill mac righ Eirinn agus righ an
domhain dhachaidh a dh' ionnsuidh a' phailis.
Thubhairt righ an domhain ri mac righ Eirinn,
" Tha mise 'dol a dh' iasgach am maireach ;
agus an t-iasg a gheibh mi feumaidh tusa
'ghlanadh, 's a bhruicheadh dhomh."
An la 'r na mhaireach fhuair an righ iasg,
agus thug e do mhac righ Eirinn e g' a
ghlanadh 's g' a bhruicheadh. " Tha mise 'dol
a dheanamh greis chadail," arsa righ an dom-
hain, " agus biodh an t-iasg bruich agad-sa 'n
uair a dhuisgeas mise/'
Thoisich e air an iasg a ghlanadh, agus mar
bha na lannan a' tighinn dheth bha 'dha uiread
a' dol air ; agus cha b'urrainn da' n gnothuch a
dheanamh air. An sin thainig an te 'bu shine
de na h-igheanan, agus thubhairt i ris, " Na'n
saoilinn gur h-ann air mo thoir-sa 'thainig thu
ghlanainn an t-iasg air do shon" ; agus thubh-
airt an te mheadhonach an ni ceudna. Thubh-
airt an te 6g, " Co dhiubh is ann no nach ann
air mo thoir-sa 'thainig thu glanaidh mise 'n
t-iasg air do shon."
The Son of the King of Eirin. 19
"Oo! yes," said he. "Shall I get your
daughter now ?"
" No," said the king ; " you have a small
thing to do yet ; and when you do it you shall
get her."
They then returned home to the palace.
The King of the World said to the son of the
King of Eirin, " I am going to fish to-morrow,
and you must clean and boil for me the fish
that I catch."
On the morrow the king caught a fish,
and gave it to the son of the King of Eirin
to clean and boil. " I am going to sleep
for a while," said the King of the World,
" and you must have the fish boiled when
I waken."
He began to clean the fish ; and as the scales
came off it twice as many went on it : and he was
beat. Then the eldest of the daughters came,
and said to him, " If I thought that it was for
me that you came, I would clean the fish
for you" ; and the middle one said the same.
The young one said, "Whether it was for
me that you came or not I will clean the fish
for you."
c 2
20 Mac Righ Eirinn.
Thoisich i, 's ghlan i 'n t-iasg, agus chaidh a
chur air an teine g' a bhruich. An sin thug i
mac an righ an uaigneas a bhruidhinn ris, agus
thubhairt i ris, " Feumaidh tusa 's mise teich-
eadh comhla mu'n duisg m' athair." Chaidh
steud an t-aon 'fhaotainn doibh a stabull a h-
athar. Theich iad an sin air falbh comhla.
Thubhairt an nighean 6g ri mac righ Eirinn,
" Cho luath's adhuisgeadh m' athair mharbhadh
e thu-fhein is mise."
*N uair a dhirisg an righ dh' fheoraich e c' ait
an robh mac righ Eirinn agus a nighean.
Thubhairt iad ris gu'n do theich iad air falbh
comhla. Ghabh mac righ Eirinn is nighean an
righ air an aghaidh cho luath's a bheireadh
casan an steud iad. Dh' fhalbh an righ as an
deigh dh' fheuch am beireadh e orra. Mho-
thaich iadsan tartaraich mhor as an deigh ;
agus thubhairt nighean an righ ri mac righ
Eirinn, " Seall am faic thu ni sam bith an
cluais an steud."
Thubhairt esan, "Chi mi bioran droighinn
an so."
"Tilg 'ad dheigh e," ars' ise. Rinn am
bioran coille mhor anns an robh seachd mil' air
fad agus tri mil air leud. Bha mac righ Eirinn
air an darna taobh de 'n choille agus righ an
domhain air an taobh eile dhi. Cha b' urrainn
The Son of the King oj Eirin. 2 1
She cleaned the fish, and it was put on the
fire. She then took the king's son aside, and
said to him, "You and I must take to flight
together before my father wakens." A steed
each was got for them from the king's stable :
and they fled together. The young daughter
said to the son of the King of Eirin that her
father would kill them both as soon as he would
waken.
When the king awoke, he asked where the
son of the King of Eirin and his daughter
were. He was told that they had fled together.
They went on as fast as their steeds' legs
would carry them. The king went after
them to see if he could overtake them.
Hearing a great noise behind them, the
king's daughter said to the son of the King
of Eirin, " Look if you can see anything in
the steed's ear."
He said, " I see in it a little bit of
thorn."
" Throw it behind you," said she. He did
so : and the little bit of thorn formed a great
wood seven miles long and three miles wide.
The son of the King of Eirin was on the one
side of it, and the King of the World was on
22 Mac Righ Eirinn.
righ an domhain faotainn troimh 'n choille leis
cho tiugh 's a bha i. B' fheudar dha tilleadh
dhachaidh agus an tuagh fhaotainn a ghearradh
rathaid troimpe. An sin fhuair e rathad a
dheanamh troimpe. Mhothaich mac righ Eirinn
's an nighean 6g do 'n righ a' tighinn as an
deigh a ris. Bha iad-fhein sgkh, 's leig iad
an anail greis ; agus leis a so bha 'n tuilleadh
uin' aig an righ gu tighinn a suas riutha. 'N
uair a mhothaich iad e 'tighinn dh' fhalbh iad.
'N uair a bha e 'dluthachadh orra gu math thub-
hairt an nighean ri mac righ Eirinn, " Feuch
'd e 'gheibh thu ann an cluais na steud."
" Chi mi clachag bheag ann," ars' esan.
" Tilg 'ad dheigh i," ars' ise. Rinn e sin, is
dh' fhas a' chlach bheag 'n a creig mhoir, aird.
Bha seachd mil' air fad innte agus mil' air airde.
Bha 'n righ aig bun na creige is iad-san air a
mullach. Thug iad suil thar bile na creige dh'
fheuch am faiceadh iad cia-mar a rachadh dha.
Sheall e 'n aird os a cheann ; agus 'n uair a
chunnaic e nach deanadh e 'n guothuch thill e
dhachaidh. Ghabh iadsan air an aghaidh gu
tilleadh do dh' Eirinn. 'N uair a fhuair iad
thairis do dh' Eirinn, 's iad mar bheagan astair
do phailis righ Eirinn thubhairt ise ris, " Cha
teid mise 'dh' ionnsuidh an tighe car tacan.
The Son of the King of Eirin. 23
the other. The wood was so thick that the
king could not get through it. He had to re-
turn home to get an axe to cut a path through
it. He succeeded in making a path with the
axe. The son of the King of Eirin and the
young daughter perceived the king pursuing
them again. Being tired, they had rested for
a while ; and thus the king had the more time
to overtake them. When they noticed him
coming they set off. When he was drawing
pretty near them the daughter said to the son
of the King of Eirin, "Try what you can find
in the steed's ear."
" I see a small stone in it," said he.
" Throw it behind you," said she. He did
so : and the stone became a big high rock seven
miles long and a mile high. The king was at
the foot of the rock, and they were on the top
of it. They looked over the edge of the rock
to see how it would fare with him. He looked
up ; and when he saw that he could make nothing
of it he returned home. They pursued their
journey back to Eirin. When they got across
to Eirin, and were but a short distance from
the palace of the King of Eirin, the king's
daughter said, " I will not go to the house for a
24 Mac Righ Eirinn.
'N uair a theid thusa dhachaidh bithidh an
cuilean a' leum suas ri d' bhroilleach le sodan.
Feuch thusa an cum thu dhiot e ; oir ma
bheanas e ri d' eudan cha bhi cuimhn' agad
gu'm fac thu mise riamh."
An sin dh' fhag iad beannachd aig a cheile,
's chaidh ise dh' fhuireach le gobhainn a bh'
anns an aite. Cheannaich i eudach firionnaich,
's chuir i orr' e. Rainig i 'n gobhainn, 's dh'
fheoruich i 'n robh gille dhith air. Thubhairt
an gobhainn gu n robh, oir gu'n d' fhalbh an
gille 'bh' aige an de. Thoisich an gill' ur an so
air ionnsachadh na goibhneachd, 's bha e 'g
ionnsachadh gu h-anabarrach math, 's a h-uile
duine 'g iomradh air cho briagh 's a bha e.
Thug e bliadhn' aig a' ghobhainn an sin ag
obair. Cha d' fhuair an gobhainn riamh gille
'bha cho teom' air ionnsachadh agus cho math
ris air a h-uile doigh.
An sin thainig iomradh gu'n robh mac righ
Eirinn 'dol a phosadh nighean righ Fhara-fo-
thuinn. Comhla ris a h-uile duine a fhuair
cuireadh gu banais mhic an righ fhuair an gob-
hainn cuireadh ; agus thubhairt e ris a' ghille
gu'm feumadh e dol comhla ris a dh' ionnsuidh
na bainnse. Thubhairt an gille ris, " Tha rud
agam ri 'dheanamh 's a' cheardaich a bu mhath
learn a bhi agam 'n uair a ghalbhas mi. An
The Son of the King of Eirin. 25
while. When you go home the dog will be
leaping up to your breast with joy. Try to
keep it off you ; for if it touch your face you
will forget that you ever saw me."
They then bade each other good-bye : and
she went to reside with a smith that was in
the place. Having bought men's clothes and
put them on, she went to the smith, and asked
him if he was in want of a servant. The smith
said that he was, the servant that he had having
left him on the previous day. The new servant
then began to learn the smith trade, and made
excellent progress, and everyone remarked how
fine-looking he was. He was working with the
smith for a year. The smith never had a ser-
vant so apt at learning, and so good in every
way.
Word came that the son of the King of
Eirin was going to marry the daughter of the
King of Farafohuinn. Among those invited
to the wedding was the smith, and he insisted
on his servant accompanying him. The servant
said to the smith, " I have something to make
in the smithy that I wish to have with me when
26 Mac Righ Eirinn.
toir sibh dhomh 'a cheardach a nochd?"
" Bheir," ars' an gobhainn. Rinn gille 'ghob-
hainn cearc 6ir agus coileach airgid 's a' chear-
daich. Air la na bainnse dh' fhalbh e-fhein 's
an gobhainn a dh' ionnsuidh na bainnse. Chuir
e grainneanan de spiligeanan cruineachd 'n a
phoca mu'n d' fhalbh e. Rainig iad tigh na
bainnse, pail is an righ. 'N uair a chaidh iad
a-stigh bha Ian seomair de dhaoine air thoiseach
orra. Dh' aithnich moran diubh an gobhainn,
's chuir iad failt air. Dh' fhebraich iad dheth
am b' urrainn e fearas-chuideachd a dheanamh
a chuireadh an uine seachad. "Cha 'n urrainn,"
ars' esan, " ach dhaoite gu'n dean an gill' agam
an so tacan dibhearsain a thoirt duinn."
Dh' fheoraich iad an sin de 'n ghille am b'
urrainn da 'dheanamh, is thubhairt e gu'm
feuchadh e ris. An sin chuir e 'mach air an
urlar a' chearc oir 's an coileach airgid, agus
thilg e tri spiligeanan cruineachd g' an ionn-
suidh. Thog an coileach a dha dhiubh 's cha
d' fhuair a' chearc ach a h-aon. Thubhairt a
chearc, "Gog! gog!" 's thubhairt an coileach,
"'De'th' ort?"
Thubhairt a' chearc, ris a' choileach, "Am
bheil cuimhn' agad-sa an la 'chart mise 'm
bathaiche mor air do shon-sa ?"
Thoisich a' chuideachd air gaireachdaich
's air dibhearsain. An sin thilg gill' a' ghob-
The Son of the King of Eirin. 2 7
I go. Will you give me the smithy to-night ?"
The smith consented ; and the servant made a
gold hen and a silver cock. On the day of the
wedding the smith and he went to the wedding.
Before going he put grains of wheat in his
pocket. When they arrived at the wedding-
house, the king's palace, there was a roomful of
people before them. Many of them knew the
smith, and welcomed him. They asked him
if he could make sport to pass the time. " I
cannot," said he; "but perhaps my ser-
vant here will afford us diversion for a
while."
They asked him if he could do so ; and he
said that he would try. He then put out on
the floor the gold hen and the silver cock, and
threw three grains of wheat to them. The cock
picked up two of them, and the hen got but one.
The hen said, "Gok ! gok !" and the cock said,
" What is the matter with you ?"
The hen said to the cock, " Do you remem-
ber the day when I cleaned the big byre for
you r
The company began to laugh and make fun.
The smith's servant threw out other three
Mac Righ Eirinn.
hainn tri spiligeanan eile 'mach. Thog an
coileach a dha dhiubh, 's cha d' fhuair a' chearc
ach a h-aon. " Gog ! gog !" thubhairt a' chearc.
" 'D e" 'th' ort ?" ars' an coileach.
Thubhairt a' chearc ris a choileach, " Na'm
biodh cuimhn' agad-sa an la 'thubh mi 'm
bathaiche mor air do shon-sa le iteag nan ian,
le bun gach aon it' a-stigh, 's le barr gach aon it'
a-mach, snathainn suarach sioda 'cumail dion
a dhroma ris, cha'n itheadh tusa 'dha 's mise air
a h-aon."
Sheall mac an righ air gill' a ghobhainn agus
thainig an rud 'n a chuimhne, agus thubhairt e
ris, " Feuch am bheil tuilleadh agad a thilgeas
tu g' an ionnsuidh." Chuimhnich e 's a'
mhionaid mar a dh' eirich dha-san 'n uair a
chaidh e 'dh' iarraidh nighean an righ, agus
thubhairt e ris-fhein, " Ma gheibh mi dearbh-
adh eil' air an rud bithidh mi na's cinntiche."
An sin thilg an gille spiligeanan eile 'mach,
agus thog an coileach a dha, s' cha d' fhuair
a' chearc ach a h-aon. Thubhairt a' chearc an
sin, " Gog ! gog !" 's thubhairt an coileach, ,('De
'th' ort ?"
Thubhairt a' chearc, " Am bheil cuimhn'
agad-sa an la fhuair mi na h-ealachan dhuit-sa ?
Na'm biodh cha'n itheadh tusa 'dha agus mis'
air a h-aon."
The Son of the King of Eivin. 29
grains. The cock picked up two of them, and
the hen got but one. " Gok ! gok !" said the
hen. " What is the matter with you ?" said the
cock.
The hen said to the cock, " If you remem-
bered the day when I thatched the byre for you
with birds' feathers, the stem of each feather
being inwards and its tip outwards, and a slender
silk thread keeping the cover on the roof, you
would not eat two grains while I had but
one."
The king's son looked at the smith's servant,
and said to him, " Try if you have more to
throw to them." He recollected at once how
it fared with him when he went to ask the king's
daughter, and he said to himself, " If I get
another proof of the matter I shall be more
assured." The servant then threw out more
grains ; and the cock picked up two of them,
and the hen got but one. The hen said, " Gok!
gok !" and the cock said, " What is the matter
with you ?"
The hen said, " Do you remember the day
when I found the swans for you ? If you did
you would not eat two grains while I had but
one."
30 Mac Righ Eirinn.
Thuig mac an righ mar bha. 'chuis, agus
chaidh e 'nunn, agus chuir e dha laimh mu'n
cuairt air gille 'ghobhainn, agus thubhairt e, " A
chiall de na mnathan, 's tu 'th' arm" ; agus dh'
fhosgail e broilleach gille 'ghobhainn an lathair
na cuideachd, agus leig e 'fhaicinn doibh gur h-e
boirionnach a bh' ann. Gun tuilleadh dalach
chaidh a toirt a-stigh do sheomar eile, agus
deise boirionnaich a chur orra. Chaidh slabh-
ruidh oir a chur mu 'muineal, fainne 6ir air a
laimh, agus uaireadair oir a thoirt dhi.
Thubhairt e ris an te bha e 'dol a phosadh,
" So an te 'chaidh mi a dh' iarraidh, 's cha
ghabh mi te eil' ach i, a chionn thainig mi
troimh mhoran dheuchainnean is chunnartan
air a son. Ma thogras tusa fan, agus gheibh
thu do chuid de dh' fhearas-chuideachd na
bainnse ; 's mar togair, faodaidh tu falbh, oir
cha 'n 'eil ceangal agad orm." Ghabh an te
'bha e 'dol a phosadh an toiseach 'n a ardan
's 'n a thamailt mhoir e, is dh' fhalbh i. An sin
chaidh mac righ Eirinn is nighean righ an
domhain a phosadh air an la sin fhein leis a'
mhinnistear a bha 'stigh.
The Son of the King of Eivin. 3 t
The king's son perceiving how the matter
stood, went over, and put his two hands round
the smith's servant, and said, " Dearest of
women, it is you"; and he opened the breast
of the smith's servant in presence of the com-
pany, and showed them that it was a woman.
Without further delay she was taken to another
room, and had a woman's dress put on her.
A gold chain was put about her neck, a gold
ring was put on her finger, and a gold watch
was given her.
He said to the woman that he was going to
marry, " This is the woman that I went in
quest of ; and I will take none but her, because
I passed through many trials on her account.
If you choose to stay you may, and you will
participate in the wedding amusements ; but if
you do not so choose you may go, for you have
no hold on me." She whom he was going to
marry first, taking the treatment that she re-
ceived as an affront, was deeply offended, and
went away. The son of the King of Eirin
and the daughter of the King of the World
were married on that day by the minister that
was in the house.
II.
FIONN MAC CHUMAIL 'S AN GILLE
CROM, GLAS.
Bha Fionn's a dhaoine an Eirinn, agus bu
bhidheanta leotha 'bhi 'sealgaireachd. Bha'n
t-sealg aig an am so gle ghann orra agus duilich
'fhaotainn. La de na laithean sin dh' fhalbh
iad, agus rinn iad sealg ghasda. Feasgar an
la sin thill iad dhachaidh le eallachan de shith-
ionn ihiadh agus eallachan connaidh airson
teine dheanamh a bhruicheadh na sithne.
Thainig fras throm orra de chloich-mheallain,
is ghabh iad fasgadh aig taobh garaidh. Ann
an deireadh na froise chunnaic iad an gille crom,
glas a' tighinn far an robh iad, agus e ceann-
ruisgte, cas-ruisgte. An ine 'bh' air ordaig na
coise deise bha seachd oirlich air fad innte, agus
bha pios de ropa aige 'n a achlais. Thubhairt
e ri Fionn Mac Chumhail, " Failte dhuit," agus
thubhairt Fionn, "Failte dhuit-fhein, 'ille chruim,
ghlais. Cia as a thainig thu ?"
"As a h-uile aite 's an robh mi riamh, co
dhiubh a thig no nach tig mi as a so," ars' an
gille crom, liath.
II.
FEUNN MAC CUAIL AND THE BENT
GREY LAD.
Feunn and his men were in Eirin, and were
often out hunting. Game was very scarce at
the time, and difficult to find. They set off
one day and had excellent sport. They
returned in the evening with burdens of venison,
and burdens of fuel to make a fire to boil
the venison. A heavy shower of hailstones
came upon them, and they took shelter at the
side of a dyke. When the shower was over
they saw the bent grey lad coming towards
them ; and he was bareheaded and barefooted.
The nail of the big toe of his right foot was
seven inches long ; and he had a piece of
rope under his arm. He said to Feunn Mac
Ciiail, "Hail to you" ; and Feunn said, "Hail
to yourself, bent grey lad. Whence have you
come t
" From every place in which I have ever
been, whether I shall get away from this place
or not," said the bent grey lad.
D
34 Fionn Mac Chumail 's an Gille Crom.
Thubhairt Fionn an sin ris, " Co diubh a th'
annad olach a tha 'g iarraidh gleachd no com-
hraig no olach a tha 'g iarraidh maighstir ?"
Thubhairt an gille crom, glas ris, "Is olach
mi 'tha 'g iarraidh maighstir math na 'm faighinn
e.
Thubhairt Fionn ris, " Tha gille dhith orm-
sa ; agus ma ni thu muinntearas rium gabhaidh
mi thu."
" Ni mi," ars' an gille crom, glas.
Thubhairt Fionn ris, " Gu 'd e 'cheaird air
am bheil thu math ?"
Thubhairt an gille crom, glas, " Tha mi math
air eallachan a ghiulan agus air teineachan
fhadadh."
Thubhairt Fionn ris, " Cha robh an Fheinn
riamh na 's feumaiche air do leithid na tha sinn
an diugh. Gu 'd e 'n tuarasdal a bhios tu 'g
iarraidh gu ceann la 's bliadhna ?"
Thubhairt an gille ris, '"'S e 'n tuarasdal 'tha
mise 'g iarraidh gu faigh mi suidhe aig an aon
bhord riut-fhein."
"Tha thu dona," arsa Fionn, "mar fhiach
thu sin a thoirt duit. Tha mi cinnteach gu 'n
cual thu iomradh iomadh uair air Fionn Mac
Chumhail. Is mise 'n duine sin."
" 'S mi 'chuala," ars' an gille crom, glas,
"agus is mor an onoir dhomh-sa gu 'm faigh
Feunn Mac Cilail and the Bent Grey Lad. 35
Feunn then said to him, " Whether are you
a fellow who is in quest of wrestling or combat,
or a fellow who is in quest of a master ?"
The bent grey lad said, " I am a fellow who
is in quest of a good master if I could find
such."
Feunn said, " I am in want of a servant, and
will take you if you will engage with me."
" I will do so," said the bent grey lad.
Feunn said to him, "What trade are you
good at ?"
4< I am good at carrying burdens and kindling
fires."
Feunn said, "The Fayn never were more
in want of the like of you than we are to-day.
What wages do you ask till the end of a day
and a year ?'"'
The lad said to him, " The wages that I ask
is permission to sit at the same table with your-
self."
Feunn said, " If you are not worthy of being
granted that, you are bad indeed. I am sure
that you have often heard of Feunn Mac Ctiail.
I am that man."
" That I have," said the bent grey lad ;
" and it is a great honour to me to be permitted
D 2
36 Fionn Mac Chumail 's an Gille Crom,
mi suidhe aig an aon bhord agus an aon chopain
ris." Rinn e 'n sin muinntearas ri Fionn.
Thubhairt Fionn ris, "'Nis bheir thu leat
greis de dh' eallachan fear mu seach de na
daoine, oir tha iad sgith."
" 'S mi 5bheir," ars' an gille. Thug e 'n sin
an ropa a-mach o 'achlais, agus shin e air a'
bhlar e, agus ghlaodh e, " Fear sam bith a tha
sgith cuireadh e 'eallach an so." Ghlaodh fear
an sin, " Tha mise sgith" ; 's chuir e 'eallach
anns an ropa. Ghlaodh an gille, " Am bheil
gin tuilleadh agaibh sgith ? Cuireadh e eallach
an so." Ghlaodh fear eile, "Tha mise sgith" ;
agus chuir e 'eallach 's an ropa. Ghlaodh e an
robh gin tuilleadh aca sgith ; ma bha e 'chur
'eallaich 's an ropa ; agus chuir an treas fear
'eallach 's an ropa. An sin rug an gille crom, glas
air an ropa agus tharruing e 'mach e fhad eile 's
a bha e. Chaidh a h-uile eallach a bha 'n am
measg uile 'chur 's an ropa. Rug e air an ropa,
agus theannaich e na h-eallachan air a cheile
gu teann, cruaidh, agus thubhairt e ri Fionn,
" Thig a nail, agus tog an eallach air mo mhuin."
" Cha teid," arsa Fionn: "cha 'n urrainn
mise 'togail."
" Mata," ars' an gille, " tha ainm dhaoine
laidir agaibh, agus is iongantach nach urrainn
sibh an eallach a thogail orm," Dh' fhalbh e-
Feunn Mac Ciiau and the Bent Grey Lad. 37
to sit at the same table and cup with him."
He then took service with Feunn.
Feunn said to him, " You will now take a
spell at carrying by turns the burdens of the
men, for they are tired."
" That I will," said the lad. He then took
the rope from under his arm, and stretched it
on the ground, and called, " Whoever is tired
let him put his burden here." A man called,
" I am tired," and he laid his burden on the
rope. The lad called, "If any other is tired
let him put his burden here." Another called,
" I am tired," and he laid his burden on the
rope. He called to them again if any more of
them were tired, to lay their burdens on the
rope ; and a third man laid his burden on the
rope. Then the bent grey lad caught the rope
and drew it out till it was double the length
that it was before ; and all their burdens were
laid upon it. He caught the rope and drew
the burdens together tightly and firmly, and
said to Feunn, " Come here and lift the burden
on my back."
" I will not," said Feunn, " I cannot lift it."
" Well," said the lad, " you have the name
of being strong men, and it surprises me that
you cannot lift the burden on me." He took
38 Fionn Mac CJmmail ' s an Gille Crom.
fhein agus rug e air an ropa, agus thug e 'n
spionadh air an eallaich 's chuir e air a' mhuin i.
An sin thubhairt e ri Fionn, " C ait am math
leat mi 'chur suas teine ?"
Thubhairt Fionn ris, " Ann am beinn Eidinn."
Thubhairt an gille crom, glas ri Fionn, " 'S
fhearra dhuit fhein toiseach an rathaid a ghab-
hail o 'n tha thu eolach." Rinn Fionn sin.
Bha 'n ine 'bh' air ordaig na coise deise aig a'
ghille cho fada 's gu 'n robh i 'srachdadh an
eudaich a bh' air Fionn, 's cha b' urrainn da e-
fhein a thoirt as air leis cho luath 's a bha 'n
gille 'coiseachd. An sin thubhairt an gille ri
Fionn, " 'S fhearra dhuit mi-fhein a leigeil air
thoiseach oir tha mi 'n deign do mhilleadh."
Thubhairt Fionn, " Tha mi ro thoilichte
dheth sin." Dh' fhalbh an gille mor an sin is
ghabh e-fhein an toiseach. Bha fear 's an
Fheinn ris an abradh iad Caoilte, agus 's e sin
fear a bu luaithe 'bh' ann, ach luath 's g' an
robh e cha bheireadh e air a' ghille mhor.
Rainig an gille mor beinn Eidinn, agus dh'
fhadaidh e teine, agus chuir e 'n coire air an
teine agus an t-sithionn 's a' choire, 's bha goil
air mu 'n d' rainig Caoilte. Mu 'n d' rainig na
daoine uile bha 'n t-sithionn bruich ; agus bha
cuid a h-uile dithis agus cuid a h-uile triuir air
a chur comhla, agus a chuid fhein agus cuid
Feitnn Mac Cilail and the Bent Grey Lad. 39
hold of the rope himself, gave the burden a
tug, and put it on his back. He then said to
Feunn, " Where do you wish me to set up a
fire ?"
" On Ben Eidinn," said Feunn.
The bent grey lad said to Feunn, " You had
better lead the way, as you are acquainted with
it." Feunn did so. The nail of the big toe of
the lad's right foot was so long that it tore
Feunn's clothes ; and so swiftly did the lad
walk that Feunn could not get out of the
way. The lad then said to Feunn, "You
had better let myself lead, for I have done you
harm."
Feunn said, " I am very well pleased with
that proposal." The big lad then went and
took the lead. There was one of the Fayn
called Caoilte, who was the swiftest among
them ; but swift though he was he could not
overtake the big lad. The big lad reached
Ben Eidinn, kindled a fire, put the cauldron
on the fire, and put the venison in the cauldron,
and it was boiling before Caoilte arrived.
Before all the men arrived the venison was
boiled ; and the share of every two and the share
of every three were put together ; and his own
share and Feunn's share were put together.
40 Fionn Mac Chumail 's an Gille Crom.
Fhinn comhla. Ghabh iad an sin an dinneir de
shithionn an fheidh agus d' a sugh.
Bha fear beag, lebideach aig Fionn ris an
abradh iad Conan, agus bha e anabarrach crosda.
Dh' eirich Conan 'n a sheasamh, agus thubhairt
e, " Cha bhi mise beo ma bhios an gille crom,
glas air an aon bhord agus aon chopan ri m'
righ saoghalta gu ceann la 's bliadhna."
Thubhairt Fionn ris, " Cuist ! a' bhiast ; cum
do theangadh ; cha robh thu riamh ach crosda :
's e sin tuarasdal a' ghille, agus feumaidh e
'fhaotainn ; agus is math an airidh air e. Ni
'n gille rud nach dean sibh uile gu leir."
" Cha 'n ann mar sin a bhios," arsa Conan,
" ach mar so. Innsidh mise dhuit, 'Fhinn
mhic Chumhail, mar a ni sinn air."
Thubhairt Fionn, " Tha e tamailteach leam-
sa a chur air falbh, agus nach d' rinn e ach
tighinn an diugh fhein ; agus cha d' fhuair mise
gille riamh ach e-fhein a rinn an diugh a leithid
de ghniomh 's a rinn esan. Gu 'd e 'tha sinn
'dol a dheanamh ris ?"
Thubhairt Conan, " Cuiridh sinn e 'dh'
iarraidh cupa ceithir-chearnach na Feinne gu
ruig Lochlann. Tha 'fhios agad fhein gu 'n d'
thug righ Lochlainn uainn an cupa o cheann
sheachd bliadhna, agus gu bheil e daonan a'
gealltainn a chur dhachaidh. 'S iomadh la
Feunn Mac Ciiail and the Bent Grey Lad. 41
They then had their dinner of the venison and
its juice.
Feunn had a little paltry fellow called
Conan, who was very cross. Conan stood
up, and said, " I shall not live if the bent
grey lad be at the same table and cup with
my worldly king till the end of a day and a
year."
Feunn said to him, " Whisht ! you insignifi-
cant creature ; hold your tongue ; you were
ever cross ; that is the lad's wages, and he
must get it, and well worthy he is of it. The
lad can do a thing that all of you together
cannot do."
" It shall not be so, but thus," said Conan.
"I'll tell you, Feunn Mac Ciiail, what we will
do to him."
Feunn said, " I think it disgraceful to send
him away, seeing that he came only to-day. I
never had a servant but himself who performed
the feat that he performed to-day. What are
we going to do to him ?"
Conan said, "We will send him to Lochlann
for the quadrangular cup of the Fayn. You
know yourself that the King of Lochlann took
it from us seven years ago, and that he is
always promising to send it back. We have
42 Fionn Mac Chumail 's. an Gille Crom.
blair agus batailt a thug sinn 'g a thoirt a-mach,
agus dh' fhairslich e oirnn ; agus cuiridh sinn
an gille crom, glas a dh' iarraidh a' chupain ;
agus tha 'fhios agam nach tig e as a sin gun
'bhi air a mharbhadh."
Thubhairt Fionn, " Leigidh sinn mar sin
fhein a' chuis." An sin thubhairt Fionn ris a'
ghille chrom, ghlas, "Tha mi 'nis 'dol g' ad
chur air ghnothuch."
" Gu 'd e 'n gnothuch a th' ann ?" ars' an
gille crom, glas.
" Tha," thubhairt Fionn, " gu 'n teid thu dh'
iarraidh cupa ceithir-chearnach na Feinne."
Thubhairt an gille, " 'S iomadh la blair agus
batailt a bh' agaibh fhein 'g a thoirt a-mach, agus
dh' fhairslich oirbh. 'S math a' bharail aon
duine 'th' agad orm-sa. Co aige 'tha 'n cupa ?"
Thubhairt Fionn, " Tha aig righ Lochlainn,
agus theagamh gu 'n coinnich thu e 'tighinn air
an rathad leis." Chaidh iad an sin a luidhe
anns na biiithean a bh' aca air beinn Eidinn ;
agus 'n uair a thainig an la dh' eirich an gille
crom, glas, 's chuir e uime 'chuid eudaich is dh'
fhalbh e. Fhuair e 'n t-aiseg freagarrach dha
gus an d' rainig e Lochlann, agus rainig e pailis
righ Lochlainn ann an dorcha na h-oidhche,
agus bhuail e 'n dorus le 'bhois. Thubhairt an
dorsair ris, " Co thusa ?."
Feunn Mac Ciiail and the Bent Grey Lad. 43
had many a day of battle to recover it ; but we
were baffled. We will send the bent grey lad
for the cup, and I know that he will not escape
with his life."
" We will leave it so," said Feunn. Feunn
then said to the bent grey lad, " I am going to
send you on an errand."
"What is the errand ?" said the lad.
"It is," said Feunn, "that you go for the
quadrangular cup of the Fayn."
The lad said, " Many a day of battle you
have had yourselves to recover it ; but you
were baffled. You have a good opinion of me !
Who has the cup ?"
Feunn said, " The King of Lochlann has it,
and he will perhaps meet you on the way
coming with it." They then went to sleep in
their tents on Ben Eidinn. At daybreak the
bent grey lad rose, and put on his clothes, and
went away. He had a favourable passage to
Lochlann, arrived at the king's palace in the
darkness of night, and struck the door with the
palm of his hand. The door-keeper said to him,
" Who are you ?"
44 Fionn Mac Chumail 's an Gille Crom.
Thubhairt esan, "Is gille math coinnle mi."
Dh' fhalbh an dorsair, agus dh' innis e do 'n
righ gu 'n robh gille coinnle aig an dorus, agus
thubhairt an righ, "Is math sin ; 's ann an
diugh fhein a dh' fhalbh gille na coinnle ; leig
a-stigh e." Leig an dorsair a-stigh e, agus
thug e suas e do "n t-seomar 's an robh an righ
's na h-uaislean. An sin fhuair e 'choinneal g'
a gleidheadh 'n a laimh. Bha na h-uaislean ag
itheadh 's ag ol an sin ; agus 'n uair a bha esan
a' fas sgith a bhi gleidheadh na coinnle thu-
bhairt e, " 'S iomadh cuirt righ is ridire ashuidh
agus a sheas mi ; ach leithid cuirt righ Loch-
lainn cha do suidh 's cha do sheas mi riamh — cho
mi-mhothail rithe."
Thubhairt righ Lochlainn ris, " Gu 'd e 'm
mi-mhodh a tha thu 'faicinn am chuirt-sa ?"
" Innsidh mi sin duit," ars' an gille. "Tha
sibh ag itheadh 's ag ol an sin ona thainig mise
'stigh, agus cha d' fheoraich sibh de ghille na
coinnle an d' fhuair e biadh no deoch fhathast."
" 'S fhior sin," ars' an righ ; " tha thu gle
cheart : thugaibh dha deoch."
Thug iad dha cupa ceithir-chearnach na
Feinne, ach cha robh deur ann. Thubhairt an
gille mor, " 'S e so a 's mi-mhodhaile air fad,
soitheach falamh a thoirt do dhuine."
Thubhairt an righ ris, " 'S e sin cupan ceithir-
Feunn Mac Cilail and the Bent Grey Lad. 45
He said, " I am a good candle-holder."
The door-keeper went and told the king
that there was a candle-holder at the door.
The king said, "That is well. It was to-day
that our candle-holder left us. Let the man in."
The door-keeper let him in, and brought him
up to the room where the king and the gentry
were. He then got the candle to hold in his
hand. The gentry were eating and drinking
there ; and when he was getting tired of holding
the candle he said, " I have sat and stood in
many a king's and knight's court, but I have
never sat and stood in so unmannerly a court as
that of the King of Lochlann."
The King of Lochlann said to him, " What
unmannerliness do you see in my court ?"
" I'll tell you that," said the lad. " You are
eating and drinking there since I came in, and
you have not asked the candle-holder if he has
had any food and drink yet."
" That is true," said the king. " You are
quite right ; give him a drink."
They gave him the quadrangular cup of the
Fayn, but there was not a drop in it. The big
lad said, " The most unmannerly thing of all
is to give a man an empty vessel."
The king said to him, " That is the quad-
46 Fionn Mac Chumail 's an Gille Crom.
chearnach na Feinne, agus deoch sam bith a
mhiannaicheas tu-fhein bithidh e arm." Smuain-
ich an gille air a Ian uisge. 'N uair a fhuair e
'n t-uisge 's a' chupa thum e 'choinneal 's an
uisge 's chuir e as i. A sios ghabh e 'dh'
ionnsuidh an doruis, agus rug e air an dorsair
air chaol choise, agas spad e ris an ursainn e,
agus dh' fhalbh e, agas dh' fhalbh e gu math,
agus as a dheigh ghabh iad ; ach cha robh de
dhaoine an Lochlann na bheireadh air. An
sin thug e 'aghaidh dhachaidh air Eirinn. 'N
uair a fhuair e air tir an Eirinn choisich e gu
ruig beinn Eidinn far an robh Fionn 's a chuid
daoine. 'N uair a bha e faisg do 'n aite co
'thachair air ach Conan ?
Thubhairt Conan ris, " Thainig thu 'nis, agus
bithidh tu ro mhor asad fhein. An d' fhuair
thu 'n cupa ?"
"Fhuair," ars' esan ; "'s mar a faigheadh
cha b' urrainn duibh-se, 'fhaotainn."
Thubhairt Conan, " Feumaidh tu-fhein is
mise feuchainn co againn a 's ihaide 'leumas."
Thubhairt an gille, " Tha mise sgkh gu leoir
a' gearradh leum ona dh' fhag mi sibhse mu
dheireadh. C ait an teid sinn a leum ?"
Thubhairt Conan, " Tha lochan uisge shuas
an so, agus feuchaidh sinn co 's fhearr a leumas
thairis air."
Feunn Mac Ciiail and the Bent Grey Lad. 47
rangular cup of the Fayn ; and any drink that
you desire shall be in it." He thought of its
fill of water. When he got the water in the
cup he dipped the candle in it, and extinguished
it. Down he rushed to the door, and caught
the door-keeper by the ankles, and brained him
against the door-post. He made off rapidly,
and was pursued ; but all the men in Lochlann
could not overtake him. He then set his face
homewards to Eirin. After landing in Eirin
he walked to Ben Eidinn where Feunn and his
men were. When he was near the place who
should meet him but Conan !
" You have come," said Conan, " and will be
very big of yourself. Have you got the
cup r
" I have," said the lad ; " and if I had not,
you could not get it."
Conan said, " You and I must try which of
us will leap farthest. "
The lad said, " I am tired enough leaping
since I left you last. Where shall we go to
leap ?"
Conan said, " There is a little lake up here ;
and we will try which of us will leap best over
it."
48 Fionn Mac Chumail 's ait Gille Crom.
Rainig iad an lochan an sin, agus thubhairt
an gille mor, " Leum fhein an toiseach dh'
fheuch am faic mi cia-mar a ni thu."
Ghabh Conan an sin roid mhor an coinneamh
a' chuil, agus leum e, agus cha deachaidh e na
b' fhaide na teis-meadhon an loch, 's cha robh
an uachdar dheth ach an ceann. Leum an
gille m6r an sin, agus anns an leum rug e air
fhalt air Conan, agus thug e leis gu tir air an
taobh eil' e.
An sin thubhairt Conan ris, " Ah ! mar
sleamhnaicheadh mo chasan leumainn-sa cho
math riut fhein. Feumaidh tu-fhein is mise dol
a dh' fheuchainn cara-gleachd." Chaidh iad an
sin an caraibh a cheile, 's chuir an gille mor
fodha e.
Thubhairt Conan an sin, " Mar sleamh-
naicheadh mo chasan cha leagadh tu mi ; ach
feumaidh sinn 'fheuchainn fhathast." Chaidh
iad an caraibh a cheile a ris, is leag an gille
mor e, agus cheangail e le ropa a cheithir
chaoil, is dh' fhag e 'n sin e. An sin rainig e
Fionn Mac Chumhail agus thug e dha 'n cupa
agus thubhairt e ris, " Gleidh gu math a-nis e
ona fhuair thu e. Tha mise 'dol g' ad fhagail ;
cha 'n fhan mi na's fhaide leat"
Thubhairt Fionn, " Cha dealaich mi riut mar
sin."
Feunn Mac Cilail and the Bent Grey Lad. 49
When they had reached the lake the big lad
said, " Leap you first that I may see how you
will acquit yourself."
Conan then took a big race backwards, and
leaped ; but he did not go farther than the
middle of the lake, and there was nothing of
him above water but the head. The big lad
then leaped, and in leaping he caught Conan
by the hair, and brought him to land on the
other side.
" Ah !" said Conan, " if my feet had not
slipped I would have leaped as well as you
have done yourself. You and I must have a
turn of wrestling." They grappled each other,
and the big lad put Conan under.
" If my feet had not slipped you could not
have thrown me down ; but we will have
another trial." They grappled each other
again, and the big lad threw Conan down and
tied his four smalls with a rope, and left him
there. He then went to Feunn Mac Cliail,
and gave him the cup, and said, " As you have
now got it keep it well. I am going to leave
you, and will not remain longer with you."
Feunn said, " I will not part with you in that
way."
50 iFionn Mac Chumail *s an Gille Crom.
Thubhairt an gille mor, " Cha 'n fhan mi idir,
idir, a chionn ged nach biodh ann ach Conan
fhein cha 'n urrainn mi cur suas leis." Dh'
fhag an gille mor beannachd aige 'n sin, is dh'
fhalbh e.
An sin dh' fhag Fionn 's a dhaoine beinn
Eidinn, 's thainig iad gu taobh na fairge, 's
chuir iad a suas buithean anns am biodh iad a'
fuireach lamh ri coille far am faigheadh iad con-
nadh goireasach. La 'bha 'n sin bha Fionn a'
gabhail sraid taobh na tragha leis fhein, agus
chunnaic e 'tighinn a- stigh a dh' ionnsuidh na
tragha bata, agus aon duine 'g a h-iomram, agus
dh' eirich an duine 'n a sheasamh anns a' bhata,
agus thubhairt e, " Failte dhuit, 'Fhinn Mhic
Chumhail."
Fhreagair Fionn is thubhairt e, " Na 'm
faiceadh tu Fionn Mac Chumhail ! Cha dean-
ainn-sa gille 'ghlanadh a bhrog."
Thubhairt am fear a bha 's a' bhata ris, "Is
tu Fionn Mac Chumhail. Tha sgathan agam-
sa 'n so, agus feumaidh tu amharc ann, oir cha
'n eirich iomhaigh duine sam bith ann ach
iomhaigh Fhinn Mhic Chumhail." An sin
thainig e as a' bhata, agus chaidh e far an robh
Fionn, agus thug e air sealltuinn anns an
sgathan, agus dh' eirich iomhaigh Fhinn anns
an sgathan. "'Fhianuis ort-fhein a-nis gur tu
Fionn Mac Chumhail."
Feunn Mac Ciiail and the Bent Grey Lad. 5 1
The big lad said, " I will not remain on any
account whatever ; for though there were no-
thing but Conan I could not put up with him."
The big lad bade him farewell, and went
away.
Then Feunn and his men left Ben Eidinn,
and came to the seaside, and set up tents to
dwell in, near a wood where they could con-
veniently get fuel. As Feunn was one day
taking a walk along the shore he saw a boat
coming in to the shore. It was rowed by one
man, who stood up in it, and said, "Hail to you,
Feunn Mac Ciiail."
Feunn answered and said, "If you only saw
Feunn Mac Ciiail ! I am not fit to be a servant
to clean his shoes."
The man in the boat said, " You are Feunn
Mac Ciiail. I have a mirror here ; and you
must look into it ; for the only likeness that will
rise in it is that of Feunn Mac Ciiail." He
came out of the boat, and went where Feunn
was, and made him look in the mirror : and his
likeness rose in it. " You are yourself witness
that you are Feunn Mac Ciiail," said the
man.
e 2
5 2 Fionn Mac Chumail 's an Gille Crom.
Thubhairt Fionn ris, " Cha 'n thaod mi radh-
ainn nach mi."
Thubhairt am fear a bha 's a' bhata ri Fionn,
" Feumaidh tu 'bhi agam-sa nochd air cuirm
agus cuid oidhche" ; agus thubhairt Fionn ris,
" C ait am bheil do thigh 's am bheil thu
'fuireach ?"
Thubhairt fear a' bhata ris, "Is duine glic
thu-fhein, 's bi 'faotainn sin a-mach" ; agus phut
e 'm bata air falbh lei's na raimh, agus ghlac e
'n cuan. Ghabh Fionn air 'aghaidh a ghabhail
sraid taobh a' chladaich, agus chunnaic e
'tighinn 'n a choinneamh seachdnar ghillean, 's
iad as an leintean. Thubhairt Fionn riu,
" Failte dhuibh, 'illean 6ga" ; agus thubhairt
iadsan ris, " Failte dhuibh fhein."
Thubhairt Fionn riu, " C ait am bheil sibh
a' dol ?" Fhreagair iadsan, " Tha sinn a' falbh
dh' fheuch am faigh sinn cosnadh. Thubhairt
esan riu 'n sin, " An bheil ceaird agaibh ?"
Thubhairt iadsan gu 'n robh ceaird aig a h-uile
fear aca. Thubhairt e ris a' cheud fhear, "'D e
'cheaird a th' agad-sa ?" Thubhairt am fear
eile ri Fionn, " Tha mi ann am shaor."
Thubhairt Fionn ris, " Gu 'd e 'n t-saorsainn-
eachd a 's fhearr a ni thu ?" Thubhairt am
fear eile ri Fionn. " Ni mi long cho math 's a
chaidh air saile riamh le tri buillean de bharr
Feunn Mac Cilail and the Bent Grey Lad. 53
" I cannot deny that I am," said Feunn.
" You must come to feast and lodge with me
to-night," said the man.
Feunn said to him, " Where is your dwelling-
house ?"
The man of the boat said to him, " You are
yourself a wise man, and find that out"; and he
pushed the boat away with the oars, and em-
braced the ocean. Feunn went on walking
along the shore, and saw seven lads bare to
their shirts, coming to meet him. He said to
them, " Hail to you, young lads"; and they said
to him, " Hail to yourself."
Feunn asked them where they were going ;
and they answered that they were going in
search of employment. He asked them if they
had a trade ; and they answered that every one
of them had a trade. Feunn said to the first
of them, " What trade have you ?" The lad
said to Feunn, " I am a carpenter." Feunn
said to him, " What carpenter- work are you
most expert at ?" The lad said to Feunn, " I
can make as good a ship as ever went on salt
water with three blows with the point of my
54 Fionn Mac Chttmail 's an Gille Crom.
mo bhroige air stoc fearna." Thubhairt Fionn,
" Tha sin ro mhath : cha ruig thu leas dol na 's
fhaide 'dh' iarraidh maighstir : gabhaidh mi-
fhein thu." An sin thubhairt Fionn ris an
dara fear, " Gu 'd e 'cheaird a th' agad-sa ?"
Thubhairt an gille ri Fionn, " Tha mi ann am
fhiosaiche math." Thubhairt Fionn ris, " Gu
'd e 'n fhiosachd a ni thu ?" Thubhairt an gille
ris, " Ni mi fiosachd air an rud a thainig 's air
an rud nach d' thainig." Thubhairt Fionn ris,
" Cha ruig thusa leas dol na 's fhaide a dh'
iarraidh maighstir : gabhaidh mi-fhein thu."
Thubhairt Fionn ris an treasa fear, " Gu 'd e
'cheaird a th' agad-sa ?" Thubhairt esan, " Tha
mi am fhear-luirge math." Thubhairt Fionn
ris, "Gu 'd e 'n luirg a's fhearr a ni thu?"
Thubhairt an gille ri Fionn, " Gabhaidh mi
luirg lacha fad thri siuil-mhara air an t-snamh."
Thubhairt Fionn, " Cha ruig thu leas dol na's
fhaide a dh' iarraidh maighstir : gabhaidh mise
thu." An sin thubhairt Fionn ris a' cheathramh
fear, " Gu 'd e 'cheaird a th' agad-sa ?"
Thubhairt an gille ri Fionn, " Tha mi ann am
mhearlach math." Thubhairt Fionn ris, "Gu
'd e 'mheirle 's fhearr a ni thu ?" Thubhairt an
gille ris, " Goididh mi an t-ubh o'n chorra-
ghriodhaich ged bhiodh a da shuil ag amharc
air." " Mata," thubhairt Fionn, " tha thu math.
Feunn Mac Cilail and the Bent Grey Lad. 55
shoe on an alder stock." Feunn said, " That
is very good ; you need not go farther in quest
of a master : I will take you myself." Feunn
said to the second, " What trade have you ?"
The lad said, "I am a soothsayer." Feunn
said to him, " What can you divine ?" The lad
said, " I can divine that which has come and
that which has not come." Feunn said to him,
" You need not go farther in quest of a master :
I will take you myself." Feunn said to the
third, " What trade have you ?" The lad said,
" I am a good tracker." Feunn said to him,
" What kind of tracking are you most expert
at ?" The lad said, " I can follow the track of
a duck swimming during three tides." Feunn
said, "You need not go farther : I will take you
myself." Feunn then said to the fourth, "What
trade have you ?" The lad said, " I am an
expert thief." Feunn said, " What kind of
theft are you most expert at ?" "I can steal
an egg from the crane though her two eyes
were looking at it," said the lad. " Well ! you
are expert !" said Feunn, " I will find use for a
56 Fionn Mac Chumail 's an Gille Crom.
Cuiridh mi feum air mearlach cuideachd, agus
cha ruig thu leas dol na's fhaide a dh' iarraidh
maighstir : gabhaidh mi-fhein thu." An sin
thubhairt Fionn ris a' choigeamh fear, " Gu 'd
e 'cheaird a th' agad-sa ?" Thubhairt an gille
ri Fionn, " Tha mi ann am streapadair math."
"Gu'd e," arsa Fionn, "an streap a's fhearr
a ni thu ?" " Streapaidh mi," ars' an gille, " ri
caisteal ged bhiodh mil' air aird' ann, 's e air a
churainneachadh le craicionn easgann." "Gabh-
aidh mi thusa cuideachd," arsa Fionn ; "cha ruig
thu leas dol na's fhaide." Thubhairt e 'n sin
ris an t-seathamh fear, " Gu 'd e 'cheaird a th'
agad-sa?" "Tha mi," ars' esan, "amfhear-
cuimse math le bogha 's saighead." Thubhairt
Fionn ris, " Gu 'd e 'chuimse 's fhearr a ni
thu ?" " Bristidh mi ubh air a cheann caol,"
ars' an gille, " ged bhiodh e tri cheud slat
bhuam." Thubhairt Fionn ris, " Cha ruig thu
leas dol na's fhaide : gabhaidh mi-fhein thu."
An sin thubhairt Fionn ris an t-seachdamh fear,
" Gu 'd e 'cheaird a th' agad-sa ?" Thubhairt an
gille, " Tha mi 'm fhear an i greim math air rud
sam bith. Cha do leig mi riamh as mo ghreim
ge b 'air bith cho laidir an spionnadh a bha
am aghaidh." Thubhairt Fionn, " Gabhaidh mi
thusa cuideachd" ; agus thubhairt e riu uile,
" Ma chuala sibh riamh iomradh air Fionn Mac
Feunn Mac Ciiail and the Bent Grey Lad. 57
thief also ; so that you need not go farther to
seek a master : I will take you myself." Feunn
said to the fifth lad, " What trade have you ?"
The lad said to Feunn, '.' I am a good climber."
" What kind of climbing are you best at ?" said
Feunn. " I can climb a castle though it be a
mile high, and covered with eel-skin." I will
take you also," said Feunn ; " you need not go
farther." Feunn said to the sixth, " What trade
have you ?" " I am," said he, "a good marks-
man with a bow and arrow." Feunn said to
him, " What marksmanship are you most ex-
pert at ?" " I can break an tgg on its small
end," said the lad, " though it be three hundred
yards from me." Feunn said to him, "You
need not go farther : I will take you myself."
Then Feunn said to the seventh, " What trade
have you ?" The lad said, " I am a man who
takes a firm hold of anything. I have never
let go my hold, however great the strength put
forth against me." Feunn said, " I will take
you also" ; and he said to them all, "If you
58 Fionn Mac Chumail 's an Gille Crom.
Chumhail is mise an duine." Thubhairt iadsan,
" Is sinn a chuala; 's fhada uaith sin ; agus is
mor an onoir dhuinn a bhi 'n ar gillean aig
Fionn Mac Chumhail."
An sin thubhairt Fionn ris an fhiosaiche,
" An innis thu dhomh-sa gu 'd e 'm fear a bha
'bruidhinn Hum an diugh a bh' anns a bhata ?"
Thubhairt am fiosaiche, " 'Se 'm fear a bha
'n sin righ mor" ; agus an sin thubhairt Fionn
ris, " Gu 'd e 'm feum a bh' aig orm ?" Thubh-
airt am fiosaiche, " Tha 'bhean ri bhi 'n a leab-
aidh shiubhladh a nochd, agus tha mac 6g ri
bhi aice. Bha triuir aice roimhe sin, agus
chaidh an goid air falbh, agus chaidh 'innseadh
do 'n righ nach b' urrannear leanabh a bhiodh
aice 'chumail gus am faigheadh e Fionn Mac
Chumhail agus a sheachdnar ghillean leis a
chumail caithris no faire air a' bharuinn an
oidhche sin. 'S e sin am feum a th' ort, agus
feumaidh tu 'bhi 'n sin a nochd."
Thubhairt Fionn an sin ris an t-saor, "Falbh,
agus dean long cho luath 's is urrainn thu." Dh'
fhalbh an saor do 'n choille, 's ghearr e stochd
mor fearna, 's thug e leis air a ghualainn e, agus
chuir e aig beul an lain e air an traigh, agus
bhuail e tri buillean de bharr a bhroige air, 's
rinn e long dheth. An sin chuir iad a-mach air
an loch i, agus rinn e stiuir g' a deireadh agus
Feunn Mac Ciiail and the Bent Grey Lad. 59
have ever heard of Feunn Mac Ciiail, I am that
man." " That we have, long ago," said they ;
" and it is a great honour to us to be servants
to Feunn Mac Ciiail."
Feunn then said to the soothsayer, " Will
you tell me who is the man that was in the boat
and that spoke to me to-day ?" The soothsayer
said, " That is a great king." Feunn then said,
"What does he want with me ?" The sooth-
sayer said, "His wife is to be brought to bed
to-night, and is to have a young son. She had
three children before, but they were stolen ;
and the king has been told that no child that
she may have can be kept unless he get Feunn
Mac Ciiail and his seven lads to watch her on
that night. That is the reason why you are
wanted, and you must be there to-night."
Feunn then said to the carpenter, " Go, and
make a ship as fast as you can." The carpenter
went to the wood, and cut a large alder stock,
and carried it on his shoulder, and laid it at the
margin of high-water ; and he gave it three
blows with the point of his shoe and made a
ship of it. The ship was then put out on the
sea ; and the carpenter made a helm for its
60 Fionn Mac Ckumail 's an Gille Crom.
beairt g a builsgean. An sin chaidh Fionn 's
a sheachdnar ghillean air bord orra. Thog iad
na siuil bhreaca, bhaidealach ris na crannan
caola, fulangach, fiubhaidh, nach fagadh ball
gun tarruing no fuar bhord gun sarachadh. An
fhaochag chrom, chiar, a bha bho cheann
sheachd bliadhna air grunnd an aigeil, bheir-
eadh i fead air a beul-mor is cnag air a h-urlar,
lubartaich easgan is feadartaich fhaoileann, a'
bheist bu mho ag itheadh na beiste 'bu lugha, 's
a' bheist a bu lugha 'deanamh mar a dh' fhaodadh
i, briosan beag laghach mar a thogradh 's mar a
dh' iarradh iad-ihein, a bheireadh fraoch a beinn
's duilleach a coille, 's seileach bg as a bhun 's as a
fhriamhaich. An coinlean, cruaidh coirce nach
do chuireadh an uiridh 's nach do bhuaineadh
am bliadhna ghearradh i le ro fheabhas a stiur-
aidh, croin arda 'g an lubadh, 's siuil ura 'g an
reubadh, a' caitheamh na fairge fiolcanaich,
falcanaich, leobhar-ghuirm, leabhar-uaine, 's
leabhar-dheirge Lochlannaich. Rainig iad an
sin Lochlann, agus thug iad an long air tir,
agus chaidh iad suas gu pailis righ Lochlainn,
's chaidh righ Lochlainn a-mach an coinneamh
Fhinn Mhic Chumhail, agus chuir e failte
shuilbhir air, is thubhairt e ris, " 'S math a rinn
thu tighinn." An sin thug e 'stigh e do 'n
phailis, 's chaidh bord a chur air a' bheulaobh,
Feiinn Mac Ciiail and the Bent Grey Lad. 6 1
stern and tackle for its middle; and Feunn and
his seven lads went on board of it. They
hoisted the spotted, towering sails to the
slender, tough, arrowy masts, which would leave
no rope undrawn or weather-board unstrained.
The spiral, dusky periwinkle which was for
seven years in the bottom of the deep, made a
hissing noise on its gunwale and a cracking
noise on its floor. Eels were swimming about
with serpentine motion. The bigger beast was
eating the smaller beast, and the smaller beast
was doing as best it could. They had a little,
pleasant breeze, such as they would choose and
desire, which would take heather from a hill,
foliage from a wood, and young willow from its
base and roots. The hard oat stalks which
were not planted last year nor reaped this year,
the ship cut by the great excellence of its steer-
ing. Tall masts were bent and new sails were
rent while it was cleaving the dashing, splashing,
light-blue, light-green, light-red, Scandinavian
sea. They reached Lochlann, and hauled the
ship ashore, and went up to the palace of the
King of Lochlann. The King of Lochlann
went out to meet Feunn, and gave him a cheer-
ful welcome, and said to him, " You have done
well to come." He then took him into the
62 Fionn Mac Chumail 's an Gille Crom.
de na h-uile seorsa beidh. Bha iad a cur
seachad na h-oidhche mar a b' fhearr a dh'
fhaodadh iad ; agus dh' fhas a' bharuinn tinn,
agus thainig mac bg thun an t-saoghail dhi 'n
sin. Chaidh Fionn 's a sheachdnar ghillean a
chur g' a faireadh. 'S e sin a thainig an t-aon
cheol a bu bhinne 'chualas riamh, agus chuir e
'h-uile duine 'n an cadal. Gillean Fhinn Mhic
Chumhail thuit iad 'n an cadal. Bha Fionn
e-fhein an impis tuiteam leis a' chadal, agus cha
robh 'fhios aige gu 'd e dheanadh e. An sin
chuir e 'n poker 's an teine, 's rinn e gu math
teth e, agus ghleidh e ri 'smig e, air chor is an
uair a chromadh e 'cheann a sios gu 'm beanadh
e ris a' phoker ; agus bha so 'g a chumail 'n a
fhaireachadh. An sin thug e suil uair de na
h-uaireanan mu'n cuairt, agus chunnaic e lamh
mhor a' tighinn a-nuas a braigh an t-seomair 's
a' deanamh direach air a' phaiste 'bh' aig a' bhar-
uinn chum a thogail leatha. Ghlaodh Fionn,
"A ghramaiche, am bheil thu 'd chadal ?"
Ghlaodh an gramaiche, " Cha 'n 'eil a-nis."
Thubhairt Fionn ris, " Ma rinn thu gramad-
achd riamh tha agad ri dheanamh a-nis."
Dh' eirich an gramaiche 'n sin, 's rug e air
chaol dhuirn air an laimh, agus thug an lamh a
suas e gus an d' rainig e mullach an t-seomair,
agus dh' fhorc e 'dha chois gu h-ard ri mullach
Feunn Mac Cilail and the Bent Grey Lad. 63
palace, where a table was set before him, on
which there was every kind of food. They
were spending the night as they best could when
the queen became unwell, and a young son was
born to her. Feunn and his seven lads were
sent to watch her. Then came the sweetest
music that was ever heard ; and it sent them
all asleep. Feunn Mac Cuail's men fell
asleep. Feunn himself was like to fall with
sleepiness, and did not know what to do. At
last he put the poker in the fire and made it
pretty hot, and held it to his chin, so that when
he would bend his head it would touch the
poker ; and this kept him awake. Happening
to look round, he saw a large hand coming
down from the roof of the room, and making
straight for the queen's child in order to carry
it away. Feunn called, " Are you asleep, firm-
holder ?"
The firm-holder called, " I am not now."
Feunn said to him, "If you have ever taken
a firm hold, you have to take it now."
The firm-holder rose, and grasped the hand
by the wrist, and the hand drew him up to the
roof of the room. He planted his feet firmly
64 Fionn Mac Chumail 's an Gille Crom.
an t-seomair, agus thug e nuas an lamh gus na
bhuail e 'dhruim fhein air an urlar, agus thug
esan an dara spionadh orra, agus thug e as an
t-slinnean i ; agus ma chaidil iad le ceol binn
dhuisg iad le sgreadail 's le sgreuchail uamhas-
aich. Bha' n so an tigh air a dhusgadh, agus
thoisich greadhnachas anabarrach 's toil-inntinn
gus an robh an la ann. Fhuair iad biadh is
deoch gu leoir airson am braiceas an la'r na
mhaireach ; agus thubhairt an righ ri Fionn,
" Gu 'd e 'nis am paigheadh a tha thu 'g iarraidh
orm-sa ?"
Thubhairt Fionn, " Cha 'n 'eil mi 'g iarraidh
paigheadh sam bith, na 'm faighinn claidheamh
math."
" Bheir mi sin duit," thubhairt an righ.
Thug an righ an sin e do sheomar nan arm,
agus thubhairt e ris, " Claidheamh sam bith an
sin a roghnaicheas tu-fhein gheibh thu e." Bha
Fionn a' laimhseachadh 's a' feuchainn nan
claidhean, ach cha robh e 'faotainn gin a bha
'g a thoileachadh. Thug an righ an sin a-nall
an claidheamh m6r a bh' aig a sheanair, 's chuir
e 'n laimh Fhinn e, 's chord e gu math ri Fionn.
An sin thubhairt Fionn ri 'ghillean, " Nach
fhearra dhuinn a-nis a bhi tilleadh dhachaidh !"
" 'S fhearr," thubhairt na gillean. Ghabh iad
an sin thun a' chadaich, 's chuir iad a-mach an
Feunn Mac Ciiail and the Bent Grey Lad. 65
against the roof, and pulled the hand down till
he struck his back against the floor. He gave
it a second pull, and took it from the shoulder.
If they were before set asleep by sweet music,
they were now wakened by horrible screeching
and shrieking. The house was roused, and great
festivity and merriment began and were kept up
till daybreak. They had abundance of food
and drink to breakfast on the morrow ; and the
king said to Feunn, " What payment do you
now ask of me ?"
Feunn said, " I ask no payment if I get a
good sword."
" I'll give you that," said the king. The
king brought him to the armoury, and said to
him that he would get any of the swords in it
that he might select. He was handling and
trying the swords, but he found none that
pleased him. The king then fetched his grand-
father's claymore, and put it in Feunn's hand ;
and Feunn was well pleased with it. Then
Feunn said to his lads, " Had we not better be
returning home ?" "Yes," said the lads. They
F
66 Fionn Mac Chumail 's an Gille Crom.
long, 's thainig iad a h-uile ceum do dh' Eirinn
leatha, 's chaidh iad a dh' ionnsuidh an aite far
an robh na buithean aige, agus a dhaoine.
Phaigh e 'n so tuarasdal nan gillean, agus dh'
fhalbh, is dh' fhag iad e.
Feunn Mac Cuail and the Bent Grey Lad. 67
then set off to the shore, launched the ship,
came with her all the way to Eirin, and went
to the place where the tents and men were.
Feunn paid the lads their wages, and they left
him.
F 2
III.
RIGH A BH' AIR ALBAINN.
Bha aon mhac agus nighean aig an righ so.
Thainig famhair mor, agus thug e leis an nighean
gun taing. Bha comhnuidh an fhamhair so
ann an uaimh mhoir. Bhuail galar a' bhais an
righ, agus shiubhail e. Chaidh an sin a thiodh-
lacadh, agus bha 'mhac ri bron 's ri caoidh as
a dheidh. Bu bhidheanta leis dol a dh'
ionnsuidh na lice 's a chladh a chaoineadh, agus
uaireanan a chadal. La 'bha 'n sin chaidil e aig
an lie, agus thainig gille mor, fuathasach granda
ri amharc air far an robh e, agus thubhairt e ris
an righ 6g, " Feumaidh mise 'bhi agad-sa am
gille gu ceann la 's bliadhna."
Thubhairt an righ 6g ris, " Cha bhi a leithid
de dhuine granda agam-sa 'n a ghille, a chionn
'n uair a chi mo sheirbheisich thu 's ann a
ghabhas iad eagal romhad."
" Tha sin 's a roghainn a bhi dha ; feumaidh
mise 'bhi am ghille agad," ars' an gille mor.
"Feumaidh tu sgur a bhi caoidh t-athar, oir
eiridh na's miosa dhuit. Theid mise ad ionn-
suidh am maireach."
III.
A KING OF ALBAINN.
This king had one son and one daugher. A
big giant, who dwelt in a big cave, came and
took the daughter with him by force. The
king was seized with a mortal illness, and died.
He was buried ; and his son was mourning and
lamenting for him. He was in the habit of
going to the grave-stone in the burying-ground
to cry, and at times to sleep. One day, when
he slept at the stone, a big and very ugly
lad came to him, and said, " I must be a
servant with you till the end of a day and a
year."
The young king said to him, " I will not
have so ugly a man as a servant, for when my
servants see you they will become afraid of
you.
" Be that as it will, I must be a servant with
you," said the big lad. " You must give over
lamenting your father, or worse will befall you.
I will join you to-morrow."
70 Righ a biz air Albainn.
Dh' fhalbh an righ an so ,'s chaidh e dhach-
aidh, agus e fior dhuilich a leithid de ghille
'thachairt air. Anns a' mhaduinn an la 'r na
mhaireach chaidh an dorus a bhualadh, 's dh'
eirich an righ, 's dh' fhosgail e 'n dorus, agus
thainig gille briagh a-stigh far an robh e, agus
thubhairt e ris, "Am bheil gille 'dhith ort an
diugh, a righ Albainn?"
" Cha 'n 'eil," ars' an righ ; " fhuair mi gille
granda 'n de, agus mur bhi sin ghabhainn thu."
Dh' fhalbh an gille mor agus chuir e car
dheth air an urlar, is 'd e bh' aig an righ ach an
gille granda 'fhuair e 'n de ! Thubhairt an gille
'n sin ris an righ, " An e so e ?"
" 'S tu," ars' an righ; " ach fas ad ghille briagh
a ris, agus bithidh mi ro thoilichte t-fhaotuinn."
Dh' fhalbh an gille, agus chuir e 'n car ud
dheth fhein, agus dh' fhas e 'n a ghille briagh
mar a bha e 'n uair a thainig e 'stigh. Thubhairt
e 'n sin ris an righ, " Bha mi 'g iarraidh ort sgur
a bhi caoidh t-athar na's fhaide."
Chaidh an righ an la so ris a dh' ionnsuidh
na lice fd 'n robh 'athair air a thiodhlacadh, agus
chaidil e, agus thainig guth g' a ionnsuidh, agus
thubhairt e ris, "Am bheil thu ad chadal, a
righ og Albainn ?" 's thubhairt an righ, " Cha 'n
eil a-nis," 's e 'dusgadh. Thubhairt an guth so
ris, " Feumaidh tu 'innseadh dhomh-sa gu 'd e
A King of Albainn. y i
The king went home, very grieved that he had
fallen in with such a servant. Next morning
the door was struck ; and the king rose, and
opened it ; and a fine-looking lad entered, and
said, " Are you in want of a servant to-day,
King of Albainn ?"
" I am not," said the king ; " I got an ugly
servant yesterday. Were it not for that I would
take you."
The big lad went, and gave himself a turn
on the floor ; and whom should the king have
but the ugly lad that he got yesterday ! The
lad said to the king, "Is this he ?"
"Yes, yes," said the king; "but become a
fine-looking lad again, and I shall be very glad
to get you."
The lad went and gave himself another
turn, and became fine-looking as he was
when he came in. He then said to the
king, " I requested you to give over lamenting
your father."
The king went this day again to the stone
beneath which his father was buried, and he
slept ; and a voice came to him and said, " Are
you asleep, young King of Albainn ?" The
king, wakening, said, " I am not now." The
voice said to him, " You must tell me what has
72 Righ a bh! air Albainn.
'chum righ Eirinn gun ghean, gun ghaire o
cheann sheachd bliadhna." Thubhairt an righ
ris a'ghuth, "Cha'n urrain domh-sa fios fhaotainn
air a sin." Thubhairt an guth, " Mur h-urrainn
thig an ceann dhiot-sa."
Thill an righ dhachaidh an la so 'dh' ionnsuidh
a thighe, agus e fuathasach duilich ; agus choin-
nich an gill' aig' e, agus thubhairt an gille ris,
" Gu 'd e 'th' oirbh an diugh, a righ Albainn ?
oir tha sibh ag amharc ro bhronach."
Thubhairt an righ ris, "Cha 'n iongantach sin";
agus thubhairt an gille ris, " Innsibh dhomh gu
'd e 'th' oirbh"; 's thubhairt an righ, " Tha gu'm
feum mi falbh a dh' fhaotuinn fios gu 'd e 'chum
righ Eirinn gun ghean, gun ghaire o cheann
sheachd bliadhna."
" Mata," thubhairt an gille, " nach d' iarr mis'
oirbh sgur a bhi caoidh ur n-athar. 'S iomadach
gaisgeach foghainteach a chaidh a dh' iarraidh
sgeoil air a sin, agus cha 'n fhacar gin riamh
dhiubh a' tilleadh air an ais. Co dhiubh
feumaidh tu falbh, agus falbhaidh mise leat ;
agus mur fheaird thu mi cha mhisd thu mi."
An la'r na mhaireach dh' fhalbh iad ; agus
'n uair a bha e teann air deireadh an la thubhairt
righ Albainn ris a ghille, " C ait am bi sinn a
nochd ?"
Agus thubhairt an gille ris an righ, " Bithidh
A King of Albainn. 73
kept the King of Eirin cheerless and laughter-
less for the last seven years." The king said
to the voice, " I cannot find that out." The
voice said, " If you cannot the head will come
off you."
The king returned home this day exceedingly
grieved ; and his servant met him, and said to
him, " What is the matter with you to-day,
King of Albainn ? for you look very sad."
The king said, " That is not to be wondered
at"; and the lad said to him, " Tell me what is
the matter with you." " It is," said the king,
" that I must go to find out what has kept the
King of Eirin cheerless and laughterless for
the last seven years."
"Well !" said the lad, " did I not request you
to give over lamenting your father ? Many a
doughty hero has gone to seek information as
to that, but not one of them has ever been seen
returning. You must go, at all events ; and I
will go with you. If you will not be the better
of me you shall not be the worse of me."
They set off on the morrow ; and when it
was near the end of the day the King of Al-
bainn said to the lad, " Where shall we be to-
night ?"
"With your sister and the big giant," said
the lad.
74 Righ a bJi air Albainn.
sinn a nochd comhla ri d' phiuthair agus an
fhamhair mhor."
Thubhairt an righ, " Cha bhi, oir marbhaidh e
sinn."
Thubhairt an gille mor ris an righ, " Da
thrian 'eagail air fhein, agus trian oirnn-ne
dheth."
Rainig iad uamh an fhamhair air an fheasgar
sin, agus cha robh am famhair a-stigh 'n uair a
rainig iad ; agus 'n uair a chunnaic a phiuthar
a brathair chuir i a da laimh mu'n cuairt air,
agus phog i e, agus thoisich i air caoinedh.
Bha gairdeachas orra a brathair fhaicinn air an
darna doigh, agus bron orra air an doigh eile ;
oir bha eagal orra gu marbhadh am famhair e ;
agus dh' iarr i orra a bhi 'falbh mu 'n tigeadh
am famhair. Dh' fheoraich an gille mor dhi c
ait an robh e, agus thubhairt i ris, " Tha anns
a' bheinn shine is sheilg." Thubhairt esan an
sin ris an righ, " Fanaidh tusa comhla ri d'
phiuthair, agus theid mise 'n coinneamh an
fhamhair."
Dh' fhalbh an gille 'n sin, agus choinnich e'
'm famhair a' tighinn, agus thubbairt am famhair
ris, " Thig a nail lamh rium, agus feuch an seinn
thu ceol dhomh."
Chaidh e null lamh ris, agus tharruing e
'chlaidheamh, agus thug e 'n ceann de 'n fham-
A King of Albainn. 75
" Not so," said the king, "for he will kill
us."
The big lad said to the king, " Two-thirds
of his fear on himself, and a third of it on
us."
They arrived at the giant's cave on that
evening ; but the giant was not at home, and
when his sister saw her brother, she put her
two hands round him, and kissed him, and
began to cry. In one way she was rejoiced to
see him, but in another she was sorry, for she
was afraid that the giant would kill him, and
she requested them to go away before the giant
would come. The big lad having asked her
where he was, she told him that he was in the
hill of game and hunting. He then said to the
king, " You will remain with your sister, and I
will go to meet the giant."
The lad went off, and met the giant
coming ; and the giant said to him, " Come
over near me, and try if you can play me
music."
He went over near him, and drew his sword,
and took off the giant's head. He took the
J6 Righ a bit air Albainn.
hair, agus thug e dhachaidh leis an ceann, agus
thilg e ann an cuil de 'n uaimh e, agus thubhairt
e rithe, " Sin agad ceann an fhamhair."
Thug ise suil air, agus rinn i lasan beag
caoinidh, agus thubhairt i ris, " Dh' aithnich mi
gu'm bu ghaisgeach thu. Feumaidh tu 'nis
'innseadh dhomh-sa c' ait am bheil mo brathair
's tu-fhein a 'dol."
Thubhairt an gille rithe, " Tha sinn a' dol dh'
fhaotuinn fios gu 'd e* chum righ Eirinn gun
ghean, gun ghaire o cheann sheachd bliadhna."
" Mata," ars' ise, " 's iomadh aon a chunnaic
mise a dh' fhalbh dh' fheuch am faigheadh iad
fios air a sin, agus cha 'n fhaca mi riamh gin a'
tilleadh dhiubh."
An sin chuir i 'n ordugh biadh dhoibh, agus
chuir i 'luidhe iad, agus anns a' mhaduinn dh'
eirich i gu math trathail, 's rinn i 'm braiceas.
Bha ian geal, anabarrach briagh ri 'fhaicinn aig
an fhamhair, agus sheinneadh e 'h-uile seorsa
ceileir a bhiodh aig ian sam bith eile a thuilleadh
air a cheileiribh fhein. Thubhairt an gille an
so ri piuthar an righ, " Bheir sinn leinn an
t-ian ; agus ma gheibh rud sam bith bruidhinn
de righ Eirinn 's e 'n t-ian a bhi againn."
Agus thubhairt ise, " Uh ! geibh sibh an
t-ian, ach sibh a ghabhail curaim mhaith dheth."
Thubhairt an gille, " Ma thilleas sinne
sabhailte dhachaidh tillidh an t-ian/'
A King of Albainn. jj
head home with him, and threw it in a corner
of the cave, and said to the king's sister, " There
is the giant's head for you."
She gave it a look and took a little fit of
crying, and said to him, " I knew that you were
a hero. You must tell me where my brother
and you are going."
The lad said to her, " We are going to
find out what has kept the King of Eirin
cheerless and laughterless for the last seven
years."
" Well !" said she, " I have seen many going
to try to find that out, but I have never seen
any of them returning."
She then prepared food for them, and sent
them to bed, and rose pretty early in the morn-
ing, and made breakfast for them. The giant had
a very beautiful white bird that could warble the
various notes of any other bird as well as its
own ; and the lad said to the king's sister, " We
will take the bird with us ; for if anything will
procure for us speech of the king, it is our
having the bird with us."
She said, " You shall get the bird on condi-
tion of your taking good care of it."
The lad said to her, " If we return safely
home the bird shall."
78 Righ a bit air Albainn.
Thubhairt ise, " An saoil sibh c' uin a dh'
fhaodas fiughair a bhi agam-sa ruibh air ur
n-ais r
Thubhairt an gille rithe, " Ma bhios sinn beo
ris biodh fiughair agad ruinn an ceann bliadhna."
An sin dh' fhag iad beannachd aig piuthar an
righ, agus thog iad orra, agus rainig iad baile
mor righ Eirinn, agus an sin rainig iad pailis an
righ, agus bha 'n oidhche ann 'n uair a rainig
iad, agus bha balla ard, mor mu 'n cuairt pailis
an righ, air alt 's nach faigheadh duine a-stigh
gus an rachadh na geatachan fhosgladh 's a'
mhadiunn. Dh' fhuirich iad taobh a' bhalla sin
gus an d' thainig a' mhaduinn, a' sraid-imeachd
's a' cumail blaiths orra fhein. Am balla mor
a bh' ann an so bha bioran iaruinn taobh ri
taobh air a mhullach, agus ceann duine air a
h-uile bior dhiubh ach an da bhior. B' iad sin
cinn na feadhnach a bha 'dol a dh' iarraidh sgeoil
mu chor an righ. Thubhairt an gille 'n sin ris
an righ, " Am faic thu sin ? 'S iad na cinn
againn-ne, madhaoite, 'theid air an da stop sin."
Thubhairt an righ, "Cha 'n 'eil atharrach air.
Tha mise 'creidsinn gur h-ann mar sin a bhios."
Thubhairt an gille mor an sin, "'Dean air
t-athais ; cha 'n 'eil thu cinnteach"; agus dh'
fhalbh an gille mor, agus chuir e 'n t-ian air aon
de na stuib, agus thubhairt e ris, " Seinn a-nis
ma rinn thu riamh e."
A King of Albainn. 79
She said, "When, think you, may I expect
you back ?"
The lad said, " If we be alive you may expect
us at the end of a year."
They then bade the king's sister good-bye
and set off, and arrived at the King of Eirin's
big town. It was night when they reached the
king's palace. This palace was surrounded by
a big, high wall, so that no one could get in till
the gates were opened in the morning. They
remained beside the wall till morning, walking
about, and trying to keep themselves warm.
This wall was surmounted by a row of iron
spikes ; and on each of them, except two, was a
man's head. These were the heads of those
that had gone to inquire about the king's con-
dition. The lad then said to the king (of
Albainn), " Do you see that ? Our heads,
perhaps, are those that are to go on these two
spikes."
The king said, "It cannot be helped. I
believe that it will be so."
The big lad said, " Take it easy ; you are
not sure "; and he went and put the bird on one
of the spikes, and said to it, " If you have ever
sung, sing now."
80 Righ a bH air Albainn.
Thoisich an t-ian air seinn, agus chualaig
righ Eirinn e, agus air leis nach cual e riamh
ceol cho taitneach ris ; agus thog e suas an
uinneag, agus chunnaic e dithis dhaoine 'n an
seasamh] taobh a-mach a 'bhalla, agus chunnaic
e 'n t-ian boidheach so air fear de na bioran,
agus thubhairt e ris a' ghille aige, " Falbh a-
mach, agus abair ris na daoin' ud tighinn a-stigh
an so, agus thugadh iad a-stigh leo 'n t-ian
chum gu 'n cluinn mise tacan d' a cheol, agus
gheibh iad paigheadh math air a shon, agus
their thu riutha gun duin' air bith' 'g am faicinn
a' tighinn a-stigh ach iad-fhein."
Chaidh an gille 'n sin a-mach, agus thubhairt
e riutha gu'n robh righ Eirinn 'g an iarraidh
a-stigh, agus gun duine 'g am faicinn a 'dol
a-stigh ach iad-fhein, agus ars' esan riutha,
" Thugaibh an t-ian a-stigh leibh."
" Ud ! ud ! ni sinn sin," ars' an gille m6r
A stigh ghabh iad an so, agus bha dorsair
a-stigh a' feitheamh an doruis, agus rug an gille
mor air dha chois air, agus spad e ris an ursainn
e, agus chaidh gille righ Eirinn, agus dh' innis
e dha gu'n do spad an gille m6r an dorsair.
" Falbh 's abair riutha tighinn a-stigh an so,"
ars' an righ, " chum gu'n cluinn mise tacan
de cheileireadh an eoin."
Thubhairt an gille mor, " Gheibh e sin airson
a phaigheadh mhath fhein."
A King of Albainn. 81
The bird began to sing ; and the King of
Eirin heard it, and thought that he had never
heard such charming music. He lifted the
window, and saw two men standing on the out-
side of the wall, and the beautiful bird on one
of the spikes ; and he said to his man-servant,
" Go out, and ask yon men to come in here
with the bird, that I may hear its music for a
while ; tell them that they shall be well paid
for it, and charge them to let no one see them
going in but themselves."
The servant went out, and said to them that
the king wished them to go in, and that no one
was to see them going in but themselves ; and,
said he, " Bring the bird in with you."
" Certainly," said the big lad.
In they went, and the big lad caught the door-
keeper (who was within, attending the door) by
the legs, and brained him against the door-post.
The King of Eirin's servant went and told the
king that the big lad had brained the doorkeeper
" Go, and tell them to come in here," said the
king, " that I may hear the bird's warbling for
a while."
The big lad said, "He shall hear that for
his own good payment."
G
82 Righ a bE air Albainn.
Chaidh iad an sin a-stigh do sheomar an righ,
agus thubhairt an righ riutha, " Nach sibhse na
daoine ladurna, mi-mhodhail dol a spadadh an
dorsair agam-sa ?"
" Nach ann agad fhein a bha 'choire ?" ars'
an gille mor.
" Cia-mar a bha 'choire agam-sa dheth ?" ars'
an righ.
" Innsidh mi sin duit," ars' an gille mor.
" Nach do chuir thru fios le d' ghille gun duine
'g ar faicinn a' tighinn a-stigh ach esan ? Mur
bhi sin cha do bhean mise ri d' dhorsair."
Thubhairt an righ, " Leigidh sinn sin seachad
an drast. Tha toil agam tacan de cheileireadh
an eoin a chluinntinn, agus paighidh mi thu air
a shon." Thubhairt an righ ris, " Cuir an t-ian
gu h-ard air a' pkreas an sin."
Chuir an gille mor an t-ian an sin air a' pkreas
a suas, agus thoisich an t-ian an sin air ceileir-
eadh, agus thaitinn e ris an righ gu h-anabarrach
math, agus thubhairt an righ ris, " Gu 'd e 'nis
am paigheadh a tha tha 'g iarraidh ?"
Thubhairt an gille mor, " 'S e 'm paigheadh
a tha mi 'g iarraidh gu 'n innis thu dhomh-sa
gu 'd e 'chum thu gun ghean, gun ghaire o
cheann sheachd bliadhna."
" Ah !" ars' an righ, " am bheil thu-fhein a'
smuaineachadh gu 'n innsinn-sa sin dhuit-sa ?
A King of Albainn. 83
They then went into the king's room ; and
the king said to them, " What presumptuous
and rude men you are to have brained my door-
keeper !"
" Are you not yourself to blame ?" said the
big lad.
" How am I to blame ?" said the king.
" I'll tell you that," said the big lad. " Did
you not send word with your servant that no
one was to see us going in but he ? Were it
not for that I would not have touched your
doorkeeper."
The king said, " Ws will let that pass for the
present. I wish to hear the warbling of your
bird for a while, and will pay you for it. Put
the bird up on the press there."
The big lad put the bird up on the press ;
and it began to warble ; and the king was very
much pleased with it, and said, " What payment
do you now ask ?"
The big lad said, " The payment that I
now ask is that you tell me what has kept
you cheerless and laughterless for the last
seven years."
" Ah !" said the king, " do you think that I
would tell you that ? Many a man has come
G 2
84 Righ a bli air Albainn.
'S iomadh fear a thainig a dh' fheuchainn am
faigheadh iad fios air a sin nach do thill dhach-
aidh a dh' innseadh sgeoil, agus 's ann mar sin
a dh' eireas dhuit-sa agus do d' mhaighstir. Cha
'n 'eil bior air a bhall' ud air nach 'eil ceann
duine ach an da bhior, agus 's e do cheann-sa
agus ceann do mhaighstir a theid orra sin aig
da uair dheug an diugh."
Thubhairt an gille mor ris an righ, " Cha 'n
'eil thu uile gu leir cinnteach. 'S fhearra dhuit
innseadh dhomh-sa, agus mur innis thu ad
dheoin e innsidh tu gun taing e."
" A bheadagain bhalaich ! an ann mar sin a
fhreagaras tu righ Eirinn ?"
Agus thubhairt an gille mor, "'S ann direach
mar sin, agus mur innis thu ad dheoin e innsidh
tu gun taing e."
Dh' fhalbh an gille mor an sin, is rug e air
dha chois air an righ, agus thilg e thar nan
seachd sparran a sios e, agus air 'ais thar nan
seachd sparran a nios e. Ghlaodh an righ an
sin ris a' ghille mhor, " Oh ! leig leam-sa mo
bheatha, agus gheibh thu fios air an ni 'tha 'dhith
ort.
Thubhairt an gille mor, " Tha sin cho glic
dhuit."
Thubhairt an righ ris, " Dean suidhe a-nis.
Bha mise agus daoin' uaisle comhla rium an so
A King of Albainn. 85
to try to find out that who has never returned
home to tell a tale ; and it will fare thus with
you and your master. On every one of the
spikes on yonder wall, except two, there is a
man's head : and your head and your master's
will be placed on these two at twelve o'clock
to-day."
The big lad said to the king, " You are not
quite sure. You had better tell it to me ; for
if you do not tell it willingly, you will be forced
to tell it"
"You impertinent fellow! is that the way
you answer the King of Eirin ?"
" That is just the way," said the big lad ;
" and if you do not tell it willingly, you will be
forced to tell it."
The big lad then caught the king by the
legs, and threw him forward over the seven
cross-beams, and backward over the seven
cross-beams. Upon this the king called
out to the big lad, " Oh ! spare my life, and
you shall be informed of what you wish to
know."
The big lad said, " That is as wise for
you."
The king said to him, " Be seated now. I
had gentlemen dining with me here seven years
86 Rlgh a bH air Albainn.
aig dinneir o cheann sheachd bliadhna, agus 'n
uair a bha 'n dinneir seachad againn bha sinn
a-mach 'a sealgaireachd, agus chunnaic sinn
maigheach, agus chaidh sinn as a deigh le 'r
coin dh' fheuch am faigheadhmaid a marbhadh,
agus lean sinn i gus an d' rainig sinn aoineadh
mor anns an robh moran de dh' uamhachan,
agus char i sinn, agus chaidh i stigh feadh nan
toll 's nan uamhachan, agus dh' eirich dhuinn
an sin gu 'n deachaidh sinn a-stigh do 'n cheud
uaimh a thachair oirnn, agus an uair a chaidh
sinn a-stigh bha famhair mor a-stigh agus da
mhac dheug leis 'n an suidhe, agus thubhairt
am famhair ruinn, ' Failte dhuit, a righ Eirinn.
Dean suidhe air an taobh ud thall de 'n uaimh.'
Shuidh mise an sin agus an da dhuin' uasal
deug a bha comhla Hum, agus thubhairt am
famhair rium, ' Co dhiubh is fhearr leat cluich air
an ubhal-neamha no air a' ghreidil theth ?' agus
thubhairt mi ris, ' Feuchaidh sinn an t-ubhal-
neamha fhein.' Cha robh uair a thilgeadh esan
an t-ubhal-neamha 'nail nach marbhadh e aon
de na h-uaislean, agus 'n uair a thilginn-sa 'null
i cheapadh e i le roinn sgine pinn, agus mharbh
e leis an ubhal an da dhuin' uasal dheug, agus
rug iad orm-sa 'n sin, agus bha iad 'g am chum-
ail mu'n cuairt air teine mor a bh' aca de
dharach gus an robh mi ach beag loisgte, agus
thilg iad a-mach as an uaimh mi, agus thainig
A King of Albainn. 87
ago. After dinner we went out to hunt, and
saw a hare, and chased it with our dogs in order
to kill it, and followed it till we reached a big
aoineadh where there were many caves. The
hare doubled upon us, and went in amongst the
holes and caves. It happened that we entered
the first cave that we met, and when we entered
we found sitting there a big giant and his twelve
sons. The giant said, ' Hail to you, King of
Eirin. Be seated on the other side of the
cave.' Then I and the other gentlemen that
were with me sat down : and the giant said to
me, ' Whether do you like best to play at the
venomous apple or at the hot gridiron ?' and I
said, ' We will try the venomous apple.' Every
time that he threw the venomous apple across
he killed one of the gentlemen ; and when I
threw it back he intercepted it with the point
of a penknife. He killed the twelve gentlemen
with the venomous apple. I was then caught
and kept round a large fire of oak till I was
almost burnt ; and I was thrown out of the
cave, and was barely able to get home. My
88 Righ a bH air Albainn.
mi direach air eigin dhachaidh"; agus thubhairt
an righ, " 'I lie mhaith 's iomadh fear a thainig
a dh' fhaotuinn fios an sgeoil so nach d' fhuair
i, ach fhuair thus' i. 'S e sin a chum mise gun
ghean, gun ghaire o cheann sheachd bliadhna."
Thubhairt an gille mor, " B' fhearr learn gu'm
b' e 'n diugh an la 'bha 'n sin, agus gheibh-
adh tusa dibhearsainn. Nach fhearra dhuinn
dol a-mach an diugh tacan a shealgaireachd
dh' fheuch am faic sinn a' mhaigheach ?"
" Cha teid," ars' an righ : " fhuair mise gu leoir
dhi, agus cha teid mi ann."
Thubhairt an gille, " Bheir mis' ort gu'n
teid thu ann air neo 's e do cheann a 's ball-
iomaineach dhomh-sa sios an staidhir."
Is ghlaodh an righ, " Oh ! 'ille mhaith, leig
leam-sa mo beatha, agus falbhaidh mi leat taobh
sam bith a thogras tu."
Dh' fhalbh an so righ Eirinn, righ Albainn,
agus an gille mor, agus chaidh iad a-mach a
shealgaireachd, agus thachair maigheach orra,
agus thubhairt an gille mor ri righ Eirinn,
" Saoil thu an e so a' mhaigheach a thachair
ort roimhid ?"
Thubhairt an righ, " Cha 'n urrainn domh-
sa a radh co dhiubh is i no nach i, ach tha i
coltach rithe."
Dh' fhalbh a' mhaigheach an sin, agus lean iad
as a deigh, agus ghabh i a dh' ionnsuidh an
A King of Albainn. 89
good lad ! many a man has come to find out
these things who has not found them out,
but you have. That is what has kept me
cheerless and laughterless for the last seven
years."
The big lad said, " I wish that to-day was
that day : if it was, you would get sport. Had
we not better go out to-day to hunt for a while
to try if we can see the hare ?"
" No," said the king : " I had enough of the
hare, and will not go."
The lad said, " I will make you go ; for if
you do not I will toss your head downstairs
like a shinty-ball."
The king cried, " Oh ! my good lad, spare
my life, and I will go with you wherever you
wish."
Then the King of Eirin, the King of
Albainn, and the big lad went out to hunt : and a
hare met them : and the big lad said to the
King of Eirin, " Do you think that this is the
hare that you met before ?"
The king said, " I cannot say whether it is
or not, but it resembles it."
The hare then made off; and they followed
it ; and it made for the aoineadh as before ; and
90 Righ a bft air Albainn.
aoinidh mar a rinn i riomhid, agus chaill iad
sealladh dhi am measg nan toll 's nan uamh-
achan a bha 'n sin. Ghabh iad a-stigh do 'n
uaimh 's an robh am famhair mor 's a dha
mhac dheug, agus an uair a chaidh iad a-stigh
thubhairt am famhair mor, " Oh ! a righ Eirinn
an d' thainig thu 'ris g' am shealltuinn ?"
Thubhairt an gille mor ris an fhamhair, " Da
thrian t-eagail ort fhein is trian oirnn-ne dheth.
Co dhiubh is fhearr leat-sa an diugh dol a
chliuch air an ubhal-neamha no air a' ghreidil
theth ?"
Thubhairt am famhair, " Feuchaidh sinn an
t-ubhal-neamha fhein."
Rug am famhair air un ubhal-neamha, 's
thilg e null air a' ghille mhor i, agus cheap an
gille mor i air roinn sgine pinn ; agus 'n uair a
thilgeadh an gille mor a null an ubhal-neamha
mharbhadh e fear de mhic an fhamhair ri' ghual-
ainn, agus dheanamh righ Eirinn gaire eibhinn
bho ghrunnd a chridhe. Ma bha e iomadh
bliadhna gun ghaire a dheanamh fhuair e gaire
an la sin. Mharbh an gille mor da mhac dheug
an fhamhair leis an ubhal-neamha. An sin rug
iad air an fhamhair, 's thug iad dheth a chuid
aodaich, agus dh' fhadaidh iad teine mor de
ghlas-darach, agus rosd iad ris an tein' e, agus
thilg iad e taobh a-mach na h-uamha, 's cha b'
urrainn e gluasad no carachadh. An sin thug
A King of Albainn. 91
they lost sight of it among the holes and caves
that were there. They went into the cave in
which the big giant and his twelve sons were ;
and when they entered the big giant said,
" Oh ! King of Eirin, have you come to see
me again?"
The big lad said to the giant, "Two-thirds
of your fear on yourself and a third of it on
us. Whether do you like best to-day to
play at the venomous apple or to play at the
hot gridiron ?"
The giant said, " We will try the venomous
apple.'
The giant caught the venomous apple, and
threw it across at the big lad ; and the big lad
intercepted it with the point of a penknife.
When the big lad threw the venomous apple
back he killed one of the giant's sons who stood
at his shoulder ; and the King of Eirin gave a
gleeful laugh that came from the bottom of his
heart. If many a year had elapsed since he
laughed he got a good laugh that day. The
big lad killed the giant's twelve sons with the
venomous apple. They then caught the giant,
took his clothes off him, kindled a big fire of
peeled oak, and roasted him at the fire, and
threw him outside the cave ; and he could not
move. They took away all the gold and silver
92 Righ a bJi air Albainn.
iad leo na bha de dh' or 's de dh' airgiod aig an
fhamhair mhor, is thill iad dhachaidh gu tigh
righ Eirinn. Thug iad an oidhche sin comhla
ri righ Eirinn, agus bha e anabarrach uile
caoimhneil riutha, agus bha e airson gu'm
fanadh an gille m6r aige fhein tuilleadh.
An la r na mhaireach thog righ Albainn 's an
gille mor orra gu tilleadh do dh' Albainn, 's cha do
stad iad gus an d' thainig iad gu tigh piuthar an
righ, an te 'bh' aig an fhamhair posda a thug an
gille mor an ceann deth mu'n d' fhalbh iad do
dh' Eirinn. Bha piuthar an righ ann am bron
mor an deigh a brathar, is eagal orra nach till-
eadh e tuilleadh ; agus 'n uair a chunnaic i e
chuir i 'da laimh mu'n cuairt air le toil-inntinn,
agus chuir iad an oidhche sin seachad anns an
uaimh. Dh' fhalbh an righ, a phiuthar, agus an
gille mor an la'r na mhaireach, agus thainig iad
dhachaidh a dh' ionnsuidh tigh an righ ann
an gairdeachas mor. Thubhairt an gille mor
an sin ris an righ, " Tha mise' nis dol g' ad
fhagail, agus ma chuala tu riamh iomradh air
Muracha Mac Brian 's e sin m' ainm-sa, agus
bha e mar fhiachaibh orm an uiread ud de
sheirbheis a dheanamh riut-sa. Sguir tuilleadh
a bhi caoidh t-athar, 's cha 'n 'eil eagal duit.
Tha mi 'fagail beannachd agad a-nis, agus
bithidh mi Talbh."
A King of Albainn. 93
that the big giant had, and returned home to
the King of Eirin's house. They spent that
night with the King of Eirin, who was ex-
ceedingly kind to them, and wished the big lad
to stay with him permanently.
Next day the King of Albainn and the
big lad set off to return to Albainn ; and
they did not halt till they reached the
dwelling of the king's sister — she who was
married to the giant, whose head the
big lad took off before they started for Eirin.
The king's sister was very sad after her brother,
fearing that he would never return ; and when
she saw him she put her two hands round him
with delight ; and they passed that night in the
£ave. The king, his sister, and the big lad set
off next day, and arrived at the king's house
with great rejoicing. The big lad then said,
" I am now going to leave you. If you have ever
heard of Murdoch Mac Brian, that is my name.
I was under obligation to do you the amount of
service that I have done. Give over lamenting
your father, and there will be no fear of you.
I now bid you good-bye, and will be going
away."
IV.
BUACHAILLECHD CHRUACHAIN.
Bha triuir mhac aig buachaille Chruachain, agus
dh' fhas e tinn an galar a bhais, agus chuir e
fios air a mhac a bu shine 'thighinn a bhruidhinn
ris. Thainig a mhac an sin a bhruidhinn ris ;
agus thubhairt 'athair ris, " A mhic, 's e mu'n
do chuir mi fios ort gu bheil a choltas orm-sa
nach bi mi fada 's an t-saoghal so, agus tha mi
toileach, gu'n gabhadh tusa buachailleachd
Chruachain."
Thubhairt a mhac ris, " Cha ghabh mi no
taing dhuit-s' air a shon" ; agus thubhairt 'athair,
11 Abair ri d' bhrathair meadhonach tighinn an
so a bhruidhinn rium-sa."
An sin thainig am mac meadhonach, agus
thubhairt e, " 'Athair gu 'd e 'm feum a th' agad
orm-sa ?"
Thubhairt 'athair ris, "Tha dh' fheuch an
gabh thu buachailleachd Chruachain ?"
Thubhairt a mhac, "Cha gabh no buidheachas
dhuibh air a shon."
Thubhairt 'athair ris, " Abair ri d' bhrathair
bg tighinn an so."
IV.
THE HERDING OF CRUACHAN.
The herdsman of Cruachan had three sons.
He became sick with a mortal disease, and sent
for his eldest son to come to speak to him.
The son came ; and his father said to him,
" My son, the reason why I have sent for you
is that I am likely not to be long in this world,
and that I wish you to take the herding of
Cruachan."
His son said to him, " I will not take it nor
thank you for the offer of it" ; and his father
said, " Bid your middle brother come here to
speak to me."
The middle son came, and said, " Father,
what do you want with me ?"
His father said, " I wish to ascertain if you
will take the herding of Cruachan ?"
His son said, " I will not, nor thank you for
the offer of it."
His father said to him, " Bid your young
brother come here."
96 Buachaillechd Chruachain.
Thainig am mac bg an sin, 's thubhairt e ri
'athair, " Gu 'd e 'm feum a th' agaibh orm an
diugh, a dhuine ?" agus thubhairt 'athair ris,
" Tha 'choltas orm-sagu bheil am bas dluth orm
a-nis."
Agus thubhairt a mhac, " Gabhaidh mise
buachailleachd Chruachain."
Agus thubhairt 'athair an sin, " 'N uair a
shiubhlas mise, 's a thiodhlaiceas sibh mi theid
thu an ceann la no dha a chuairteachadh
Chruachain ; aguscuairtichidh tu Cruachan mu
'h-aon agus Cruachan mu 'dha, agus suidhidh
tu air tulachan taitneach, taobh-uaine air an
eireadh grian gu moch agus air an luidheadh
i gu h-anamoch ; agus an sin thig far am bi thu
gruagach 6g, casurlach, donn le ball oir 's le
caman airgid, agus their e riut, ' Feumaidh tu
dol a chluich an diugh Hum, a mhic oig. Chaill
thu Cruachan.' Their thusa ris an sin, ' Co
'theireadh nach imireadh ?' agus cluichidh sibh
an la sin, agus their esan riut, ' Tog brigh do
chluiche' ; agus their thusa 'n sin, ' 'S e brigh
mo chluiche-sa 'bhean a's fhearr a th' ann ad
fhearann-sa.' An sin bheir e gu 'fhearann thu,
is leigidh e fhaicinn duit mnathan cho briagh
's a chunnaic thu riamh ach cha ghabh thusa
gin diubh sin. Chi thu te bheag, loireach,
odhar a' cartadh a' bhathaiche, agus their thu
The Herding of Cruachan. 97
His young son came, and said to his father,
" What do you want with me to-day, father ?"
and his father said to him, " To all appearance
death is near me."
The. son said, " I will take the herding of
Cruachan."
His father then said, " When I die and
you have buried me, you shall in a day or two
set out to go round Cruachan, and you shall
go round it once and go round it twice,
and you shall sit on a pleasant, green-sided
hillock on which the sun rises early and sets
late : and there will come to you a young,
curly, brown-haired wizard-champion with a
gold ball and silver shinty, who will say to
you, ' You must go to play with me to-day,
young son. You have lost Cruachan.' You
shall then say to him, ' Who would say that I
must not ?' and you will play together on that
day ; and he wiH say to you, ' Take the reward
of your play' ; and you shall say, ' The reward
of my play is the best woman on your land.'
He will then bring you to his land, and show
you women as beautiful as you ever saw, but
you shall take none of them. You will see a
little, untidy, swarthy woman cleaning the byre,
and you shall say to the wizard-champion,
H
98 Buachaillechd Chruachain.
ris a' ghruagach, *'S i sin a bhean a bhios
agam-sa' ; agus bheir e dhuit i, agus posaidh tu
i, agus bheir thu leat dhachaidh i ; agus innsidh
ise dhuit a h-uile ni is coir dhuit a dheanamh.
Mo bheannachd leat a-nis, agus gu ma math a
shoirbhicheas Cruachan duit."
Shiubhail 'athair an sin, agus thiodhlaic iad
e; agus a' cheud la 'chaidh esana chuairteachadh
Chruachain chuartich e mu 'h-aon e agus
chuairtich e mu 'dha e, agus shuidh e air
tulachan taitneach, taobh-uaine air an eireadh
grian gu moch 's air an luidheadh i gu h-
anamoch ; agus thainig an gruagach bg,
casurlach, donn far an robh e le ball oir 's le
caman airgid, agus thubhairt e ris, "An imir
thu dol a chluich an diugh rium, a mhic oig ?
Chaill thu Cruachan."
Thubhairt am buachaill' bg, " Co 'theireadh
nach imireadh ?"
Chluich iad an la gu teth, togarrach.
Bhuidhinn mac bg righ Chruachain, agus
thubhairt an gruagach, " Tog brigh do
chluiche" ; agus thubhairt esan ris, "'S e brigh
mo chluiche a' bhean a's fhearr a th' ann ad
fhearann."
Thug e 'n sin e gu mnathan cho briagh 's a
ghabhadh faicinn ; agus chunnaic e te bheag,
loireach, odhar a' cartadh a' bhathaiche, agus
The Herding of Cruachan. 99
1 That is the woman that I will have' ; and he
will give her to you ; and you shall marry her,
and bring her home ; and she will tell you
everything that you should do. Farewell now :
and may Cruachan turn out prosperously for
you.
His father then died, and was buried ; and
the first day that he set off to go round
Cruachan he went round it once and went
round it twice, and he sat on a pleasant, green-
sided hillock on which the sun rises early
and sets late : and the young, curly, brown-
haired wizard-champion came where he was
with a gold ball and a silver shinty, and said to
him, " Must you play with me to-day, young
son ? You have lost Cruachan."
The young herdsman said, " Who would say
that I must not ?"
They played that day hotly and keenly.
The son of the King of Cruachan won ; and
the wizard-champion said, " Take the reward
of your play" ; and the herdsman said, " The
reward of my play is the best woman on your
land."
The wizard-champion then brought him to
women as beautiful as could be seen ; and he
saw a little, untidy, swarthy woman cleaning
H 2
ioo Buachaillechd Chruachain.
thubhairt e, " Sin an te 'bhios agam-sa." Thug
e 'n sin dhachaidh i, 's phos e i.
An la 'r na mhaireach chaidh e 'chuairteachadh
Chruachain a ris, agus chuairtich e mu 'h-aon
e, agus chuairtich e mu 'dha e, agus shuidh e
air tulachan taitneach, taobh-uaine air an eireadh
grian gu moch 's air an luidheadh i gu h-
anamoch ; agus thainig an gruagach 6g,
casurlach, donn far an robh e le ball 6ir 's le
caman airgid, agus thubhairt e ris, " An imir
thu dol a chluich an diugh rium, a mhic oig ?
Chaill thu Cruachan."
Thubhairt am buachaill' 6g, " Co theiradh
nach imireadh ?"
Chluich iad an la gu teth, togarrach. Bhuidh-
inn mac righ Chruachain, agus thubhairt an
gruagach, " Tog brigh do chluiche," agus
thubhairt esan ris, " 'Se brigh mo chluiche an
loth a 's fhearr ann ad fhearann."
An sin thug an gruagach e 'dh' ionnsuidh
lothan cho briagh 's a b' urrainn da 'fhaicinn ;
agus chunnaic e loth loireach, odhar, agus
thubhairt e, " Sin an te 'bhios agam-sa." Thug
e leis an loth, 's thill e dhachaidh.
Thubhairt a bhean ris, " Cia-mar a chaidh
dhuit an diugh ?"
" Chaidh gu math," ars' esan ; " bhuidhinn
mi n la.
The Herding of Cruachan. 101
the byre, and said, " That is the woman that I
will have." He then brought her home and
married her.
Next day he set off to go round Cruachan
again ; and he went round it once and went
round it twice, and he sat on a pleasant, green-
sided hillock on which the sun rises early
and sets late ; and the young, curly, brown-
haired wizard-champion came where he was
with a gold ball and silver shinty, and said to
him, " Must you go to play with me to-day,
young son ? You have lost Cruachan."
The young herdsman said, " Who would say
that I must not ?"
They played that day hotly and keenly. The
son of the King of Cruachan won ; and the
wizard-champion said to him, " Take the reward
of your play" ; and he said, " The reward of
my play is the best filly on your land."
The wizard-champion then took him to fillies
as beautiful as he could see ; and he saw a
shaggy dun filly, and said, " That is the filly
that I will have." He took the filly with him
and went home.
His wife said to him, " How did it fare with
you to-day ?"
" Well," said he ; "I have won the day."
102 Buachaillechd Chnt,achain.
An la 'r na mhaireach thog e air a chuairt-
eachadh Chruachain, agus chuairtich e Cruachan
mu 'h-aon, agus chuairtich e mu 'dha e, agus
shuidh e air tulachan taitneach, taobh uaine air
an eireadh grian gu moch 's air an luidheadh i
gu h-anamoch, agus thainig an gruagach 6g,
casurlach, donn far an robh e, agus thubhairt e
ris, "An imir thu dol a chluich rium an diugh ?
Chaill thu Cruachan."
Thubhairt am buachaille ris, " Co 'theiradh
nach imireadh ?"
Chluich iad an la sin gu teth, togarrach ;
agus chaill buachaille Chruachain an la, agus
thubhairt e ris a' ghruagach, " Tog brigh do
chluiche."
Thubhairt an gruagach ris, "'Se brlgh mo
chluiche gu'm faigh thu dhomh-sa 'n claidheamh
geal soluis a th' aig righ na Sorcha."
Chaidh am buachaille dhachaidh feasgar an
la sin ; agus an uair a rainig e 'n tigh cha robh
a bhean no 'n loth loireach, odhar r' am faotainn
aige. Thainig am famhair mor, righ na Sorcha,
agus ghoid e leis a bhean 's an loth. Chuir
e seachad an oidhche so 'n a thigh fhein,
chaidh e 'luidhe. 'N uair a thainig a' mhaduinn
thainig e 's rinn e 'bhraiceas, agus thog e air as
deigh na mna agus na lotha dh' fheuch am
faigheadh e iad. Dheasaich e bonnach a bhiodh
The Herding of Cruachan. 103
On the morrow he set off to go round Crua-
chan ; and he went round it once and went
round it twice, and he sat on a pleasant, green-
sided hillock on which the sun rises early
and sets late ; and the young, curly, brown-
haired wizard-champion came where he was
and said to him, " Must you go to play with me
to-day ? You have lost Cruachan."
The herdsman said, " Who would say that I
must not ?"
They played that day hotly and keenly.
The herdsman of Cruachan lost the day, and
said to the wizard-champion, " Take the reward
of your play."
" The reward of my play is," said the wizard-
champion, "that you get for me the white
sword of light that the King of Sorcha has."
The herdsman went home in the evening of
that day ; and when he reached his house
neither his wife nor the shaggy dun filly was
to be found. The big giant, King of Sorcha,
came, and stole away his wife and the shaggy
dun filly. He passed that night in his own
house, and went to bed. When morning came
he made breakfast for himself, and set off in
quest of his wife and the filly. He baked a
bannock to take with him, and departed.
104 Buachaillechd Chruacham.
aige 'n a chuideachd, agus tharruing e air falbh.
Bha e 'falbh an sin fada cian, agus trian, agus
tamull gus an robh dubhadh air a bhonnaibh
agus tolladh air a ghruaidhean, gach ian ceanna-
bhuidhe a' gabhail taimh am bun nam preas 's
am barr nan dos, neula dorcha na h-oidhche
'tighinn air, agus neula an la 'dol dheth ; agus
chunnaic e tigh fada bhuaithe, 's ge b' fhada
bhuaithe cha b' fhada 'g a ruighinn e. Chaidh
e 'stigh, is shuidh e ann an ceann uachdair an
tighe, 's cha robh duine 'stigh ; agus bha tein'
air ur-fhadadh, 's tigh air ur-sgubadh, 's leab'
air ur-charadh ; agus co 'thainig a-stigh ach
seobhag Ghlinne-cuaiche ? 's thubhairt i ris,
" Am bheil thu 'n so, a mhic 6ig Chruachain ?"
" Tha," ars' esan.
Thubhairt ise ris, "Am bheil 'fhios agad co
'bha 'n so an raoir ?"
" Cha 'n eil," ars esan.
" Bha," ars' ise, " am famhair mor, righ na
Sorcha, do bhean, agus an loth loireach, odhar,
agus bha e 'maoidheadh ort gu fuathasach na'm
faigheadh e greim ort gu 'n d' thugadh e dhiot
an ceann."
" Mata tha mise 'g ad chreidsinn gu math,"
ars' esan.
Thug i dha biadh is deoch an sin, 's chuir i
'luidhe e. Dh' eirich i 's a' mhaduinn, 's rinn i
The Herding of Cruachan. 105
He was going on for a long time, till at last his
soles were blackened and his cheeks were
sunken, the yellow-headed birds were going to
rest at the roots of the bushes and the tops of
the thickets, and the dark clouds of night were
coming and the clouds of day were departing :
and he saw a house far from him, but though
far from him he did not take long to reach it.
He went in, and sat in the upper end of the
house ; and there was no one within : and
the fire was newly kindled, the house newly
swept, and the bed newly made ; and who
came in but the hawk of Glencuaich, and
she said to him, " Are you here, young son of
Cruachan ?"
" I am," said he.
The hawk said to him, " Do you know who
were here last night ?"
" I do not," said he.
" There were here," said she, "the big giant,
King of Sorcha, your wife, and the shaggy dun
filly ; and the giant was threatening terribly that
if he could get hold of you he would take the
head off you."
" I well believe it," said he.
She then gave him food and drink, and sent
him to bed. She rose in the morning, made
106 Buachaillechd Chruachain.
dha 'bhraiceas, agus dheasaich i bonnach dha
a bhiodh aig' air an rathad, agus dh' fhalbh e.
Feasgar chunnaic e tigh fada bhuaithe, 's ge b'
fhada bhuaithe cha b' fhada 'g a ruighinn e.
Chaidh e 'stigh, 's shuidh e 'n ceann uachdrach
an tighe : 's bha tein' air ur-fhadadh, 's tigh air
ur-sguabadh, 's leab' air ur-charadh. Thainig
a-stigh lach a' chinn uaine, 's thubhairt i ris,
" Am bheil thu 'n so a' bhuachaille Chruachain?"
" Tha mi," ars' esan.
" Am bheil 'fhios agad," ars' ise, " co 'bha 'n
so an raoir ?"
" Cha 'n 'eil," ars' esan.
" Bha 'n so," ars' ise, " am famhair mor, righ
na Sorcha, agus do bhean, agus an loth loireach,
odhar, agus e 'maoidheadh ort nam biodh tu
aige gu 'n cuireadh e 'n ceann diot."
" 'S mi 'tha 'g ad chreidsinn," ars' esan.
. Rinn i biadh 's deoch dha, 's chuir i 'luidhe e.
'S a' mhaduinn an la 'r na mhaireach dh'
eirich i, 's rinn i 'bhraiceas, agus dheasaich i
bonnach a chuir i leis airson an astair. Dh'
fhalbh e 'n sin, is tharruing e. Bha e 'coiseachd
air aghaidh fad an la, agus 's an fheasgar
chunnaic e tigh beag fada bhuaithe, 's ge b'
fhada bhuaithe cha b' fhada 'g a riughinn e.
Chaidh e 'stigh, 's shuidh e 'n ceann uachdrach
an tighe, agus bha tein' air ur-ihadadh, 's tigh
The Herding of Cruachan. 107
breakfast for him, and baked a bannock for him
that he would have on his journey ; and he went
away. In the evening he saw a house far from
him, but though far from him he did not take
long to reach it. He went in, and sat in the
upper end of the house : and the fire was newly
kindled, the house newly swept, and the bed
newly made. The green-headed duck came in,
and said to him, " Are you here, herdsman of
Cruachan ?"
" I am," said he.
" Do you know," said she, "who were here
last night ?"
" I do not," said he.
" There were here," said she, " the big giant,
King of Sorcha, your wife, and the shaggy
dun filly ; and the giant was threatening that if
he had you he would take your head off."
" I thoroughly believe you," said he.
She prepared food and drink for him, and
sent him to bed. She rose next morning, and
made breakfast for him, and baked a bannock,
which she sent with him for the journey. He
then set off, and went on. He was walking on
all day, and in the evening he saw a little house
far from him, but though far from him he did
not take long to reach it. He went in, and sat
in the upper end of the house : and the fire was
io8 Buachaillechd Chruachain.
air ur-sguabadh, 's leab' air ur-charadh. An
sin thainig a-stigh mada-ruadh na coille crion-
aich, agus thubhairt e ris, " Am bheil thu 'n
so a' bhuachaille Chruachain ?"
" Tha mi," ars' esan.
" Am bheil 'fhios agad-sa," thubhairt am
mada-ruadh, " co 'bha 'n so an raoir ?"
" Cha 'n 'eil," ars' esan.
"Bha 'n so," ars' am mada, "am famhair
m6r, righ na Sorcha, agus do bhean, agus an
loth loireach, odhar, agus bha e 'maoidheadh
ort gu fuathasach na'm biodh tu 'n so gu 'n
cuireadh e 'n ceann dhiot."
" 'S mise 'chreideas," arsa buachaille Chrua-
chain.
Thug e biadh dha 'n sin, biadh is deoch, 's
chuir e 'luidhe e. 'S a' mhaduinn dh' eirich
am mada-ruadh, 's dheasaich e bonnach a chuir
e leis airson an astair. Dh' fhalbh e 'n sin, is
tharruing e. Feasgar chunnaic e tigh fada
bhuaithe, 's ge b' fhada bhuaithe cha b' fhada
'g a ruigheachd e. Chaidh e 'stigh, 's shuidh
e 'n ceann uachdrach an tighe. Bha tein' air
ur-fhadadh, tigh air ur-sguabadh, 's leab air ur-
charadh, agus thainig a-stigh doran donn an
uillt, 's thubhairt e ris, " Am bheil thu 'n so a'
bhuachaille Chruachain ?"
" Tha," ars' esan.
The Herding of Cruachan. 109
newly kindled, the house newly swept, and the
bed newly made. The fox of the scrubwood
then came in, and said to him, " Are you here,
herdsman of Cruachan ?"
" I am," said he.
" Do you know who were here last night ?"
said the fox.
" I do not," said he.
"There were here," said the fox, "the big
giant, King of Sorcha, your wife, and the
shaggy dun filly ; and the giant was threatening
terribly that if you were here he would take
your head off."
"I do believe it," said the herdsman of
Cruachan.
He gave him food and drink, and sent him
to bed. The fox rose in the morning, and
baked a bannock, which he sent with him for
his journey. He then set off, and went on. In
the evening he saw a house far from him, but
though far from him he did not take long to
reach it. He went in, and sat in the upper end
of the house. The fire was newly kindled, the
house was newly swept, and the bed was newly
made ; and the brown otter of the burn came
in, and said to him, "Are you here, herdsman
of Cruachan ?"
" I am," said he.
no Buachaillechd Chruachain.
" Am bheil 'fhios agad-sa," arsa doran donn
an uillt, " co 'bha 'n so an raoir ?"
" Cha 'n 'eil," ars' am buachaille.
" Bha 'n so," ars' an doran donn, " am famh-
air mor, righ na Sorcha, agus do bhean, agus
an loth loireach, odhar, agus bha e 'maoidheadh
nam biodh tus' aige 'n so gu 'n d' thugadh e
'n ceann dhiot."
" 'S mi chreideas sin," arsa buachaille Chrua-
chain.
Thug e dha biadh is deoch an sin, 's chuir e
'luidhe e ; agus a cheud dusgadh a rinn e 's a
mhaduinn chunnaic e seobhag Ghlinne Cuaiche,
lach a' chinn uaine, mada-ruadh na coille crion-
aich, agus doran donn an uillt, agus bal danns'
aca air an urlar. An sinn rinn iad a' bhraiceas
a chur an ordugh, 's ghabh iad am braiceas uile
comhla, agus thubhairt iad ris, " Ma thig eigin
sam bith ort cuimhnich oirnn-ne, agus cuidichidh
sinn thu." Dh' fhag e beannachd ac' an sin, is
dh* fhalbh e.
Feasgar an la sin rainig e' n uamh 's an robh
am famhair mor, righ na Sorcha, 'fuireach ;
agus co 'bha 'stigh roimhe ach a bhean fhein ?
Bha 'm famhair m6r air falbh a' sealgaireachd.
Thug ise dha biadh an sin, agus chuir i 'm
falach e 'n ceann-uachdair na h-uamha, agus
aodaichean thairis air 'g a chumail am falach.
The Herding of Cruachan. 1 1 1
" Do you know," said the brown otter of the
burn, "who were here last night ?"
" I do not," said the herdsman.
" There were here," said the brown otter,
" the big giant, King of Sorcha, your wife, and
the shaggy dun filly ; and the giant was
threatening that if he had you here he would
take your head off."
" I do believe it," said the herdsman of
Cruachan.
He gave him food and drink, and sent him
to bed ; and when he first wakened in the
morning, he saw the hawk of Glencuaich, the
green-headed duck, the fox of the scrubwood,
and the brown otter of the burn dancing to-
gether on the floor. They then prepared
breakfast, and had it together, and said to him,
" Should you be at any time in straits, think
of us, and we will help you." After that he
bade them farewell, and went away.
On the evening of that day he arrived at
the cave where the big giant, King of Sorcha,
was dwelling ; and who was in before him but
his own wife ? The big giant was from home,
hunting. She gave her husband food, and hid
him in the upper end of the cave, and put
clothes over him to keep him hid. The big
H2 Buachaillechd Chruachain.
Thainig am famhair mor dhachaidh, 's thubh-
airt e, " I ! O ! hoghagaich ! tha boladh an fhar-
bhalaich a-stigh."
" Cha 'n 'eil, a ghaoil 's a ghraidh ; cha 'n 'eil
ann ach ian beag adhair a rosd mi, agus 's e
sin faile 'tha thusa 'faireachduinn."
" U ! ma 's e sin a th' ann," ars' esan, " tha
mi coma."
An sin thubhairt i ris, " B' fhearr learn gu'n
innseadh tu dhomh c' ait am bheil do bheatha
'g a gleidheil 's gu'n gabhainn curam math
dhi."
" Tha i ann an cloich ghlais," ars' esan, " a
tha thall an sin."
'N uair a dh' fhalbh esan am maireach thug i
'stigh a' chlach ghlas agus dhress i gu math i, 's
chuir i ann an ceann uachdrach na h-uamha i.
*'N uair a thainig am famhair dhachaidh 's an
fheasgar thubhairt e rithe, " Gu 'd e 'th' agad
air a dhressadh an sin ?"
Thubhairt ise ris, " Do bheatha fhein, agus
feumaidh sinn a bhi curamach uimpe."
" Tha mi 'faicinn gu bheil thu ro thoigheach
orm ; ach cha 'n ann an sin a tha i fhathast,"
ars' esan.
" C ait am bheil i ?" ars' ise.
" Tha i ann an caora ghlais a th' air a'
bhruthach sin thall," ars' esan.
The Herding of Cruackan. 1 1 3
giant came home, and said, "I! O! hohag-
aich ! the smell of a stranger is in the
cave."
" No, my love," said she ; " it is only a little
bird of the air that I have roasted that you
smell."
" Oo ! if it be that I don't care," said
he.
She then said to him, " I wish that you
would tell me where your life is kept, that I may
take good care of it."
" It is in a grey stone over there," said
he.
When he went away next day, she took in
the grey stone, and dressed it well, and placed
it in the upper end of the cave. When the
giant came home in the evening he said to
her, " What is it that you have dressed
there ?"
" Your own life," said she ; " and we must be
careful of it."
" I perceive that you are very fond of
me ; but it is not there that it is yet," said
he.
" Where is it ?" said she.
" It is in a grey sheep on yonder hillside,"
said he.
1
1 1 4 Buachaillechd Chruachain.
'N uair a dh' fhalbh esan an la 'r na mhaireach
fhuair i greim air a' chaora ghlais, 's thug i
'stigh i, 's dhress i gu math i, 's chuir i arm an
ceann uachdrach na h-uamha i. 'N uair a
thainig esan dhachaidh 's an fheasgar thubhairt
e rithe, " Gu 'd e a th' agad air a dhressadk an
sin ?"
Thubhairt ise, "Tha, 'ghaoil, do bheatha
fhein"; agus thubhairt esan, " Cha 'n ann an
sin a tha i fhathast."
" Mata," ars' ise, " tha thu 'g am chur-sa gu
dragh mor a ghabhail curaim dhi, agus cha d'
innis thu 'n fhirinn an da uair so."
Thubhairt esan an sin, " Tha mi 'smuainea-
chadh gu'm faod mi innseadh dhuit a-nis. Tha
mo bheatha-sa fo chasan an eich mhoir anns an
stabull ; agus tha aite gu h-iosal ann an sin 's
am bheil lochan uisge, agus air muin sin tha
seachd seicheanan glasa, agus air muin nan
seicheanan seachd foidean reisg, agus f6pa sin
uile tha seachd plancaiche daraich. Tha breac
air an loch sin, agus tha lach am broinn a bhric
agus tha ubh am broinn na lacha, agus tha bior
de dhroighionn dubh am broinn an uibhe, agus
gus an teid am bior sin a chagnadh gu min cha
n urrainn iad mise 'mharbhadh. Aon uair 's
gu'm bean iad do na seachd seicheanan glasa,
na seachd foidean reisg, 's na seachd plane-
The Herding of Cruachan. 115
When he went away on the morrow she got
hold of the grey sheep, took it in, and dressed
it well, and placed it in the upper end of the
cave. When he came home in the evening he
said to her, "What is it that you have dressed
there ?"
She said, " Your own life, my love" ; and he
said, " It is not there that it is yet."
" Well !" said she, " you are putting me to
great trouble taking care of it, and you have
not told me the truth these two times."
He then said, " I think that I may tell it to
you now. My life is below the feet of the big
horse in the stable. There is a place down
there in which there is a small lake. Over the
lake are seven grey hides, and over the hides
are seven sods from the heath, and under all
these are seven oak planks. There is a trout in
the lake, and a duck in the belly of the trout,
an egg in the belly of the duck, and a thorn of
blackthorn inside of the egg : and till that
thorn is chewed small I cannot be killed.
Whenever the seven grey hides, the seven sods
from the heath, and the seven oak planks are
touched I shall feel it wherever I shall be. I
1 2
n6 Buachaillechd Chruachain.
aichean daraich mothaichidh mise e ge b' e ait
am bi mi. Tha tuagh agam-sa braigh an
doruis, agus mur teid na bheil an sin a ghearradh
troimhe le aon bhuille cha ruigear an loch, agus
'n uair a ruigear mothaichidh mise e."
Dh' fhalbh esan an sin do 'n beinn shkhne is
sheilg an la 'r na mhaireach, agus thubhairt a
bhean ri buachaille Chruachain, " Nach f hearra
dhuinn a-nis oidheirp a thoirt leis an tuaigh air
sin a ghearradh."
" 'S fearr," ars' esan.
An sin chaidh iad a-mach do 'n stabull, agus
rug buachaille Chruachain air an tuagh a dhol
a bhualadh an aite, agus thubhairt an t-each
breac, mor, " Cum thusa 'n tuagh, 's buailidh
mis' i." Chum buachaille Chruachain an tuagh
air muin nan seachd seicheanan glasa, nan seachd
foidean, agus nan seachd plancaichean daraich.
Dh' eirich an t-each breac, mor air a chasa toisich,
agus chuir e i trompa gus an d' rainig i 'n loch.
Thug am breac leum a-mach as an loch ann an
amhainn a bha dol seachad ; agus cha b' urrainn
iad breith air.
"Ah! nam biodh agam-sa doran donn an
uillt cha biodh e fada 'breith air a' bhreac."
Thainig doran donn an uillt, 's thubhairt e,
"'De 'tha dhith ort, a mhic 6ig ? Chaill thu
Cruachan."
The Herding of Crtmchan. 117
have an axe above the door ; and unless all
these are cut through with one blow of it the
lake will not be reached ; and when it will be
reached I shall feel it."
When he went off next day to the hill of
game and hunting, his wife said to the herds-
man, "Had we not better make an attempt to
cut through the hides, sods, and planks with the
axe r
" We had better," said he.
They then went out to the stable ; and the
herdsman took hold of the axe in order to
strike the spot with it, when the big dappled
horse said, " Hold you the axe, and I will
strike it." The herdsman of Cruachan held the
axe on the top of the seven grey hides, the
seven sods, and the seven oak planks ; and the
big dappled horse rose on his fore-legs, and
drove the axe through them till it reached the
lake. The trout then sprang out of the lake
into a river that was passing ; and they could
not catch it.
" Ah !" said the herdsman, "if I had the
brown otter of the burn it would not take long
to catch the trout."
The brown otter of the burn came, and said,
"What do you wish, young son? You have
lost Cruachan."
n8 Buachaillechd Chrucahain
" Tha dhith orm am breac a leum a-mach 's
an amhainn gu 'm faigh thu dhomh e."
A-mach air an amhainn ghabh an doran donn,
agus f huair e 'm breac, agus thug e do bhuachaille
Chruachain e. Dh' fhosgail buachaille Chru-
achain am breac, agus leum lach a broinn a'
bhric, 's thug i na speuran orra air a sgiathan, 's
cha b' urrainn da' faotainn ; agus thubhairt e,
" Na 'm biodh agam-sa seobhag Glinne Cuaiche
cha bhiodh i fada 'breith air an lach."
Thainig an t-seobhag, 's thubhairt i ris, "'D
e 'tha thu 'g iarraidh, a bhuachaille Chruachain ?"
" Tha mi 'g iarraidh gu'm beir thu air an lach
'tha 'falbh air a sgiathan an sin," ars' am
buachaille.
Dh' fhalbh an t-seobhag an sin, 's chaidh i as
deigh na lacha, 's rug i orra. Dh' fhosgail esan
broinn na lacha an sin, 's leum ubh as a suas
do na speuran. Thubhairt an sin buachaille
Chruachain, "Nam biodh agam-sa lach a chinn
uaine cha bhiodh i fada 'faotainn an uibhe
dhomh."
Thainig i, 's thubhairt i ris, "'D e 'tha dhith
ort, a bhuachaille Chruachain ?"
Thubhairt esan, " Falbh is faigh an t-ubh a
leum suas 's na speuran cho luath 's is urrainn
duit : tha 'm famhair m6r a' tighinn an so."
Dh' fhalbh lach a' chinn uaine, 's fhuair i 'n
The Herding of Cruackan. 1 1 9
" I wish that you would get for me the trout
that has sprung into the river," said the herds-
man.
Out into the river went the brown otter ; and
he found the trout, and gave it to the herdsman
of Cruachan. The herdsman of Cruachan
opened the trout ; and a duck sprang out of its
belly, and flew into the air ; and he could not
find it, and said, " If I had the hawk of
Glencuaich it would not take long to catch the
duck."
The hawk came, and said to him, " What do
you wish, herdsman of Cruachan?"
" I wish that you would catch the duck that
is flying away there."
The hawk went after the duck, and caught
it. The herdsman opened the belly of the
duck, and an egg sprang out of it into the air.
He then said, "If I had the green-headed
duck it would not take long to find the egg for
me.
The duck came, and said to him, " What do
you wish, herdsman of Cruachan ?"
He said, "Go as fast as you can, and get
the egg that has sprung into the air. The
big giant is coming here."
The green-headed duck went, and got the
120 Buachaillechd Chruachain.
t-ubh, 's dh' fhalbh esan, agus bhris e 'n t-ubh,
agus leum am bior droighinn a-mach, agus
chaidh e ann an torn droighinn a bha lamh ris ;
agus cha 'n aithneadh esan am bior seach bior
eile de 'n droighinn 'n uair a thoisich e air
iarraidh. Bha 'm famhair a' tighinn, 's a'
casadh air ; agus thubhairt am buachaille, " Ah !
na 'm biodh agam-sa mada-ruadh na coill' uaine
cha biodh e fada 'faotainn a bhior dhomh."
Thainig am mada-ruadh, 's thubhairt e ris,
"'De 'thadhith ort, a bhuachaille Chruachain?"
Thubhairt esan ris, " Falbh is faigh dhomh
cho luath 's a rinn thu riamh am bior droighinn
a leum as an ubh ; tha e 's an torn droighinn
sin.
Dh' fhalbh am mada-ruadh, 's fhuair e 'm
bior, agus thug e do bhuachaille Chruachain e,
agus chagainn buachaille Chruachain am bior,
agus bha 'm famhair cho teann air ri fichead
slat, agus thuit e fuar, marbh ann an sin. Chuir
am buachaille 's a bhean an oidhche sin seachad
's an uaimh mar bh' aca : agus thug iad leo na
bha de dh' or 's de dh' airgiod aig an fhamhair,
agus an claidheamh geal soluis a bh' aige ; agus
thug iad leo an t-each breac, mor, agus an loth
loireach, odhar ; agus mharcaich ise dhachaidh
air an loth, agus mharcaich esan air an each do
Chruachan.
The Herding of Cruachan, 121
egg ; and he broke it ; and the thorn sprang
out of it, and went into a thorn-bush that was
near him : and he could not distinguish it from
any other thorn when he began to search for it.
The giant was coming, and drawing near him ;
and he said, " Ah ! if I had the fox of the
green-wood he would not take long to find the
thorn for me." •
The fox came, and said to him, "What do
you wish, herdsman of Cruachan ?"
He said to the fox, "Go as fast as you ever
went, and find for me the thorn that has sprung
out of the egg : it is in that thorn-bush."
The fox went, and got the thorn, and gave
it to the herdsman of Cruachan ; and he
chewed it ; and the giant, who was within
twenty yards of him, fell down there cold and
dead. The herdsman and his wife spent that
night in the cave ; and they took away with
them all the gold and silver that the giant had,
his white sword of light, the big dappled horse,
and the shaggy dun filly. She rode the filly,
and he rode the horse home to Cruachan.
122 Buachaillechd Chruachain.
An la 'r na mhaireach bha iad a' dol a
chuairteachadh Chruachain, 's thug e leis an
claidheamh geal soluis, agus thubhairt a bhean
ris 'n uair a bha e 'falbh, " Thig an gruagach
6g 'ad choinneamh, agus sinidh tu dha an
claidheamh, agus their esan an sin riut-sa, ' C
ait a-nis am bheil leithid mo chlaidheimh an
roinnean ruadh an domhain'; agus their thusa,
' Cha 'n 'eil mur bhi aon mheang bheag a th'
ann'; agus their esan riut, ' Leig fhaicinn am
meang.' A chionn gu 'n cuir esan an ceann
diot beiridh tu air a' chlaidheamh a dhol a
leigeil fhaicinn a' mheang' a' th' ann, agus
tairnidh tu 'n claidheamh, 's bheir tu 'n ceann
deth, agus their thu, ' Sin agad am meang a
th ann.
Dh' fhalbh e 'n la so, 's chuairtich e Cruachan
mu' h-aon, is Cruachan mu 'dha, 's shuidh e air
tulachan taitneach, taobh-uaine air an eireadh
grian gu moch 's air an luidheadh i gu h-anam-
och ; agus chunnaic e 'n gruagach casurlach,
donn a' tighinn. "An d' thainigthu, a bhuach-
aille Chruachain ?" thubhairt an gruagach.
" Thainig mi an t-aon uair so fhathast," ars'
am buachaille.
"An d' fhuair thu 'n claidheamh geal soluis
dhomh ?" ars' an gruagach.
" Fhuair," ars' esan, 's shin e dha e.
The Heraing of Cruachan. 123
They were to go round Cruachan next day :
and he took with him the white sword of light.
When he was setting off his wife said to him,
" The young wizard-champion will come to
meet you ; and you shall hand him the sword ;
and he will say to you, ' Where now is there
the like of my sword in the red divisions of the
world ?' and you will say to him, ' There is
nowhere, were it not for one small flaw that
it has' ; and he will say to you, ' Show me the
flaw.' As he intends to take your head off, you
shall catch the sword to show him the flaw, and
you shall draw it, and take his head off, and
say, ' That is the flaw that it has.'"
He set off this day, and went round Crua-
chan once and went round it twice, and he sat
on a pleasant, green-sided hillock on which
the sun rises early and sets late, and he saw
the curly, brown-haired wizard-champion com-
ing. " Have you come, herdsman of Cruachan ?"
said the wizard-champion.
" I have, once more," saidthe herdsman.
" Have you got for me the white sword of
light ?" said the wizard-champion.
" 1 have," said he ; and he handed it to
him.
124 Buachaillechd Chruachain.
Thubhairt an gruagach, " C ait a-nis am
bheil leithid mo chlaidheimh an ceithir roinnean
ruadh an domhain ?"
"Cha 'n "eil," ars' an buachaille, "mur bhi
aon mheang bheag a th' ann."
" Leig fhaicinn domh am meang," ars' an
gruagach.
" Thoir dhomh-s' am laimh an claidheamh,"
ars' am buachaille, "'s leigidh mi fhaicinn duit
e.
Tharruing am buachaille 'n sin an claidheamh,
's thilg e 'n ceann deth, 's thubhairt e ris, " Sin
agad am meang a th' ann." Dh' fhag e marbh
an sin e, 's thill e dhachaidh ; agus bha buach-
ailleachd Chruachain aige fhad 's a bha e beo.
The Herding of Crziachan. 125
The wizard-champion said to him, " Where
now is there the like of my sword in the four
red divisions of the world ?"
" There is nowhere," said the herdsman,
" were it not for one small flaw that it has."
"Show me the flaw," said the wizard -
champion.
" Give me the sword in my hand," said the
herdsman, " and I will show it to you."
The herdsman then drew the sword, and
swept the giant's head off, and said, " That is
the flaw that it has." He left him dead there,
and returned home ; and he enjoyed the herd-
ing of Cruachan as long as he lived.
V.
RIOGHACHD NAM BEANN GORMA.
Bha triuir shaighdearan ann, agus rinn iad
suas am measg a cheile gu'n teicheadh iad, agus
thubhairt iad ri 'cheile, " Cha 'n fhalbh sinn
comhla 'n ar triuir idir ; gabhaidh a h-uile fear
againn rathad dha fhein." An sin thubhairt an
triuir, " Dhaoite gu'n coinnich sinn a cheile
uair-eigin." Bha fear 'n a shergeant dhiubh,
fear 'n a corporal, agus fear 'n a shaighdear
singilte. Thug iad an cul ri 'cheile an sin, is
ghabh gach fear a rathad fhein ; agus mar sin
dhealaich na cairdean.
An ceann da la aig feasgar thainig an
sergeant a dh' ionnsuidh pailis mhor, bhriagh,
agus e sgith, acrach, a' coiseachd ; agus dh'
fheoraich e aig an dorus a-mach am faigheadh
e fuireach. Thainig bean uasal, 6g, a-mach,
agus bhruidhinn i ris, agus thubhairt i ris gu'm
faigheadh, " a chionn," ars' ise, "gu bheil iad
ag radh rium gu'm bi moran naigheachdan aig
saighdearan 's aig seoladairean." Thug i 'stigh
e, agus thubhairt i ris, " Bithidh do dinneir a
nlos an ceann beagan uine. Tha fhios gu bheil
thu gle fheumach air biadh 's air deoch."
V.
THE KINGDOM OF THE GREEN
MOUNTAINS.
There were three soldiers who arranged with
each other that they would desert, and who said
to each other, " We three will not set off in
company at all : each of us shall take a separate
road." The three then said, " Perhaps we shall
meet sometime." One of them was a sergeant,
another a corporal, and another a private.
The friends separated ; and each took his own
way.
On the evening of the second day after this
the sergeant came walking to a big and splendid
palace : and he was tired and hungry. He
asked at the outer door if he would be allowed
to remain. A young lady came out, and spoke
to him, and said that he would, "because," said
she, "it is said that soldiers and sailors have
many stories." She brought him in, and said
to him, "Your dinner will be down in a short
time. I know that you are very needful of food
and drink."
128 Rioghachd nam Beann Gorma.
Thainig an oidhche, agus thainig a dhinneir
a nios air a' bhord dha ; a h-uile seorsa beidh
a' smuainicheadh e ; agus thubhairt i ris, " A-
nis cha ghabh thu gu don' e : cha bhi solus
againn a' gabhail ar beidh an so idir ; agus
gabhaidh tu beachd air a' mheis a 's taitniche
leat fhein.
" Hu !" ars' esan, " ma 's e sin fasan an aite
ni mise sin."
Dh' fhalbh ise 'n sin, 's chuir i as a' choinneal,
agus thoisich esan air a' mheis a chunnaic e-
fhein iomchuidh. Dh' fhalbh ise 'n sin, agus
bhuail i cas air an urlar, agus ghlaodh i nuas
air da mhaor, agus thubhairt i, " Beiribh air
an t-slaightear so, agus cuiribh am priosan e."
Thug iad leo e, 's chuir iad a-stigh 's a' phriosan
e. Bha e 'n sin air a bheathachadh le aran 's
le uisge.
Feasgar an ath-oidhche thainig an corporal
a dh' ionnsuidh a' cheart tighe, agus dh'
fheoraich e am faigheadh e fuireach an
oidhche sin ; agus thainig a bhean-uasal a-mach,
agus thubhairt i ris gu'm faigheadh. " Tha mi
tuigsinn," ars' ise, " gur h-e saighdear a th'
annad ; agus is minic a bha naigheachd aig
saighdear is seoladair." Thug i 'stigh e, 's
thubhairt i ris suidhe air cathair, agus thubhairt
i ris, "Tha fhios agam gu bheil thu feumach
The Kingdom of the Green Mountains. 129
Night came, and dinner came down, and was
placed on the table for him ; every kind of food
that he could think of: and she said to him,
"You will not take it amiss that we have no
light at our meals here, and you will mark the
dish that is most acceptable to you."
" Hoo," said he, " if that is the custom of
the place, I will do as you bid."
She then extinguished the candle : and he
set to work on the dish that he saw proper
to select. She struck her foot on the floor,
and called down two officers, and said, " Seize
this rascal, and put him in prison." The
officers took him away, and put him in prison ;
and he was fed there on bread and water.
On the following evening the corporal came
to the same house, and asked if he would be
allowed to remain for the night. The lady came
out, and said that he would. "J understand,"
said she, " that you are a soldier : and a soldier
and a sailor have often had a story." She
brought him in, and requested him to sit on a
chair, and said to him, " I know that you are
K
130 Rioghachd nam Beann Gorma.
air biadh 's air deoch ; bithidh do dhinneir a
nuas 'ad ionnsuidh an uine ghoirrid."
Thainig an oidhche, 's bha e 'gabhail fadail
nach robh an dinneir a' tighinn, agus an t-acras
air. Mu dheireadh thainig an dinneir, agus
chuireadh air a' bhord i. Thainig ise nuas an
sin, agus solus aice, agus thubhairt i ris, " 'S e
fasan an aite so nach bi solus idir aca 'gabhail
am beidh ; agus gabhaidh tu beachd air a'
mheis a's taitniche leat fhein air a' bhord."
Thoisich esan air a' mheis an so, agus chuir
ise as a' choinneal, agus bhreab i 'cas air an
urlar, agus ghlaodh i da mhaor a-nios, agus dh'
iarr i orra an slaoighdear ud a chur am priosan.
Thug iad leo 'n sin e, 's chuir iad a-stigh am
priosan e ; agus 's e bu bhiadh dha aran is
uisge.
Feasgar an ath-oidhche thainig an saighdear
singilte 'dh' ionnsuidh an tighe, agus e gu math
faillinneach a chion beidh, agus dh' fheoraich
e am faigheadh e fuireach an oidhche sin.
Thainig a' bhean-uasal a-mach, 's thubhairt i ris
gu'm faigheadh. " Tha mi tuigsinn," ars' ise,
"gur h-e saighdear a th' annad ; agus is minic
a bha naigheachd aig saighdear is seoladair."
An sin thug i stigh e, 's thug i air suidhe air
cathair, agus thubhairt i ris, " Thig do dhinneir
'ad ionnsuidh an uine ghoirrid."
The Kingdom of the Green Mountains. 1 3 1
needful of food and drink : your dinner will be
down in a short time."
Night came ; and he was wearying that
dinner was not coming, for he was hungry. At
last dinner came, and was placed on the table ;
and the lady came down with a light, and said
to him, " The custom of this place is not to
have light at meals : and you will mark the dish
that is most acceptable to you." He then set
to work on the dish : and she extinguished the
candle, struck her foot on the floor, called down
two officers, and bade them put that rascal
in prison. The officers took him away and put
him in prison : and his fare there was bread and
water.
On the following evening the private came
to the house. He was pretty far gone through
lack of food, and asked if he would be allowed
to remain for the night. The lady came out, and
said to him that he would. " I understand,"
said she, " that you are a soldier : and a soldier
and a sailor have often had a story." She then
took him in, made him sit on a chair, and said
to him, " Dinner will come to you in a short
time."
K 2
132 Rioghachd nam Beann Gonna.
Thainig an oidhch' air, 's bha e 'gabhail
fadail nach robh a dhinneir a' tighinn. Mu
dheireadh thainig a dhinneir, 's thainig a'
bhean-uasal a-nios far an robh e, agus thubhairt
i, " 'S e fasan an aite so nach bi solus idir aca
'gabhail am beidh ; 's gabhaidh tu beachd air a
mheis a's taitniche leat fhein, is toisichidh tu
orra." Dh' f halbh ise 'n so, agus chuir i as an
solus.
Dh' eirich esan an so, 's chuir e 'dha laimh
mu'n cuairt orra, agus phog e i, agus thubhairt
e, " Tha 'm biadh math, ach 's tu-fhein a's
tocha learn na e."
Dh' fhalbh ise 'n so, 's bhuail i 'cas air an
urlar, agus ghlaodh i solas a-nuas. Thainig
an gille-freasdail a-nuas le solus, agus shuidh
i-fhein 's an saighdear, agus ghabh iad an
dinneir cuideachd. Bha iad an sin a' cur
seachad na h-oidhche a' seanachas, 's ag
innseadh naigheachdan d' a cheile ; 's thubhairt
i ris an robh sgoil aige. Thubhairt esan gu'n
robh. An sin dh' iarr i air a lamh-sgriobhaidh
a leigeil fhaicinn di. Rinn e sin. Mu dheir-
eadh thainig i mu'n cuairt ann an selotachd
ghasd' air gus an dubhairt i ris, " Am pos thu
mi r
Thubhairt esan, " 'S mi 'phosas."
" Mata," thubhairt ise, " 's mise nighean righ
The Kingdom of the Green Mountains. 133
Night came on him : and he was wearying
that dinner was not coming. At last it came :
and the lady came where he was, and said,
" The custom of this place is not to have light
at meals : and you will mark the dish that is
most acceptable to you, and set to work
on it." She then went, and extinguished the
light.
Upon this he rose, and put his two hands
round her, and kissed her, and said, " The
food is good, but I prefer yourself to
it"
She then struck her foot on the floor, and
called for a light. The man-servant came with
a light : and she and the soldier sat down, and
had dinner together. They spent the night in
conversation and in telling stories to each other.
She asked him if he had any education ; and
he said that he had. She requested him to show
her his handwriting ; and he did so. At last
she came round him artfully, till she said to him,
" Will you marry me ?"
" That I will," said he.
" Well !" said she, "I am the daughter of
134 Rioghachd nam Beann Gorma.
nam beann gorma, agus cha robh mi 'g iarraidh
righ no ridire 'phosadh, ach gille glan, cumanda.
Tha oighreachd mhor agam, agus na's leoir de
dh' or 's de dh' airgiod." An sin rinn iad suas
la airson posaidh.
'N uair a thainig am dol a luidhe thug i 'stigh
do sheomar e ; dh' fhag i oidhche mhath aige ;
's chaidh e 'luidhe. Thainig i 'n sin a-stigh 's
a' mhaduinn 'n uair a bha 'n t-am aige eiridh, 's
dh' iarr i air eiridh 's e-fhein a chur an uidheam
airson a' bhraiceas. 'N uair a bha 'bhraiceas air
a' bhord shuidh iad, 's ghabh iad i comhla. 'N
uair a bha 'bhraiceas thairis chuir i 'lamh 'n a
poca, 's thug i 'mach sporan 6ir a bh' aice, agus
thug i dha airgiod airson deise fhaotainn dha
fhein, agus chuir i e 'dh' ionnsuidh an tailleir
a bha i-fhein eolach air a dheanamh na deise.
Dh' fhalbh e 'n sin a dh' ionnsuidh an tailleir,
agus dh' iarr e air an taillear an deise 'dheanamh,
agus a dheanamh gu math, " oir," ars' esan,
" tha mi ri fuireach gus am bi i learn."
Thoisich an taillear, agus rinn e 'n deise, agus
fhreagair i gu math dha. An sin dh' fhalbh
e a thilleadh dhachaidh, agus thubhairt mathair
an tailleir, " Cuir greis an rathad e : buailidh
pathadh e ; agus so ubhal a bheir thu dha ;
agus tuitidh e 'n a chadal."
Bha 'bhean-uasal ri dol 'n a choinneamh le
The Kingdom of the Green Mountains. 135
the King of the Green Mountains, and have had
no desire to marry a king or a knight, but a
comely, common lad. I have a large estate
and plenty of gold and silver." They then
appointed a day for their marriage.
When bedtime came she brought him to a
room, and bade him good-night : and he went
to bed. She came in in the morning when it
was time for him to rise, and requested him to rise
and dress himself for breakfast. When break-
fast was on the table they sat down, and had it
together. When it was over she took a gold
purse out of her pocket, and gave him money
to get a suit of clothes for himself, and sent
him to a tailor with whom she was acquainted
to make the suit. He went to the tailor, and
requested him to make the suit, and to make it
well, and said to him that he was to wait till he
should have it with him. The tailor began, and
made the suit ; and it was a good fit. The
soldier then set off to return home : and the
tailor's mother said, " Go a part of the way
with him. He will be seized with thirst. Give
him this apple ; and he will fall asleep."
The lady was to go to meet him with a coach
136 Rwghachd nam Beann Gorma.
coitse an la 'bha fiughair aice ris. Dh' fhalbh
e-fhein 's an taillear, agus shuidh iad a leigeil
an analach, agus thubhairt an saighdear, " Tha
pathadh orm fhein"; agus thubhairt an taillear,
" Tha mi 'smaoineachadh gu bheil ubhal agam
am phoca ; 's bheir mi dhuit i."
'N uair a dh' ith an saighdear an ubhal thuit
e 'n a chadal. Rainig a' bhean-uasal an so iad
leis a' choitse, agus bhruidhinn i ris an taillear,
"Am bheil am fear ud 'n a chadal ? Ma tha
uisg e.
Thoisich an taillear air a dhusgadh 's air a
thulgadh a null 's a nail, 's cha ghabhadh e
dusgadh. Chuir a' bhean-uasal a lamh 'n a poca,
's thug i mach fainn' 6ir, agus thug i do 'n taillear
e, 's dh' iarr i air sud a thoirt do 'n fhear a bha
'n a chadal, agus gu'n coinnicheadh i 'm maireach
e. " Tillidh e leat fhein a nochd."
Dh' fhalbh ise 'n so, 's thill i dhachaidh, agus
iadsan a dh' ionnsuidh tigh an tailleir. Chuir
e seachad an oidhche sin comhla ris an taillear.
An deigh am braiceas an la 'r na mhaireach bha
esan airson falbh, 's chuir an taillear a lamh 'n a
phoca, 's thug e 'mach am fainn* oir, agus
thubhairt e, " Sin fainne 'dh' fhag a bhean-
uasal agam-sa gu 'thoirt duit"
'N uair a bha iad a' falbh thubhairt mathair
an tailleir, " Tha mi cinnteach nach 'eil math
The Kingdom of the Green Mountains. T37
on the day on which she expected him. He
and the tailor set off, and they sat down to
rest : and the soldier said, " I am thirsty." The
tailor said, " I think that I have an apple in my
pocket, which I will give you."
When the soldier ate the apple he fell asleep.
The lady then arrived with the coach, and said
to the tailor, "Is that fellow asleep ? If so,
waken him."
The tailor began to waken him, and shake
him from side to side ; but he could not be
wakened. The lady took a gold ring out of
her pocket, and gave it to the tailor, and re-
quested him to give it to the sleeper, and to
tell him that she would meet him next day.
" He shall return with yourself to-night," said
she.
She then went away and returned home :
and they returned to the tailor's house. He
spent that night with the tailor. When he was
going to set off after breakfast on the morrow
the tailor took the gold ring out of his pocket,
and said, " Here is a gold ring that the lady
left with me to give to you."
When they were setting off the tailor's mother
said, " I am sure that it will be of no use to
138 Rioghachd nam Beann Gorma.
dhuit ubhal a thoirt da an diugh ; ach tha peur
an so, 's bheir thu dha i 'n uair a bhuaileas am
pathadh e. Cha 'n 'eil fhios nach tuit nighean
right nam beann gorma ort fhein."
Dh' fhalbh e-fhein 's an taillear air an astar.
Shuidh iad a leigeil an analach, agus thubhairt
an saighdear, " Tha pathadh orm fhein an diugh
a ns.
" Mata," thubhairt an taillear, "tha agam-sa
peur an so, agus bithidh i math a chasgadh
pathaidh."
" Mata," ars' an saighdear, " fhuair mi ubhal
uait an de, agus 's ann a chuir i 'm chadal mi, 's
tha eagal orm a' pheur a ghabhail."
" Toch ! a bhurraidh," ars' an taillear, " cha
ruig thu leas sin a smuaineachadh."
Thug an taillear dha a' pheur an sin, agus
dh' ith e i, is thuit e 'n a chadal. Thainig a'
bhean-uasal an sin air a h-aghaidh leis a' choitse,
agus' thubhairt i ris an taillear, " Cha 'n fhaod e
'bhi gu bheil am fear sin 'n a chadal an diugh" ;
agus thubhairt an taillear, " Tha e 'n a chadal" ;
agus thubhairt i ris, " Feuch an duisg thu e."
Thoisich an taillear air a dhusgadh, agus
dusgadh cha ghabhadh e deanamh. Chuir i
lamh 'n a poca, 's thug i mach sgian-pheann, agus
thug i do 'n taillear i, agus thubhairt i, " Bheir
thu so dha, agus their thu ris, gun coinnich
The Kingdom of the Green Mountains. 139
give him an apple to-day ; but here is a pear
that you shall give him when he is seized
with thirst. Perhaps the daughter of the King
of the Green Mountains will fall to your own
lot."
The soldier and the tailor set out on their
journey. They sat down to rest ; and the
soldier said, " I am thirsty to-day again."
" Well !" said the tailor, " I have a pear here
that is good for quenching thirst."
"Well!" said the soldier, "I got an apple
from you yesterday ; and it set me asleep ; and
I am afraid to take the pear."
" Toch ! you gomeril," said the tailor, "you
need not think that."
The tailor gave him the pear ; and he ate it,
and fell asleep. The lady then arrived with
the coach, and said to the tailor, " Surely that
fellow is not asleep to-day !" The tailor said,
"He is asleep" ; and she said, " Try if you can
waken him."
The tailor began to waken him ; but he could
not be wakened. The lady took a penknife
out of her pocket, and gave it to the tailor,
and said, " You shall give him this, and say
to him that I will meet him here to-morrow :
140 Rioghackd nam Beann Gorma.
mise'n so am maireach e,agus tillidh e dhachaidh
comhla ruit fhein a nochd."
Bha ise 'n deigh falbh, agus dhuisg an
saighdear, agus dh' fheoraich e 'n d' thainig a'
bhean-uasal air a h-aghaidh.
" Thainig," ars' an taillear, " is dh' fhairslich
oirnn thusa 'dhusgadh. So sgian-pheann a dh'
fhag i agam-sa a thoirt duit, agus thubhairt i
gu'n coinnicheadh i ann an so am maireach thu."
Thill e-fhein 's an taillear an sin dhachaidh,
agus thug iad an oidhche sin comhla.
An deigh na braiceas an la 'r na mhaireach,
'n uair a bha iad a' falbh, thubhairt a' chailleach,
" Cha 'n 'eil math dhuit ubhal no peur a thoirt
dha an diugh ; ach 'n uair a ruigeas sibh an t-
aite far am b' abhaist duibh ur n-anail a leigeil
cuiridh tu 'm prine so an ciilaobh a chota : 's
ma bha 'n cadal air roimhid bithidh a sheachd
uiread an drast air."
Dh' fhalbh iad an sin, is chaidh iad air an
aghaidh gus an d' rainig iad an t-aite far am b'
abhaist doibh an anail a leigeil ; agus chuir an
taillear am prine 'n cul a chot' aige, 's thuit e
'n a chadal. Thainig a' bhean-uasal an sin,
agus dithis dhaoine aice airson a thogail a-stigh
do 'n ckoitse, 's thubhairt i ris an taillear, " Am
bheil e 'n a chadal an diugh ?"
" Tha," ars' an taillear. •
The Kingdom of the Green Mountains. 141
and he shall return home with yourself to-
night."
After she went away the soldier wakened and
asked if the lady had arrived.
" She has," said the tailor, " but it defied us
to waken you. Here is a penknife that she
left with me to give to you ; and she said that
she would meet you here to-morrow." He and
the tailor then returned home, and they spent
the night together.
After breakfast next day, when they were
going away, the old woman said, " It will be of
no use to give him an apple or a pear to-day ;
but when you arrive at the place where you
used to rest you shall put this pin in the back
of his coat : and if he was sleepy before he
will be seven times sleepier this time."
They set off, and reached the place where
they used to rest : and the tailor put the pin in
the back of his coat ; and he fell asleep. The
lady then arrived with two men to raise him
into the coach ; and she said to the tailor, " Is
he asleep to-day ?"
" He is," said the tailor.
142 Rioghachd nam Beann Gorma.
" Duisg e," ars' ise, " ma ghabhas e dusgadh."
Thoisich an taillear 'air an sin, 's cha ghabhadh
e dusgadh. Chuir i 'n sin a-mach an dithis
dhaoine a bh' aice 's a' choitse ; agus cha b'
urrainn an triuir aca a thogail. Dh' fhalbh i
'n sin, agus thug i prine 6ir do 'n taillear, agus
thubhairt i, " Thoir so dha : cha tig mise 'n a
choinneamh tuilleadh, agus cha 'n fhaic mi gu
brath e."
'N uair a dh' fhalbh ise thug an taillear am
prine a cota an t-saighdeir, agus dhuisg e e.
Dh' fheoraich an saighdear an d' thainig a
bhean-uasal, agus thubhairt an taillear gu'n d'
thainig, 's gu'n d' fhalbh i, agus thubhairt e,
" Sin prine 'dh' fhag i agad mar chuimhneachan ;
agus tha e coltach nach fhaic thu tuilleadh i.
Tillidh tu dhachaidh learn a nochd fhathast."
" Gu dearbh cha till," ars' an saighdear : " b'
fhearr learn nach do thill mi dhachaidh leat cho
bidheanta. Bithidh mise 'falbh a dheanamh
mo rathaid fhein ; agus slan leat." Dhealaich
iad ri 'cheile an sin.
Bha e 'falbh, 's a' feoraich 'd e 'n rathad a
gheibheadh e gu rioghachd nam beann gorma.
Theireadh iad ris nach cual' iadsan iomradh air
an rioghachd ud riamh. Bha e 'gabhail air
'aghaidh o aite gu aite, 's cha robh e 'faotainn
forfhais idir air an riogheachd. 'S ann a bha
The Kingdom of the Green Mountains. 143
" Waken him," said she, " if he can be
wakened."
The tailor began to waken him, but he could
not be wakened. She then sent out the two
men that she had in the coach, but the three
of them could not lift him. She went,
and gave the tailor a gold pin, and said,
"Give him this. I will not come to meet
him any more."
When she went away the tailor took the pin
out of the tailor's coat ; and he wakened. The
soldier asked if the lady had arrived ; and the
tailor told him that she had, and had gone
away, and said, " There is a pin that she left as
a remembrance. You are not likely to see her
more. You will return home with me to-night
yet."
" Indeed I will not," said the soldier. " I wish
that I had not returned so often with you. I
will be setting off to push my own way.
Good-bye." They then parted.
He was going on, and inquiring for the road
to the kingdom of the Green Mountains. He
was told by those of whom he made inquiry
that they had never heard of such a kingdom.
He was travelling from place to place, but was
getting no information about the kingdom.
144 Rioghachd nam Beann Gorma.
iad a' fochaid air airson a bhi 'bruidhinn idir air
a leithid de dh' aite. Thainig e 'n sin a dh'
ionnsuidh thighean la de na laithean ; agus
chunnaic e seann duine a' cur sgrothan air tigh ;
agus thubhairt e ris an t-seann duine, " Ah !
nach sean thu ! agus thu sgrothadh an tighe."
Agus thubhairt an seann duine, " Tha mi
sean ; ach 's sine m' athair na mi."
" Ah!" ars' an saighdear, "am bheil t-athair-
sa beo ?"
" Tha," ars' an seann duine.
" C ait am bheil thu 'dol ?"
"Tha mi," ars' an saighdear, "a' dol do
rioghachd nam beann gorma."
" Mata," ars' an seann duine, " tha misesean,
agus cha chuala mi riamh iomradh air an riogh-
achd sin. Dhaoite gu'm bi fios aig m' athair
air."
" C ait am bheil t-athair ?" ars' an saighd-
ear.
" Tha e 'tarruing nan sgroth g' am ionnsuidh-
sa," ars' an seann duine, " agus bithidh e 'n so
an ceann tacainn ; agus bruidhnidh tu ris mu
dheidhinn na rioghachd sin."
Thainig am fear a bha 'tarruing nan sgroth ;
agus thubhairt an saighdear ris, "Ah! a dhuine,
nach sean thu !"
"Moire! 's sean; ach 's sine m' athair na
mi," ars' an seann duine.
The Kingdom of the Green Mountains. 145
He was ridiculed for speaking at all of such a
place. He came one day to houses, and saw
an old man putting divots1 on a house, and said
to him, "Ah! how old you are! and yet you
are putting divots on the house."
The old man said, " I am old ; but my father
is older than I."
'Ah !" said the soldier, " is your father alive ?"
" He is," said the old man.
" Where are you going ?"
I am going," said the soldier, " to the
kingdom of the Green Mountains."
" Well," said the old man, "lam old, but I
have never heard of that kingdom. Perhaps
my father knows about it."
" Where is your father ?" said the soldier.
" He is conveying the divots to me," said
the old man, and will be here in a short
time, when you may speak to him about that
kingdom."
The man who was conveying the divots
arrived; and the soldier said to him, "Ah!
man, how old you are !"
" By Mary, I am old ; but my father is older
than I," said the old man.
1 Turf for roofs of houses.
146 Rioghachd nam Beann Gorma.
" Am bheil t-athair-sa beo fhathast ?" ars' an
saighdear.
" Tha," ars' an seann duine.
" C ait am bheil e ?" ars' an saighdear.
" Tha e 'gearradh nan sgroth," ars' an seann
duine.
Dh' fhalbh iad an sin, agus rainig iad am fear
a bha 'gearradh nan sgroth ; agus thubhairt an
saighdear, "Ah! a dhuine, nach sean thu !
agus thu 'gearradh nan sgroth."
Thubhairt an seann duine, " Tha mi sean ;
ach 's sine m' athair na mi."
"Ah!" ars' an saighdear, " saoil am bheil t-
athair-sa beo fhathast ?"
" Tha." ars' esan.
" C ait am bheil e ?" ars' an saighdear.
" Tha a' sealgaireachd nan ian anns a' mhon-
adh," ars' an seann duine.
Thubhairt an saighdear ris, "An cuala tusa
riamh iomradh air rioghachd nam beann
gorma ?"
" Cha chuala mise riamh iomradh orra," ars'
esan ; " theagamh gu'n cuala m' athair ; agus 'n
uair a thig e dhachaidh a nochd feoraichidh tu
dheth."
Dh' fhan e gu feasgar comhla ris na seann
daoine gus an d' thainig an t-ianadair dhach-
aidh. 'S an fheasgar thainig an t-ianadair
The Kingdom of the Green Mountains. 147
" Is your father still alive ?" said the
soldier.
" He is," said the old man.
" Where is he ?" said the soldier.
" He is cutting the divots," said the old
man.
They then went to the man who was cutting
the divots ; and the soldier said, " Ah ! man,
how old you are ! and yet you are cutting the
divots."
The old man said, " I am old ; but my father
is older than I."
"Ah!" said the soldier, "is your father, I
wonder, still alive ?"
" He is," said he.
" Where is he ?" said the soldier.
" He is hunting birds in the hill," said the
old man.
The soldier said to him, " Have you ever
heard of the kingdom of the Green Moun-
tains ?"
"I have not," said he; "but perhaps my
father has ; and when he comes home to-night
you may ask him."
He remained with the old man till evening,
when the fowler came home. When the fowler
l 2
148 Rioghachd nam Beann Gonna.
dhachaidh ; agus thubhairt an saighdear ris,
" Ah ! a dhuine, nach sean thu !"
" 'S sean," ars' esan ; " ach 's sine m' athair
na mi."
" Ah !" ars' an saighdear : " saoil am bheil t-
athair-sa beo fhathast ?"
" Moire ! tha," ars' an t-ianadair.
" C ait am bheil t-athair ?" ars' an saighdear.
" Tha e 'stigh," ars' an t-ianadair.
Thubhairt an saighdear ris, "An cuala tu
riamh iomradh air rioghachd nam beann
gorma ?"
" Cha chuala," ars' esan, " mar an cuala m'
athair e."
Chaidh iad an sin a sios a dh' ionnsuidh an
tighe ; 's 'n uair a chaidh iad a-stigh bha 'n
seann duine ann an creathall, 's iad 'g a thulgadh.
Thubhairt an saighdear ris, " Ah ! a dhuine,
nach tu a fhuair an aois !"
" Mata 's mi a fhuair an aois mhor, mhor,"
ars' esan.
Agus thubhairt an saighdear ris, "An cuala
tusa iomradh air riogh'achd nam beann gorma ?"
"Mata," ars' an seann duine, "cha chuala
mise riamh iomradh air an rioghachd sin."
An sin thubhairt an t-ianadair ris an t-saigh-
dear, " Tha mise 'dol do 'n mhonadh am mair-
each ; agus tha feadag agam, agus 'n uair a
The Kingdom of the Green Mountains. 149
came home the soldier said to him, " Ah ! man,
how old you are !"
" I am old," said he ; " but my father is older
than I."
"Ah!" said the soldier, "is your father, I
wonder, still alive ?"
" By Mary! he is," said the fowler.
" Where is he ?" said the soldier.
" He is in the house," said the fowler.
The soldier said to him, " Have you ever
heard of the kingdom of the Green Moun-
tains ?"
" I have not," said he ; " but perhaps my
father has."
They went down to the house ; and when
they went in the old man was being rocked
in a cradle. The soldier said to him, "Ah!
man, what a great age has been granted to
you!
" Well ! yes, a very great age," said he.
The soldier said to him, " Have you ever
heard of the kingdom of the Green Moun-
tains ?"
" Really," said the old man, " I have never
heard of that kingdom."
The fowler then said to the soldier, " I am
going to the hill to-morrow : and when I blow
a whistle that I have there is not a kingdom in
150 Rioghachd nam Beann Gonna.
sheinneas mi i cha 'n 'eil rioghachd air an t-
saoghal as nach tig eoin far am bi mise ; agus
bithidh fhios agam-sa ma tha 'leithid sin de
rioghachd ann."
Thug an saighdear an oidhche sin comhla ris
na seann daoine. An deigh am braiceas an la !r
na mhaireach dh' fhalbh e comhla ris an ianadair
do 'n mhonadh. Rainig iad am monadh, 's
sheid an t-ianadair an fheadag, is chruinnich na
h-eoin as a h-uile aite g' a ionnsuidh ; ach bha
aon iolair mhor a bha fada gun tighinn seach
each. Thubhairt an t-ianadair rithe, "Aluir-
each mhosach, 'd e 'ghleidh thus' air deireadh
seach na h-eoin eile ?"
" Mata," ars' an iolair, "bha astar mor agam ■
sa r' a dheanamh seach each."
"Cia as a thainig thu ?" ars' an t-ianadair.
" Thainig mi an diugh fhein a rioghachd
nam beann gorma," ars' ise.
" Mata," thubhairt an t-ianadair, "tha duin
an so a dh' fheumas tu 'thoirt air do mhuin am
maireach do rioghachd nam beann gorma."
"Ni mise sin," ars' ise, "ma gheibh mi gu
leoir de bhiadh."
" Gheibh thu sin," ars' esan : " gheibh thu
ceithreamh math feola." Thill iad an sin
dhachaidh ; agus dh' fhan an iolair comhla riu
an oidhche sin.
The Kingdom of the Green Mountains. 1 5 1
the world from which birds will not come to
me ; so that I shall know if there be such a
kingdom."
The soldier spent that night with the old
men. After breakfast next day he went away
with the fowler to the hill. When they arrived
the fowler blew his whistle ; and the birds
gathered to him from every quarter ; but there
was a large eagle which was much later of
coming than the other birds. The fowler said
to her, " You nasty baggage ! what has kept
you so far behind the others ?"
" Really," said the eagle, " I had a much
greater distance to accomplish than they."
" Whence have you come ?" said the fowler.
" I have come this very day from the
kingdom of the Green Mountains," said
she.
" Well !" said the fowler, " there is a man
here whom you must carry on your back to-
morrow to the kingdom of the Green Moun-
tains."
" I will do so," said she, " if I get enough of
food."
" You shall get that," said he : " you shall
get a good quarter of meat." They then
returned home : and the eagle remained with
them that night.
152 Rloghachd nam Beann Gorma.
An deigh am braiceas am maireach dh' fhalbh
an t-ianadair, an saighdear, 's an iolair, agus
thug iad am monadh orra ; agus bha ceithreamh
feola aca leo do 'n iolair, is ceithreamh eile do
'n t-saighdear. Chaidh an saighdear an sin air
druim na h-iolaire, agus dh' fhag e beannachd
aig an ianadair ; agus sgaoil an iolair a sgiathan,
is dh' fhalbh i. Bha i air an rathad an sin ;
agus dh' kh i 'n ceithreamh feola ; agus thubh-
airt i ris an t-saighdear, "Tha'n t-acras orm,
agus feumaidh mi do leigeil air falbh."
" Ah ! cha leig," ars esan : " tha beagan agam
de m' chuid fhein, agus gheibh thu e."
" Thoir a-nall e mata," ars' ise. Thug e dhi
e 'n sin is dh' ith i e, is dh' fhalbh i astar math
leis. " Ah !" ars' ise, " tha 'n t-acr as orm :
feumaidh mi do leigeil air falbh."
"Ah! na dean sin," ars' esan ; "thoir mise
co dhiubh sabhailte gu rioghachd nam beann
gorma."
" Seall," ars' ise, " am bheil mir tuilleadh agad
de 'n iheoil."
"Ah! cha 'n 'eil," ars' esan.
" Tha sliasaid mhath agad," ars' ise ; " thoir
a-nall an so i."
Chum e rithe 'n t-sliasaid an sin gus an d'
ith i na bh' air an taobh a-mach dhi. " 'S
iheaird mi sin," ars' ise ; " sin feoil a 's blasda
The Kingdom of the Green Mountains. 153
After breakfast next day the fowler, the
soldier, and the eagle set off, and went to the
hill : and they had with them a quarter of meat
for the eagle and a quarter for the soldier.
The soldier then went on the eagle's back,
and bade the fowler good-bye : and the eagle
spread her wings, and went away. On the
way she ate the quarter of meat, and she said
to the soldier, " I am hungry, and must let you
go.
"Ah! don't," said he: "I have a little of
my own share ; and you shall get it."
" Bring it over, then," said she. He gave it
to her ; and she ate it, and went a good distance
on it. "Ah!" said she, "I am hungry again,
and must let you go."
"Ah! don't," said he. " Bring me, at any rate,
safely to the kingdom of the Green Moun-
tains."
" Look," said she, " if you have a bit left of
the meat."
" Ah ! no," said he.
" You have a good thigh," said she : " bring
it over here."
He held his thigh to her till she ate what
was on the outer side of it. "I am the better
of that," said she : " that is the sweetest meat
154 Rioghachd nam Beann Gonna.
'dh' ith mi fhathast" ; agus rinn i astar mor leis.
Dh' fhas i acrach a ris. " Ah !" ars' ise, " feum-
aidh mi do leigeil air falbh co dhiubh : tha mi
air fas lag ; ach tionndaidh a-nall an t-sliasaid
eile, 's gum bi iad coltach ri 'cheile." Ged bu
chruaidh e b' fheudar dha 'shliasaid a chur a-
nall dhi. Dh' ith i sin ; agus thubhairt i, " Ah !
tha mi 'fheobhas eile ; tha mi 'smuaineachadh
gu'n dean mi nis an gnothuch air rioghachd
nam beann gorma 'thoirt a-mach."
An sin fhuair i rioghachd nam beann gorma
'thoirt a-mach ; agus dh' fhag i air talamh
tioram an sin e. Bha each marbh an sin, 's e 'n
deigh na seiche a thoirt dheth. Dh' iarr an
iolair air an t-saighdear ceithreamh de 'n each a
ghearradh 's a charadh air a muin. Rinn e sin ;
is thill i dhachaidh. Bha esan 'n a thruaghan
bochd, 's cha b' urrainn e dad de choiseachd a
dheanamh leis mar bha 'shliasaidean ; ach rinn
e stri gus an d' fhuair e gu ruig tigh a' ghairn-
ealair a bh' aig righ nam beann gorma. Bha
bean a' ghairnealair anabarrach math dha; agus
dh' fhan e leatha gus an do leighis i e. 'N
uair a bha e leighiste chaidh e 'dh' obair comhla
ris a' ghairnealair.
Thainig fios a-mach gu'n robh nighean righ
nam bean gorma 'dol a phosadh. "Ah!" ars'
esan ri bean a' ghairnealair, " nach bochd nach
fhaighinn sealladh dhi !"
The Kingdom of the Green Mountains. 155
that I have yet eaten :" and she went a great
distance on it. She became hungry again.
"Ah!" said she, "I must let you go now at
any rate : I have become weak : but turn over
to me the other thigh, that the two thighs may
be alike." Hard though it was, he had to turn
over his thigh to her. She ate it, and said,
"Ah! I am doubly stronger: I think that I
can now manage to reach the kingdom of the
Green Mountains."
She did manage to reach it, and she left him
on dry ground there. There was a dead horse
there which had just been flayed. The eagle
requested the soldier to cut a quarter off it, and
lay it on her back. He did so; and she returned
home. He was in a wretched plight, and could
not walk on account of the condition of his
thighs ; but he struggled on till he reached the
house of the gardener of the King of the
Green Mountains. The gardener's wife was
very good to him : and he stayed with her till
she cured him. When he was cured he went
to work with the gardener.
Intelligence came that the daughter of the
King of the Green Mountains was going to be
married. " Ah !" said he to the gardener's
wife, " what a pity that I could not get a sight
of her!"
156 Rioghachd nam Beann Gorma.
" U ! gheibh thu sin," arsa bean a ghairneal-
air ; "cuiridh mise air doigh thu gu'm faic thu
i"; agus dh' fhalbh i, agus dhress i ann an
eudach ciatach e, agus chuir i air falbh le
basgaid de dh' iibhlan e, agus thubhairt i ris,
" Cuimhnich nach toir thu do dhuine sam bith
iad gus an toir thu 'n a laimh fhein iad."
Dh' fhalbh e, 's rainig e tigh an righ ; agus
thubhairt e gu'n robh e air tighinn le basgaid
de dh' ubhlan o'n ghairnealair gu nighean righ
nam beann gorma. Bha na seirbheisich 'dol a
thoirt uaithe na basgaid ; ach cha d' thugadh e
dhoibh i ; agus dh' iarr e i-fhein fhaicinn.
Chuir nighean an righ an sin fios air e 'thighinn
a-stigh g' a faicinn. Chaidh e stigh, is thug e
dhi a' bhasgaid ubhlan ; agus rug i air botul, 's
lion i gloine de dh' fhion da. "Gabhaibh mo
leusgeul," ars' esan ; " 's e fasan na duthch 'as
an d' thainig mise gu'm feuchadh iad-fhein an
toiseach an deoch." An sin dh' 61 i-fhein an
toiseach air ; agus lion i 'n gloine dha-san a-ris.
Dh' fhalbh esan, 's chuir e 'm fainn' 6ir a thug
i dha air 'ais 's a' ghloine g' a h-ionnsuidh.
Rug i air an fhainne, agus sheall i air, agus
chunnaic i a h-ainm fhein air ; agus thubhairt i
ris, " C ait an d' amais am fainne so ort-sa ?"
Thubhairt esan, " Am bheil cuimhn' agaibh-
sa air an t-saighdear a chuir sibh a dh' ionnsuidh
a leithid so de thaillear airson deise eudaich ?"
The Kingdom of the Green Mountains. 1 5 7
" You shall get that," said the gardener's
wife. " I will devise a plan for your seeing her."
She dressed him in fine clothes, and sent him
off with a basket of apples, and said to him,
" Remember that you deliver them into no
one's hands but her own."
He went off, and reached the king's house,
and said that he had a basket of apples from the
gardener for the daughter of the King of the
Green Mountains. The servants were going
to take the basket from him, but he would not
give it to them, and asked to be allowed to see
herself. The king's daughter then sent word
to him to come in to see her. He went in, and
gave her the basket of apples : and she took
hold of a bottle, and filled a glass with wine for
him. " Excuse me," said he : " it is the fashion
of the country whence I have come for those
giving the drink to taste it first." Whereupon
she drank to him first, and then filled the glass
for him. He went, and took the gold ring that
she gave him, and returned it to her in the
glass. She took hold of it, looked at it, and
saw her own name on it, and said to him,
" Where did you find this ring ?"
He said, " Do you remember the soldier
whom you sent to a tailor for a suit of
clothes ?"
158 Rioghachd nam Beann Got ma. ■
"Air learn gu bheil," ars' ise : "am bheil
tuilleadh dearbhaidh agad air sin ?"
"Tha," ars' esan ; 's thug e mach an sgian-
pheann, 's thug e dhi e.
" Am bheil dearbadh eil' agad ?" ars' ise.
" Tha," ars' esan, 's thug e dhi am prin'
6ir.
" Tha mi 'faicinn a-nis gu bheil an rud fior,"
ars' ise ; 's chuir i 'da laimh mu 'mheadhon, 's
rinn i sodan mor ris. Shocraich iad la airson
a cheile 'phosadh ; agus chuir i cul ris an fhear
a bha i 'dol a phosadh roimhe sin.
Thill esan dhachaidh gu bean a' ghairnealair ;
agus dh' innis e dhi gu'n robh e 'dol a phosadh
nighean righ nam beann gorma. " Na biodh
curam ort-sa nach bi mise am chulanach math
dhuit-sa 's do d' dhuine." Phos iad an sin.
An deigh a' phosaidh thug i e 'dh' fhaicinn
nam priosanach a bha aice ; agus, 'n uair a
chunnaic e iad, dh' aithnich e na companaich
aige fhein, 's ghabh e truas mor dhiubh, 's dh'
iarr e an leigeil mu 'r sgaoil ; 's thug e sineadh
math de dh' airgiod dhoibh, a bheireadh air
falbh iad.
The Kingdom of the Green Mountains. 159
" I think that I do," said she. " Have you
further proof of that ?"
" I have," said he ; and he took out the pen-
knife, and handed it to her.
" Have you another proof of it ?" said she.
" I have," said he : and he gave her the gold
pin.
"I see now," said she, "that the thing is
true" ; and she put her two hands round him,
and rejoiced greatly over him. They fixed a
day for their marriage : and she discarded the
man whom she was going to marry.
He returned to the gardener's wife, and told
her that he was going to marry the daughter of
the King of the Green Mountains. " Be not
concerned lest I do not prove a good backing
to you and your husband." They then married.
After their marriage she took him to see the
prisoners that she had ; and when he saw them
he recognised his companions, and felt great
compassion for them. He requested that they
should be set at liberty, and handed them a
good sum of money to take them away.
VI.
AN LONG A CHAIDH DO DH' AMERICA.
Sheol an long so gu America, agus bha moran
sluaigh innte a bha 'dol a dh' fhuireach 's an
duthaich sin. Dh' eirich dhoibh gu'n d' thainig
iad dluth air an fhearann far an robh rochdan
is sgeirean ; agus chaidh na daoine a chall uile
gu leir ach aon duine 's a bhean. Fhuair iad
sin air tir air pios briste de 'n t-soitheach ; agus
rinn iad buth gu h-ard braigh a' chladaich.
Bha siuil is roip de 'n t-soitheach a' dol air tir,
agus rinn iad am buth suas leo. Bha pairt de
'n bhiadh a bha 's an t-soitheach a' dol air tir,
ann an togsaidean, mar bha briosgaidean is
feoil ; agus cuid de leabhraichean a bh' air bdrd
chaidh iad air tir cuideachd. Bha iad uine an sin
gus an do theirig na chaidh air tir, agus an robh
iad an uireasbhuidh.
Smuainich an duine la de na laithean gu'n
rachadh e mach feadh na duthcha dh' fheuch
am faiceadh e tighean is daoine no ni sam bith
a bheireadh toileachadh dha ; agus thubhairt e
r' a mhnaoi gun iomagain sam bith a bhi orra.
Dh' fhalbh e, agus ghabh e air 'aghaidh, agus
chaidh e troimh mhoran coille. Bha e 'toirt
VI.
THE SHIP THAT WENT TO AMERICA.
This ship sailed to America with a great num-
ber of people who were going to reside in that
country. It happened to them that they came
near land at a part of the coast where there
were many rocks and skerries : and all were
lost except one man and his wife. These two
got ashore on a broken piece of the ship, and
they erected a tent above the shore. Sails
and ropes belonging to the ship were going
ashore ; and they formed the tent of them.
Some of the provisions that were in the ship
were going ashore in hogsheads, such as biscuits
and meat. Some books that were on board
went also ashore. After they were there for
some time what went ashore was spent ; and
they were in want.
It occurred to the man one day that he
would go out through the country to try if he
could see houses and men or anything that
would please him : and he asked his wife not
to be anxious. He set off, and went on, and
passed through much wood. He took a bit
of the bark off the trees as he went on. At
M
1 62 An Long a chaidh do dti America.
criomain de ;n chairt bharr nan craobh mar bha
e 'dol air 'aghaidh. Fhuair e 'n sin troimh 'n
choille. Cha robh e 'faicinn duine no coltas
tighe sam bith. Chunnaic e beinn greis mhath
uaithe, agus chuir e roimhe gu'n ruigeadh e
'mullach, a thaobh gu'm faiceadh e sealladh na
b 'fhearr air an duthaich. Rainig e mullach na
beinne mu'n do stad e ; agus bha e sgith, acrach,
agus an la air dol seachad gu math aig a cheart
am sin. Cha 'n f hac e coltas duine no tigh fad
a sheallaidh. Dh' fhas e cho iomaguineach 's
gu'n dubhairt e gu'm b' fhearr leis nach d' fhag
e 'm buth beag aige fhein, 's eagal mbr air nach
b' urrainn e tilleadh air 'ais le dith beidh.
Bha e 'g amharc sios air an taobh eile de 'n
bheinn, agus bha leis gu'm fac e coltas bothain
bhig aig bonn na beinne ; agus thubhairt e ris
fhein, " Ruigidh mi sios, agus chi mi gu 'd e 'n
seorsa tighe a th' ann." Theirinn e sios an sin,
is rainig e 'm bothan tighe, agus chaidh e stigh
do sheomar : agus bha 'n sin bord air a churainn-
eachadh le tubhailt mhoir, ghil, agus botul fiona
is builionn cruineachd air. " Mata," thubhairt
e ris fhein, " tha 'n t-acras orm, agus cha 'n 'eil
fhios agam gu 'd e 'ni mi. Ma bheanas mi
d' a so dhaoite gu'm bi e 'n a choire dhomh ;
ach co dhiubh gabhaidh mi de dhanadas 's gu'n
gabh mi pairt deth." Thug e lamh air a' bhotul,
The Ship that went to America. 163
last he got through the wood. He did not
see any person or the appearance of any
house. He saw a mountain at a considerable
distance from him, and resolved to go to the
top of it, because he would get a better view of
the country. He reached the top of the moun-
tain before he halted : and he was tired and
hungry. A good part of the day was past by
this time. He saw no appearance of anyone
or of a house, as far as his eye could reach. He
became so anxious that he said that he wished
that he had not left his own little tent ; and he
was much afraid that he could not return on
account of want of food.
As he was looking down the other side of
the mountain he thought that he saw the ap-
pearance of a little hut at the foot of the moun-
tain ; and he said to himself, " I will go down,
and see what kind of house it is." He went
down, reached the hut, and entered a room in
which there was a table covered with a large
white table-cloth ; and a bottle of wine and a
loaf of wheaten bread were upon it. " Well !"
said he to himself, " I am hungry, and know
not what to do. If I touch this, perhaps I
shall be to blame. I will, at any rate, venture
to take a part of it." He took hold of the bottle
M 2
164 An Long a chaidh do d/i America.
's ghabh e balgum no dha as ; agus thug e
crioman as a' bhuilinn, agus dh' ith e e. Thainig
a-stigh an sin seann duine, Hath, agus thubhairt
e ris, "'D e do naigheachd, a choigrich ? 'D e
air an t-saoghal a shaodaich thu an rathad so ?"
Dh' innis e dha a h-uile mi-fhortan troimh 'n d'
thainig e ; agus thubhairt e ris an t-seann duine,
" Cha 'n 'eil fhios nach d' rinn mise gu mi-
mhodhail dol a choir so, ach bha 'n t-acras orm."
" Cha d' rinn, cha d' rinn," ars' an seann
duine ; " gabh do leoir dheth : 's ann airson do
leithid a tha e ann. Am bheil thu posda ?"
" Tha," ars' am fear eile.
" Am bheil teaghlach agaibh ?" ars' an seann
duine.
'•' Cha 'n 'eil," ars' am fear eile ; " cha robh
duine cloinne riamh againn."
Ars' an seann duine, " Tha 'n la nis air dol
seachad ; agus cha 'n 'eil uin' agad air tilleadh
air t-ais a nochd. Fanaidh tu agam-sa, agus
gheibh thu biadh is leaba uam-sa."
Chuir e seachad an oidhche sin comhla ris an
t-seann duine gu maduinn an la 'r na mhaireach.
Dh' eirich iad le cheile 's a' mhaduinn, 's rinn
an seann duine 'bhraiceas da. Chuir e botul
fiona's builionn cruineachd a-nall air a' bhord, 's
thubhairt e ris, " Gabh a-nis do bhraiceas gu
math ; tha 'n t-astar fad' agad r' a dheanamh ;
The Ship that went to America. 165
and took a mouthful or two out of it, and he
took a bit out of the loaf and ate it. An old
grey man then came in, and said to him,
" What is your news, stranger ? What in the
world has driven you in this direction ?"
He told the old man every misfortune that
he passed through, and said to him, " I don't
know but I have acted rudely by touching this ;
but I was hungry."
"Not at all, not at all," said the old man ;
" take enough of it : it is there for such as you.
Are you married ?"
" I am," said the other.
" Have you a family ?" said the old man.
"We have not," said the other ; " we never
had any children."
The old man said, "The day is now past ;
and you have no time to return home to-night.
Remain with me, and you shall get food and
bed from me."
He spent that night with the old man.
They both rose in the morning : and the old
man made breakfast for the other. He put a
bottle of wine and a loaf of wheaten bread
on the table, and said, " Now make a good
breakfast. You have a long distance to
1 66 An Long a chaidh do d/t America.
agus tha do bhean ann an iomaguin mhoir
umad."
'N uair a bha e 'falbh thubhairt ann seann
duine ris mar so, " Gu 'd e 'bheir thu dhomh-
sa ma bheir mi dhuit an tubhailt so ? Cha 'n
'eil uair a sgaoileas tu air do bhord i nach f haigh
thu botul fiona agus builionn cruineachd, agus
sebrsa no dha eile de bhiadh a thuilleadh air a
sin.
" Mata," ars' am fear eile, " cha 'n 'eil ni
agam sa 'bheir mi dhuit air a son."
" Mata," ars' an seann duine, " ma bheir thu
dhomh-sa a cheud duine no beathach a bheirear
air do sheilbh gheibh thu 'n tubhailt."
Smuainich am fear eile nach biodh duine
cloinne aige no 'bheag de bheathaichean ; agus
thubhairt e ris an t-seann duine gu'n d' thugadh
e dha na bha e 'g iarraidh. Thubhairt an seann
duine ris, " Ge b' air bith a bhios ann thig an
so leis seachd bliadhna o 'n diugh."
Dh' f halbh e 'n sin is dh' f hag e beannachd aig
an t-seann duine, agus thill e dhachaidh a dh'
ionnsuidh a' bhothain ; 's bha 'bhean anabarrach
toilichte : cha robh fiughair aice gu'm faiceadh
i gu brath e. Chuir e 'lamh 'n a achlais, 's thug
e mach an tubhailt, is sgaoil e i ; agus bha 'n sin
am botul fiona 's am builionn cruineachd, 's
moran de sheorsachan eile air a' bhord. " Ah !"
ars' a bhean, " c' ait an d' amais so ort ?"
The Ship that went to America. 167
travel ; and your wife is in great anxiety
about you."
When he was going away the old man spoke
to him thus : " What will you give me for the
table-cloth ? Every time that you spread it on
your table you will get a bottle of wine, and a
loaf of wheaten bread, and one or two other
kinds of food besides."
" Really," said the other, " I have nothing to
give you for it."
"Well!" said the old man, " if you give me
the first man or beast that will be born on your
possession you shall get the table-cloth."
The other, thinking that he would not have
any children or beasts, said to the old man that
he would give him what he asked. The old
man said to him, " Whatever it be, come here
with it seven years from to-day."
He then went away, and bade the old man
good-bye, and returned home to his tent ; and
his wife was exceedingly pleased, for she did
not expect ever to see him again. He took the
table-cloth from under his arm, and spread it :
and a bottle of wine and a loaf of wheaten
bread were on the table, with many other kinds
of food. " Ah," said his wife, " where have
you found this ?"
1 68 An Long a chaidh do d/i America.
Thubhairt esan, " Chuir am fortan orm e.
Cha bhi dith oirnn tuilleadh fhad 's a bhios sinn
beo."
Bha mar so la 's la 'dol seachad, agus mu
dheireadh bha mac 6g aig a mhnaoi, agus thug
e Iain mar ainm air. 'N uair a chirm e 'n a
phroitseach mu cheithir no coig a bhliadhnai-
chean thoisich e air sgoil a thoirt dha. Chaidh
an nine seachad gus an d' thainig e thun na
seachd bliadhna ; agus thubhairt e r' a mhnaoi,
" Tha mise 'falbh an diugh, agus 'dol a thoirt
learn a' bhalachain, a chionn 's e so a gheall
mise airson na tubhailt."
Thoisich ise air caoineadh 's air bron, 's air
cur iomchoir' 'air airson a leithid a dheanamh.
" Cha 'n 'eil atharrach air," ars esan : " feumaidh
mise 'dheanamh ; feumaidh mi falbh an diugh."
Dh' eirich a mhathair an so, agus phog i 'm
balachan, agus leig i air falbh e comhla ri
'athair. Rainig iad ceum air cheum am bothan
beag aig bun na beinne far an robh an seann
duine liath, agus chaidh e stigh do 'n cheart
seomar 's an robh e roimhe ; 's bha botul fiona
's builionn cruineachd air a' bhord. Smuainich
e leis fhein gu'n gabhadh e deur as a' bhotul 's
gu'n thugadh e crioman as a' bhuilinn ; 's
ghabh e-f hein 's am balachan rud dheth sin. Co
'thainig a-stigh ach an seann duine liath ; 's
thubhairt e ris, " Thainig thu mar a gheall thu."
The Ship that went to America. 169
He said, " Fortune has bestowed it on me.
We shall not be in want any more while we
lve.
Thus day after day passed, till at last his wife
had a young son, whom he named John.
When he grew up to be a boy of about four or
five years his father began to give him schooling.
Time passed till it came to the seven years :
and the man said to his wife, " I am going
away to-day, and going to take the boy with
me, because it is he that I promised for the
table-cloth."
She began to weep and wail, and to reflect
on him for doing such a thing. " It cannot be
helped," said he : "I must do it : I must go
away to-day."
His mother then rose, and kissed the boy,
and let- him away with his father. They
arrived step by step at the little hut at the foot
of the mountain where the old grey man was ;
and he went into the same room that he was in
before : and a bottle of wine and a loaf of
wheaten bread were on the table. It occurred
to him that he would take a drop out of the
bottle and a bit out of the loaf ; and he and the
boy took a little of them. Who came in but
the old grey man! and he said to him, "You
have come as you promised,"
170 An Long a chaidh do d/i America.
" U ! thainig," ars' am fear eile.
" Mata," ars' an seann duineliath, "bha feum
agad air tighinn an diugh, oir dh' fhalbhainn-
sa 'm maireach g' ad iarraidh. Tha mi 'faicinn
gu bheil balachan agad an drast ; rud nach robh
agad roimhe. C ainm baistidh a th' air ?"
" Iain," ars' 'athair a' bhalachain.
" Gu'm meal e 'ainm ; tha deagh ainm agad
air," ars' an seann duine. " Am bheil a' bheag
de sgoil aige ?"
" Tha beagan : bha mi-fhein ag ionnsachadh
dha," ars' athair a' bhalachain. Ars' an seann
duine, " Bheir mise deagh sgoil is deagh ionn-
sachadh dha, agus ni mi mar gu'm bu mhac
dhomh fhein e. Dhaoite bith gu'n dean mi
duine fortanach dheth fhathast."
Dh' fhan 'athair an oidhche sin comhla riu
aig bonn na beinne. An la 'r na mhaireach, 'n
uair a fhuair iad am braiceas, dh' fhag 'athair
beannachd aig a' bhalachan, agus thill e dhach-
aidh. 'N uair a thill e cha robh a bhean ach
bronach, duilich as deigh a' bhalachain. Bha
esan a' cumail misnich innte mar a b' fhearr a
b' urrainn e, an dochas gu'm biodh mac eile
fhathast aca. Fagaidh sinn iadsan gu comh-
fhurtachail an sin, agus tillidh sinn a dh' ionn-
suidh a' bhodaich a bh' aig bonn na beinne.
Dh' fhas am balachan 'n a ghille mor, gasda ;
The Ship that went to America. 171
" Oo, yes," said the other.
" Well !" said the old grey man, " it behoved
you to come to-day ; for if you had not I
would go for you to-morrow. I see that
you have a boy with you this time, which
was not the case before. What is his bap-
tismal name ?" .
"John," said the boy's father.
" May he enjoy his name ; it is a good
one," said the old man. " Has he any
education ?"
"He has a little : I have been teaching him
myself," said the boy's father.
The old man said, " I will give him good
schooling and instruction, and act towards him
as if he were my own son. Perhaps I shall
make a fortunate man of him yet."
The boy's father remained with them that
night at the foot of the mountain. After they
had breakfast on the morrow his father bade the
boy good-bye, and returned home. When he
arrived his wife was sad and grieved after the
boy. He was keeping up her spirits as he best
could, in the hope that they would yet have
another son. We will leave them there in com-
fort, and return to the old man at the foot of
the mountain.
The boy grew up a big and handsome lad ;
172 An Long a chaidh do dH America.
's thug an seann duine Hath na's leoir de sgoil
dha is ionnsachadh. Bha e corr is fichead
bliadhna aig an t-seann duine Hath ; 's thubhairt
an seann duine ris a' ghille, " Tha thu-fhein is
mise 'dol gu mullach na beinne so shuas an
diugh. Seallaidh tu braigh an doruis, agus
gheibh thu srian eich, agus bheir thu leat i."
Rainig iad mullach na beinne ; agus thubhairt
an seann duine ri Iain, " Crath an t-srian rium-
sa, agus tionndaidhidh mi 'n am each, agus
leumaidh tu air mo mhuin." Rinn Iain sin,
agus thionndaidh an seann duine liath 'n a each,
agus leum e air a mhuin, agus dh' fhalbh e leis,
agus dh* fhalbh e gu h-uamhasach. Bu choing-
eis leis boglach no garbhlach. Ghabh iad air
an aghaidh neart de 'n la sin, agus thainig iad
gu aoineadh mor taobh an loch ; 's thubhairt an
seann duine liath ris, " Thig bharr mo mhuin,
Iain." Thainig Iain a-nuas bharr a mhuin ;
agus thubhairt an seann duine ris, " Theid thu
suas do dh' uaimh a tha shuas ann an sin, is
gheibh thu tri famhairean 'n an sineadh an sin
a' dol bas leis an acras ; agus seall ann am
chluais dh' fheuch 'd e gheibh thu ann." Sheall
e, 's fhuair e botul fiona agus tri builionnan
cruineachd. Thubhairt an seann duin' an sin,
" Bheir thu builionn an t-aon dhoibh, agus
roinnidh tu 'm botul eatorra ; agus 'n uair a dh'
The Ship that went to America. 173
and the old grey man gave him enough of
schooling and instruction. He was more than
twenty years with the old grey man ; and the
old grey man said to him, " You and I are to
go to-day to the top of the mountain up here.
Look above the door, and you will find there a
horse's bridle. Bring it with you." Having
reached the top of the mountain, the old grey man
said to John, " Shake the bridle towards me,
and I shall turn into a horse, and you shall leap
on my back." John did as he was bid ; and
the old grey man turned into a horse. John
leaped on his back ; and the horse set off with
him, and went at a terrible pace. Soft or hard
ground was alike to him. They went on for
the greater part of that day, and came to a big
aoineadh at the sea-side ; and the old grey man
said to John, "Come off my back, John." John
came off his back ; and the old man said to
him, " Go to the cave up there, and you shall
find three giants lying down in it, and dying of
hunger : and look into my ear to see what you
will find in it." He looked, and found a bottle
of wine and three loaves of wheaten bread.
The old man said to him, " Give them a loaf
each, and divide the bottle among them ;
and when they partake of that, say to them
174 An Long a chaidh do dJi America.
itheas iad sin abair riutha gu bheil dochas agad
gu'n cuimhnich iad dhuit-sa fhathast e."
Chaidh e far an robh na famhairean, 's thug
e dhoibh sin. 'N uair a ghabh iad dheth
thubhairt am famhair mor, " Tha sinn gu h-
anabarrach a-nis dheth."
" Ma tha," ars' Iain, " tha mi 'n dochas gu'n
cuimhnich sibh dhomh-sa fhathast e."
" Dhaoite gu'n cuimhnich," ars' am famhair
mor.
Chaidh e sios far an robh an seann duine ;
agus thubhairt an seann duine ris, "An d' rinn
thu mar a dh' iarr mi ort ?"
" Rinn, rinn," ars' Iain.
" Leum air mo mhuin, Iain," ars' an seann
duine.
Dh' fhalbh iad an sin, agus rainig iad taobh
an loch far an robh traigh mhor. " Thigbharr
mo mhuin, Iain," ars' an seann duine. " Falbh
sios a dh' ionnsuidh na tragha : tha iasg mor an
sin, agus cuiridh tu mach air an loch e ; agus
their thu ris gu bheil dochas agad gu'n cuimh-
nich e dhuit fhathast e."
Chaidh e sios, agus fhuair e 'n t-iasg ann,
agus chuir e mach air an loch e, agus thubhairt
e ris an iasg, " Tha mi 'n dochas gu'n cuimh-
nich thu sin fhathast dhomh."
" Dhaoite gu'n cuimhnich," ars' an t-iasg.
The Ship that went to America. 175
that you hope that they will remember it to
you yet."
He went to the giants and gave them the
wine and loaves. When they partook of them
the chief giant said, " We are now exceedingly
well off."
" If so," said John, " I hope that you will
remember it to me yet."
" Perhaps we will," said the chief giant.
He went down where the old man was ;
and the old man said to him, " Have you done
as I bade you ?"
" Yes, yes," said John.
" Leap on my back, John," said the old
man.
They then set off, and reached the sea-side,
where there was a great beach. " Come off
my back, John," said the old man. " Go down
to the beach : there is a big fish there : put it
out on the sea, and say to it that you hope that
it will remember it to you yet."
He went down to the beach, and found the
fish there, and he put it out on the sea, and
said to it, "I hope that you will remember
it to me yet."
" Perhaps I will," said the fish.
176 An Long a chaidh do d/i America.
Thill e 'n sin far an robh an seann duine ;
agus thubhairt an seann duine ris, " An d' rinn
thu mar a dh' iarr mi ort, Iain ?" Thubhairt
Iain gu'n d' rinn ; 's thubhairt an seann duine,
" Leum air mo mhuin, Iain." Dh' fhalbh iad
an sin, is thainig iad a dh' ionnsuidh caisteal
mor praise ; agus thubhairt an seann duine,
" Thig bharr mo mhuin, Iain. Theid thu suas
a dh' ionnsuidh a' chaisteil sin, 's theid thu stigh,
agus chi thu seomraichean Ian oir is seomrai-
chean Ian airgid : agus na chunnaic thu riamh
na beanadh do lamh do dhad dheth gus an tig
thu 'mach."
Chaidh Iain an sin a-stigh do 'n chaisteal, is
chunnaic e na bha 'n sin de sheomraichean oir
is airgid ; agus 'n uair a bha e 'tighinn a-mach
thug e suil gu taobh, agus chunnaic e pasg mor
de dh' itean geoidh ; agus smuainich e gu'm
bu mhath a fhreagradh te dhiubh airson peann
a dheanamh ; agus thug e leis te dhiubh. Cha
do ghabh e diog air ris an t-seann duine gu'n d'
rinn e so. Thubhairt an seann duine ris, " Nach
d' fhuair thu sealladh math a-stigh an sin ?"
" Fhuair," ars' Iain.
" Cha do bhean thu do dhad ; cha d' thug
thu dad leat," ars' an seann duine.
"Cha d' thug," ars' Iain. "Leum air mo
mhuin," ars' an seann duine.
The Ship that went to America. 177
He then returned to the old man, who said
to him, " Have you done as I bade you, John ?"
John said that he had ; and the old man said to
him, " Leap on my back, John." They set off
then, and came to a large brazen castle ; and
the old man said, " Come off my back, John.
Go up to that castle, and enter it, and you shall
see rooms full of gold and rooms full of silver ;
and by all that you have ever seen let not your
hand touch any of it."
John then entered the castle, and saw all the
rooms of gold and silver that were in it ; and
when he was coming out he looked sideways,
and saw a large bundle of goose feathers ; and
it occurred to him that one of them would suit
well to make a pen ; and he took one of them
away with him. He did not tell the old man
that he had done this. The old man said to
him, " Have you not had a good sight in
there ?"
" Yes," said John.
" You have not touched anything or taken
anything away with you," said the old man.
" I have not," said John.
" Leap on my back," said the old man.
N
178 An Long a chaidh do dli America.
Leum Iain air a mhuin, agus dh' fhalbh iad,
agus rainig iad pailis righ a bha 'n sin ; 's
thubhairt an seann duine liath ris, " Thig bharr
mo mhuin, Iain." " Thig, thig," ars' Iain ; agus
thubhairt an seann duine liath ris, " Theirig a-
stigh, agus cuir fios a dh' ionnsuidh an righ am
bi cleireach a dhith air." Chaidh Iain a-stigh,
agus thainig fios gu'm biodh cleireach a dhith
orra fo laimh an ard-chleirich. Chaidh Iain a-
mach, agus dlV innis e sin do 'n bhodach ; agus
thubhairt am bodach, " Gabh thusa sin fhein
gus am faigh thu na 's fhearr" ; agus thill Iain
a-stigh, agus ghabh e 'n tairgse 'fhuair e. An
sin thill e 'mach, is dh' innis e do 'n t-seann
duine liath gu'n d' rinn e muinntearas aig an
righ. Dh' fhag an seann duine liath an sin e ;
agus thubhairt e ris, " Ma thig eigin no cruaidh-
chas sam bith ort cuimhnich orm-sa, agus thig
mise far am bi thu."
Chaidh e stigh an sin, is thoisich e air 'obair
fo laimh an ard-chleirich. Na pinn a bh' aca
cha robh iad a; cordadh ris ; agus chuimhnich
e gu'n d' thug e 'n ite leis as a' chaisteal phrais ;
agus rinn e peann d' i ; agus 'n uair a dh' fheuch
e 'm peann sin dheanadh e sgriobhadh leis nach
d' rinn e-fhein, 's nach fhac e duin' eile 'deanamh
a leithid. 'N uair a chunnaic an t-ard-chleireach
an sgriobhadh a bha e 'deanamh cha 'n fhac e-
The Ship that went to America. 179
John leaped on his back ; and they set off, and
reached the castle of a king that was there ;
and the old grey man said to him, " Come off
my back, John." "Yes, yes," said John ; and
the old grey man said to him, " Go in, and
send word to the king, asking him if he wants a
clerk." John went in, and word came that a
clerk was wanted under the command of the
head-clerk. John went out, and told this to
the old man, who said, " Accept of the office
till you get a better." John returned to the
house and accepted the offer that he got. He
then returned to the old grey man and told him
that he had taken service with the king. The
old grey man left him there, and said to
him, " Should any difficulty or hard lot over-
take you, think of me, and I will come to
you.
He then went in, and began his work under
the command of the head-clerk. The pens
that they had were not pleasing him, and
remembering that he had taken the feather
away with him from the brazen castle, he made
a pen of it ; and when he tried the pen he could
write with it in such a manner as he himself
never wrote, and as he never saw anyone
writing. When the head-clerk saw the writing
N 2
180 An Long a chaidh do dJi America.
fhein a leithid, 's bha e air oillteachadh gu'm
faigheadh e 'bhi os a cheann fhein. Dh' eirich
do dh' Iain gu'n robh e 'mach la, agus thainig
an t-ard-chleireach a dh' fheuchainn nam peann
aig Iain, agus dh' amais e air a' pheann so, agus
sgriobhadh e leis cho math ri Iain e-fhein. Dh'
fhalbh an t-ard-chleireach, agus dh' innis e do
'n righ gur h-e 'm peann a bh' aig Iain a bha
'deanamh an sgriobhaidh ; agus chaidh an righ,
agus dh' fheuch e-fhein am peann, agus dhean-
adh e cho math ri Iain 's ris a' chleireach.
Chuir an righ fios air Iain, agus thubhairt e ris,
" C ait an d' fhuair thu 'm peann a th' agad an
sud ?"
Thubhairt Iain, " An la 'thainig mi 'n so
fhuair mi 'm peann anns a' chaisteal phrais."
" Bha mi 'smuaineachadh sin," ars' an righ.
" Feumaidh tu fhalbh, agus bain-tighearn' a'
chaisteil phrais a thoirt 'am ionnsuidh ann an so
los gu'm pos mi i."
" Cha 'n urrainn mise sin a dheanamh," ars'
Iain.
" Feumaidh tu 'dheanamh, air neo mur dean
theid do chrochadh," ars' an righ.
Thug Iain an so a sheomar fhein air, agus
thoisich e air caoineadh ; agus thubhairt e ris
fhein, " Nach bu mhath an seann duine liath
na'm biodh e 'n so !" agus ann an tiota co 'bh'
aige ach an seann duine liath air tighinn.
The Ship that went to America. 181
he never saw the like of it, and he was terrified
that John would get to be over him. One day
that John happened to be out the head-clerk
came to try his pens, and having found this pen,
he could write with it as well as John himself
could. The head-clerk went and told the king
that it was John's pen that was doing the
writing ; and the king went and tried the pen
himself, and he could write with it as well as
John and the clerk could. The king sent for
John, and said to him, " Where did you get
the pen that you have yonder ?"
John said, " I got the pen in the brazen
castle on the day on which I came here."
" I was thinking that," said the king. "You
must go and bring the lady of the brazen castle
to me here, that I may marry her."
" I cannot do that," said John.
" You must do it, or else you shall be hanged,"
said the king.
John went to his own room, and began to
weep ; and he said to himself, " How valuable
would be the presence of the old grey man !"
and who should in a moment come to him but
the old grey man !
1 82 An Long a chaidh do dJi America.
"'D e so 'th' ort ?" ars' an seann duine
Hath.
Dh' innis e mar a thubhairt an righ ris ; agus
thubhairt an seann duine Hath ris, " Barnaidh
mise gu'n do bhean thu do rud-eigin 's a'
chaisteal."
" Mata," ars' Iain, " cha do bhean mise do
rud sam bith ach do dh' aon ite ; agus rinn mi
peann d' i ; agus 's e sin a rinn an gnothuch so
mar tha e."
" Tha sin cho dona dhuit," ars' an seann
duine, " 's ged a bheanadh tu do rud a bu mho
na e ; agus dh' iarr mise ort gun bheanailt ri
dad ; agus mur beanadh cha robh sin agad ri
'dheanamh an diugh : co dhiubh thig a-mach
agus leum air mo mhuin."
Chaidh Iain a-mach, agus leum e air a mhuin,
agus dh' fhalbh iad, agus rainig iad sealladh a'
chaisteil phrais taobh na mara ; agus thug e
dha slat, agus thubhairt e, " Buail an t-slat sin
orm-sa, agus fasaidh mi ' ann am long ; agus
stiuiridh tu direach gu ruig beulaobh a' chaisteil
phrais i, agus cuiridh tu 'mach acair an sin, agus
theid thu air tir leis a' gheolaidh, agus bithidh tu
'g amharc mu 'n cuairt ort dh' fheuch 'd e 'chi
thu, agus ag imeachd air t-ais 's air t-aghaidh.
Cuiridh a' bhain-tighearna 'mach a ceann bharr
uinneig gu h-ard braigh a' chaisteil ; agus their
The Ship that went to America. 183
" What is the matter with you ?" said the old
grey* man.
He told him what the king had said to
him ; and the old grey man said to him, "I'll
warrant that you touched something in the
castle."
" Indeed," said John, " I touched nothing
except one feather ; and I made a pen of it :
and that is what has brought matters to this
pass."
" That is as bad for you as though you had
touched a larger thing," said the old grey man.
" I bade you not touch anything, and if you
had not touched anything you would not have
that to do to-day. However, come out, and
leap on my back."
John went out, and leaped on his back ; and
they set off, and came in sight of the brazen
castle at the sea-side. He then gave him a
rod, and said, " Strike me with the rod, and I
shall become a ship ; and you shall steer in a
straight line to the front of the brazen castle,
and cast anchor there, and you shall go ashore
with the skiff, and keep looking about you to
try what you will see, and walking backwards
and forwards. The lady will put her head out
at a window in the upper part of the castle, and
184 An Long a chaidh do dli America.
i riut-sa, ' Cia as a thainig thu, 'sheoladair ?'
agus their thusa rithe gu bheil thu 'n deigh
tighinn thairis as na H-Innsean ; agus their ise,
' Gu 'd e 'n luchd a th' agad air bord ?' agus
their thusa rithe gu bheil luchd sioda ; fasain a
tha air ur-thighinn a-mach, 's a tha anabarrach
briagh airson bhain-tighearnan. Their ise 'n
sin riut, ' Thoir a-stigh ultach math deth, agus
ceannaichidh mise deise no dha dheth.' Their
thusa rithe, 'Cha 'n urrainn domh-sa 'bharalach-
adh gu 'd e 'thoilicheas sibhse ; ach o 'n 'tha 'n
la fiathail, ciuin cha 'n 'eil rud sam bith a's
fhearr na sibh-fhein a thighinn a-mach' ; agus
their ise riut, gu bheil i 'smuaineachadh gur h-e
sin a's fhearr dhi."
Dh' fhalbh e 'n sin, is bhuail e 'n t-slat air a'
bhodach, is thionndaidh e 'n a luing; 's thogiad
orra, 's chuir iad acair a-mach air beulaobh a'
chaisteil phrais, 's chiadh Iain air tir leis a'
gheolaidh. Rainig e 'n caisteal, 's bha e 'dol
mu'n cuairt da air 'ais 's air 'aghaidh, a-null 's
a-nall ; 's chuir ise 'mach a ceann air an uinneig
gu h-ard, 's thubhairt i ris, "Cia as a thainig thu,
'sheoladair ?"
" Tha mi 'n deigh tighinn thairis as na H-
Innsean," ars esan.
"'De'n luchd a th' agad air bord ?" ars' ise.
" Tha luchd sioda," ars' esan ; " a h-uile
The Ship that went to America. 185
say to you, ' Whence have you come, sailor ?'
and you shall say to her that you have just
come across from the Indies. She will say to
you, ' What cargo have you on board ?' and
you shall say to her that you have a cargo of
silk ; fashions newly come out, very fine for
ladies. She will then say to you, ' Bring in a
good bundle of it, and I will buy a dress
or two of it.' You shall say to her, ' I
cannot guess what will please you ; but as the
day is calm and mild there is nothing better
than that you come out yourself :' and she will
say to you that she thinks that that is best for
her."
He then went and struck the old man with
the rod, and he turned into a ship : and they
set off, and cast anchor in front of the brazen
castle : and John went ashore with the skiff.
He reached the castle, and was going round it
backwards and forwards, hither and thither :
and the lady put her head out at the window
above, and said to him, " Whence have you
come, sailor ?"
" I have just come across from the Indies,"
said he.
" What cargo have you on board ?" said
she.
" A cargo of silk," said he ; " every kind of
1 86 An Long a chaidh do dJi America.
seorsa fasain de dh' fhasain lira, is anabarrach
freagarrach airson dheiseachan do bhain-tigh-
earnan 's do mhnathan uaisle mora."
" Bithidh mi 'ad chomain," ars' ise, " ma
bheir thu stigh ultach math dheth, 's gu'n
ceannaich mise deise no dha dheth."
" Cha 'n urrainn domh-sa," ars' esan, " barail
a thoirt gu d' e na seorsachan a thoilicheas
sibhse ; 's fhearr dhuibh dol a-mach learn air
b6rd, o 'n a tha 'n la ciuin, fiathail."
" Mata," ars' ise, " cha 'n 'eil fhios agam nach
h-e sin a's fhearr dhomh a dheanamh."
'Dh fhalbh i 'mach leis, 's thug e sios do 'n
chabin i, 's chuir e air a beulaobh an sin ultaich-
ean sioda, agus thug i de dh' uine a' ruith orra,
's a' smuaineachadh gu 'd e 'n seorsa 'bheireadh
i leatha, gus mu dheireadh, 'n uair a thainig i
nios air b6rd an robh i astar fuathasach air
falbh o 'n chaisteal.
" Ah !" ars' ise, " gu 'd 6 so 'rinn thu orm ?"
" Cha 'n eagal duibh fhathast," ars' esan.
" Mata," ars' ise, " tha mise 'nis an deigh mo
chaisteal prais a chall ; mo dhachaidh mhath :"
agus chuir i 'lamh 'n a poca, 's thug i 'mach
iuchraichean a' chaisteil, 's thilg i 'mach air an
loch iad. " 'D e sam bith," ars' ise, " mar a dh'
eireas dhomh-sa cha teid duin' eile stigh am
dheigh-sa do 'n chaisteal."
The Ship that went to America. 187
new fashion, very suitable for dresses for ladies
and great ladies."
" I shall be obliged to you," said she, "if you
will bring in a good bundle of it that I may buy
a dress or two of it."
" I cannot guess," said he, " what kinds will
please you : you had better go out with me on
board, as the day is calm and mild."
" Indeed, I do not know," said she, " but it is
best for me to do so."
She went out with him ; and he brought her
down to the cabin, and set before her bundles
of silk ; and she took so much time looking
over them, and thinking what kind she would
take away with her, that when she came up on
deck she was a great distance away from the
castle.
"Ah!" said she, "what have you done to
me r
" There is no fear of you yet," said he.
" Well !" said she, " I have now lost my
brazen castle ; my good home." She put her
hand in her pocket, and took out the keys of
the castle, and threw them into the sea.
"Whatever befalls me," said she, "no other
shall enter the castle after me."
1 88 An Long a chaidh do dti America.
Stiuir esan an long agus thainig e air tir aig
a' cheart aite as an d' fhalbh e. Thug e bain-
tighearn' a chaisteil phrais leis anns a' gheol-
aidh air tir, agus chrath e 'n t-slat ris an long,
agus thainig an long gu tir, is dh' fhas i 'n a
h-each. Chuir e bain-tighearn' a' chaisteil
phrais air muin an eich, agus mharcaich iad
dhachaidh gu ruig pailis an righ, agus liubhair
e bain-tighearn' a' chaisteil phrais do 'n righ.
An la 'r na mhaireach thoisich e air a chleir-
sinneachd.
Bhruidhinn an righ ri bain-tighearn' a
chaisteil phrais airson a posadh. Thubhairt ise
ris, " Cha phos mis' thu 'm feasda gus an cuir
thu 'n caisteal prais aig ceann a' phailis ann an
so."
" Bheir sinn air Iain sin a dheanamh," ars'
an righ. Chuir e fios air Iain, 's thubhairt e
ris, " Feumaidh tu 'n caisteal prais a chur aig
ceann a' phailis ann an so, air neo theid do
chrochadh."
Dh' fhalbh Iain bochd, 's thug e 'sheomar air,
's thoisich e air smuaineachadh air an t-seann
duine Hath, 's thainig e. Thubhairt an seann
duine liath, "'De 'th' ort an diugh, Iain ?"
" Tha," thubhairt Iain, " gu bheil an righ ag
iarraidh orm an caisteal prais a thoirt gu ceann
a' phailis aige, air neo theid mo chrochadh."
The Ship that went to America. 189
He steered the ship, and went ashore at the
very spot from which he started. He took the
lady of the brazen castle ashore in the skiff;
and he shook the rod towards the ship ; and it
came to land, and became a horse. He set the
lady of the brazen castle on the back of the
horse ; and they rode home to the palace ; and
he delivered her to the king. On the morrow
he began his work as clerk.
The king told the lady of the brazen castle
that he wished to marry her. She said to him,
" I will never marry you till you place the
brazen castle at the end of this palace."
" We shall make John do it," said the king.
He sent for John, and said to him, " You must
place the brazen castle at the end of this palace,
or else you shall be hanged."
Poor John betook himself to his own room,
and began to think of the old grey man ; and
he came. The old grey man said, " What is
the matter with you to-day, John ?"
"The king," said he, "bids me bring the
brazen castle to the end of his palace here, or
else I shall be hanged."
190 An Long a chaidh do dti America.
" Nach d' iarr mise ort," ars an seann duine
liath, " gun bheanailt do ni sam bith anns a'
chaisteal? Mar beanadh cha bhiodh sin agad
ri 'dheanamh an diugh. Thig a-mach, 's leum
air mo mhuin."
Dh' fhalbh e leis gus an d' thug e 'dh'
ionnsuidh na h-uamha e far an robh na famh-
airean mora. " Tha moran fhamhairean ann
an diugh," ars' esan ; " agus abair riu am bheil
cuimhn' aca an la 'bha iad a' dol bas le acras, 's
a thug thu fion is cruineachd dhoibh, agus gu
bheil thu 'n dochas gu'n toir iad an caisteal
prais gu ceann pailis an righ air do shon-sa."
Chaidh e suas, agus, mar thubhairt e ris, bha
'n uamh Ian fhamhairean, agus thubhairt e ris
an fhamhair mhor, " Am bheil cuimhn' agad an
la 'bha thu basachadh an so leis an acras, agus
thug mise botul fiona agus builionnan cruin-
eachd dhuibh ?"
" Mata," ars' am famhairmor, " air learn gu'n
robh a leithid ann gu dearbh."
" Tha mi 'n dochas gu'n cuimhnich thu
dhomh-sa 'n diugh e," thubhairt Iain.
" Gu 'd e 'tha 'dhith ort ?" thubhairt am
famhair mor.
" Tha 'dhith orm," ars' Iain, "gu'n toir thu 'n
caisteal prais a dh' ionnsuidh pailis an righ air
mo shon-sa."
The Ship that went to A merica. i g i
" Did I not bid you," said the old grey man,
" not touch anything in the castle ? If you had
not touched anything you would not have that
to do to-day. Come out, and leap on my
back."
He went away with him till he brought him
to the cave where the big giants were. "There
are many giants in it to-day," said the old man.
"Ask them if they remember the day when
they were dying of hunger, and you gave them
wine and wheaten bread, and say to them
that you hope that they will bring the brazen
castle to the end of the king's palace for your
sake."
He went up ; and the cave was full of giants,
as the old man had told him ; and he said to
the chief giant, " Do you remember the day
when you were dying here of hunger, and I
gave you a bottle of wine and loaves of wheaten
bread ?"
"Indeed, I think that such a thing happened,"
said the chief giant.
" I hope that you will remember it to me to-
day," said John.
" What do you want ?" said the chief
giant.
" That you bring the brazen castle to the
king's palace for my sake," said John.
192 An Long a chaidh do d/t America.
" Dhaoite gu'n toir," ars' am famhair mor.
Chaidh Iain an sin a sios far an robh an
seann duine liath ; agus thubhairt an seann
duine liath, "An d' rinn thu mar dh' iarr mi ort,
Iain ?"
"Rinn," thubhairt Iain.
" Gu 'd e 'thubhairt e ruit ?" ars' an seann
duine liath.
" Thubhairt e, ' Dhaoite gu'n toir'," ars' Iain.
" Tha sin cho math 's ged dheanadh e na
bu chinntiche thu," ars' an seann duine liath.
" Leum air mo mhuin, Iain."
Thill iad a h-uile ceum a dh' ionnsuidh pailis
an righ ; agus thubhairt an seann duine liath
ris, " Toisich air t-obair a-nis, 's ma thig eigin
sam bith ort cuimhnich orm-sa" ; agus dh' fhag
e e.
Anns a' mhaduinn an la 'r na mhaireach, 'n
uair a dh' eirich an righ, bha 'n caisteal prais
aig ceann a phailis aige. Bhruidhinn an righ
an sin ri bain-tighearn' a' chaisteil phrais airson
a posadh ; agus thubhairt i, " Cha phos mis'
thu 'm feasda gus am faigh mi 'm pasgan
iuchraichean a thilg mi 'mach air an loch."
Thubhairt an righ, " Bheir sinn air Iain gu'm
faigh e iad."
Chuir e fios air Iain e 'thighinn a bhruidhinn
ris, agus thubhairt e ris, " Feumaidh tu iu-
The Ship that went to America. 193
" Perhaps I will," said the chief giant.
John then went down to the old grey man,
who said to him, " Have you done as I bade
you, John ?"
" I have," said John.
" What did he say to you?" said the old grey
man.
" He said, ' Perhaps I will' "
" That is as good as though he made you
more certain," said the old grey man. " Leap
on my back, John."
They returned all the way to the king's
palace ; and the old grey man said to him,
" Begin your work now ; and should you at any
time be in straits, think of me"; and he left
him.
When the king rose next morning the brazen
castle was at the end of his palace. The king
then told the lady of the brazen castle that he
wished to marry her ; and she said, " I will
never marry you till 1 get the bundle of keys
that I threw into the sea."
The king said, " We will make John get
them."
He sent for John to come to speak to him,
and said to him, " You must get for me the
o
194 An Long a chaidh do dJi America.
chraichean a' chaisteil phrais fhaotuinn
dhomh-sa a thilg a' bhain-tighearn' a-mach air
an loch an la 'thug thu as a chaisteal i, air neo
theid do chrochadh."
Thug Iain a sheomar fhein air, agus thoisich
e air smuaineachadh air an t-seann duine liath,
agus thainig e. "'D e 'tha 'dhith air an righ
a-nis ?" ars' an seann duine liath.
" Tha iuchraichean a' chaisteil phrais a thilg
i 'mach air an loch an la 'thug sinn as a
chaisteal i," ars Iain.
" Nach d' iarr mise ort," ars' an seann duine,
" gun bheanailt do dh' aon ni a' bha 's a'
chaisteal ? Mar beanadh cha robh sin agad ri
'dheanamh an diugh. Thig a-mach is leum air
mo mhuin."
Leum e air a' mhuin an sin, is dh' fhalbh iad
is rainig iad an traigh far an robh an t-iasg a
chuir e 'mach air an loch ; 's thubhairt an seann
duine ri Iain, " Rach a-mach a-nis, agus glaodh-
aidh tu air righ an eisg ; agus 'n uair a thig
e their thu ris, ' Am bheil cuimhn' agad an la
'bha thu traigh t' air an traigh an so, 's a chuir
mise 'mach thu ?' ' Tha learn gu bheil,' their an
t-iasg ; 's their e riut, ' 'D e 'tha 'dhith ort ?' 's
their thusa ris gu bheil iuchraichean a' chaisteil
phrais a dhith ort a thilg a' bhain-tighearna
'mach 's an loch."
The Ship that went to America. 195
keys of the brazen castle that the lady threw
into the sea on the day when you brought her
away from the castle, or else you shall be
hanged."
John retired to his own room, and began
to think of the old grey man ; and he came
and said, " What does the king want
now r
" The keys of the brazen castle that the
lady threw into the sea on the day when we
took her away from the castle," said John.
" Did I not bid you," said the old man,
"not touch anything that was in the castle?
If you had not touched anything you would not
have that to do to-day. Come out and leap on
my back."
John then leaped on his back ; and they set
off, and reached the beach where was the fish
that he put out in the sea ; and the old man
said to him, " Go now, and call to the king of
the fish, and when he comes, say to him, ' Do
you remember the day when you were left on
the beach here by the receding tide, and I put
you out ?' The fish will say to you, ' I think
that I do. What do you want ?' And you
shall say to him that you want the keys of the
brazen castle that the lady threw into the
sea.
o 2
ig6 An Long a chaidh do d/i America.
Chaidh e 'n sin a-mach air an loch, agus
ghlaodh e air righ an eisg, agus thubhairt e ris,
"Am bheil cuimhn' agad an la 'bha thu air
traghadh an so, agus a chuir mise 'mach thu ?"
" Tha cuimhn' agam air," ars' an t-iasg : " 'd
e 'tha 'dhith ort ?"
" Tha 'dhith orm iuchraichean a' chaisteil
phrais a thilg a' bhain-tighearn' a-mach air an
loch," ars' esan.
Dh' fhalbh an t-aisg an sin air toir nan
iuchraichean, 's thug e uine mhath mu 'n d'
amais e orra. Thill Iain an sin 's na h-iuch-
raichean aige, 's chaidh e air tir ; 's thubhairt
an seann duine ris, " An d' fhuair thu na h-iuch-
raichean ?"
" Fhuair," ars' esan.
" Leum air mo mhuin," ars' an seann duine.
Leum e air a mhuin, is dh' fhalbh e leis a dh'
ionnsuidh pailis an righ, 's thug e na h-iuch-
raichean do 'n righ ; -s thug an righ do bhain-
tighearn' a' chaisteil phrais iad. Thill Iain a-
mach far an robh an seann duine ; agus thubh-
airt an seann duine, " Thoir an aire air do
ghnothuch mar b' abhaist ; agus ma thig eigin
sam bith ort cuimhnich orm-sa."
'N uair a fhuair a' bhain-tighearna na h-
iuchraichean thubhairt i ris an righ, " Cha
phos mise 'm feasda gus am faigh mi tri botuil
de dh' uisge tobair nam buadh."
The Ship that went to America. 197
John then went out on the sea, and called
to the king of the fishes, and said to him,
" Do you remember the day when you were
left here by the receding tide, and I put you
out ?"
"I do," said the fish. "What do you
want ?"
" I want the keys of the brazen castle that
the lady threw into the sea," said John.
The fish went in search of the keys, and took
a considerable time to find them. John then
returned with the keys, and went ashore ; and
the old man said to him, " Have you found the
keys ?"
" I have," said he.
" Leap on my back," said the old man.
He leaped on his back, and went away with
him to the king's palace, and gave the keys to
the king ; and the king gave them to the lady
of the brazen castle. John went out, and
returned to the old man, who said, "Attend to
your business as usual ; and should- you at any
time be in straits, think of me."
When the lady got the keys she said to the
king, " I will never marry till I get three bottles
of the water of the well of virtues,"
1 98 An Long a chaidh do dJi America.
11 Cha 'n urrainn mise sin fhaotuinn dhuit,"
ars' an righ : "bheir sinn air Iain 'fhaotuinn."
Thug Iain a sheomar air, agus thoisich e air
smuaineachadh air an t-seann duine Hath, gu'm
bu mhath na 'n tigeadh e. Thainig an seann
duine Hath, agus thubhairt e, " Gu 'd e 'th' ort
an diugh, Iain ?"
"'S m6r sin 's cha bheag e," thubhairt Iain.
" Tha e 'g iarraidh tri botuil de dh' uisge tobair
nam buadh."
" Thig a-mach, is leum air mo mhuin : cha
'n 'eil sin furasd' 'fhaotuinn," ars' an seann duine
Hath.
Dh' fhalbh Iain 's an seann duine Hath, is
mharcaich iad air an aghaidh astar fuathasach ;
agus thubhairt e ri Iain, " Iain, thig bharr mo
mhuin, agus faigh clach mhath, agus buailidh
tu mi am bun na cluaise, agus marbhaidh tu
mi : cha 'n urrainn domh-sa dol na's fhaide :
agus n' uair a mharbhas tu mise sgoiltidh tu
mo bhroinn, agus theid thu stigh am bhroinn,
is leigidh tu pairt de m' chaolain a-mach air mo
chliathaich ; agus thig coig fithich a dh' itheadh
mo chaolan ; agus cuiridh tu do lamh a-mach
gu failidh, agus beiridh tu air dithis, agus their
an tri eile riut, ' Leig a-mach ar braithrean g
ar n-ionnsuidh' ; agus abair thusa riu nach leig
gus an toir iad do d' ionnsuidh coig botuil de
The Ship that went to America. 199
" I cannot get that for you," said the king ;
" we will make John get it."
John retired to his room, and began to
think that it would be well if the old grey
man would come. The old grey man came,
and said, "What is the matter with you to-
day, John ?"
" A great deal, and not a little," said John.
" The king wants three bottles of the water of
the well of virtues."
" Come out and leap on my back : that is
not easy to find," said the old grey man.
John and the old grey man set off, and rode
on a very great distance ; and the old grey
man said to John, " John, come off my back,
and get a good lump of a stone, and strike me
in the root of the ear, and kill me (I cannot go
farther) ; and when you kill me, rip up my
belly, and go into it, and let part of my small
intestines out at my side. Five ravens will
come to eat them : and you shall put out your
hand softly, and catch two of them ; and the
other three will say to you, ' Let our brothers
out to us.' Say you to them that you will not
let them out till they bring to you five bottles
of the water of the well of virtues ; and when
200 An Long a chaidh do dJi America.
dh' uisge tobair nam buadh ; agus 'n uair a thig
iad leis feuch nach toir iad an car asad. Ma's
e 'n t-uisge ceart a bhios ann eiridh mi beo ma
chuireas tu deur orm dheth ; 's mur h-e cha
charaich mi ; agus maoidhidh tu gu fuathasach
gu'm marbh thu an da fhitheach a th' agad mur
toir iad 'ad ionnsuidh an t-uisge ceart."
Dh' fhalbh e 'n so is bhuail e 'chlach 'air am
bun na cluaise, is mharbh e e. Sgoilt e air a
bhroinn, agus chaidh e stigh 'n a bhroinn.
Thainig na c6ig fithich a dh' itheadh nan caolan
aig an each, 's chuir esan a lamh a-mach, is rug
el air dithis dhiubh ; agus ghlaodh na fithich
eile am braithrean a leigeil a-mach g' an ionn-
suidh-san. " Cha leig," ars' esan, " gus an toir
sibh coig botuil de dh' uisge tobair nam buadh
g' am ionnsuidh-sa an so."
Dh' fhalbh iad an sin is thainig iad, 's na coig
botuil aca. "So," ars' iadsan ; "leig leinn-ne
nis ar braithrean."
" Cha leig," ars' esan, " gus am bi fhios agam-
sa 'n e t-uisge ceart a th' agaibh."
Thilg e deur air an each 's cha do charaich
an t-each. Dh' fhalbh e n sin, is rug e air
cheann air an da fhitheach a bh' aige, 's thoisich
e air an cur mu 'n cuairt, agus thubhairt e, " Bheir
mise na cinn as na h-achanan agaibh mur toir
sibh am ionnsuidh an t-uisge ceart."
The Ship that went to America. 201
they come with it, take care that they do not
play you a trick. If it be the right water I
shall rise alive on your pouring a quantity of it
On me ; but if it be not I shall not stir : and you
shall threaten terribly that you will kill the two
ravens that you have unless they bring the
right water to you."
John then went, and struck the old grey man
with the stone in the root of the ear, and killed
him. He ripped up his belly, and went into it.
The five ravens came to eat the horse's intes-
tines ; and he put out his hand, and caught two
of them ; and the other ravens called to him to
let their brothers out to them. " I will not,"
said he, " till you bring to me here five bottles
of the water of the well of virtues."
They went away, and returned with the five
bottles. " Here," said they : " give up our
brothers to us now."
" I will not," said he, "till I know if it is the
right water that you have."
He threw a drop of it on the horse, but the
horse did not stir. He then caught the two
ravens that he had by their heads, and began
to put them round, and said, " I will take the
heads off your necks unless you bring the right
water to me."
202 An Long a chaidh do dli America.
Dh' fhalbh iad a dh' iarraidh an uisge, agus
thug iad uine mhor mu 'n do thill iad, 's thug iad
dha an t-uisge, 's thilg e steall air an each, agus
dh' eirich an t-each agus thainig e beo, agus
thubhairt e ri Iain, " 'S math a rinn thu, Iain";
agus leig Iain an da fhitheach air fhalbh le each.
Thubhairt an sean duine liath, " Leum air mo
mhuin, Iain." An sin dh' fhalbh iad, agus thainig
iad dhachaidh a h-uile ceum gu ruig pailis an
righ ; agus thubhairt an seann duine ri Iain,
" Bheir thu tri botuil seachad, agus gleidhidh
tu-fhein dithis ; agus ma thig eigin sam bith ort
cuimhnich orm-sa."
Thug e na tri botuil do 'n righ ; agus thug
an righ do 'n bhain-tighearn' iad. Dh' orduich
ise coire mor Ian uisge 'chur 'air, agus a ghoil,
agus chaidh i do sheomar leatha fhein, agus
nigh i i-fhein leis na tri botuil o bhonn a coise
gu mullach a cinn. Bha Iain ag amharc a-stigh
orra troimh tholl na h-iucrach, agus leum i anns
a' choire, agus thubhairt i nach posadh is' am
feasda ach fear a sheasadh cho fada rithe-se
anns a' choire uisge. Dh' fhalbh an righ agus
leum e anns a' choire comhla rithe, agus chaidh
a losgadh gu bas. Smuainich Iain air an t-
seann duine liath, agus thainig e, is dh' innis
Iain dha mar a rinn a' bhain-tighearna leis na
tri botuil, mar a leum i anns a' choire, agus
The Ship that zvent to America. 203
They set off for the water, and were a long
time away before they returned, and they gave
him the water ; and he threw a quantity of it
on the horse ; and the horse rose, and came
alive, and said to John, " You have acquitted
yourself well, John." John then let the two
ravens away with the others. The old grey
man said, " Leap on my back, John." They
then set off, and came home all the way to the
king's palace ; and the old grey man said to
John, " Give away three bottles and keep
two ; and should you be in any strait, think
of me."
He gave the three bottles to the king ; and
he gave them to the lady. She ordered a
great caldron full of water to be put on the fire
to boil ; and she went to a room alone, and
washed herself from head to foot with the water
of the three bottles. John was looking at her
through the keyhole. She sprang into the
caldron, and said that she would never marry
any man except one who would stand in the
caldron as long as she would. The king went,
and sprang into the caldron with her, and he
was burned to death. John thought of the old
grey man ; and he came ; and John told him
what the lady did with the three bottles, how
204 An Long a chaidh do dli America.
mar a leum an righ, agus gu'n deachaidh a
losgadh.
" Falbh thusa," ars' an seann duine Hath,
" agus nigh thu-fhein leis an da bhotul : tha e
cho math 's ged bhiodh tri agad ; agus theid
thu stigh far am bheil i, agus their thu rithe ma
phosas i thusa gu'n gu'n seas thu cho fada rithe
fhein 's a' choire."
Nigh e e-fhein, 's chaidh e stigh far an robh
i, agus thubhairt e rithe, "Ma phosas tu mise
leumaidh mi 's a' choire comhla riut."
" Posaidh," thubhairt ise ; agus thug e leum
a-stigh do 'n choire, 's chuir e dha laimh mu
'tiomchioll, 's thoisich e airapogadh. "'Stusa
'n duin' agam-sa a-nis," ars' ise. Thainig iad
a-mach a sin, 's chuir iad orr' an eudach, agus
phos iad ; agus fhuair esan a bhi 'n a righ an
sin an aite an fhir eile. Dh' fhag am bodach
beannachd aige, agus thubhairt e ris, *' Rinn
mise dhuit a-nis an rud a gheall mi dhuit : rinn
mi duine fortanach dhiot." Mar do shiubhail
iad uaithe sin tha iad beo fhathast.
The Ship that went to America. 205
she and the king sprang into the caldron, and
the king was burned.
" Go you," said the old grey man, "and wash
yourself with the water of the two bottles, which
will be as effectual as though you had three,
and go in where she is, and say to her that if
she will marry you you will stand in the caldron
as long as herself."
He washed himself, and went in where she
was, and said to her, "If you marry me I will
leap into the caldron with you."
" I will marry you," said she ; and he leaped
into the caldron, and put his two hands round
her, and began to kiss her. " You are my man
now," said she. They came out of the caldron,
put on their clothes, and married ; and he be-
came king in place of the other. The old man
bade him good-bye, and said to him, " I have
now done what I promised you : I have made
a fortunate man of you." Unless they have
died since then, they are alive still.
VII.
COISE CEIN.
Bha coig ceud dall ann, agus coig ceud bodar,
agus coig ceud bacach, agus coig ceud balbhan,
agus coig ceud cripleach. Bha coig ceud bean
aig a' choig ceud bodar, is coig ceud bean aig
a' choig ceud bacach, is coig ceud bean aig a'
choig ceud balbhan, is coig ceud bean aig a'
choig ceud cripleach. Bha coig ceud leanabh
aig a h-uile coig ceud dhiubh sin, is coig ceud
cu aig a h-uile coig ceud dhiubh sin. Bha iad
sin a' falbh 'n an aon chomhlan comhla. Their-
eadh iad a' Chliath-sheanachair riu so. Cha 'n
'eil aite 's an tugadh iad bliadhna nach tugadh
iad gort sheachd bliadhn' ann. Bha ridir ann
an Eirinn ris an abradh iad O Croiniceard ;
agus thug iad la 's bliadhn' aige, is dh' ith iad
suas gach ni 'bh' aige ; rinn iad duine bochd
dheth. Bha righ ann an Eirinn ris an abradh
iad Brian Borr ; agus chaidh O Croiniceard far
an robh Brian a dh' iarraidh cuideachaidh 'air.
'N uair a rainig e chaidh e air a dha ghluin do
'n righ, agus thubhairt an righ ris, " Gu 'd e do
naigheachd, O Croiniceard ?"
VII.
KOISHA KAYN, OR KIAN'S LEG.
There were five hundred blind men, and five
hundred deaf men, and five hundred limping
men, and five hundred dumb men, and five
hundred cripple men. The five hundred deaf
men had five hundred wives, and the five hun-
dred limping men had five hundred wives, and
the five hundred dumb men had five hundred
wives, and the five hundred cripple men had
five hundred wives. Each five hundred of
these had five hundred children and five hun-
dred dogs. They were in the habit of going
about in one band, and were called the Cleea-
henachair. There was a knight in Eirin called
O'Kroinikeard, with whom they spent a day
and a year ; and they ate up all that he had,
and made a poor man of him. There was a king
in Eirin called Brian Borr; and O'Kroinikeard
went to him for help. When he arrived he
went on his knees to the king ; and the king
said to him, "What is your news, O'Kroinik-
eard ?'
2o8 Coise Cdin.
" Cha 'n 'eil ach naigheachd bhochd agam
fhein dhuibh, a righ," ars' esan.
"'De'n naigheachd bhochd a th' agad ?" ars'
an righ.
" Tha gu bheil a' Chliath-sheanachair agam
o chionn la 's bhadhna, is dh' ith iad a h-uile
ni 'bh' agam, is rinn iad duine bochd dhiom,"
ars' esan.
" Mata, tha mi duilich air do shon," ars5 an
righ. "Gu'de 'tha 'dhith ort ?"
" Tha mi 'g iarraidh cuideachaidh," ars esan ;
" rud sam bith a bheir sibh dhomh le 'r toil
mhath fhein."
Gheall an righ dha ceud mart. Rainig e
'bharuinn, 's rinn egearan rithe, 's fhuair e ceud
eile uaipe-se. Dh' fhalbh e 'n sin, agus rainig
e mac an righ, Murachadh Mac Bhrian, agus
fhuair e ceud eile uaithe-san. Fhuair e biadh is
deoch aig an righ ; agus 'n uair a bha e 'fhalbh,
thubhairt O Croiniceard, " A-nis tha mi ana-
barrach fada 'n ur comain. Ni so a suas mi
gle mhath air mo chasan. An deign a h-uile
rud a fhuair mi tha aon ni eile 'dhith orm."
"'D6 'tha sin ?" thubhairt an righ.
"Na 'm biodh gunna agam," ars' O Croin-
iceard, " agus an tigh mhial-choin ud an sud,
agus falaire air am marcaichinn dhachaidh
bhithinn toilichte."
Koisha Kayn, or Kiaris Leg. 209
" I have but poor news for you, king."
" What poor news have you ?" said the
king.
" That I have had the Cleea-henachair for a
day and a year, and they have eaten all that
I had, and made a poor man of me," said he.
"Well !" said the king, " I am sorry for you ;
what do you want ?"
" I want help," said O'Kroinikeard ; " any-
thing that you may be willing to give me."
The king promised him a hundred cows. He
went to the queen, and made his complaint to
her, and she gave him another hundred. He
went to the king's son, Murdoch Mac Brian,
and he got another hundred from him. He got
food and drink at the king's ; and when he was
going away he said, " Now I am very much
obliged to you. This will set me very well on
my feet. After all that I have got there is
another thing that I want."
" What is it ?" said the king.
" If I had a gun, yon greyhound kennel, and
an ambler to ride home on, I would be satis-
fied," said O'Kroinikeard.
p
210 Coise Cdin.
" Ha!" ars' an righ, "'se 'mheud-mhoir agus
an spors a thug dhuit do chuid a chall ; ach ma
ni thu duine math gheibh thu sin comhla ris a'
chorr."
Dh' fhag O Croiniceard beannachd aig an
righ, agus dh' fhalbh e le 'ghunna, 's le 'choin,
's le 'fhalaire. 'N uair a bha e 'marcachd air an
rathad a' dol dhachaidh thachair maigheach air,
agus chuir e urchair 's a' ghunna airson a'
mhaigheach a mharbhadh. 'N uair a chuir e 'n
gunna ri 'shuil chunnaic e 'n a boirionnach i,
agus 'n uair a leig e 'n gunna sios bha i 'n a
maighich mar bha i roimhid. Dh' fhalbh e 'n
so, agus leig e na coin rithe, agus shin na coin
orra. 'N uair a chunnaic ise gu'n robh a'
choltas air na coin breith orra leum i suas air
ciilaobh O Croiniceard, agus dh' fhas i 'n a
boirionnach cho briagh 's a chunnaic e riamh.
Thubhairt ise ri O Croiniceard, " Caisg do
choin uam-sa."
" Ma gheallas tu gu'm p6s thu mise," ars'
esan.
Thubhairt ise, " Ma chumas tu tri boidean a
chuireas mis' ort posaidh mi thu."
"'D e," thubhairt esan, " na boidean a th'
ann r
" 'S e cheud bhoid," ars' ise, " nach teid thu
'dh' iarraidh do righ saoghalta gu cuirm no
dinneir gun innseadh dhomh-s' an toiseach."
Koishct Kayn, or Kians Leg. 211
" Ha!" said the king, " it is your mightiness
and pride that has caused the loss of your
means ; but if you become a good man you
shall get these along with the rest."
O'Kroinikeard bade the king good-bye,
and set off with his gun, his dogs, and his
ambler. As he was riding on the road home a
hare met him ; and he put a shot in the gun to
kill it. When he put the gun to his eye he saw
the hare in the form of a woman, and when he
let down the gun she was a hare as before. He
then went and set the dogs at her ; and the
dogs chased her at full speed. When she saw
that the dogs were likely to overtake her she
leaped up behind O'Kroinikeard, and became
as beautiful a woman as he ever saw. She said
to him, " Call your dogs off me."
" I will do so if you promise to marry me,"
said O'Kroinikeard.
"If you keep three vows that I shall lay
upon you I will marry you," said she.
" What vows are they ?" said he.
" The first is that you do not go to ask your
worldly king to a feast or a dinner without first
letting me know," said she.
p 2
212 Coise Ctin.
" Hoch !" ars' O Croiniceard, "am bheil thu
'smuaineachadh nach urrainn domh-s' a' bhoid
sin a ghleidheadh ? Cha rachainn-sa gu brath
a dh' iarraidh mo righ saoghalta gun fhios
a thoirt duit-sa gu'm bithinn a' dol ann. Tha
i furasda gu leoir a' bhoid sin a chumail."
'"S docha gu'n gleidh thu i !" ars' ise.
" 'S i 'n darna boid," ars' ise, "nach tilg thu
orm ann an cuideachd no 'n comhdhail air bith
'am bi thu-fhein is mise comhla gur h-ann an
riochd maighich a fhuair thu mi."
" Hu !" ars' O Croiniceard, "cha ruigeadh tu
leas i sin a chur orm ; ghleidhinn i sin co
dhiubh."
"Is docha gu'n gleidh thu i !" ars' ise.
" 'S i 'n treas boid a tha mi 'dol a chur ort,"
ars' ise, "nach fhag thu ann an tigh mi an
cuideachd aon duine, agus thusa 'dhol a-mach."
Bha 'n gnothuch air a chordadh eatorra gu'm
posadh i e.
Rainig iad dhachaidh gu tigh O Croiniceard.
Anns na h-amanan ud cha robh ach tighean
gle bheag aca. Phos e-fhein 's am boirionnach
an deign dol dhachaidh. Anns a' mhaduinn
an la 'r na mhaireach 'n uair a dhuisg- e 's a
sheall e null 's a nail cha m fhac e riamh seomar
cho briagh ris. Thubhairt e r' a mhnaoi,
" Gu 'd e 'n t-aite 's am bheil mi mar so ?"
Koisha Kayn, or Kians Leg. 213
" Hoch !" said O'Kroinikeard, "do you
think that I cannot keep that vow ? I would
never go to invite my worldly king without
informing you that I was going to do so. It
is easy to keep that vow."
" You are likely to keep it !" said she.
" The second vow is," said she, " that you dp
not cast up to me in any company or meeting
in which we shall be together, that you found
me in the form of a hare."
"Hoo!" said O'Kroinikeard, "you would
not need to lay that vow upon me. I would
keep it, at any rate."
" You are likely to keep it !" said she.
" The third vow is," said she, " that you do
not leave me in the company of only one man
while you go out." It was agreed between
them that she should marry him.
They arrived at O'Kroinikeard's house. In
those times the houses were very small. He
and the woman married after going home.
When he awoke on the following morning,
and looked about him, he never saw so
beautiful a room. He said to his wife,
" Where am I ?"
214 Coise Cdin.
" Tha mi cinnteach," ars' ise, "gu bheil thu
'gabhail iongantais."
" Tha gu dearbh," ars' esan.
" Tha thu," ars' ise, " ann ad sheomar fhein."
" 'Am sheomar fhein !" ars' esan ; " cha robh
a leithid so de sheomar agam-sa riamh."
" Tha fhios agam gu math nach robh," ars'
ise ; " ach tha e agad a-nis. Fhad 's ghleidhas
tu mise gleidhidh tu 'n seomar."
" Dh' eirich e 'n so, 's chuir e uime 'aodach,
's chaidh e 'mach. Thug e suil air an tigh 'n
uair a chaidh e 'mach, agus bha pailis aige ann
an sin nach fhac e riamh a leithid, agus nach
robh a leithid aig an righ fhein. Ghabh e
'n sin sraid a-mach mu 'n cuairt a' bhaile, 's
bha de chrodh 's de chaoraich, 's de dh' eich
nach fhac e riamh a leithid ; agus thill e stigh,
agus thubhairt e rithe gu'n robh am baile aige
air a sgrios le crodh 's le caoraich dhaoin' eile.
" Cha 'n 'eil," ars' ise, " ach tha do chrodh
fhein 's do chaoraich ann."
" Cha 'n 'eil," ars' esan ; " cha robh a leithid
agam-sa riamh."
" Tha fhios agam air a sin," ars' ise ; " ach
fhad 's a ghleidheas tu mise gleidhidh tu sid.
Cha 'n 'eil bean mhath sam bith nach tig a
tochar as a deign."
Dh' fhas e 'n so cho cothromach 's cho beart-
Koisha Kayn, oi' Kiaris Leg. 215
" I am sure that you are surprised," said
she.
" I am indeed," said he.
" You are in your own room," said she.
" In my own room !" said he. " I never had
such a room."
" I know well that you never had," said she ;
" but you have it now. So long as you keep
me you shall keep the room."
He then rose, and put on his clothes, and
went out. He took a look at the house when
he went out ; and it was a palace, the like of
which he had never seen, and the king himself
did not possess. He then took a walk round
the farm ; and he never saw so many cattle,
sheep, and horses as were on it. He returned
to the house, and said to his wife that the farm
was being ruined by other people's cattle and
sheep. " It is not," said she : " your own cattle
and sheep are on it."
" I never had so many cattle and sheep,"
said he.
" I know that," said she ; " but so long as
you keep me you shall keep them. There is
no good wife whose tocher does not follow her."
He was now in good circumstances, indeed
216 Coise Cdin.
ach. Bha or is airgiod aige cho math ri crodh
is caoraich. Bhiodh e 'n so a' falbh le 'ghunna
's le 'choin a' sealgaireachd a h-uile la 'n a
dhuine mor. La de na laithean smuainich e gu'n
rachadh e 'thoirt cuireadh do righ Eirinn gu
dinneir agus cha d' innis e dhi-se gu'n robh e
'dol ann. Bha 'n so a' cheud bhoid aige air a
bristeadh. Shin e as, agus rainig e righ Eirinn,
agus thug e cuireadh dha fhein 's g' a mhor-
luchairt gu dinneir. Thubhairt righ Eirinn ris,
"Am bheil thu brath an crodh a gheall sinn-ne
dhuit a thoirt leat ?"
" U ! cha 'n 'eil, a righ Eirinn," ars' O Croin-
iceard ; " dh' fhaodainn-sa 'uiread a thoirt
dhuibh-sa an diugh."
" Ah !" ars' an righ, " nach tu 'thainig air t-
aghaidh on a chunnaic mise roimhe thu !"
" Thainig mi air m' aghaidh," ars' O Croin-
iceard ; "fhuair mi bean bheartach aig am bheil
gu leoir de dh' or 's de dh' airgiod, de chrodh 's
de chaoraich."
" Tha mitoilichte dhethsin," arsarigh Eirinn.
Thubhairt O Croiniceard, " Bithidh mise fada
'n ur comain ma dh' fhalbhas sibh learn gu
dinneir, sibh-fhein 's ur mor-luchairt."
" Falbhaidh," ars' an righ, "falbhaidh sinn gu
toilichte leat."
Dh' fhalbh iad comhla ris an la sin fhein.
Koisha Kayn, or Kians Leg. 217
wealthy. He had gold and silver, as well as
cattle and sheep. He went about with his gun
and dogs hunting every day, and was a great
man. It occurred to him one day that he
would go to invite the King of Eirin to dinner,
but he did not tell his wife that he was going.
His first vow was now broken. He sped away
to the King of Eirin, and invited him and his
great court to dinner. The King of Eirin said
to him, " Do you intend to take away the cattle
that I promised you ?"
" Oo ! no, King of Eirin," said O'Kroinik-
eard ; " I could give you as many to-day."
" Ah !" said the king, " how well you have
got on since I saw you last !"
"I have indeed," said O'Kroinikeard : "I
have fallen in with a rich wife who has plenty
of gold and silver, and of cattle and sheep."
"I am glad of that," said the King of
Eirin.
O'Kronikeard said, " I shall feel much obliged
if you will go with me to dinner, yourself and
your great court."
" We will do so willingly," said the king.
They went with him on that same day. It
218 Coise Cdin.
Cha robh guth aig O Croiniceard cia-mar a
bhiodh dinneir air a cur an ordugh airson righ
Eirinn gun fhios d' a mhnaoi. 'N uair a bha
iad a' gabhail air an aghaidh, agus a rainig iad
far an do choinnich a' mhaigheach e chuimhnich
e gu'n robh a' bhoid aig' air a bristeadh, agus
thubhairt e ri righ Eirinn, " Gabh mo leusgeul ;
tha mise 'dol a dh' fhalbh air thoiseach a dh'
ionnsuidh an tighe a dh' innseadh gu bheil sibh
a' tighinn."
Thubhairt an righ, " Cuiridh sinn fear de na
gillean air falbh."
" Cha chuir," ars' O Croiniceard ; " cha dean
gill' air bith an gnothuch coltach rium-fhein."
Dh' fhalbh e, 's rainig e 'n tigh, agus 'n uair
a rainig e bha ise gu dichiollach a' cur an ordugh
na dinnearach, agus dh' iarr e maitheanas orra,
agas dh' innis e mar a rinn e. " Tha mise
'toirt maitheanais dhuit an uair so : tha fhios
agam gu 'd e 'rinn thu cho math riut fhein.
Tha 'cheud bhoid agad air a bristeadh," ars' ise.
Thainig an righ 's a mhor-luchairt a dh'
ionnsuidh tigh O Croiniceard, 's bha 'h-uile ni
deas aice-se air an son a f hreagradh do righ 's
do dhaoine mora, a h-uile seorsa dibhe is beidh.
Thug iad a dha no tri de laithean 's de dh'
oichean aig an dinneir, ag itheadh 's ag 61.
Bha iad a' moladh nadinnearach gu h-anabarrach,
Koisha Kayn, or Kiaris Leg. 219
did not occur to O'Kroinikeard how a dinner
could be prepared for the king without his wife
knowing that he was coming. When they were
going on, and had reached the place where
O'Kroinikeard had met the hare, he remem-
bered that his vow was broken, and he said to
the king, " Excuse me ; I am going on before
to the house to tell that you are coming."
The king said, " We will send off one of the
lads."
"You will not," said O'Kroinikeard: "no
lad will serve the purpose so well as myself."
He set off to the house ; and when he arrived
his wife was diligently preparing dinner. He
told her what he had done, and asked her
pardon. " I pardon you this time," said she :
" I know what you have done as well as
you do yourself. The first of your vows is
broken."
The king and his great court came to
O'Kroinikeard's house ; and the wife had every-
thing ready for them as befitted a king and
great people : every kind of drink and food.
They spent two or three days and nights at
dinner, eating and drinking. They were
praising the dinner highly, and O'Kroinikeard
220 Coise Ctin.
agus bha O Croiniceard e-fhein 'g a moladh ;
ach cha robh a bhean 'g a, moladh idir. Bha e
'cur corruich air O Croiniceard nach robh ise
'moladh na dinnearach, 's chaidh e far an robh i,
's bhuail e 'n dorn orra mu'n bheul, 's thilg e
dithis de na fiaclan aiste. Carson nach 'eil
thusa 'moladh na dinnearach coltach ri daoin'
eile, a bhiast mhaighich," ars' esan.
"Cha'n eil," ars' ise; " chunnaic mi aig na
coin mhor' aig m' athair dinneir a b' fhearr na
tha thusa 'toirt do righ Eirinn 's a luchairt a
nochd."
Dh' fhalbh O Croiniceard, agus leis an ardan
a ghabh e chaidh e taobh a-mach an doruis.
Cha robh e fada 'n a sheasamh an sin 'n uair
thainig fear a' marcachd air each dubh, agus
anns an dol seachad rug e air coileir a chota,
agus thug e leis e suas air a chiilaobh, is dh'
fhalbh iad. Cha dubhairt e facal bruidhne ris.
Bha 'n t-each a' falbh le luathas cho anabarrach
's gu'n do shaoil e gu'n tilgeadh a' ghaoth an
ceann deth. Rainig iad pailis mhor, mhor, agus
thainig iad a nuas bharr an eich dhuibh. Thainig
gille-stabuill a-mach, is rug e air an each dhubh,
is thug e stigh e. 'S ann le fion a bha e
'glanadh casan an eich. Thubhairt marcaich an
eich dhuibh ri O Croiniceard, " Feuch am fion
dh' fheuch an e 's fhearr na'm fion a tha thusa
'toirt do Brian Borr 's d' a luchairt a nochd,"
Koisha Kay n, or Kians Leg. 221
himself was praising it ; but his wife was not.
O'Kroinikeard was angry that she was not
praising it, and he went where she was, and
struck her in the mouth with his fist, and
knocked out two of her teeth. " Why are you
not praising the dinner like others, you con-
temptible hare ?" said he.
" I am not," said she : "I have seen my
father's big dogs having a better dinner than
you are giving to-night to the King of Eirin
and his court."
O'Kroinikeard got into such a rage that he
went outside of the door. He was not long
standing there when a man came riding on a
black horse, who in passing caught O'Kroinik-
eard by the collar of his coat, and took him up
behind him : and they set off. The rider did
not say a word to O'Kroinikeard. The horse
was going so swiftly that O'Kroinikeard thought
the wind would drive his head off. They
arrived at a big, big palace, and came off the black
horse. A stableman came out, and caught the
horse, and took it in. It was with wine that he
was cleaning the horse's feet. The rider of
the black horse said to O'Kroinikeard, "Taste
the wine to see if it is better than the wine that
you are giving to Brian Borr and his court to-
night."
222 Coise Cdin.
Dh' fheuch O Croiniceard am fion. "'Se
so fion a's fhearr," ars' O Croiniceard.
Thubhairt marcaich an eich dhuibh, " Nach
b' eucoireach an dorn a chianamh ! A' ghaoth
a chuir thusa a d' dhorn ghiulain i an da f hiacaill
am ionnsuidh-sa."
Thug e 'n sin leis e a-stigh do 'n tigh mhor,
bhriagh urramach sin agus do sheomar a bha
Ian uaislean ag 61 's ag itheadh an sin, agus
chuir e 'n a shuidhe e aig ceann-toisich a' bhuird,
agus thug e dha fion r' a 61, agus thubhairt e
ris, " Feuch am fion sin dh' fheuch am bheil e
na's fhearr nam fion a tha thusa 'toirt do righ
Eirinn 's 'd a luchairt a nochd."
"'S e so fion a's fhearr," thubhairt O
Croiniceard.
" Nach b' eucoireach an dorn a chianamh !"
arsa marcaich an eich dhuibh.
Ghabh O Croiniceard a dhinneir comhla riu
an sin. Bha ceol 'g a chur mu'n cuairt a'
bhuird, o fhear gu fear dh' fheuch co b' fhearr
a sheinneadh e.
" Feuch thusa so, O Croiniceard, dh' fheuch
cia-mar a sheinneas tu e," arsa marcaich an eich
dhuibh.
Thubhairt O Croiniceard, " Cha do sheinn
mise a leithid sin de cheol riamh." Sheinn O
Croiniceard an ceol, 's cha robh gin diubh a b'
fhearr a sheinneadh e na e.
Koisha Kayn, or Kiari s Leg.
■*-o
O'Kroinikeard tasted the wine, and said,
" This is better wine."
The rider of the black horse said, " How un-
just was the fist a little ago ! The wind that
you emitted from your fist carried the two teeth
to me."
He then took him into that big, hand-
some, and noble house, and into a room that
was full of gentlemen eating and drinking, and
he seated him at the head of the table, and
gave him wine to drink, and said to him,
" Taste that wine to see if it is better than the
wine that you are giving to the King of Eirin
and his court to-night."
" This is better wine," said O'Kroinikeard.
" How unjust was the fist a little ago!" said
the rider of the black horse.
O'Kroinikeard had dinner with them there.
A musical instrument was sent round the table
from man to man to see who would play on it
best.
" Try you it, O'Kroinikeard, to see how you
will play on it," said the rider of the black
horse.
O'Kroinikeard said, " I have never played on
such an instrument." O'Kroinikeard played on
it, and none of them could play on it better
than he.
224 Coise Cdin.
Thubhairt marcaich an eich dhuibh ri O
Croiniceard, " Nach b' eucoireach an dorn a
chianamh !"
'N uair a bha crioch air a h-uile ni thubhairt
marcaich an eich dhuibh, "Am bheil thu
toileach tilleadh dhachaidh a-nis ?"
"Tha mi," ars' O Croiniceard, "gle thoileach."
Dh' eirich iad an sin, 's chaidh iad gu ruig
an stabull, 's chaidh an t-each dubh a thoirt
a-mach, is leum iad air a mhuin is dh' fhalbh
iad. Thubhairt marcaich an eich dhuibh ri O
Croiniceard an deigh dhoibh falbh, "Am bheil
fhios agad co mise ?"
" Cha 'n 'eil," thubhairt O Croiniceard.
"'S mise brathair-ceile dhuit," arsa marcaich
an eich dhuibh ; " agus ged a tha mo phiuthar-
sa posda riut cha bu choimpire i do righ no
ridir an Eirinn. Tha da bhoid agad briste a-
nis, agus ma bhristeas tu 'n te eile caillidh tu
do bhean is caillidh tu a h-uile ni a th' agad."
Rainig iad tigh O Croiniceard, agus thubh-
airt O Croiniceard, "Tha nair' orm dol a-
stigh, 's gun fhios aca c' ait an robh mi o'n
thainig an oidhche."
" Hu!" ars' am marcaich, "cha d' ionndrainn
iad idir a-mach thu ; tha de ghreadhnachas aca
nach d' thug iad umhail gu'n robh thu taobh
sam bith. So an da fhiacaill a chuir thu a
Koisha Kayn, or Kiaris Leg. 225
The rider of the black horse said, " How un-
just was the fist a little ago !"
When all was over the rider of the black
horse said, "Are you willing to return home
now ?"
"Yes," said O'Kroinikeard, "very willing."
They then rose, and went to the stable : and
the black horse was taken out ; and they leaped
on its back, and went away. The rider of the
black horse said to O'Kroinikeard, after they
had set off, " Do you know who \ am ?"
" I do not," said O'Kroinikeard.
" I am a brother-in-law of yours," said the
rider of the black horse ; " and though my
sister is married to you there is not a king or
knight in Eirin who is a match for her. Two
of your vows are now broken ; and if you
break the other vow you shall lose your wife
and all that you possess."
They arrived at O'Kroinikeard's house ; and
O'Kroinikeard said, " I am ashamed to go in,
as they do not know where I have been since
night came."
" Hoo !" said the rider, " they have not missed
you at all. There is so much conviviality
among them, that they have not suspected that
you have been anywhere. Here are the two
Q
226 Coise Cdin.
dorus a' bheoil, agus cuir 'n an aite iad, agus
bithidh iad cho laidir 's a bha iad roimhid."
"Tiugainn a-stigh comhla Hum," ars' O
Croiniceard ri marcaich an eich dhuibh.
" Cha teid," arsa marcaich an eich dhuibh ;
"cha 'n fhiach leam-sa dol a-stigh."
Dh' fhag marcaich an eich dhuibh oidhche
mhath aig O Croiniceard, is dh' fhalbh e.
Chaidh esan a-stigh, agus thachair a bhean air,
's i trang a' freasdal do na h-uaislean. Dh' iarr
e maitheanas orra : chuir e 'n da fhiacaill an
dorus a beoil, 's bha iad cho laidir 's a bha iad
roimhid. Thubhairt ise, " Tha da bhoid agad
briste a-nis." Cha d' thug duine suil air 'n
uair a chaidh e stigh, 's cha dubhairt duine, " 'C
ait an robh thu ?" Thug iad an oidhche 'g 61
's ag itheadh, agus fad an la 'r na mhaireach.
Feasgar thubhairt an righ, " Tha mi 'smuain-
eachadh gu bheil an t-am againn a bhi 'falbh" ;
agus thubhairt a h-uile aon gu'n robh ; agus
thubhairt O Croiniceard, " Cha 'n fhalbh sibh
a nochd ; tha mise 'dol a chur suas bal danns-
aidh ; falbhaidh sibh am maireach."
" Leig air falbh iad," ars' ise.
" Cha leig," ars' esan.
An oidhche so chaidh am bal dannsaidh a
chur suas. Bha iad a' cluich air an aghaidh an
sin le dannsadh is ceol gus an d' fhas iad blath,
Koisha Kayn, or Kians Leg. 227
teeth that you have knocked out of the front of
your wife's mouth. Put them in their place,
and they shall be as strong as ever."
"Come in with me," said O'Kroinikeard to
the rider of the black horse.
" I will not : I disdain to go in," said the
rider of the black horse.
The rider of the black horse bade O'Kroini-
keard good-bye, and went away.
O'Kroinikeard went in ; and his wife met
him as she was busy waiting on the gentlemen.
He asked her pardon, and put the two teeth in
the front of her mouth, and they were as strong
as ever. She said, " Two of your vows are
now broken." No one took notice of him
when he went in, or said " Where have you
been ?" They spent the night in eating and
drinking, and the whole of the next day.
In the evening the king said, " I think that
it is time for us to be going"; and all said that
it was. O'Kroinikeard said, " You will not go
to-night. I am going to get up a dance. You
will go to-morrow."
" Let them go," said his wife.
" I will not," said he.
The dance was set a-going that night. They
were playing away at dancing and music till
they became warm and hot with perspiration.
Q 2
228 Coise Cdin.
teth le fallus. Bha aon is aon a' dol a-mach g'
am fionnarachadh fhein taobh an tighe. Chaidh
iad a-mach uile ach O Croiniceard 's a bhean,
agus fear ris an abradh iad Geur-mac-ul-Uaimh.
Dh' fhalbh O Croiniceard a-mach e-fhein, agus
dh' fhag e 'bhean agus Geur-mac-ul-Uaimh a-
stigh. Dh' eirich Geur-mac-ul-Uaimh, agus
dhuin e 'n dorus, agus thubhairt e rithe, " Nach
briagh learn fhein gu'm posadh do leithid de
bhoirionnach briagh duine suarach, leibideach
coltach ri O Croiniceard !"
" Tha O Croiniceard cho math riut-sa," ars'
ise.
" Cha 'n 'eil," ars' esan. " Nach bu mhor ah
onoir 's an cliu dhuit e 'bhi posd' aig brathair-
ceile do 'n righ !"
" Cha b' iheadh," ars' ise ; " cha bhiodh e 'n
a onoir mhoir sam bith dhomh."
" 'S ann is fhearr dhuit 'fhagail uile, agus
posaidh tu-fhein 's mi-ihein," ars' esan.
" Cha ghabhainn-sa fear sam bith a roghainn
air fhein," ars' ise.
Dh' eirich esan an sin, agus rug e orra, agus
bha e 'dol a bhi tuilleadh a's dan orra, agus dh'
fhalbh ise, agus thug i 'n leum ud feadh an t-
seomair, agus dh' fhas i 'n a loth mhor chapuill,
agus bhuail i breab d' a cois air, agus bhris i
'shliasaid 'n a da leth. Thug i 'n ath leum
Koisha Kayn, or Kians Leg. 229
They were going out one after another to cool
themselves at the side of the house. They all
went out except O'Kroinikeard and his wife,
and a man called Geur-mac-ul-Uai. O'Kroini-
keard himself went out, and left his wife and
Geur-mac-ul-Uai in the house. Then Geur-
mac-ul-Uai rose, and shut the door, and said to
her, " I am surprised that so fine-looking a
woman as you should have married a paltry,
trifling fellow like O'Kroinikeard."
" O'Kroinikeard is as good as you," said
she.
"He is not," said he. "What a great
honour and credit it would be to you to be
married to the king's brother-in-law!"
" It would be no great honour to me," said
she.
" You had better leave him, and you and I
will get married," said he.
" I would not take anyone in preference to
himself," said she.
He then rose, and took hold of her, and
was going to be too free with her ; and she.
gave a spring through the room, and became a
big filly, and gave him a kick with her foot,
and broke his thigh in two, She gave another
230 Coise Cdin.
aiste, agus spealg i 'n dorus' agus dh' fhalbh i,
's cha d' fhuair iad an ath shealladh dhi.
Thainig an la 'n la 'r na mhaireach, 's cha
robh aig O Croiniceard truagh ach an seann
tigh a bh' aige roimhid ri 'fhaicinn. Cha robh
crodh no caoraich ri 'fhaicinn no ni de na
gnothaichean briagha a bh' aige roimhid.
Bha fear a' dusgadh 's a' mhaduinn aig
taobh pris, is fear aig taobh gharainean,
is feadhainn aig taobh dhigean ; ach gun
robh an onoir aig an righ gu'n robh am
bothan beag a bh' aig O Croiniceard roimhid os
a cheann. Dh' aithnich an righ gu'n deachaidh
fearg a chur air bean O Croiniceard, agus
thoisich e air fiosrachadh a-mach co 'rinn e.
Dh iarr iad shios is dh' iarr iad shuas na daoine
dh' fheuch am faigheadh e 'mach co 'rinn e.
Fhuair iad a h-uile h-aon diubh ach Geur-mac-
ul-Uaimh ; agus chuir an righ boidean air fhein
a h-aon sam bith a gheibheadh e 'mach a rinn
an ni so air bean O Croiniceard gu'n rachadh
a chur gu bas a-mach o 'h-aon d' a theaghlach
fhein. Fhuair iad Geur-mac-ul-Uaimh tarsuing
air feath mhor, 's a shliasaid briste, 's gun e bhi
'n a urrainn a fagail. Thubhairt an righ ris,
" An tus' a chuir mi-thlachd air bean O Croinic-
eard ?"
" Cha 'n fhaod mi 'radhainn nach mi," ars'
esan.
Koisha Kayn, or Kiaris Leg. 231
spring, and smashed the door and went away,
and was seen no more.
At daybreak next day poor O'Kroinikeard
could only see the old house that he had before.
Neither cattle nor sheep, nor any of the fine
things that he had was to be seen. One awoke
in the morning beside a bush, another beside a
dyke, and another beside a ditch. The king
only had the honour of having O'Kroinikeard's
little hut over his head. The king knew that
O'Kroinikeard's wife had been offended, and
he began to inquire who had offended her.
The men were searched for up and down to
see if he could find out who the offender was.
All of them had been found except Geur-mac-
ul-Uai. The king vowed that whoever should
be found out to be the offender would be put to
death, one of his own family excepted. Geur-
mac-ul-Uai was found lying across a big bog
with his thigh broken, and unable to leave
the spot. The king said to him, " Is
it you that has offended O'Kroinikeard's
wife ?"
" I cannot say that it is not," said he,
232 Coise Ciin.
Dh' innis an righ an so mar a bhoidich e gu'n
cuireadh e gu bas a h-aon air bith a gheibh-
eadh e 'mach a rinn e 'mach o 'theaghlach
fhein. " 'S e 'ni mi ort-sa nis," ars an righ,
" cuiridh mi do dh' eilean thu, agus theid tigh
a thogail dhuit ami an sin, agus gheibh thu de
bhiadh na chumas fad mios thu, agus 'n uair a
theirgeas sin cha bhi agad ach a bhi 'faotuinn
beidh mar is fhearr a dh' fhaodas tu, neo
basachadh."
Chaidh Geur-mac-ul-Uaimh a thogail air
falbh an sin 's a chur do 'n eilean, 's chaidh
bothan a thogail dha, agus biadh a thoirt da a
chumadh fad mios e, agus da lorg air am biodh
e 'dol a-mach 's a-stigh mar thogradh e. Mu
dheireadh theirig 'am biadh 'air, agus bha e
falamh gun ni. Bhiodh e 'dol a sios do 'n
chladach, 's a' trusadh maoraich, 's 'g a itheadh.
La de na laithean 's e anns an traigh chunnaic
e fear mor, mor a' tighinn air tir air an eilean,
agus chitheadh e 'n talamh 's an t-adhar eadar
a dha chois. Dh' fhalbh esan leis na lorgan,
dh' fheuch am faigheadh e stigh do 'n bhothan
mu'n tigeadh e 'air. 'Dh' aon rud 's g' an d'
rinn e bha 'm fear mor eadar e 's an dorus ; 's
thubhairt am fear mor ris, " Mur meall thu ann
am aithne mhath mi's tu Geur-mac-ul-Uaimh."
Thubhairt Geur-mac-ul-Uaimh, " Cha do
Koisha Kayn, or Kiaris Leg. 233
The king told him how he had vowed to put
anyone to death whom he should find out to be
the offender, his own family excepted. " What
I will do to you," said the king, " is to send
you to an island. A house shall be built for
you there, and as much food shall be given you
as will keep you for a month ; and when that
is spent you shall have to find food as you best
can, or die."
Geur-mac-ul-Uai was then borne away, and
sent to an island, and he was supplied with as
much food as would keep him for a month, and
with two crutches on which he would be going
out and in as he might desire. At last the food
was spent, and he was destitute. He was in
the habit of going down to the shore, and
gathering shell-fish, and eating it.
As he was one day on the shore, he saw a
big, big man landing on the island, and he
could see the earth and the sky between his
legs. He set off with the crutches to try if he
could get into the hut before the big man
would come upon him. Despite his efforts the
big man was between him and the door, and
said to him, " Unless you deceive me in my
good perception, you are Geur-mac-ul-Uai."
Geur-mac-ul-Uai said, "I have never deceived
234 Coise Cdin.
mheall mise duine no aithne mhath riamh : 's
mi 'cheart duine."
Thubhairt am fear mor ris, " Sin thusa 'mach
do choise Cein 's gu'n cuir mise bile lusan is
leighas rithe ; tinnean is gnothaichean, agus e
mar eigeantas orm dol a dh' eisdeachd eibhneis
do dh' eaglais mhoir na Roimhe am maireach."
Thubhairt Geur-mac-ul-Uaimh, " Cha shin
mise 'mach mo choise Cein a chur bile lusan no
leighis rithe gus an innis thusa dhomh-sa gu 'd
e 'chuir nach robh eaglais agaibh fhein ann an
Lochlann gun a bhi 'dol a dh' eisdeachd eibhneis
a dh' eaglais mhoir na Roimhe am maireach.
Mur meall thu ann am aithne mhath mi 's tu
Macan-an-athar, mac righ Lochlainn."
Thubhairt am fear mor, " Cha do mheall mi
duine no aithne mhath riamh ; 's mi 'cheart
duine. Tha mi nis 'dol a dh' innseadh dhuit
carson nach 'eil eaglais againn an Loch-
lann. Thainig seanar chlachairean a thogail
eaglais, agus bha iad-fhein is m' athair a'
deanamh bargain mu thogail na h-eaglais,
agus 's e 'm bargan a bha iad ag iarraidh
gu'n rachadh mo mhathair 's mo phiuthar
a dh' fhaicinn na h-eaglais 's an taobh a-stigh
dhi 'n uair a bhiodh i reidh ; agus bha 'n ni so
ro thaitneach le m' athair gu'm faigheadh e 'n
eaglais a chur suas cho saor a's so. Chord iad
Koisha Kayn, or Kiaris Leg. 235
a man or good perception ; I am the very
man."
The big man said to him, " Stretch your
leg, Kian, that I may apply to it leaves of herbs
and healing. Pressure and business are upon
me ; and I am under the necessity of going to
the big church of Rome to-morrow to listen to
j°y-"
Geur-mac-ul-Uai said, " I will not stretch my
leg that leaves of herbs and healing may be
applied to it till you tell me why you have not
a church of your own in Lochlann, so as not to
be going to the church of Rome to-morrow to
listen to joy. Unless you deceive me in my
good perception, you are Machkan-an-Athar
(son of the father), the son of the King of
Lochlann."
The big man said, " I have never deceived
any man or good perception ; I am the very
man. I am now going to tell you why we
have not a church in Lochlann. Seven masons
came to build a church, and they and my father
were bargaining about the building of it. The
agreement that the masons wanted was
that my mother and sister would go to see the
interior of the church when it would be finished.
My father was glad to get the church built so
cheaply. They agreed accordingly ; arid the
236 Coise Ctin.
uime sin ; agus anns a' mhaduinn chaidh na
clachairean a dh' ionnsuidh an aite 's an robh i
ri bhi air a togail. Chomharaich m' athair a-
mach dhoibh an t-aite airson steigh na h-eaglais.
Thoisich iad anns a' mhaduinn orra, agus mu'n
d' thainig feasgar an la sin fhein bha 'n eaglais
a suas. 'N uair a bha 'n eaglais a suas dh' iarr
iad mo mhathair agus mo phiuthar a dhol a-stigh
a dh' fhaicinn broinn na h-eaglais ; agus cho
luath 's a chaidh iad a-stigh chaidh na dorsan
a dhimadh, agus dh' ihalbh an eaglais 'n a baidean
ceo 's na speuran. Sin thusa 'mach do choise
Cein 's gu'n cuir mise bile lusan is leigheas rithe;
tinnean is gnothaichean, 's e mar eigeantas orm
dol a dh' eisdeachd eibhneis a dh' eaglais mhoir
na Roimhe am maireach."
Thubhairt Geur-mac-ul-Uaimh, "Cha shin
mise 'mach mo choise Cein a chur bile lusan no
leighis rithe gus an innis thusa dhomh-sa an d'
fhuair sibh forfhais air do mhathair 's air do
phiuthair cia-mar a dh' eirich dhoibh." \
" Ah !" ars' am fear mor, " tha 'n rosad ort ;
tha 'n sgeul sin fada r' a h-innseadh ; ach inn-
sidh mi dhuit ur-sgeul beag air. Bha mise air
falbh an la sin a bha iad ag obair air an eaglais
's a' bheinn shine is sheilg ; agus 'n uair a
thainig mi dhachaidh feasgar dh' innis mo
bhrathair dhomh cia-mar a dh' eirich a-mach,
Koisha Kayn, or Kians Leg. 237
masons went in the morning to the place where
the church was to be built. My father pointed
out the spot for the foundation. They began
to build in the morning, and the church was
finished before the evening. When it was
finished they requested my mother and sister
to go to see its interior. They had no sooner
entered than the doors were shut ; and the
church went away into the skies in the form of
a tuft of mist. Stretch your leg, Kian, that I
may apply to it leaves of herbs and healing.
Pressure and business are upon me ; and I am
under the necessity of going to the big church
of Rome to-morrow to listen to joy.'
Geur-mac-ul-Uai'said, " I will not stretch my
leg that leaves of herbs and healing may be
applied to it till you tell me if you heard what
befell your mother and sister."
" Ah !" said the big man, " the mischief is
upon you ; that tale is long to tell ; but I will
tell you a short tale about the matter. On
the day on which they were working at the
church I was away in the hill hunting game ;
and when I came home in the evening my
brother told me what had happened, namely,
238 Coise Cdin.
gu'n d' fhalbh mo mhathair 's mo phiuthar leis
an eaglais 'n a baidean ceo. Dh' fhas mi cho
crosda 's cho feargach's gu'n do chuir mi romham
gu'n sgriosainn an saoghal gus am faighinn a-
mach c' ait an robh mo phiuthar 's mo mhathair ;
agus thubhairt mo bhrathair rium nach robh
annam ach duine gorach smuaineachadh air a
leithid ; ' ach innsidh mi dhuit,' ars' esan, ' 'd e
'ni thu. Falbaidh tu agus feuchaidh tu am
faigh thu 'mach c' ait am bheil iad an toiseach.
'N uair a gheibh thu 'mach c' ait am bheil iad
iarraidh tu le sith iad, agus mur faigh thu le
sith iad theid thu 'chogadh air an son.'
"Dh' fhalbh mi'n sin, agus ghabh mi comhairle
mo bhrathar, agus chuir mi long an ordugh gu
falbh, agus dh' fhalbh mi ; agus cha robh agam
ach mi-fhein 's an luing, agus ghlac mi 'n cuan.
Thainig ceo mor orm an sin ; agus thainig mi
air eilean ; agus bha fuathas de loingis air acair
aig an eilean sin ; is ghabh mi stigh 'n am mead-
hon, agus chaidh mi air tir, agus chunnaic mi
boirionnach mor, mor an sin, agus i 'buain
luachrach ; agus 'n uair a thogadh i 'ceann
thilgeadh i 'cioch dheas thar a guaille, agus 'n
uair a chromadh i thuiteadh i sios eadar a casan.
Uair de na h-uairean thainig mi air culaobh na
cailliche, agus rug mi air ceann na ciche le m'
bheul, agus thubhairt mi rithe, ' 'Fhianuis ort
Koisha Kayn, or Kiaris Leg. 239
that my mother and sister had gone away in the
form of a tuft of mist. I became so cross and
angry that I resolved to destroy the world till
I should find out where my mother and sister
were. My brother said to me that I was a
fool to think of such a thing. ' I'll tell you,'
said he, ' what you'll do. You will first go to
try to find out where they are. When you find
out where they are you will demand them peace-
ably, and if you do not get them peaceably you
will fight for them.'
" I took my brother's advice, and prepared a
ship to set off with. I set off alone and
embraced the ocean. I was overtaken by a
great mist, and I came upon an island, and
there was a large number of ships at anchor
near it ; and I went in amongst them, and
went ashore. I saw there a big, big woman
reaping rushes ; and when she would raise her
head she would throw her right breast over
her shoulder, and when she would bend it would
fall down between her legs. I came once
behind her, and caught the nipple of the breast
with my mouth, and said to her, ' You are
240 Coise Cdin.
fhein, a bhean, gur mise dalta do chiche deise.'
' Tha mi 'faicinn sin, a shaoidh mhoir,' ars' a'
chailleach ; ach 's e mo chomhairle dhuit a bhi
'fagail an eilein so cho luath 's is urrainn duit.'
' 'Carson so ?' arsa mise. ' Tha famhair mor,'
thubhairt ise, ' anns an uaimh so shuas. Cha
'n 'eil long a chi thu 'n sin nach tug e stigh as
a' chuan le 'anail ; agus dh' ith is mharbh e na
daoine. Tha e 'n a chadal an ceart uair, agus
ma dhuisgeas e bithidh tus' aige air a cheart
doigh. Tha comhladh mhor iaruinn agus
comhladh dharaich air an uaimh ; agus 'n uair
a thairngeas am famhair ris 'anail tha na comh-
laidhean a' fosgladh, agus 'n uair a chuireas e
'mach 'anail tha na comhlaidhean a dunadh ;
agus bithidh iad cho teann dhuinte a 's ged
bhiodh seachd croinn, agus seachd druill, agus
seachd glasan orra. Cha chuireadh seachd
geamhlagan iaruinn a-stigh air an ais iad leis
cho teann dhuinte 's a bhiodh iad.' Thubhairt
mi-fhein ris a' chaillich, " Am bheil doigh sam
bith air cur as da ?' ' Innsidh mise dhuit,' ars'
a chailleach, ' gu 'd e 'n doigh air an gabh e
deanamh. Tha arm aige os ceann an doruis
ris an abair iad an t-sleagh ghearr ; agus ma
theid agad air a cheann a chur dheth air a'
cheud bhuille 's math, ach mur teid bithidh a
chuis na's miosa na bha i 'n toiseach.'
Koisha Kayn, or Kiaris Leg. 241
yourself witness, woman, that I am the foster-
son of your right breast.' ' I perceive that,
great hero,' said the old woman; 'but my
advice to you is to leave this island as fast as
you can.' 'Why?' said I. 'There is a big
giant in the cave up there,' said she, ' and
every one of the ships that you see he has
taken in from the ocean with his breath, and
he has killed and eaten the men. He is
asleep at present, and when he wakens he
will have you in a similar manner. A large
iron door and an oak door are on the cave.
When the giant draws in his breath the doors
open, and when he emits his breath the doors
shut ; and they are shut as fast as though
seven small bars, and seven large bars, and
seven locks were on them. So fast are they
that seven crowbars could not force them open.'
I said to the old woman, ' Is there any way of
destroying him ?' ' I'll tell you,' said she, ' how
it can be done. He has a weapon above the
door that is called the short spear : and if you
succeed in taking off his head with the first
blow it will be well ; but if you do not, the case
will be worse than it was at first.'
R
l\2 Coise Cdin
" Dh' fhalbh mi, agus rainig mi dorus na h-
uamha, agus dh' f hosgail an da chomhladh an sin,
agus shlaod 'anail a-stigh mise do 'n uaimh, agus
cha robh ni a bha stigh 's an uaimh de dh' fhurm,
de chathair no 'phoit nach robh a' bualadh a
cheile le anail an fhamhair, 's iad an impis mo
chasan-sa 'bhristeadh. Dhuin an dorus 'n uair
a'chaidh mise stigh, agus bha e cho duinte 's ged
bhiodh seachd croinn, agus seachd druill, agus
seachd glasan 'air ; agus cha chuireadh seachd
geamhlagan a-stigh air 'ais e ; agus bha mis'
'am phriosanach a-stigh. Tharruing am famhair
air ais 'anail a ris, agus dh' fhosgail na
comhlaidhean ; agus thug mi suil gu h-ard,
agus chunnaic mi 'n t-sleagh ghearr, agus rinn
mi greim orra, agus do lamh an am laimh-sa
's do dha laimh 'g a shaoradh tharruing mise
'n t-sleagh ghearr, agus cha dh' fhag i fuigheall
a beuma : thilg mi 'n ceann deth. Thug mi
'n ceann a sios a dh' ionnsuidh na cailliche
moire 'bha 'buain na luachrach, agus thubhairt
mi rithe, ' Sin agad ceann an fhamhair mhoir.'
Thubhairt a' chailleach, ' A dhuin' fhoghaintich,
dh' athnich mi gu'm bu ghaisgeach thu ; agus
tha feum aig an eilean so air thus' a thighinn
ann an diugh. Mur meall thu ann am aithne
mi 's tu Macan-an-athar, mac righ Lochlainn.'
1 Cha do meall mi duine no aithne mhath
Koisha Kayn, or Kiari s Leg. 24.3
"I set off, and reached the cave, the two
doors of which opened. The giant's breath
drew me into the cave ; and stools, chairs, and
pots were by its action dashing against each
other, and like to break my legs. The door
shut when I went in, and was shut as fast as
though seven small bars, and seven large bars,
and seven locks were on it ; and seven crow-
bars could not force it open ; and I was a
prisoner in the cave. The giant drew in his
breath again, and the doors opened. I gave
a look upwards, and saw the short spear, and
laid hold of it. I drew the short spear, and I
warrant you that I dealt him such a blow with
it as did not require to be repeated ; I swept
the head off him. I took the head down to
the old woman, who was reaping the rushes,
and said to her, ' There is the giant's head for
you.' The old woman said, ' Brave man ! I
knew that you were a hero. This island had
need of your coming to it to-day. Unless you
deceive me in my perception, you are Machkan-
an-ahar, son of the King of Lochlann.' ' I have
never deceived a man or good perception. I
r 2
1 44 Coise Cdin.
riamh ; 's mi 'cheart duine,' arsa mise. ' 'S
ban-fhiosaiche mise/ ars' ise, ' agus tha fios
agam air ceann do sheid 's do shiubhail. Tha
thu 'dol a dh' iarraidh do mhathar 's do
pheathar.' ' Mata,' arsa mi-fhein, ' tha mi cho
fada 's so air an t-slighe na 'm biodh fhios
agam c' ait an rachainn air an toir.' ' Innsidh
mise dhuit c' ait am bheil iad. Tha iad ann an
rioghachd na Skeithe Deirge ; agus tha righ
na Sgeithe Deirge 'cur roimhe do mathair a
phosadh, agus tha 'mhac a' cur roimhe do
phiuthar a phosadh. Innsidh mi dhiut mar a
tha 'm bail' air shuidheachadh. Tha canal mu'n
cuairt a' bhaile anns am bheil a leithid so de
leud, agus tha drochaid-thogalach air a' chanal,
agus tha te de na beathraichean mora 'dion na
drochaide 's an la, agus cha 'n fhaigh duine
stigh nach marbh i. 'N uair a thig an oidhche
tha 'n drochaid air a' togail, agus tha 'bheithir
a' cadal. Tha balla mor mu'n cuairt pailis an
righ anns am bheil airde mhor, mhor.' Sin
thusa 'mach do choise Cein 's gu'n cuir mise
bile lusan is leigheas rithe ; tinnean is gnoth-
aichean, agus e mar eigeantas orm dol a dh'
eisdeachd eibhneis na Roimhe am maireach."
" Ma 's a coise Cein i no ma 's cois 'n a
dheigh i," arsa Geur-mac-ul-Uaimh, " cha shin
mise 'mach mo choise Cein a chur bile lusan no
Koisha Kayn, or Kians Leg. 245
am the very man,' said I. 'I am a soothsayer,'
said she, ' and know the object of your journey.
You are going in quest of your mother and
sister.' 'Well,' said I, 'I am so far on the
way if I only knew where to go for them.'
1 I'll tell you where they are,' said she ; ' they
are in the kingdom of the Red Shield, and the
King of the Red Shield is resolved to marry
your mother, and his son is resolved to marry
your sister. I'll tell you how the town is
situated. A canal of such a breadth surrounds
it. On the canal there is a drawbridge, which
is guarded during the day by one of the large
serpents, so that no one can get in without
being killed by it. When night comes the
bridge is raised, and the serpent sleeps. A
very high and big wall surrounds the king's
palace.' Stretch your leg, Kian, that I may
apply to it leaves of herbs and healing. Pres-
sure and business are upon me ; and I am under
the necessity of going to listen to the joy of
Rome to-morrow."
" Whether it be leg of Kian, or will be leg
of anyone after him,"1 said Geur-mac-ul-Uai, " I
will not stretch my leg that leaves of herbs and
1 There is a play upon words here that cannot be repre-
sented in English,
246 Coise Ctin.
leighis rithe gus an innis thusa dhomh-sa an
deach thu na b' fhaid' air toir do mhathar 's
do pheathar no 'n do thill thu dhachaidh no
cia-mar a dh' eirich dhuit."
" Ah !" ars' am fear mor, " tha 'n rosad ort ;
tha 'n sgeul sin fada r' a h-innseadh, ach innsidh
mi dhuit ur-sgeul beag eile. Dh' fhalbh mi 'n
sin, agus rainig mi baile mor na Sgeithe Deirge,
agus bha canal mu 'n cuairt a' bhaile, mar a dh'
innis a' chailleach mhor dhomh, agus bha
drochaid-thogalach air a' ckanal, agus bha 'n
oidhche ann 'n uair a rainig mi, agus bha 'n
drochaid togte, agus bha 'bheithir 'n a cadal,
agus thomhais mi da throidh air mo bheulaobh
agus troidh air mo chulaobh de 'n ghrunnd air
an robh mi am sheasamh, agus leum mi air
barr mo shleagha 's air ceanna m' ordag, agus
thainig mi far an robh a' bheithir 's i 'n a cadal,
agus tharruing mi 'n t-sleagh ghearr, agus mo
lamh ann ad laimh-sa agus mo dha laimh 'g a
saoradh bhuail mise 'bheithir ann an cul a cinn,
agus cha d' fhag an t-sleagh fuigheall a beuma.
Thog mi 'n ceann, agus chroch mi suas ri aon
de phostaichean na drochaid' e. Dh' fhalbh mi
'n sin, agus rainig mi 'n balla 'bha mu'n cuairt
pailis an righ. Bha 'm balla cho ard 's nach
robh e furasda dhomh a leum, is thoisich mi leis
an t-sleagh ghearr, is tholl mi troimh 'n bhala
Koisha Kayn, or Kiari s Leg. 247
healing may be applied to it till you tell me
if you went farther in search of your mother
and sister, or if you returned home, or what
befell you."
"Ah!" said the big man, "the mischief is
upon you ; that tale is long to tell ; but I will
tell you another tale. I set off, and reached
the big town of the Red Shield ; and it was
surrounded by a canal, as the old woman told
me ; and there was a drawbridge on the canal.
It was night when I arrived, and the bridge
was raised, and the serpent was asleep. I
measured two feet before me and a foot behind
me of the ground on which I was standing,
and I sprang on the end of my spear and on
my tiptoes, and reached the place where the
serpent was asleep ; and I drew the short spear,
and I warrant you that I dealt the serpent such
a blow on the back of the head as did not
require to be repeated. I took up the head
and hung it on one of the posts of the bridge.
I then went to the wall that surrounded the
king's palace. This wall was so high that it
was not easy for me to spring over it ; and I
set to work with the short spear, and dug a
248 Coise Ctin.
gus an d' fhuair mi stigh. Rainig mi dorus na
pailis, agus bhuail mi aig an dorus, agus ghlaodh
dorsair, ' Co 'tha 'n sid ?' ' Mise,' arsa mise.
Dh' aithnich mo mhathair agus mo phiuthar mo
bhruidhinn, is ghlaodh mo mhathair, 'O! 'semo
mhac a th' ann : leig a-stigh e.' Fhuair mi 'n sin
a-stigh, agus dh' eirich iad am choinneamh le
sulas mor. Fhuair mi gabhail agam le biadh
's le deoch 's mo leaba gus an d' thainig a'
mhaduinn. Chaidh an sin a' bhraiceas a chur
an ordugh air ar beulaobh ; agus an deigh na
braiceas thubhairt mi ri m' phiuthair 's ri m'
mhathair gu'm b' fhearra dhoibh cur orra, agus
gu'm falbhadh iad comhla rium dhachaidh.
Thubhairt righ na Sgeithe Deirge, ' Cha 'n
ann mar sin a bhios ach mar so. Tha mise
'cur romham do mhathair a phosadh, agus mo
mhac a cur roimhe do phiuthar a phosadh.'
1 Cha 'n ann mar sin a bhios,' thubhairt mi-
fhein, ' ach ma tha toil agaibh sin a dheanamh
falbhaibh comhla rium-sa 'dh' ionnsuidh mo
dhachaidh, agus gheibh sibh an sin iad.' Thubh-
airt righ na Sgeithe Deirge, ' Mar sin biodh e
mata.'
" Dh' fhalbh sinn an sin, agus rainig sinn far
an robh an long agam, agus chaidh sinn air
bord orra, agus sheol sinn gu tilleadh dhachaidh ;
agus bha sinn a' dol seachad air aite far an robh
Koisha Kayn, or Kiari s Leg. 249
hole through it, and got in. I went to the
door of the palace and knocked ; and the door-
keeper called out, ' Who is there ?' ' It is I,'
said I. My mother and sister recognised my
speech ; and my mother called, ' Oh ! it is my
son ; let him in.' I then got in, and they rose
to meet me with great joy. I was supplied
with food, drink, and a good bed. In the
morning breakfast was set before us ; and after
it I said to my mother and sister that they had
better make ready, and go with me. The
King of the Red Shield said, ' It shall not be
so, but thus. I am resolved to marry your
mother, and my son is resolved to marry your
sister.' ' That is not to be the way of it,' said
I ; ' but if you wish to marry my mother, and
if your son wishes to marry my sister, let both
of you accompany me to my home, and you
shall get them there.' The King of the Red
Shield said, ' So be it.'
" We then set off, and came to where my ship
was, went on board of it, and sailed for home.
When we were passing a place where a great
battle was going on, I asked the King of the
250 Coise CSin.
blar mor 'g a chur, agus dh' fheoraich mi de
righ na Sgeithe Deirge, ' Gu 'd e 'm blar a tha
'n so ? Carson a tha e ?' ' Am bheil fhios agad
idir air ?' arsa righ na Sgeithe Deirge. ' Cha
'n 'eil,' arsa mise. ' Tha 'n sin,' arsa righ na
Sgeithe Deirge, ' blar airson nighean righ an
domhain mhoir — an t-aon te a 's briagha air an
t-saoghal ; agus gaisgeach sam bith a bheir a-
mach i le 'ghaisge 's e gheibh i r a posadh.
Am bheil thu 'faicinn a' chasteil ud ?' ' Tha,'
arsa mise. ' Tha ise air mullach a' chaisteil,'
arsa righ na Sgeithe Deirge, ' a' faicinn co 'n
gaisgeach a bheir a-mach i.' Dh' iarr mi mo
chur air tir 's gu'm feuchainn mo luathas 's mo
laidireachd airson a toirt a-mach. Chuir iad air
tir mi, agus chunnaic mi sealladh dhi air mullach
a' chaisteil, agus thomhais mi da throidh air mo
chulaobh is troidh air mo bheulaobh, agus leum
mi air barr mo shleagha 's air ceanna m' ordag,
's bha mi suas air mullach a' chaisteil, agus rug
mi air nighean righ an domhain eadar mo dha
laimh is thilg mi bharr a' chaisteil i, agus bha
mi aice mu 'n d' rainig i 'n talamh, agus cheap
mi i, agus thog mi learn air mo ghualainn i,
agus thug mi 'n cladach orm cho luath 's a b'
urrainn domh, agus thug mi do righ na Sgeithe
Deirge i g' a cur air b6rd, agus na bha 's a
bhlar lean iad a sios mi a dhol g' am mharbh-
Koisha Kayn, or Kian s Leg. 251
Red Shield what battle it was, and the cause
of it. ' Don't you know at all ?' said the King
of the Red Shield. 'I do not,' said I. The
King of the Red Shield said, ' That is the battle
for the daughter of the King of the Great
Universe, the most beautiful woman in the
world ; and whoever wins her by his heroism
shall get her in marriage. Do you see yonder
castle ?' ' I do,' said I. ' She is on the top of
that castle, and sees from it the hero that wins
her,' said the King of the Red Shield. I
requested to be put on shore, that I might win her
by my swiftness and strength. They put me
on shore ; and I got a sight of her on the top
of the castle. Having measured two feet
behind me and a foot before me, I sprang on
the end of my spear and on my tiptoes, and
reached the top of the castle ; and I caught
the daughter of the King of the Universe in
my arms and flung her over the castle. I was
with her and intercepted her before she reached
the ground, and I took her away on my
shoulder, and set off to the shore as fast as
I could, and delivered her to the King of the
Red Shield to be put on board the ship. All
that were in the battle followed me in order to
252 Coise Cdin.
adh. Thionndaidh mi air m' ais 'n an coinn-
imh, agus thoisich mi orra leis an t-sleagh
ghearr, 's cha d' fhag mi ceann air amhaich
dhiubh. Thill mi 'n sin air m' ais, agus ghlaodh
mi air righ na Sgeithe Deirge e 'thighinn a-
stigh g' am iarraidh. Cha ghabhadh e air gu'n
cluinneadh e mi : chuir e 'h-aodach ris an luing,
's e airson tilleadh dhachaidh le nighean righ an
domhain mhoir los a posadh. Thomhais mise
da throidh air mo chulaobh is troidh air mo
bheulaobh, is leum mi air barr mo shleagha 's
air ceanna m ordag, 's bha mi air bord na
luinge, 's thubhairt mi ri righ na Sgeithe Deirge,
' Gu 'd e 'tha thu 'dol a dheanamh ? Carson
nach d' thainig thu stigh g' am iarraidh ?' ' O !'
ars' an righ, ' cha robh mise ach a' deanamh
deas na luinge 's a' cur an aodaich rithe mu'n
rachainn air tir g' ad iarraidh. Am bheil fhios
agad gu 'd e 'tha mi 'smuaineachadh 'air an
ceart uair ?' ' Cha 'n 'eil,' arsa mise. ' Tha,'
ars' an righ, 'gu'n till mise le nighean righ an
domhain mhoir dhachaidh, agus gu'n teid thusa
dhachaidh le d' mhathair 's le d' phiuthair.'
' Cha 'n ann mar sin a bhios,' arsa mise : ' an
te 'thug mise 'mach le m' fhoghainteachd fhein
cha 'n fhaigh thusa no duin' eil' i.'
" Bha sgiath dhearg aig an righ, 's nam
faigheadh e 'air i cha robh arm sam bith a
Koisha Kayn, or Kiaris Leg. 253
kill me. I turned back to meet them, and
attacked them with the short spear, and did
not leave a head on a neck of any of them. I
then returned, and called to the King of the
Red Shield to come in to the shore for me.
Pretending not to hear me, he set the sails in
order to return home with the daughter of the
King of the Great Universe, and marry her.
I measured two feet behind me and a foot
before me, and sprang on the end of my spear
and on my tiptoes, and got on board the ship.
I then said to the King of the Red Shield,
' What were you going to do ? Why did you
not come in for me ?' ' Oh !' said the king, ' I
was only making the ship ready and setting the
sails to her before going on shore for you. Do
you know what I am thinking of ?' 'I do not,'
said I. ' It is,' said the king, ' that I will return
home with the daughter of the King of the
Great Universe, and that you shall go home
with your mother and sister.' ' That is not to
be the way of it,' said I. 'Her whom I have
won by my prowess neither you nor any other
shall get.'
" The king had a red shield, and if he should
get it on, no weapon could make an impression
254 Coise Cdin.
dhruigheadh 'air. Thoisich e air an sgiath
dhearg a chur uime ; agus tharruing mi 'n t-
sleagh ghearr 'air mu'n teis-meadhoin, agus
rinn mi 'n a dha leth e, agus thilg mi bharr na
luinge e. Bhuail mi 'mhac an sin, agus thilg
mi 'n ceann deth, agus thilg mi 'mach e. Sin
thusa a-mach do choise Cein 's gu'n cuirinn-sa
rithe bile lusan is leigheas ; tinnean is gnoth-
aichean, 's e mar eigeantas orm dol a dh'
eisdeachd eibhneis a dh' eaglas mhoir na Roimhe
am maireach."
" Ma's a coise Cein i no ma's cois 'n
a dheigh i, no ma 's Geur-mac-ul-Uaimh
mise, ma shineas mise 'mach mo choise
Cein a chur bilean lusan is leighis rithe gus an
innis thusa dhomh-sa carson nach robh eaglais
mhor agaibh fhein ann an Lochlann gun a bhi
'dol a dh' eisdeachd eibhneis a dh' eaglais mhoir
na Roimhe am maireach."
" Ah ! tha 'n rosad ort," ars' am fear m6r ;
"innsidh mi ur-sgeul beag eile dhuit. Thainig
mi dhachaidh le m' mhathair, 's le m' phiuthair,
's le nighean righ an domhain, agus phos mi
nighean righ an domhain ; agus a' cheud mhac
a bh' agam thug mi Macan-na-Sgeithe-Deirge
mar ainm air. Cha robh mi fada n deigh so
'n uair a thainig torachd righ na Sgeithe Deirge
a thoirt a-mach eirig righ na Sgeithe Deirge,
Koisha Kayn, or Kiaris Leg. 255
on him. He began to put on the red shield,
and I struck him with the short spear in the
middle of his body, and cut him in two, and
threw him overboard. I then struck the son,
and swept his head off, and threw him over-
board. Stretch your leg now, Kian, that I
may apply to it leaves of herbs and healing.
Pressure and business are upon me ; and I am
under the necessity of going to the big church
of Rome to-morrow to listen to joy."
" Whether it is leg of Kian, or will be leg of
anyone after him, and if I am Geur-mac-ul-Uai,
I will not stretch my leg that leaves of herbs
and healing may be applied to it till you tell me
why you have not a church of your own in
Lochlann, so as not to be going to the big church
of Rome to-morrow to listen to joy."
" Ah ! the mischief is upon you," said the
big man ; " I will tell you another short tale.
I came home with my mother and sister, and
the daughter of the King of the Universe, and
I married the daughter of the King of the
Universe. The first son I had I named
Machkan-na-Skaya-Jayrika (son of the red
shield). Not long after this a hostile force
came from the King of the Red Shield to
enforce compensation for the King of the Red
256 Coise Cdin.
agus torachd righ an domhain a thoirt a-mach
eirig nighean righ an domhain. Thog mi learn
nighean righ an domhain air mo ghualainn agus
Macan-na-Sgeithe-Deirge air a' ghualainn eile,
agus chaidh mi air bord na luinge, agus thog
mi na siu.il ris na croinn, agus chuir mi suaich-
eantas righ am domhain air an darna crann agus
suaicheantas righ na Sgeithe Deirge air a' chrann
eile, agus sh6id mi trompaid, agus ghabh mi
troimh 'n teis-meadhoin, agus thubhairt mi riu
gu'm be so an duine, agus ma bha iad 'dol a
thoirt a-mach na torachd gu'm b' e so an t-am.
As mo dheigh thug iad na bha 'n sin de shoith-
ichean, agus ghlac sinn an cuan fo 'r ceann.
Bha de mhathas air an luing a bh' agam-sa nach
mor idir a thigeadh a-nios rithe. La de na
laithean thainig ceo trom, dorcha, agus chaill
iad sealladh orm. Dh' eirich dhomh gu'n
d' thainig mi gu eilean a bh' ann an sin, agus
b' e ainm an eilein An Fhalluinn Fhliuch.
Thog mi bothan tighe 's an Fhalluinn Fhliuch
anns an robh mi 'fuireach, agus fhuair mi mac
eile 's an eilean, agus 's e 'n t-ainm a thug mi
air Macan-na-Falluinne-Fliuiche.
" Bha mi uine mhor anns an eilean sin, ach
bha gu leoir de mheasan, 's de dh' iasg, 's de
dh' eoin ann. Bha mo dha mhac air tighinn air
an aghaidh 'n am proitsichean matha. Bha mi
Koisha Kayn, or Kian s Leg. 257
Shield, and a hostile force came from the King
of the Universe to enforce compensation for the
daughter of the King of the Universe. I took
the daughter of the King of the Universe with
me on the one shoulder and Machkan-na-skaya-
jayrika on the other, and I went on board the
ship and set the sails to her, and I placed the
ensign of the King of the Great Universe on
the one mast, and that of the King of the Red
Shield on the other, and I blew a trumpet, and
passed through the midst of them, and I said
to them that this was the man, and that if they
were going to enforce their claims, this was the
time. All the ships that were there chased me ;
and we set out on the expanse of ocean. My
ship possessed the quality of being equalled in
speed by very few ships. One day a thick
dark mist came on, and they lost sight of me.
It happened that I came to an island called An
Aluin Leuch (the wet mantle). I built a hut
there ; and another son was born to me, and I
called him Machkan-na-faluina-fleuicha (son of
the Wet Mantle).
" I was a long time in that island ; but there
was enough of fruit, fish, and birds in it. My
two sons had grown to be good lumps of boys.
25B Coise Cdin,
la 'n sin a' falbh a' marbhadh eun, agus chunnaic
mi fear mor, mor a' tighinn a dh' ionnsuidh an
eilein, agus ruith mi dh' fheuch am faighinn a-
stigh do 'n tigh mu 'n tigeadh e. Choinnich e
mi, agus rug e orm, agus chuir e fodha ann am
boglaich mi gu ruig an da achlais, agus chaidh
e stigh do 'n tigh, agus thug e mach nighean
righ an domhain air a ghualainn, agus thainig
e seachad dluth orm a chur an tuilleadh corruich
orm. 'S e sin suil a's mulladaiche a thug mise
no 'bheir mi gu brath a bhi sealltuinn air nighean
righ an domhain air gualainn fir eile, 's nach
b' urrainn domh-fhein a toirt uaithe. Thainig
na balachain a-mach an taobh a bha mi, agus
dh' iarr mi orra an t-sleagh ghearr a thoirt
a-mach g' am ionnsuidh. An sin shlaod iad an
t-sleagh ghearr as an deigh gus an d' thug iad
g' am ionnsuidh i, agus ghearr mi 'n grunnd
mu 'n cuairt orm leatha gus an d' fhuair mi
'mach.
" Bha mi anns an Fhalluinn Fhliuch uine
mhor gus an d' fhas mo dha mhac 'n am
balaich mhora. Thubhairt iad rium la 'bha 'n
sin an robh guth idir agam air dol a dh'
iarraidh am mathar. Thubhairt mi riu gu'n
robh mi 'stad gus an cinneadh iad laidir, 's
gu'm falbhadh iad comhla rium. Thubhairt
iadsan gu'n robh iad deas uair sam bith airson
Koisha Kayn, or Kiaris Leg. 259
As I was one day going about killing birds, I
saw a big, big man coming towards the island,
and I ran to try if I could get into the house
before he would arrive. He met me, and caught
me, and put me into a bog up to the armpits,
and he went into the house, and took out on his
shoulder the daughter of the King of the
Universe, and passed close to me in order to
irritate me the more. The saddest look that
I ever gave or ever shall give was that that I
gave when I saw the daughter of the King of
the Universe on the shoulder of another, and
could not take her from him. The boys came
out where I was ; and I bade them bring
me the short spear from the house. They
dragged the short spear after them, and brought
it to me ; and I cut the ground around me with
it till I got out.
" I was a long time in the Wet Mantle, even
till my two sons grew to be big lads. They
asked me one day if I had any word of going
to seek their mother. I told them that I was
waiting till they would become stronger, and
that they should then go with me. They said
that they were ready to go with me at any
s 2
260 Coise Cdin.
falbh. Thubhairt mi riu gum b' fhearra dhuinn
an long a chur an ordugh, agus gu'm falbh-
adhmaid. Thubhairt iad rium, ' Biodh long
aig a h-uile fear dha fhein' ; agus mar sin rinn
sinn, agus thug sinn ar tri chuil r' a cheile :
ghabh a h-uile fear a rathad fhein.
"Thachair dhomh-sa la 'bhi 'dol seachad dluth
air fearann, agus chunnaic mi blar mor 'g a
chur a-stigh an sin, agus mionnan orm fhein
nach rachainn seachad air blar air bith gun dol
a chuideachadh an taoibh a bu luige. Chaidh
mi air tir, agus thoisich mi leis an taobh a bu
luige, agus chuir mi 'n ceann de na h-uile gin
leis an t-sleagh ghearr. Bha mi 'n sin sglth,
agus leig mi mi-fhein am shineadh am measg
nan corp, agus thainig an cadal orm. Sin
thusa 'mach do choise Cein gus an cuirinn bile
lusan is leigheas rithe ; tinnean is gnothaichean,
's e mar eigeantas orm dol a dh' eisdeachd
eibhneis a dh' eaglais mhoir na Roimhe am
maireach."
" Ma shineas mise 'mach mo coise Cein,"
arsa Geur-mac-ul-Uaimh, " a chur bile lusan no
leighis rithe gus an innis thusa dhomh-sa an
d'fhuair thu nighean righ an domhain no'n
deachaidh tu na b' fhaide no'n do thill thu
dhachaidh no cia-mar a dh' eirich dhuit."
" Tha 'n rosad ort," ars' am fear mor; "tha
Koisha Kayn, or Kiaris Leg. 261
time. I said to them that we had better get
the ship ready, and go. They said, ' Let each
of us have a ship to himself ; and we arranged
accordingly. We three then gave the back to
each other ; and each went his own way.
" As I happened to be one day passing close
to land I saw a great battle going on. Being
under vows never to pass a battle without
helping the weaker side, I went on shore, and
set to work with the weaker side, and I knocked
the head off every one with the short spear.
Being tired, I lay myself down among the
bodies, and fell asleep. Stretch your leg, Kian,
that I may apply to it leaves of herbs and
healing. Pressure and business are upon me ;
and I am under the necessity of going to the
big church of Rome to-morrow to listen to
j°y-
Geur-mac-ul-Uai said, " I will not stretch my
leg that leaves of herbs and healing may be
applied to it till you tell me if you found the
daughter of the King of the Universe, or if you
went home, or what happened to you."
" The mischief is upon you," said the big
262 Coise Ctin.
'n sgeul sin fada r' a h-innseadh ; ach innsidh
mi sgeul beag eile dhuit. An uair a dhuisg
mise as mo chadal chunnaic mi long a deanamh
air an aite anns an robh mi am shineadh, agus
famhair mor 'g a slaodadh as a dheidh, 's e air
leth-shuil ; agus cha ruigeadh an cuan ach na
gluinean da. Bha slat mhor iasgaich aige, agus
driamlach mhor, laidir aiste, agus dubhan mor,
mor orra. Bha e 'tilgeil na driamlaich air tir,
's a' cur an dubhain an sas ann an corp, 's 'g a
thogail leis a-mach air bord, gus na luchdaich
e 'n soitheach de na cuirp. Uair de na h-uairean
chuir e 'n dubhan an sas ann am aodach, agus
cha ghiulaineadh an t-slat a-stigh mi leis cho
trom 's a bha mi. Dh' fheum e-fhein dol air
tir, agus mo ghiulan eadar a lamhan, 's mo chur
air bord. Bha mi 'n sin na bu mhiosa na bha
mi riamh. Dh' fhalbh am famhair an sin leis
an luing, 's e 'g a slaodadh as a dheidh, agus
rainig e ailbhinn mhor chreige, 's bha uamh
mhor a-stigh aige ann an aodann na creige,
agus thainig boirionnach cho briagh 's a chunn-
aic mi riamh a-mach, is sheas i ann an dorus
na h-uamha. Bhaesan a' sineadh dhi nan corp,
agus bha ise 'breith orra, 's 'g an cur a-stigh
do 'n uaimh ; agus a h-uile fear a bheireadh i
'air theireadh i, ' Am bheil thu beo ?' Mu
dheireadh thall chaidh breith orm fhein leis an
Koisha Kayn, or Kiaris Leg. 26
o
man ; " that tale is long to tell ; but I will tell
another short tale. When I awoke out of sleep
I saw a ship making for the place where I was
lying, and a big giant with only one eye
dragging it after him : and the ocean reached
no higher than his knees. He had a big
fishing- rod with a big strong line hanging from
it on which was a very big hook. He was
throwing the line ashore, and fixing the hook in
a body, and lifting it on board, and he continued
this work till the ship was loaded with bodies.
He fixed the hook once in my clothes ; but I
was so heavy that the rod could not carry me
on board. He had to go on shore himself, and
carry me on board in his arms. I was then in
a worse plight than I ever was in. The giant
set off with the ship, which he dragged after
him, and reached a big, precipitous rock, in the
face of which he had a large cave : and a woman
as beautiful as I ever saw came out, and stood
in the door of the cave. He was handing the
bodies to her, and she was taking hold of them,
and putting them into the cave. As she took
hold of each body she said, ' Are you alive ?'
At last the giant took hold of me, and handed
264 Coise Cdin.
fhamhair, agus mo shineadh a-stigh dhi, agus
thubhairt am famhair, ' Cumaidh tu air leth e :
's e corp mor a th' ann, agus bithidh e agam
air mo bhraiceas a' cheud la 'dh' fhalbhas mi.'
Cha b' e sud uair a b' fhearr a bha mise 'n uair
a chuala mi binn an fhamhair. 'N uair a ghabh e
'leoir de na cuirp, a dhinneir 's a shuipeir, chaidh
e 'laidhe. 'N uair a tharruing am famhair srann
thainig am boirionnach a bhruidhinn rium, agus
dh' innis i dhomh gu'm bu nighean righ a bh'
innte, agus gu'n do ghoid am famhair air falbh
i, agus nach robh doigh no innleachd aice air
'fhagail. ' Tha mi nis,' ars' ise, ' seachd bliadhna
ach da la comhla[ris, agus tha claidheamh ruisgte
eadaruinn 's an oidhche, air alt 's nach robh a
chridh' aige tighinn na bu daine na sin orm gus
an ruitheadh na seachd bliadhna sin.' Thubh-
airt mi rithe, ' Am bheil doigh idir air a mharbh-
adh ?' ' Cha 'n 'eil e furasda a mharbhadh,' ars'
ise, - ach ni sinn doigh air a mharbhadh. Seall
air a' bhior mhor a tha 'n sin, a bhios aige
'rosadh nan corp. Ann am marbhadh na h-
oidhche trusaidh tu eibhlean an teine ri 'cheile,
agus cuiridh tu 'm bior ann gus am bi e dearg,
agus theid thu 'n sin, agus cuiridh tu anns an
t-suil a th' aige e le d' uile neart, agus bheir thu
'n aire nach fhaigh e greim ort, oir ma gheibh
ni e cho pronn ri meanbh-chuileag thu.' Dh'
Koisha Kayn, or Kiari s Leg. 265
me in to her, and said, ' Keep him apart ; he
is a large body, and I will have him to break-
fast the first day that I go from home.' My
best time was not when I heard the giant's
sentence upon me. When he had eaten enough
of the bodies, his dinner and supper, he lay
down to sleep. When he began to snore the
woman came to speak to me ; and she told me
that she was a king's daughter, that the giant
had stolen her, and that she had no way of
getting away from him. ' I am now,' she said,
'seven years except two days with him, and
there is a drawn sword between us at night.
He dared not come nearer me than that till the
seven years would expire.' I said to her, • Is
there no way of killing him ?' ' It is not easy
to kill him, but we will devise an expedient for
killing him,' said she. ' Look at that pointed
bar that he uses for roasting the bodies. At
dead of night gather the embers of the fire
together, and put the bar in the fire till it be
red. Go, then, and thrust it into his eye with
all your strength, and take care that he does
not get hold of you, for if he does he will mince
you as small as midges.' I then went and
266 Coise Cdin.
fhalbh mi 'n so, agus thrus mi na h-eibhlean ri
'cheile, agus chuir mi 'm bior 's an teine, agus
rinn mi dearg e, agus chuir mi anns an t-suil a
bh' aige e, agus an glaodh a thug e 'as shaoil mi
gu'n do sgoilt a' chreag ; agus air a bhonn bha
'm famhair as mo dheigh feadh na h-uamha dh'
fheuch am faigheadh e greim orm. Uair de na
h-uairean thog mi clach a bh' air urlar na h-
uamha, thilg mi 'mach do 'n fhairg' i, 's thug i
plub. Bha 'm bior an sas 'n a shuil fad na h-
uine. Thug e roid gu beul na h-uamha
a' saoilsinn gu'm bu mhise 'leum a-mach,
agus bhuail am bior peirceall doruis na h-uamha,
agus thilg e copan a' chinn deth. Thuit am
famhair an sin fuar, marbh, agus thilg mi 'mach
e thar beul na h-uamha do 'n fhairge.
"An la 'r na mhaireach ghabh mis' air toir
nighean righ an domhain, agus thug mi learn ise
as an uaimh le te de bhataichean an fhamhair, 's
chuir mi do dh' aite i as am faodadh i 'falbh far
an togradh i. Thubhairt mi rithe na 'n tigeadh
dragh sam bith orra, 's gu'm biodh mac aice i
'thoirt Macan - an - Uaigneas mar ainm air.
Thug mi dhi fainn' oir is m' ainm ann, agus
thubhairt mi rithe na 'm b' e gille biodh ann i
g' a thoirt da, agus e 'dol air toir nighean righ
an domhain do Mhacan-an-Athar, mac righ
Lochlainn,
Koisha Kayn, or Kiaris Leg. 267
gathered the embers together, and put the bar
in the fire, and made it red, and thrust it into
his eye ; and from the cry that he gave I thought
that the rock had split. The giant sprang
to his feet, and chased me through the cave, in
order to catch me ; and I picked up a stone
that lay on the floor of the cave, and pitched it
into the sea ; and it made a plumping noise.
The bar was sticking in his eye all the time.
Thinking it was I that had sprung into the
sea, he rushed to the mouth of the cave ; and
the bar struck against the door-post of the
cave, and knocked off his brain-cap. The
giant fell down cold and dead ; and I threw him
over the mouth of the cave into the sea.
■" On the morrow I set out in quest of the
daughter of the King of the Universe. I took
the woman with me from the cave in one of
the giant's boats, and left her in a place whence
she might go wherever she should please. I
said to her that if any trouble should come upon
her, and if she should have a son she was to
call him Machkan-an-uaigneas (son in secret).
I gave her a gold ring with my name on it, and
I said to her that if it should be a boy that she
would have, she was to give him the ring when
he would be going to set off in quest of the
daughter of the King of the Universe for
Machkan-an-ahar, son of the King of Lochlann.
268 Coise Cdin.
" Dh' fhalbh mise 'n sin do 'n aite anns an d'
thug mi blar, agus fhuair mi 'n t-sleagh ghearr
far an d' fhag mi i, agus bha mi anabarrach
toilichte 'n uair a fhuair mi i, agus gu'n robh an
long sabhailte. Sheol mi astar la as a sin, agus
chaidh mi stigh air camus boidheach a bha 'n
sin, agus tharruing mi an long a suas braigh a'
chladaich, agus chuir mi buth a suas braigh a'
chladaich, anns an do chaidil mi 's an oidhche.
'N uair a dh' eirich mi an la 'r na mhaireach
chunnaic mi long a' deanamh direach a-stigh
air an ait an robh mi. 'N uair a bhuail i 'n
grunnd thainig ceatharnach mor, laidir a-mach
aiste, agus tharruing e suas i, agus mur robh i
air thoiseadh air an te agam-sa cha robh i dad
air deireach orra, agus thubhairt mi ris, ' Co 'm
beadagan balaich thusa aig an robh a chridh' a
long a tharruing suas ri broilleach na luing'
agam-sa ?' *'S mise Macan-na-Sgeithe-Deirge,'
ars' an ceatharnach, 'a' dol a dh' iarraidh
nighean righ an domhain do Macan-an-athar,
mac righ Lochlainn.' Chuir mi failt is furan
'air, agus thubhairt mi ris, ' Is mise t-athair ; 's
math gu'n d' rinn thu tighinn.' Chuir sinn an
oidhche seachad gu sunndach comhla anns a'
bhiith.
" 'N uair a dh' eirich mi 'n la 'r na mhaireach
chunnaic mi long eile 'deanamh direach air an
Koisha Kayn, or Kiaris Leg. 269
" I then set off to the place where I fought a
battle, and found the short spear where I left
it ; and I was very pleased that I found it, and
that the ship was safe. 1 sailed a day's dis-
tance from that place, and entered a pretty bay
that was there, hauled my ship up above the
shore, and erected a hut there, in which I slept
at night. When I rose next day I saw a ship
making straight for the place where I was.
When it struck the ground, a big, strong cham-
pion came out of it, and hauled it up ; and if
it did not surpass my ship it was not a whit
inferior to it ; and I said to him, ' What imper-
tinent fellow are you that has dared to haul up
your ship alongside of my ship ?' ' I am
Machkan-na-skaya-jayrika,' said the champion,
' going to seek the daughter of the King of
the Universe for Machkan-an-ahar, son of the
King of Lochlann.' I saluted and welcomed
him, and said to him, ' I am your father : it is
well that you have come.' We passed the night
cheerily in the hut.
" When I rose on the following day I saw
another ship making straight for the place where
270 Coise Cdin.
aite 's an robh mi; 's thainig gaisgeach mor, laidir
a-mach, is tharruing e 'long a suas ri broillech
na loingis againn-ne ; 's mur robh i air thoisich
cha robh i dad air deireadh orra. ' Co 'm
beadagan balaich thusa aig an robh a'chridh' a
long a tharruing suas ri broilleach na loingis
againn-ne?' arsa mi-fhein. ' 'S mise,' ars' esan,
' Macan-na-Falluinne-Fliuiche 'dol a dh' iarraidh
nighean righ an domhain do Mhacan-an-athar,
mac righ Lochlainn.' ''S mise t-athair,' arsa
mise ; ' 's e so do bhrathair, agus is math gu'n d'
rinn thu tighinn.' Chuir sinn an oidhche sin
seachad comhla anns a' bhuth, mo dha mhac 's
mi-fhein.
" 'N uair a dh' eirich mi 'n la'r na mhaireach
chunnaic mi long eile 'tighinn, 's a' deanamh
direach air an aite 's an robh mi-fhein. Leum
ceatharnach mor, laidir a-mach aiste, agus
tharruing e suas i ri broilleach na loingis againn-
ne, agus mur robh i na's airde cha robh i na's
isle. Chaidh mi sios far an robh e, agus thubh-
airt mi ris, ' Co 'm beadagan balaich thusa a
tharruing suas a long ri broilleach na loingis
againn-ne ?' ' 'S mise Macann-an-Uaigneas,'
ars' esan, ' a' dol a dh' iarraidh nighean righ an
domhain do Mhacan-an-athar, mac righ Loch-
lainn.' ' Am bheil comharradh sam bith agad
air a sin ?' arsa mise. ' Tha,' ars' esan ; ' tha
Koisha Kayn, or Kians Leg. 271
I was ; and a big, strong hero came out of it,
and hauled it up alongside of our ships ; and
if it did not surpass them it was not a whit
inferior to them. ' What impertinent fellow
are you that has dared to haul up your ship
alongside of our ships ?' said I. 'I am,' said
he, ' Machkan-na-faluina-fleuicha, going to seek
the daughter of the King of the Universe for
Machkan-an-ahar, son of the King of Lochlann.'
' I am your father, and this is your brother : it
is well that you have come,' said I. We passed
the night together in the hut, my two sons
and I.
" When I rose next day I saw another ship
coming, and making straight for the place where
I was. A big, strong champion sprang out of
it, and hauled it up alongside of our ships ; and
if it was not higher than they, it was not lower.
I went down where he was, and said to him,
' What impertinent fellow are you that has
dared to haul up your ship alongside of our
ships ?' ' I am Machkan-an-uaigneas,' said he,
■ going to seek the daughter of the King of the
Universe for Machkan-an-ahar, son of the
King of Lochlann.' ' Have you any token in
proof of that ?' said I. 'I have,' said he : ' here
272 Coise Cdin.
fainn' an so a thug mo mhathair dhomh a dh'
iarr m' athair orra a thoirt dhomh.' Rug mi
air an fhainne, agus chunnaic mi m' ainm ann,
agus bha 'n gnothuch cinnteach. Thubhairt
mi ris, ' Is mise t-athair, agus tha 'n so da leth
bhrathair dhuit. Bithidh sinn na's laidire nis
airson dol a dh' iarraidh nighean righ an domh-
ain. Tha ceithir duail na's laidire na tri duail.'
Chuir sinn an oidhche sin seachad gu sunndach,
gasda comhla anns a' bhuth.
" Co 'thainig a-stigh far an robh sinn ach
Cruitean Ceolar, agus fear eile, marcaich an eich
bhain. A h-uile uair a chuireadh Cruitean
Ceolar a suas a' phiob bha e 'g ar cur 'n ar
cadal, agus dh' eireadh marcaich an eich bhain,
agus bheireadh e 'phiob as a bheul an drast 's a
ris. Mu dheireadh 'n uair a chunnaic marcaich
an eich bhain nach robh sinn a' faotuinn coire
do Chruitean Ceolar leig e leis cluich air aghaidh,
agus thuit sinne 'n ar cadal, agus ghoid e 'n t-
sleagh ghearr leis. Thainig marcaich an eich
bhain a-stigh 's a' mhaduinn, agus dh' fheor-
aich e dhinn cia-mar a dh' eirich dhuinn an
raoir. Thubhairt sinn ris nach d' eirich ach gu
dona, dubh, gu'n do ghoideadh an t-sleagh
ghearr oirnn. Thubhairt marcaich an eich
bhain, ' Innsidh mise dhuibh c' ait am bheil i.
Tha i ann an uaimh shuas an sin far am bheil
da fhamhair mhor a' fuireach.'
Koisha Kayn, or Kiaris Leg. 273
is a ring that my mother gave me at my father's
request.' I took hold of the ring, and saw my
name on it : and the matter was beyond doubt.
I said to him, ' I am your father, and here are
two half-brothers of yours. We are now
stronger for going in quest of the daughter of
the King of the Universe. Four plies are
stronger than three plies.' We spent that
night cheerily and comfortably together in
the hut.
" Who should come in where we were but
Kruitean Ceolar and another, the rider of the
white horse. Every time that Kruitean Ceolar
would blow up the pipe he would set us asleep ;
and the rider of the white horse would rise now
and then, and take the pipe out of his mouth.
When the rider of the white horse saw that we
were not finding fault with Kruitean Ceolar, he
allowed him to play on. We then fell asleep,
and the rider stole the short spear. He came
in the morning, and asked how we fared last
night. We said that we fared but badly and
sadly, that the short spear was stolen from us.
The rider of the white horse said, ' I'll tell you
where it is : it is in a cave up there where two
giants dwell.'
T
274 Coise Cdin.
" Dh' fhalbh mi-fhein 's mo thriuir mhac is
rainig sinn an uaimh, is ghlaodh sinn riu an t-
sleagh ghearr a chur a-mach g' ar n-ionnsuidh ;
agus 'n uair a chunnaic an da fhamhair an coltas
a bh' air na ceatharnaich ghabh iad an t-eagal,
agus thilg iad an t-sleagh a-mach g' ar n-
ionnsuidh. Thug sinn leinn an t-sleagh ghearr,
agus thill sinn do'n bhuth far an robh na loingis
againn air an tarruing. Thainig marcaich an
eich bhain far an robh sinn a ris, agus thubhairt
e ruinn, ' Mur meall thu ann am aithne mi 's
tu Macan-an-athar, mac righ Lochlainn. Is
fiosaiche mise, agus tha thu 'dol a dh' iarraidh
nighean righ an domhain. Innsidh mi dhuit
cuideachd c' ait am bheil i. Tha i aig mac an
Loin-duibh, Cam Camailidh.'
" Chaidh Macan-na-Sgeithe- Deirge, agus
ghlaodh e comhrag ceud Ian ghaisgeach, air neo
nighean righ an domhain a chur a-mach g' a
ionnsuidh. Chaidh an ceud a-mach, agus
thoisich e-thein is iadsan air a cheile, agus
mharbh e 'h-uile gin diubh. Ghlaodh Macan-
na-Falluinne-Fliuiche comhrag ceud eile, air
neo nighean righ an domhain a chur a-mach g'
a ionnsuidh. Marbh esan an ceud sin leis an
t-sleagh ghearr. Ghlaodh Macan-an-Uaigneas
comhrag ceud eile air neo nighean righ an
domhain. Mharbh e 'h-uile gin diubh sin leis
Koisha Kayn, or Kians Leg. 275
" My three sons and I went to the cave, and
called to the giants to send out the spear.
When they saw the aspect of the heroes they
got frightened, and threw the short spear out to
us. We took it away, and returned to the hut
where our ships were hauled up. The rider of
the white horse came again where we were, and
said to me, ' Unless you deceive me in my per-
ception, you are Machkan-an-ahar, son of the
King of Lochlann. I am a soothsayer : and
you are going in quest of the daughter of the
King of the Universe. I will tell you where
she is : she is with the son of the Blackbird,
Cam Camaley.'
" Machkan-na-skaya-jayriga then went and
called for combat with a hundred fully trained
heroes, or the sending out to him of the daugh-
ter of the King of the Universe. The hundred
went out ; and he and they began on each
other, and he killed every one of them,
Machkan-na-faluina-fleuicha called for combat
with another hundred, or the sending out of the
daughter of the King of the Universe. He
killed that hundred with the short spear.
Machkan-an-uaikneas called for combat with
another hundred, or the daughter of the King
of the Universe. He killed every one of these
T 2
276 Coise C4in.
an t-sleagh ghearr. Chaidh mise 'n sin a-mach,
agus bhuail mi beum-sgeithe air an fhaiche, 's
chuir mi 'm baile mor air chrith. Cha robh
duin' aig Cam Camailidh a chuireadh e mach.
B' fheudar dha fhein teannadh a-mach ; agus
thoisich e-ihein 's mi-fhein air a cheile, agus
tharruing mi 'n t-sleagh ghearr 'air, agus thilg
mi 'n ceann dheth, 's ghabh mi stigh do'n
chaisteal aige, 's thug mi 'mach nighean righ an
domhain. Thainig mi-fhein 's mo thriuir mhac
dhachaidh agus nighean righ an domhain mhoir ;
agus sin agad mar a dh' eirich dhomh-sa. Sin
thusa 'mach do choise Cein gus an cuirinn-sa
bile lusan is leigheas rithe ; tinnean is gnoth-
aichean, 's e mar eigeantas orm dol a dh'
eisdeachd eibhneis a dh' eaglais mhoir na
Roimhe am maireach."
Shin Geur-mac-ul-Uaimh a-mach a chas, agus
chuir am fear mor bile lusan is leigheas rithe,
's bha i air a slanachadh. Thug am fear mor
air tir as an eilean e, agus leig e leis dol dhach-
aidh a dh' ionnsuidh an righ.
Koisha Kayn, or Kiaris Leg. 277
with the short spear. I then went out to the
field, and sounded a challenge on the shield,
and made the town tremble. Cam Camaley
had not a man to send out : he had to come
out himself; and he and I began on each
other, and I drew the short spear, and swept
his head off. I then went into the castle,
and took out the daughter of the King of
the Universe. It was thus that it fared with
me. Stretch your leg, Kian, that I may
apply to it leaves of herbs and healing. Pres-
sure and business are upon me ; and I am
under the necessity of going to the church of
Rome to-morrow to listen to joy."
Geur-mac-ul-Uai stretched his leg ; and the
big man applied to it leaves of herbs and heal-
ing ; and it was healed. The big man took
him ashore from the island, and allowed him to
go home to the king.
VIII.
LOD, MAC AN AOIREIN.
Bha Lod 'n a ghille comasach, laidir, 's cha
ghabhadh e urram o dhuin' air bith. 'S e sin
gu'n robh feadhainn aig 'athair a' gearradh
moine. Chuir 'athair measair mhor de chabh-
raich leis a dh' ionnsuidh muinntir na moine.
Thuit a' mheasair 'air air an rathad is dhoirt e
'chabhruich. Dh' fhalbh e 'n sin is thog e i air
a h-ais do 'n mheasair le 'chrogan, 's bha i air
a salachadh. Rainig e 'n t-aite moine, agus
thug e dhoibh a' chabhruich ; ach 'n uair a
chunnaic iad cho salach 's a bha i cha ghabhadh
iad deur dh' i. 'N uair a chaidh na daoine
dhachaidh feasgar dh' innis iad d' a athair mar
thachair. Thoisich 'athair an sin air trod 's
air cur iomhchoir air, agus dh' iarr e air a bhi
'falbh roimhe, agus e 'ghabhail ceithir rathaide
fichead, nach gleidheadh esan na b' fhaid' e.
" Ma's ann mar sin a tha faighibh dhomh-sa
lorg iaruinn a chumas na coin uam."
" Gheibh thu sin," ars' 'athair.
Chaidh 'athair do 'n cheardaich, agus rinn e
lorg a bha clach iaruinn air chuthdrom. Shin
VIII.
LOD, THE FARMER'S SON.
Lod was a capable, strong lad, and would not
accept of honour from any man. It happened
that his father had a party cutting peats, and
he sent the lad with a big dish of sowens1 for
them. He let the dish fall on the road, and
spilt the sowens. He went and lifted them
back into the dish with his hands ; and they
were dirtied. He reached the peat-moss, and
gave the sowens to the peat-cutters ; but when
they saw how dirty they were they would not
take any of them. When the men went home
in the evening they told his father what had
happened. His father then began to scold and
blame him, and told him to go about his busi-
ness, and take twenty-four roads, and said that
he would not keep him longer.
" If that is the way of it," said Lod, " get an
iron club for me that will keep the dogs off
me.
" You shall get that," said his father.
His father went to the smithy, and made a
1 A kind of porridge, made of the juice of the husks of oats.
280 Lod, Mac an Aoirein.
e sid dha. " So," ars' esan ; " sin agad deagh
lorg."
Rug Lod air an lorg, agus a cheud chrathadh
a thug e orra bhris e i. " Feumaidh sibh falbh,
agus lorg cheart fhaotuinn dhomh-sa a chumas
rium."
Dh' fhalbh 'athair do 'n cheardaich, agus rinn
e lorg, 's chuir e da chloich air chuthdrom innte.
'N uair a thainig e air 'ais shin e 'n lorg dha,
's thubhairt e, " Cha 'n fhaod e *bhi nach cum
an te sin riut."
Thug Lod crathadh orra, agus bhris e i.
" Falbhaibh," ars' esan, " agus deanaibh lorg
cheart dhomh-sa 'chumas na coin uam."
Dh' fhalbh 'athair an la so, agus rinn e lorg,
agus chuir e tri chlachan gu leth innte. Thainig
e dhachaidh 's thug e 'n lorg dha. Thug Lod
crathadh orra, 's chuir e lub mhath orra. " Tha
mi 'n deigh ur sarachadh," ars' esan, " 's ni mi
leis an te so fhein." Chuir e ri ghluin i, 's rinn
e direach i. Dh' f hag e beannachd aig 'athair,
's dh' fhalbh e, 's chuir e 'n lorg fo 'achlais.
Rainig e pailis righ mu'n do stad e, 's thoisich
e air sraid-imeachd mu choinneamh a' phailis.
Chuir an righ gille 'mach a dh' fheoruich dheth
gu 'd e 'n duin' esan a bha sraid-imeachd mu
choinneamh pailis an righ. " Dh' iarr an righ
orm," ars' an gille, " 'fheoruich dhiot co dhiubh is
Lod, the Farmers Son. 281
club in which there was a stone's weight of
iron, and handed it to him. "There is a good
club for you," said he.
Lod took hold of the club, and broke it with
the first shake that he gave it. " You must go
and get a proper club that will be strong enough
for me," said Lod.
His father went to the smithy, and made a
club in which he put two stones' weight of iron.
When he came back he handed the club to
Lod, and said, " Surely that club is strong
enough for you."
Lod gave it a shake, and broke it. "Go,"
said he, " and make a proper club for me that
will keep the dogs off me."
His father went this day, and made a club in
which he put three stones and a half. He
came home, and gave Lod the club. Lod
gave it a shake and put a good bend in it. "I
have harassed you, and will do with this club,"
said he. He put it to his knee and straightened
it. He bade his father good-bye, and went
away with the club under his arm.
He reached a king's palace before he halted,
and began to walk about in front of it. The
king sent out a lad to ask who he was. " The
king has desired me to ask you," said the lad,
" whether you are a fellow that is in quest of
282 Lod, Mac an Aoirein.
olach thu 'tha 'g iarraidh gleachd no comhraig
no olach a tha 'g iarraidh maighstir."
Thubhairt Lod ris, " Cha 'n olach mi 'tha 'g
iarraidh gleachd no comhraig ; ach is olach mi
'tha 'g iarraidh maighstir math ma gheibh mi e."
Chaidh an gille stigh, agus dh' innis e do 'n
righ mar thubhairt Lod ris. Chaidh an righ a-
mach an sin, agus dh' fheoriuch e dheth gu 'd
e 'n obair air an robh e math.
Thubhairt Lod, " Tha mi 'm bhuachaille
math ; 's e buachailleachd a bha mi 'cleachdadh
daonan."
" Mata," ars' an righ, "is mise 'tha feumach
air buachaille math. Cha d' fhuair mi buach-
aille math riamh, 's bha mo chuid cruidh a'
falbh, 's cha robh fhios agam c' ait am robh iad
a' dol no 'd e 'bha 'tighinn riu. Ma ni thu
muinntearas agam-sa tha mi coma ged a dh'
fheuchas mi greis dhiot."
Thubhairt Lod ris, " Mata ni mise muinnt-
earas bliadhna ruibh no muinntearas leth-
bhliadhna."
"'D e 'n tuarasdal a bhios tu'g iarraidh 's an
leth-bhliadhna ?" ars' an righ.
" Bithidh mi 'g iarraidh," arsa Lod, " deich
gininean 's an leth-bhliadhna, agus leth-bholla
mine as t-seachduin, agus na dh' fheumas mi de
bhaine leis airson brochain. Cha 'n 'eil mi a'
Lod, the Farmer s Son. 283
wrestling or combat, or a fellow that is in quest
of a master."
Lod said, " I am not a fellow that is in quest
of wrestling or combat, but a fellow that is in
quest of a good master, if I can find one."
The lad went in and told the king what Lod
said to him. The king went out and asked
Lod what work he was good at.
Lod said, " I am a good herd. Herding is
the work to which I have been always accus-
tomed."
"Well," said the king, " I am much in want
of a herd. I have never fallen in with a good
herd ; and my cattle have been disappearing,
and I never knew where they were going or
what was becoming of them. If you will take
service with me, I do not care though I try you
for a while."
Lod said, " I am willing to engage with you
for either a year or half a year."
"What wages do you ask in the half-year?"
said the king.
" Ten guineas," said Lod, 'A half a boll of
meal a week, and as much milk as I shall
require for porridge. I take but two meals a
284 Lod, Mac an Aoirein.
gabhail ach da bhiadh 's an la, mo bhraiceas agus
mo shuipeir. Feumaidh mi tigh fhaotuinn anns
am fuirich mi gun duine learn ach mi-fhein, agus
cnap math de bhoilear is leaba."
Thubhairt an righ an sin ris, "Tha 'n tuarasdal
sin pailte mor dhomh-sa ri 'thoirt seachad, agus
tha 'n leth-bholla mine gle mhor learn cuideachd
ri 'bhi 'g a thoirt dhuit as t-seachduin."
" Mata," arsa Lod, " mur toir sibhse dhomh
e, a righ, bheir fear eile dhomh e."
Smuainich an righ gu'm feuchadh e leth-
bhliadhna dheth aig na cumhnantan a bha e
'g iarraidh ; agus thubhairt an righ ris, " Feuch-
aidh sinn leth-bhliadhna dhiot aig sin fhein o 'n
'tha thu 'g radh gu bheil thu 'ad bhuachaille
cho math."
An sin rinn Lod muinntearas ris an righ,
agus fhuair e 'n tigh a chur an ordugh, agus an
leaba 's a' mhin. Chaidh an crodh a liubhairt
dha 'n sin airson am buachailleachd. Chuir e
air teine, 's rinn e 'bhrochan. Bha so mu
fheasgar. 'N uair a ghabh e 'shuipeir chaidh e
'luidhe. Moch an la 'r na mhaireach dh' eirich
e, 's rinn e 'm brochan, 's ghabh e e mu'n d'
fhalbh e leis a' chrodh. Dh' fhalbh e 'n sin
leis a' chrodh, 's an lorg 'n a achlais aige. Bha
feadag aige 'g a seideadh as deigh a' chruidh,
agus shaodaich e 'mach ri sliabh monaidh iad.
Lod, the Farmer s Son. 285
day, breakfast and supper. I must get a house
to dwell in by myself, a good-sized boiler, and
a bed."
The king then said, " Those wages are rather
high for me to give ; the half-boll of meal a
week is also too much."
" Well," said Lod, "if you don't give them
to me, another will."
The king thought he would try him for half
a year on his own terms, and said, " We will try
you for half a year on these terms, as you say
that you are so good a herd."
Lod took service with the king, got the
house put in order, and received the bed and
the meal. The cattle were delivered to him to
herd. He put on a fire and made his porridge.
This was in the evening. When he had supper
he went to bed. He rose early next day, made
his porridge, and took it before setting off with
the cattle. He set off with them, and had the
club under his arm. He blew a whistle that
he had after them, and drove them up the
declivity of a hill. There was a thicket there
286 Lod, Mac an Aoirein.
Bha badan coille an sin, agus chaidh e stigh
ann a bhuain shlat. Cha robh e fada stigh 's
a' choille 'n uair a chunnaic e famhair raor, mor
a' tighinn far an robh e ; 's thubhairt e ris, " Gu
'd e 'tha thu 'deanamh an so, 'ille bhig ?"
" Ah ! 'ille mhath," ars' esan, " na bi 'cur
eagail orm ; 's beag an rud a chuireas eagal
orm. Cha 'n 'eil mise 'n so ach a ghearradh
shlatan a dheanamh cro mheann do mhnaoi
bhochd a's mathair dhomh. Ma 's e 'n
crodh 'tha dhith ort nach toir thu leat gu leoir
dhiubh."
Dh' fhalbh am famhair m6r an sin, agus rug
e air a' mhart a bu truime 's a bu reamhra, agus
cheangail e a ceithir chasan, agus thubhairt e
ri Lod, " Thig a-nall dh' fheuch an cuidich thu
'm mart a chur air mo mhuin."
" Ah ! tha eagal orm-sa dol ad choir," arsa
Lod.
" U ! cha bhean mi dhuit,'' ars' am famhair.
Chaidh e 'n sin a-null far an robh e, agus
thubhairt e ris, " 'S fhearra dhuit do cheann a
chur a-stigh eadar a casan, agus theid mis' air
do chulaobh, agus togaidh mi suas ort i," ars*
esan.
Cho luath 's a chuir am famhair a cheann a-
stigh eadar a casan bha Lod air a chulaobh
agus tharruing e 'n lorg, agus spad e e. An
Lod, the Farmers Son. 287
that he entered in order to cut rods. He was
not long in the thicket when he saw a big, big
giant coming where he was, and the giant said,
" What are you doing here, little fellow ?"
"Ah! my good sir," said Lod, "do not be
frightening me ; little is the thing that will
frighten me. I am here only to cut rods to
make a kid-pen for the poor woman who is
my mother. If it be the cattle that you want,
take enough of them."
The big giant went and caught the heaviest
and fattest of the cows, and tied its four legs,
and said, " Come here, and help to put the
cow on my back."
" Ah ! I am afraid to go near you," said
Lod.
" Oo! I will not touch you," said the giant.
He then went over where the giant was, and
said to him, " You had better put your head
in between its legs, and I will go behind you
and lift it up on you."
When the giant put his head in between the
cow's legs, Lod went behind him, drew his
club, and felled him. He then released the
Lod, Mac an Aoirein.
sin leig e 'm mart mu 'r sgaoil, agus ghearr e
'n ceann bharr an fhamhair, agus chroch e ann
am meur craoibh e, agus leag e bruchd de sheann
gharadh phloc air muin a' chuirp. Cha d'
thainig ni g' a choir an la sin tuilleadh. Feasgar
chaidh e dhachaidh, agus an crodh sabhailte,
glan aige, a h-uile gin diubh. Choinnich an
righ e 'n uair a chaidh e dhachaidh, 's thubhairt
an righ ris, " Fhuair thu 'n crodh gu sabhailte
dhachaidh."
" Fhuair," ars esan ; " carson nach fhaigh-
eadh." Cha do ghabh e air ris an righ gu 'd e
'chunnaic e no 'thachair 'air. Chuir e stigh an
crodh is bhiadh e iad, 's chuir e air am brochan.
'N uair a ghabh e 'shuipeir chaidh e 'luidhe.
'N uair a dh' eirich e 's a mhaduinn rinn e
'bhrochan, 's ghabh e e. Leig e 'mach an crodh
an sin is shaodaich e 'mach ri badan coille 's ri
sliabh monaidh iad, agus thug e 'choill' air, 's
thoisich e ri buain shlatagan. Cha robh e fad'
an sin 'n uair thainig famhair mor a bu mho
na 'm fear a bh' ann an de. " 'D e 'tha thu
'deanamh an so, 'ille bhig ?" ars' am famhair.
"Tha mi 'buain shlat a dheanamh cro mheann
do mhnaoi bhochd a's mathair dhomh," arsa
Lod ; "na bi 'cur eagail orm ; is beag an rud
a chuireas eagal orm."
" Am fac thu fear an so an de ?" ars' am
famhair.
Lod, the Farmer s Son. 289
cow, and cut off the giant's head, and hung it
on a branch of a tree, and threw down a portion
of an old turf dyke over his body. Nothing
came to trouble him any more that day. He
went home in the evening, and had the cattle
with him safe and sound, every one of them.
After he went home the king met him, and
said, " You have got the cattle home safely."
" I have ; why should I not ?" said Lod.
He did not let on to the king what he had seen
and met. He put in the cattle, and fed them,
and put on the porridge. When he had his
supper he went to bed.
When he rose in the morning he made his
porridge, and took it. He then let out the
cattle, and drove them to a thicket and up the
declivity of a hill, and he went into the thicket,
and began to cut rods. He was not long there
when there came a big giant, bigger than the
giant of the previous day. " What are you
doing here, little fellow ?" said the giant.
" I am cutting rods to make a kid-pen for the
poor woman who is my mother," said Lod.
" Do not be frightening me : little is the thing
that will frighten me."
" Did you see a man here, yesterday ?" said
the giant.
u
290 Lod, Mac an Aoirein.
" Cha 'n fhac," arsa Lod ; " cha robh mis' an
so an de idir ; ach ma tha mart a dhith ort thoir
leat an te a's mo 's as fhearr a gheibh thu."
Ghabh am famhair an caraibh a mhairt a b'
fhearr a bha 'n sin, is leag e i, is cheangail e
'ceithir chasan. An sin thubhairt e ri Lod,
" Thiga-nall is cuidich am mart air mo mhuin."
" Ah ! cha teid," arsa Lod ; " tha thu 'cur
eagail orm."
" Cha bhean mise dhuit," ars' am famhair.
Chaidh Lod an sin a nun, agus thubhairt e
ris an fhamhair, " Cuir do cheann eadar a casan,
's theid mise air do chulaobh, agus cuidichidh
mi suas air do mhuin i." An sin tharruing e
'n lorg mhor, agus spad e 'm famhair. Thug e
dheth an ceann, agus chroch e ris a' chraoibh e
air an robh am famhair eile, agus leag e bruchd
de 'n gharadh air a chorp, air chor is nach
fhaiceadh duine sam bith e. 'N uair a thainig
am feasgar dh' fhalbh e-fhein 's an crodh
dhachaidh ; is thachair an righ air, is thubhairt
e ris, " Am bheil naigheachd agad an diugh
dhomh ?"
" Cha 'n 'eil : 'd e 'bheireadh dhomh naigh-
eachd mur tugadh an crodh ud an sin, is fraoch,
is coille, is moine," ars am buachaille.
" Mata," ars' an righ, " is math an naigheachd
dhomh-sa gu'n d' thainig thu-fhein 's an crodh
Lod, the Farmers Son. 291
" I did not," said Lod : "I was not here
yesterday. If you want a cow, take with
you the biggest and the best that you can
find."
The giant approached the best of the cows,
knocked it down, and tied its four legs. He
then said to Lod, " Come here, and help to put
the cow on my back."
"Ah! no," said Lod: "you are frightening
me.
" I'll not touch you," said the giant.
Lod went over and said to the giant, " Put
your head between its legs, and I will go behind
you, and help to put it on your back." He
then drew the big club, and felled the giant.
He took off his head, and hung it on the tree
on which was the head of the other giant, and
threw down over him a portion of an old turf
dyke, so that no one could see him. When
evening came he and the cattle went home :
and the king met him, and said, " Have you
news for me to-day ?"
" I have not : what would give me news,
unless the cattle yonder, and heather, and wood,
and moss should ?" said Lod.
" Well !" said the king, "it is good news to
me that you and the cattle have come safely
u 2
292 Lod, Mac an Aoirein.
dhachaidh sabhailte. Is tu 'm buachaille math,
's is tu 'm buachaille sona," ars' esan. " Cha
d' fhuair mise buachaille riamh a thug dhach-
aidh an crodh sabhailte ach thu-fhein."
Chuir e 'n sin a-stigh an crodh, agus bhiadh
e iad : rinn e 'bhrochan, ghabh e 'shuipeir, 's
chaidh e 'luidhe. 'N uair a dh' eirich e 's a'
mhaduinn rinn e 'bhrochan, ghabh e 'bhraiceas,
is dh' fhalbh e leis a' chrodh, is feadag aig' as
an deigh. Thog e 'mach ri badan coille 's ri
sliabh monaidh iad, agus thug e 'choill' air 's
thoisich e ri buain shlat. Cha robh e fad' an
sin 'n uair a thainig famhair mor a bu mho na
each. Thubhairt am famhair ri Lod, " Gu 'd
e 'tha thu 'deanamh an so, 'ille bhig ?"
" Tha mi 'buain shlat a dheanamh cr6 mheann
do mhnaoi bhochd a's mathair dhomh," arsa
Lod. " Ma 's e crodh a tha dhith ort thoir
leat uiread 's is urrainn thu."
" Bheir mi learn te mhath co dhiubh," ars'
am famhair. Ghabh e 'n taic' a' mhairt, rug e
orra, is leag e i, is cheangail e 'ceithir chasan,
agus thubhairt e ri Lod, " Thig a-nall, 'fhir bhig,
agus cuidich am mart air mo mhuin."
" Cuir do cheann eadar a casan, 's theid mise
air do chulaobh, is cuidichidh mi suas i," arsa
Lod.
An sin tharruing e 'n lorg mhor air, agus
Lod, the Farmer s Son. 293
home. You are the good and lucky herd. I
never got a herd that brought the cattle safely-
home but yourself."
He then put in the cows, and fed them. He
made his porridge, had his supper, and went to
bed. When he rose in the morning he made
his porridge, had his breakfast, and set off with
the cattle, blowing his whistle after them. He
drove them to a thicket and up the declivity of
a hill, and he went into the thicket and began
to cut rods. He was not long there when
there came a big giant, bigger than the others.
The giant said to Lod, "What are you doing
here, little fellow ?"
" I am cutting rods to make a kid-pen for
the poor woman who is my mother," said Lod.
" If it be cattle that you want, take with you as
many of them as you can."
" I will take a good one, at any rate," said
the giant. He approached the cow, caught it,
knocked it down, and tied its four legs, and
said to Lod, " Come here, little fellow, and
help to put the cow on my back."
" Put your head between its legs, and I will
go behind you, and help it up on you," said
Lod.
He then drew his club on him, and felled
294 Lod, Mac an Aoirein.
spad e e. Ghearr e 'cheann, is chroch e ris a'
chraoibh e air an robh each ; leag e bruchd de'n
gharadh air a' mhuin, is dh' fholluich e e. Cha
d' thainig ni g' a choir an la sin tuilleadh a chur
eagail no oillt 'air. 'N uair a thainig am feasgar
chaidh e dhachaidh leis a' chrodh. Chuir e
stigh iad, is bhiadh e iad. Thainig an righ far
an robh e, 's thubhairt e ris, "Am bheil naigh-
eachd agad dhomh an diugh ?"
" Cha 'n 'eil ; 'd e 'bheireadh naigheachd
dhomh-sa mur tugadh an crodh, fraoch, coille,
's mointeach ?"
"'S math an naigheachd leam-sa gu'n d'
thainig thu-fhein's an crodh sabhailte dhachaidh;
is tu am buachaille math, 's is tu am buachaille
sona," ars' an righ. An sin rinn e 'bhrochan, 's
•chaidh e 'luidhe.
'N uair a dh' eirich e 's a' mhaduinn rinn e
'bhrochan, 's ghabh e 'bhraiceas 's leig e 'mach
an crodh, 's dh' fhalbh e le6. Thog e 'mach ri
badan coille 's ri sliabh monaidh iad, 's thug e
'choill' 'air, 's thoisich e air buain shlat. Cha
b' fhada 'bha e 'n sin 'n uair a thainig cailleach
mhor, ghairbhridh, ghlas ; 's thubhairt i ris,
" Am bheil thu 'n so, a dhearg shlaightear, 'fhir
bhig ?" ars' ise. " Mharbh thu mo thriuir
mhac, 's bheir mis' ort nach teid thu 'dh'
innseadh sgeoil."
Lod, the Farmers Son. 295
him ; he cut his head off, and hung it on the
tree on which were the other heads, and threw
down over him a portion of the dyke, and hid
him. Nothing came near him any more that
day to terrify or frighten him. When evening
came he went home with the cattle, put them
in, and fed them. The king came where he
was, and said to him, " Have you news for
me to-day ?"
" I have not : what would give me news,
unless the cattle, heather, wood, and moss
should ?" said Lod.
" It is good news to me," said the king,
" that you and the cattle have come safely
home. You are the good and lucky herd."
He then made his porridge, and went to
bed.
When he rose in the morning he made his
porridge, had his breakfast, let out the cattle,
and went away with them. He drove them to
a thicket and up the declivity of a hill, and went
to the thicket, and began to cut rods. He was
not long there when a big, coarse, grey hag
came, and said to him, " Are you here, you
thorough rascal, little fellow ? You have killed
my three sons, and I will make you that you
will not go to report what happens."
296 Lod, Mac an Aoirein.
A-null ghabh i far an robh e, 's rug i 'air, 's
chuir e 'dha laimh bhog gheal mu dha thaoibh
chairtidh, chruaidh na caillich, 's chuir a' chaill-
each a da laimh chruaidh, chairtidh mu dha
thaoibh bhuig, ghil Lod mhic an aoirein.
Dheanadh iad a bhogain a bhogain, a chreagain
a chreagain, tobar fala fior-uisge am fior aodann
gach creagain, far am bu bhuige gu'n suilean,
's far am bu chruaidhe gu'n gluinean, 's far
am bu mheadhonaiche gu ceann reamhar na
sleiste. Smuainich Lod gu'n robh e dluth g
a namhaid agus fad' o chairdean, 's thug e 'n
togail bheag, mhor air a' chaillich, 's bhris e
'casan foipe 's a gaoirdean os a cionn, 's chuir e
air steigh a droma i.
" Trom os do chionn, a chailleach," arsa Lod ;
gu d e t-eing r
"'S m6r sin 's cha bheag e; trunk oir is
trunk airgid fo stairsnich na h-uamha ud thall,"
ars' ise.
" 'S learn fhein sin," ars' esan. "Am bheil
tuilleadh eirig agad ?"
" Cha 'n 'eil," ars' ise.
" Mur h-eil," ars' esan, "cha bhi sinn 'gad
chumail na 's fhaide ann am pein" ; 's thilg e 'n
ceann d' i, 's chroch e ris a' chraoibh e far an
robh each, is leag e bruchd de 'n gharadh air
muin a' chuirp aice. 'N uair a thainig am
Lod, the Farmer s Son. 297
Over she went where he was, and caught
him ; and he put his two soft, white hands
round the hag's two hard, swarthy sides ; and
the hag put her two hard, swarthy hands round
his two soft, white sides. They made the soft
ground softer and the rocky ground harder,
and a well of blood of a well of spring water in
the very face of each rocky place. Where it
was softest they sank to their eyes, where it
was hardest to their knees, and where it was
intermediate to the thick end of the thigh.
Lod thought that he was near his foe and far
from his friends, and he gave the hag a little
strenuous lift, and broke her legs under her,
and her arms above her, and laid her on the
flat of her back.
" There is a weight above you, hag," said
Lod. " What is your ransom ?"
" That is great and not little — a trunk of gold
and a trunk of silver under the threshold of
yonder cave," said she.
" That is my own," said he. " Have you
more ransom ?"
" I have not," said she.
" If you have not," said he, " we will not be
keeping you longer in pain." With this he cut
off her head, and hung it on the tree on which
were the other heads, and he broke down a
298 Lod, Mac an Aoirein.
feasgar chaidh edhachaidh leis a' chrodh. Chuir
e stigh an crodh, is bhiadh e iad. Thainig an
righ far an robh e, agus thubhairt e ris, " An d'
thainig thu ?"
" Thainig," ars' esan.
"Am bheil naigheachd agad an diugh ?"
" Cha 'n "eil," ars' esan : " 'd e 'bheireadh
naigheachd dhomh-sa mur tugadh an crodh iid
an sud, fraoch, coille, is mointeach,"
Feasgar rinn e 'bhrochan, ghabh e 'shuipeir,
's chaidh e 'luidhe. An la 'r na mhaireach 'n
uair a dh' eirich e rinn e 'bhrochan, ghabh e
'bhraiceas, leig e 'mach an crodh, is dh' fhalbh
e lea Shaodaich e 'mach iad ri badan coille 's
ri sliabh monaidh, 's thug e 'choille air mar b'
abhaist da. Cha d' thainig dad g' a choir fad
an la so. Feasgar dh' fhalbh e dhachaidh leis
a' chrodh : chuir e stigh iad, agus bhiadh e iad.
Rinn e 'bhrochan, ghabh e 'shuipeir, 's chaidh
e 'luidhe. Cha d' thainig righ no ridir g' a
choir, 's bha iongantas uamhraidh air. Dh'
fheoruich e 'dh' fheadhainn a bha 'n sin gu 'd
e bu chiall nach do thachair an righ 'air an raoir.
Thubhairt iad ris gu'n robh am bail' ann am
bron 's an duilichinn mhoir airson nighean an
righ, gu'n d' thainig famhair mor g' a h-iarraidh,
's mur faigheadh e i gu'n robh e ris a h-uile
duine 's a' bhaile a mharbhadh. Ghabh an
Lod, the Farmers Son. 299
portion of the dyke over her body. When
evening came he went home with the cattle,
put them in, and fed them. The king came
where he was, and said to him, " Have you
come r
" I have," said Lod.
" Have you news to-day ?" said the king.
"I have not," said Lod: "what would give
me news, unless yonder cattle, heather, wood,
and moss should ?"
In the evening he made his porridge, had
his supper, and went to bed. When he rose
on the morrow he made his porridge, had his
breakfast, let out the cattle, and set off with
them. He drove them to a thicket, and up the
declivity of a hill, and he went to the thicket as
usual. Nothing came to trouble him all day.
He went home in the evening with the cattle,
put them in, and fed them. He made his
porridge, had his supper, and went to bed.
Neither king nor knight came near him ; and
he was very much surprised. He inquired
what was the meaning of the king's not meeting
him on the previous evening. He was told
that the town was very sad and grieved for the
king's daughter. A big giant had come for her,
and threatened to kill everyone in the town
unless he should get her. The squint-eyed,
300 Lod, Mac an Aoirein.
cocaire claon, ruadh os laimh gum marbhadh
esan am famhair, is dh' fhalbh e le nighean an
righ g' a liubhairt do 'n fhamhair mar g'um
b' fheadh ; oir bha 'm famhair a' fuireach arm
an eilean lamh ris an aite far an robh an cocaire
'dol leatha. Na 'm marbhadh an cocaire am
famhair gheibheadh e nighean an righ ri 'posadh;
ach mur marbhadh gheibheadh fear sam bith
eil' i a mharbhadh e. 'N uair a rainig iad an
t-aite far an robh am famhair ri 'n coinneachadh
chaidh an cocaire claon, ruadh am falach air cul
cloiche ; agus chuir e feamain air a mhuin fhein
los nach faichteadh e.
Dh' fhalbh Lod, 's leig e 'mach an crodh, 's
shaodaich e 'mach iad far am b' abhaist da. 'N
uair a chunnaic e nach robh ni sam bith a'
tighinn a chur dragh' air dh' fhalbh e 'shealltuinn
nighean an righ dh' fheuch cia-mar bha 'dol
dhi. 'N uair a rainig e bha nighean an righ a'
caoineadh 's a' bron, 's an cocaire claon, ruadh
am falach cul na cloiche.
" Ah !" arsa nighean an righ, "gu 'd e 'thug
an so thu ? 'S leoir mi-fhein a bhi aig an
fhamhair gun thusa 'bhi air do mharbhadh leis."
" Cha dean e dheth sin," arsa Lod, " ach na
dh' fhaodas e. Toisich thusa air fasgaidh mo
chinn, 's ma thig an cadal orm diusg mi."
Thubhairt ise ris, " 'D e 's ciall-dusgaidh
dhuit ?"
Lod, the Farmer s Son. 301
red-haired cook undertook to kill the giant, and
he went with the king's daughter by way of
delivering her to the giant, who was residing on
an island near the place where the cook was going
with her. If the cook should kill the giant he
would get the king's daughter in marriage ; but
if he should fail to kill him, another would get
her, who would kill him. When they had
reached the place where the giant was to meet
them, the squint-eyed, red-haired cook hid him-
self behind a stone, and covered himself with
sea-weed.
Lod went and let out the cattle, and drove
them forth to the usual place. When he saw
that nothing was coming to trouble him, he set
off to see how it fared with the king's daughter.
When he arrived she was weeping and wailing,
while the squint-eyed, red-haired cook was hid
behind a stone.
" Ah !" said the king's daughter, " what
has brought you here ? It is enough that the
giant should have me, without your being killed
by him."
"As to that," said Lod, "he cannot go
beyond his ability. Begin you to pick vermin
from my head ; and if I fall asleep, waken
me.
She said to him, " What is the mode of
wakening you ?"
302 Lod, Mac an Aoirein.
" Tha," ars' esan, " gu'n toir thu barr ludaig
na laimhe d eise dhiom, agus cuiridh tu 'ad
phoca i."
Chaidil esan, 's a cheann air a ghluin. 'N
uair a chunnaic i 'm famhair a' tighinn thug i
'mach sgian-pheann as a poca, 's ghearr i dheth
barr na ludaige. Air a bhonn bha Lod, agus
slos ghabh e do chlachan a' chladaich a choinn-
eachadh an fhamhair. Tharruing e 'n lorg
mh6r, agus thilg e na tri cinn deth. Thug e
leis na cinn, agus thilg e air a' chocaire chlaon,
ruadh iad. An sin thug e 'n crodh 'air, 's dh'
fhalbh an cocaire claon, ruadh dhachaidh le
nighean an righ is tri cinn an fhamhair aige.
Bha nighean an righ aige an so ri 'faotainn.
Chaidh la bainnse 'chur a-mach air an son, agus
cuireadh a thoirt do mhoran ; ach cha d' fhuair
Lod bochd cuireadh idir.
La na bainnse 'n uair a bha iad uile cruinn
thubhairt nighean an righ, " An d' fhuair a h-
uile duine cuireadh ?"
Thubhairt an righ gu'n robh e 'smuaineachadh
gu'n d' fhuair.
Thubhairt ise, " Cha 'n fhaic mi 'm buach-
aille 'n so."
" Oh ! cha 'n fhaod am buachaille gun a bhi
'n so," ars' an righ ; " faighear e gu h-ealamh."
Fhuair ise deise chiatach ur dha, 's chaidh a
Lod, the Farmer s Son. 303
" Cutting off the point of the little finger of
my right hand, and putting it in your pocket,"
said he.
He slept with his head on his knee. When
she saw the giant coming she took a pen-knife
out of her pocket, and cut off the point of his
little finger. Lod sprang to his feet, and went
down to the stones of the shore to meet the
giant. He drew his club, and swept the three
heads off him. He took away the heads, and
threw them at the squint-eyed, red-haired cook.
He then betook himself to the cattle ; and the
cook went home with the king's daughter and
the giant's three heads. He was now to get
the king's daughter. A day was appointed for
their wedding, and invitations were sent to
many, but poor Lod did not receive an invita-
tion.
On the wedding day, when all were assembled,
the king's daughter said, " Has everyone been
invited ?"
The king said that he thought so.
She said, " I don't see the herd here."
" Oh ! the herd must not be absent," said the
king : " let him be got quickly."
She procured for him a fine new suit, and
304 Lod, Mac an Aoirein.
chur arm an uidheam mhath. Cha 'n aithneadh
iad a-nis gu'm b' e 'm buachaille 'bh' aca idir.
Thubhairt an nighean ris an righ, " So am fear
a shabhail mise o 'n fhamhair, 's cha b' e n
cocaire claon ruadh."
"'De'n dearbhadh a bheir thu dhomh-s' air a
sin ?" ars' an righ.
Chuir i 'lamh 'n a poca 's thug i 'mach barr
na ludaige, agus thubhairt i ri Lod, " Sin an so
do lamh dheas."
Chunnaic an righ an so gu'n robh mar thubh-
airt i fior. Chaidh Lod, mac an aoirein, is
nighean an righ an sin a phosadh. Rinn iad
banais mhor, aidhearach, aobhaidh, iongantach ;
agus mur b' e 'n la mu dheireadh a b' fhearr
cha b' e oirleach a bu mhiosa. Rinn iad teine
mor de ghlas-darach, agus loisg iad an cocaire
claon, ruadh. An sin thug Lod leis a bhean
agus an righ, agus rainig iad far an robh e ris a'
bhuachailleachd, agus leig e fhaicinn cinn nam
famhair 's na caillich 's an cuirp. Chaidh iad
an sin, agus thug iad leo an t-6r 's an t-airgiod a
bha 's an uaimh. Thainig mac Lod a-stigh gu
bhi 'n a righ air an righeachd.
Lod, the Farmer s Son. 305
got him dressed well, so that he could not now
be recognised as the herd. The king's daughter
said to the king, " This is the man that saved
me from the giant, and not the squint-eyed, red-
haired cook."
" What proof will you give me of that ?"
said the king.
She put her hand in her pocket, and took
out the point of the little finger, and said to
Lod, " Stretch your right hand in this direc-
tion.
The king saw now that what she said was
true. Lod, the farmer's son, and the king's
daughter were then married. They had a
merry, joyous, wonderful wedding ; and if the
last day of it was not the best, it was not a
whit the worst. They made a big fire of pealed
oak, and burnt the squint-eyed, red-haired cook.
Lod then took his wife and the king with him
to the place where he was herding, and showed
them the heads of the giants and of the hag.
After that they went and took away the gold
and silver that were in the cave. Lod's son
succeeded to the throne.
x
IX.
AN DA DHUIN' UASAL OG.
Dh' iarr an da dhuin' uasal air an athair a'
chuid a thigeadh orra a thoirt doibh. Thug an
athair sin doibh. An sin dh' fhalbh iad, agus
thug iad baile mor orra. Cha do stad iad gus
an do chosd iad na bh' aca, 'g a itheadh 's 'g
a chluich. Mu dheireadh theirig an cuid, 's
cha robh peighinn aca ach aon cheithir sgillinn
a bh' aig fear dhiubh. Bha iad an sin la
'gabhail sraid 'n an dithis feadh a' bhaile : agus
gu 'd e 'thachair orra ach cailleach a bha creic
tuirneap ; agus cheannaich iad tuirneap am fear.
Thubhairt am fear aig an robh na ceithir
sgillinn ris a' chaillich, " Sin agad mo chuid
de'n t-saoghall air mo bhois."
" Och ! och !" thubhairt a' chailleach, " bu
mhor am beud e a leithid de dhuin' uasal 6g,
eireachdail a bhi 'n a leithid de chor. Ma theid
thu leam-sa 'dh' ionnsuidh an tighe agam bheir
mi dhuit biadh agus leabaidh gus am faic thu
gu 'd e 'thachras."
Dh' fhalbh e leatha 'dh' ionnsuidh an tighe ;
ach cha robh a' chompanach ri dol leis. Bha
IX.
THE TWO YOUNG GENTLEMEN.
The two gentlemen asked their fathers to give
them the portions that would fall to them.
Their fathers gave them that. They then set
off, and betook themselves to a large town.
They did not halt till they spent all that they
had in eating and drinking. At last their
means were spent ; and they had not a penny
except fourpence that one of them had. As
they were one day taking a walk through the
town, who should meet them but an old woman
who was selling turnips : and they bought a
turnip each. He who had the fourpence said
to the old woman, " There is on the palm
of my hand all that I have of the world's
gear."
" Alas ! alas !" said the old woman, " it would
be a great pity that so young and handsome a
gentleman should be in such a condition. If
you go with me to my house I will give you
food and bed till you see what will turn up."
He went off with her to the house ; but his
companion was not to go with him. She had
x 2
o
08 An da Dhuiri Uasal bg.
tigh briagh, grinn aice. Thug i do sheomar e,
's thug i cathair dha, 's dh' iarr i 'air suidhe.
Chaidh bord a chur an ordugh air a bheulaobh
le biadh cho math 's a b' urrainn duine iarraidh.
'N uair a bha e reidh d' a bhiadh chuir i 'lamh
'n a p6ca, 's thug i 'mach sporan, agus thug i
dha gini, agus thubhairt i ris, "A nis theid thu
'ghabhail sraid mar chi thu freagarrach. Feuch
nach bi sgillinn de 'n ghini nach cosd thu mu'n
till thu 'dh' ionnsuidh do dmnearach."
Dh' fhalbh e 'n sin a-mach, agus fhuair e
'chompanach, agus thug e dha darna leth a'
ghini ; agus chosd iad an leth eile. Bha iad a'
sraid-imeachd air an ais 's air an aghaidh feadh
a' bhaile mar a chunnaic iad iomchuidh. Aig
am dmnearach thill e 'dh' ionnsuidh tigh na
caillich. An sin thubhairt i ris, " An do chosd
thu 'n gini ?"
"Chosd gu dearbh," ars' esan.
Ars' ise, " Cumaidh mise gu leoir a dh' air-
giod riut."
Ghabh e 'n sin a dhinneir. Chuir a' chaill-
each a lamh 'n a sporan, 's thug i gini eile dha.
" Falbh a-nis," ars' ise, "is cosd sin, 's na biodh
sgillinn agad dheth 'n uair a thig thu stigh gu
d' shuipeir."
Dh' fhalbh e 'n sin a-mach, is fhuair e
'chompanach, 's thug e leth a' ghini dha, 's
The Two Young Gentlemen. 309
a fine house. She brought him to a room,
gave him a chair, and requested him to be seated.
A table was set in order before him with as
good food as any man could desire. When he
was finished with his food the old woman put
her hand in her pocket, and took out a purse,
and gave him a guinea, and said to him, " You
shall now go to take a walk as you see proper.
See that you have not a penny of the guinea
before you return to dinner."
He then went out, and found his companion,
and gave him half a guinea ; and they spent the
other half. They were walking backwards and
forwards through the town as they saw proper.
At dinner-time he returned to the old woman's
house ; and she said to him, " Have you spent
the guinea ?"
" I have indeed," said he.
She said, " I will supply you with enough of
money."
He then had dinner. The old woman put
her hand in her purse, and gave him another
guinea. "Go now," said she, "and spend
that, and have not a penny of it when you come
in to supper."
He then went out, and found his companion,
and gave him half a guinea ; and they spent
310 An da Dhuiri Uasal bg.
chosd iad an corr. 'N uair a thainig am feas-
gar chaidh e dhachaidh a dh' ionnsuidh na
caillich. Thug i 'n sin a stigh e do sheomar
briagh 's dh' iarr i air dol a luidhe. Chaidh e
'luidhe an sin. Feadh na h-oidhche mhothaich
e cuid-eigin a' dol air a chulaobh 's an leab-
aidh ; ach cha robh 'fhios aige co 'bh' ann, agus
dh' fhuirich e samhach mar a bh' aige, agus
cha dubhairt e, " Co thu ?" Beagan ro bheul
an la dh' eirich an t-aon a bh' ann, agus dh'
fhalbh e ; agus thainig a' chailleach a stigh 's
a' mhaduinn, agus thubhairt i ris, " An d' fhuair
thu cadal math an raoir ?"
" Oh ! fhuair, cadal gasda," ars' esan.
Fhuair i uisge, siopunn, is searadair dha 'g a
ghlanadh fhein, agus dh' iarr i air eiridh, gu'm
biodh a bhraiceas deas an uine ghoirrid. Chuir
i 'n sin a bhraiceas air a' bhord dha, braiceas
nach d' fhuair e riamh na b' fhearr an tigh
'athar. 'N uair a bha bhraiceas aige seachad
chuir i 'lamh 'n a poca, 's thug i dha gini eile,
agus thubhairt i ris, " A-nis rach a-mach, 's
gabh do shraid mar a chi thu freagarrach, agus
'n uair a thig thu stigh gu d' dhinneir feuch nach
bi sgillinn dheth gun chosd."
Dh' fhalbh e 'n sin a-mach, 's fhuair e
'chompanach, 's thug e 'dharna leth dha ; 's
chosd iad an leth eile. Thill e gu 'dhinneir ;
The Two Young Gentlemen. 311
the remainder. When evening came he went
home to the old woman. She took him to a
fine room, and requested him to go to bed ; and
he did so. During the night he perceived some
one going behind him in the bed ; but he did
not know who it was, and remained quiet, and
did not say, " Who are you ?" A little before
daybreak the person rose, and went away.
The old woman came in in the morning,
and said to him, " Did you sleep well last
night ?"
" Oh yes ! very well," said he.
She fetched water, soap, and a towel for him
that he might wash himself, and requested him
to rise, and said to him that breakfast would be
ready in a short time. She then set breakfast
on the table for him, a breakfast than which
he never had a better at his father's table.
When it was over she put her hand in her
pocket, and gave him another guinea, and said
to him, " Go out now, and take your walk as
you see proper, and when you come in to dinner
see that there be not a penny of it unspent."
He then went out, and found his companion,
and gave him the half of it : and they spent
the other half. He returned to dinner : and
312 An del Dhuiri Uasal bg.
agus 'n uair a ghabh e 'dhinneir thug i dha
gini eile, ag iarraidh air a chosd, 's gun sgillinn
a bhi aige dheth 'n uair a thilleadh e gu 'shui-
peir.
Chaidh e 'n sin a-mach, 's fhuair e 'chompan-
ach, 's thug e 'dharna leth dha, 's chosd iad an
leth eile. Aig am suipearach thill e stigh, 's
thubhairt a' chailleach ris, " An do chosd thu
na thug mi dhuit ?"
" Chosd," ars' esan.
" Tha nis an t-am agad dol a luidhe," ars'
ise.
Chaidh e 'luidhe an sin, agus mhothaich e
mu mheadhon oidhche duine 'dol air a' chulaobh
mar air an oidhche roimhe. 'N uair a bha e
teann air beul an la dh' eirich an duine 'bh' ann
gu falbh ; agus thubhairt an duin' uasal ris
fhein, " Bithidh fhios agam co thu mu'n leig
mi air falbh thu."
'N uair a bha 'n duine 'bh' ann a' dol thar
taobh na leapach fhuair e greim air laimh 'air,
agus thainig a' mhiotag a bh' air dheth, agus
lean an duin' uasal rithe. Gu 'd e 'bh' ann ach
boirionnach. Chaidil e 'n sin gus an d' thainig
a' mhaduinn. N' uair a' thainig a' mhaduinn
thainig a' chailleach a-stigh far an robh e, agus
dh' iarr i air eiridh gu h-ealamh, agus a tigh
fhagail.
The Two Young Gentlemen. 3 1 3
when he had dinner she gave him another
guinea, requesting him to spend it, and not to
have a penny of it when he should return to
supper.
He then went out, and found his companion,
and gave him the half of it ; and they spent the
other half. At supper-time he returned in ;
and the old woman said to him, " Have you
spent what I gave you ?"
" I have," said he.
" It is now time for you to go to bed," said
she ; and he did so.
About midnight he perceived a person going
behind him as on the previous night. When
it was near daybreak the man rose to go
away: and the gentleman said to himself,
" I will know who you are before I let you
away."
When the person was going over the side of
the bed the gentleman got hold of him by the
hand ; and the glove that was on him came off;
and the gentleman kept it. What was the
person but a woman ! After that he slept till
morning. When morning came the old woman
came in where he was, and bade him rise
quickly and leave her house.
314 An da Dhuiri Uasal bg.
" Carson ?" ars' esan. " 'D e 'rinn mi ?"
" Rinn thu gu leoir orm-sa," ars' ise. " An
t-aon a bha 'cumail rium-sa gu leoir de dh' 6r 's
de dh' airgiod chaill mi sin a-nis air do thail-
eabh-sa. Bi falbh, 's na faiceam do shuil tuill-
eadh a-stigh an so."
Cha b' e so an uair a b' fhearr a bha 'n duin'
uasal 'g a fhaicinn fhein, 's e 'smuaineachadh
gu'n robh fortan a' tighinn air. Dh' fhalbh e 'n
sin a dh' fhaicinn a chompanaich. Bha beagan
aig a chompanach a ghleidh iad tacan feadh a'
bhaile.
Dh' fhalbh e 'n sin, agus chuir e 'mhiotag 's
leig e pios dhi 'mach thar beul a phoca. Bha
e 'dol troimh shraid 's a' bhaile, e-fhein 's a
chompanach, 's chunnaic e bean-uasal bhriagh
ag amharc thar uinneig air aghaidh na sraide,
agus thug i 'n aire do 'n lamhainn. Dh' fhalbh
i 's chuir i gille 'mach far an robh e a dh' iarr-
aidh 'air tighinn a bhruidhinn rithe. Chaidh e
stigh leis a' ghille 'n sin. Thug a' bhean-uasal
a-stigh do sheomar briagh e, 's chuir i 'n a
shuidhe 'n cathair e, agus thubhairt i ris, " C
ait an d' fhuair thu 'n lamhainn bhriagh 'bha
'mach air beul a' phoc' agad ?"
"'S math tha 'fhios agad air," ars' esan.
" Fhuair mi i ann an tigh a' leithid so de chaill-
ich oidhche 'bha mi 'm luidhe ann."
The Two Young Gentlemen. 315
" Why ?" said he. " What have I done ?"
" You have done enough to me," said she.
" The person who has been supplying me
with enough of gold and silver has withdrawn
her bounty on your account. Be off with you,
and let me not see your eye here any more."
This was not the time when the gentleman
saw himself most prosperous, while he was ex-
pecting that he was going to be prosperous.
He then set off to see his companion. His
companion had a little that kept them in town
for a while.
One day he took the glove, and let a bit
of it hang out of his pocket. As he was
going through the town with his companion,
he saw a beautiful lady looking out at a
window in front of the street. The lady,
having noticed and recognised the glove, sent
a man-servant out to request him to come to
speak to her. He went to the house with the
servant. The lady took him into a fine room,
made him sit in a chair, and said to him,
" Where did you find the fine glove that
was hanging out of your pocket ?"
" You know well," said he : "I got it in
such a woman's house a night that I was
sleeping there."
316 An da Dhtiiri Uasal bg.
"Am bheil fhios agad," ars' ise, "gur mise
'bha 'n sin air do chulaobh ? Bha mi 'g ad
fhaicinn air t-ais 's air t-aghaidh feadh a' bhaile, 's
ghabh mi gaol ort, 's cha robh fhios agam cia-
mar a gheibhinn ann am bruidhinn riut, gus an
d' innis mi do'n chaillich mar bha 'chuis ; agus
thubhairt a' chailleach, ' Ni mise doigh air
a sin.' Ma phosas tu mise gheibh thu 'h-uile
ni 'th' aig m' athair an la 's bas da, oir 's mise
thig a-stigh air a h-uile ni 'th' aige. Cha 'n 'eil
de chloinn aige ach mi-fhein."
" Mata," ars' esan, " tha sin gle mhath air a
radhainn ; ach cha 'n 'eil storas sam bith agam-
sa.
Thubhairt ise, " Tha tri loingis mh6r' aig m'
athair eadar so 's na H-Innsean le luchd a-null
's le luchd a-nall. 'S e marsanta mor a th' ann
am athair, aig am bheil moran storais. Innsidh
mi-fhein dhuit cia-mar a thig thu mu'n cuairt
air m' athair gu bruidhinn air mo shon. Cumaidh
tu romhad gur fear thu 'bhios a' ceannach rud
sam bith a bhios air chall 's nach bi forf hais air.
Their esan riut, ' Tha tri loingis agam, agus
creicidh mi riut iad, agus 's leat fhein iad, iad-
fhein 's an luchd, ma thig iad, 's mur tig iad
feumaidh tu paigheadh air an son.' An sin
feoraichidh tu dheth cia meud a tha e 'cur mu'n
coinneamh. Bheir mise dhuit a h-uile sgillinn
The Two Young Gentlemen. 317
" Do you know," said she, "that it is I that
was there behind you ? I saw you going back-
wards and forwards through the town, and I
fell in love with you, and I did not know how
to get into conversation with you till I told the
old woman how the matter stood ; and she said,
' I will manage that' If you marry me you
shall get on the day of my father's death all
that he has ; for it is I who am to inherit all that
he has. I am his only child."
" Really that is well spoken," said he ; "but
I have no wealth."
She said, " My father has three large ships
between this and the Indies, with cargoes hither
and thither. My father is a great merchant,
and has great wealth. I will myself tell you
how you shall come round him to speak to him
for me. You will maintain that you are a buyer
of anything that is lost and not heard of. He
will say to you, ' I have three ships which I will
sell you, and they shall be yours if they come ;
but if they do not come you must pay for them.'
You will then ask him what value he puts upon
them. I will give you the money to pay for
3 18 An da Dhuiri Uasal bg.
a phaigheas na loingis co dhiubh a thig iad no
nach tig. Fhuair mise fios gu bheil na
soithichean a' tighinn ; ach cha 'n 'eil fhios aig
m' athair air. Bruidhnidh mise ri m' athair gu
bheil duin' uasal an sud a tha 'g iarraidh chances
de rud sam bith a bhios air chall, 's nach 'eil
fiughair ris."
Dh' fhalbh i 'n so, agus bhruidhinn i ri 'h-
athair, agus thubhairt i ris, " 'Athair, tha
naigheachd agam dhiubh. Tha duin' uasal an
so, agus 's fhearra dhuibh na loingis a chreic
ris, a chionn nach 'eil fiughair riu gu bheil iad
sabhailte."
" Creicidh mis' iad," ars1 esan r' a nighinn.
" C ait am bheil e chum gu'm faic mi e ?"
" Tha e 'n a leithid so de thigh-osda, 's
cuiridh mise gille g' a iarraidh," ars' ise.
" Rachadh sibhse stigh d' ar seomar, agus
theid an duin' uasal a-stigh a bhruidhinn ruibh."
Bha 'n duin' uasal aice-se a-stigh ann an
seomar eile, ach cha do leig i stigh e far an
robh a h-athair gus an saoileadh e gu'n d'
thainig e o 'n tigh-osda. Chaidh e stigh far an
robh a h-athair, agus dh' iarr a h-athair air
suidhe, agus thubhairt e ris, "'De do naigh-
eachd ?"
" Cha 'n 'eil agam-sa dad de naigheachd ur,"
ars' esan.
The Two Young Gentiemen. 319
them whether they come or not. I have re-
ceived intelligence that they are coming, but
my father is not aware of it. I will tell him
that there is a gentleman in the place who wishes
to speculate in anything that is lost and not to
be found."
She went, and spoke to her father, and said
to him, " Father, I have news for you. There
is a gentleman here to whom you had better
sell the ships, as it is feared that they are
lost."
" I will sell them," said he to his daughter.
" Where is he, that I may see him ?"
"He is in such an inn, and I will send a
servant for him," said she. " Go you to your
room, and the gentleman will go in to speak to
you."
She had the gentleman waiting in another
room, but she did not let him in where her
father was till such time would elapse as would
make him think that he had come from the
inn. He went in where her father was ; and
her father requested him to be seated, and
said to him, " What is your news ?"
" I have no fresh news," said he.
320 An da Dhuiri Uasal bg.
Thubhairt a h-athair ris, " Gu 'd e 's abhaist
dhuit a bhi deanamh ?"
Thubhairt an duin' uasal ris, " Tha mi
'ceannach rud sam bith a bhios air chall 's nach
bi fiughair ri' fhaotinn."
Thubhairt athair na mna-uaisail ris, " Tha
tri loingis agam-sa thairis anns na H-Innsean,
agus cha 'n 'eil fhios agam co dhiubh a thig no
nach tig iad."
" Gu 'd e," ars an duin' uasal, " tha sibh ag
iarraidh orra uile, eadar iad-fhein 's an luchd."
Thubhairt athair na mna-uasail ris, " Tri
fichead mile."
" 'S e mo chuid-sa iad," ars' an duin' uasal ;
agus fhuair e sgriobhadh orra. " Bithidh mise
'n so am maireach air a leithid so de dh' uair g'
ur paigheadh."
Fhuair an duin' uasal cothrom air bruidhinn
ris a' mhnaoi-uasail oig, agus air innseadh dhi
gu'n do cheannaich e na loingis air a leithid so
de phris. An la 'r na mhaireach fhuair ise 'n
t-airgiod do 'n duin' uasal. An sin chaidh e far
an robh a h-athair, agus phaigh e dha 'n tri
fichead mile, agus fhuair e reseat o athair na
mna-uasail. Chaidh an la so seachad.
An la 'r na mhaireach rainig ise 'h-athair, 's i
anabarrach duilich 'n a coltas. Thubhairt a
h-athair rithe, "Am bheil dad a' cur duilichinn
ort ?"
The Two Young Gentlemen. 321
Her father said to him, " What are you in
the habit of doing ?"
The gentleman said, " I buy anything that is
lost and not expected to be found."
The lady's father said to him, " I have three
ships across in the Indies, and I do not know
whether they will come or not."
" What do you ask for them all with their
cargoes ?" said the gentleman.
The lady's father said to him, " Sixty
thousand."
" They are mine," said the gentleman ; and
he got a written agreement. " I will be here
to-morrow at such an hour to pay you."
The gentleman got an opportunity of speaking
to the young lady, and of telling her that he had
bought the ships at such a price. She got the
money for him on the following day. He then
went to her father, and paid him the sixty
thousand ; and he got a receipt from him.
This day passed.
Next day the daughter went to her father,
looking very grieved. Her father said, "Does
anything grieve you ?"
Y
322 An da Dhuiri Uasal bg.
" Tha," ars' ise, " agus duilichinn na 's
leoir."
" Gu 'd e 'tha 'cur duilichinn ort ?" ars' esan.
" Tha gu'n do chreic sibh na loingis ; 's gu'n
d' fhuair mise fios gu'm bi iad a-stigh an ceann
da la," ars' ise.
" Cha 'n 'eil atharrach air ; tha 'n gnothuch
seachd a-nis," ars' esan. " Chaill mise ris tri
fichead mile co dhiubh."
Bha e-thein 's a nighean a bruidhinn eatorra
mu'n ghnothuch gu'm bu duilich mar thachair.
Thubhairt a h-athair, " Cuiridh sinn fios 'air e
'thighinn an so gu bheil toil agam-sa bruidhinn
ris."
Chaidh fios a chur air an sin, is thainig e.
Thubhairt a h-athair ris, " Tha thu ann am
buidhinn mhath dhiom-sa. Am bheil thu
posda ?"
Thubhairt an duin' uasal ris, " Cha 'n 'eil gu
dearbh."
Thubhairt an seann duine, " Am bheil thu
ann ad sgoilear math ?"
Thubhairt an duin' uasal ris, " Dhaoite gu
bheil fear a's fhearr, agus dhaoite gu bheil fear
a's miosa na mi : ni mi mo rathad leis na th'
agam taobh sam bith a ghabhas mi."
"Tha agam-sa aon nighean," ars' an seann
duine, " agus ma phosas tu i gheibh thu a h-uile
The Two Young Gentlemen. 323
" Yes ; and grieve me enough," said she.
" What grieves you ?" said her father.
" That you have sold the ships, while I have
received intelligence that they will be in at the
end of two days," said she.
" It cannot be helped ; the business is now
settled," said he. " I have lost sixty thousand
by it, at any rate."
He and his daughter were expressing to each
other their regret at what had happened. Her
father said, " We will send him word that I wish
him to come here to speak to him."
He was sent for, and came. Her father
said to him, "You are a considerable gainer by
me. Are you married ?"
The gentleman said, " Indeed I am not."
The old man said to him, " Are you a good
scholar ?"
The gentleman said to him, " Perhaps there
is a better and perhaps there is a worse scholar
than I am. I can make my way with what I
have wherever I go."
" I have an only daughter," said the old man ;
" and if you marry her you shall get on the day
y 2
324 An da Dhuiri Uasal bg.
ni a th' agam-sa 'n la 's bas dhombh-sa." An
sin thug e dha paipeir, peann, is inc, agus thubh-
airt e, " Leig fhaicinn do lamh-sgriobhaidh."
'N uair a chunnaic e 'lamh-sgriobhaidh chord
i ris anabarrach math. Ars' an duin' uasal bg,
" Tha sibh a' labhairt gle cheart, ach cha 'n
'eil fhios agam-sa an gabh a bhean-uasal mi."
Thubhairt a h-athair, " Cuiridh sinn fios orra,
'scuiridh mis' a'cheist orra." Thainig a' bhean-
uasal bg a-stigh an sin, agus thubhairt a h-athair
rithe, " Am bi thu toileach an duin' uasal so a
phosadh ? Fhuair e cheana moran de m'
chuid, agus ma phosas tus' e gheibh sibh a h-
uile ni a th' agam an la 's bas dhomh-sa."
Thubhairt ise, " Cha 'n 'eil fhios agam-sa
am p6s e mi."
Chuir e 'cheist air-san an robh e toileach a
nighean a phosadh; agus thubhairt e gu'n robh.
Fhuair a h-athair sgriobhadh air a so gu'n robh
iad toileach taobh air thaobh. Thainig na
loingis a-stigh sabhailte an ceann a dha no thri
laithean. Chaidh an duin' uasal bg, agus ghabh
e liubhairt annta. Chaidh an luchd a chur a-
mach asda. Bu leis a-nis na tri loingis. Chaidh
an sin la 'chur a-mach air-son posaidh. 'N uair
a thainig an la chaidh am posadh le ministear.
An deidh a' phosaidh rainig e 'chompanach,
agus thug e 'dh' ionnsuidh an tighe e comhla
The Two Young Gentlemen. 325
of my death all that I have." He then gave
him paper, pen, and ink, and said, "Show me
your handwriting."
When he saw his handwriting he was very
well pleased with it. The young gentleman
said, " You speak very properly, but I do not
know if the young lady will accept of me."
Her father said, " We will send for her, and
I will put the question to her." The young
lady then came in, and her father said to her,
" Are you willing to marry this gentleman ?
He has already received much of our means ;
and if you marry him you shall both get on the
day of my death all that I have."
She said, " I do not know if he will marry
me.
Her father asked him if he was willing to
marry her ; and he said that he was. Her
father got it put in writing that they were
mutually willing. The ships came in safely
at the end of two or three days. The young
gentleman took delivery of them, and got
their cargoes discharged. The three ships
were his now. A day was then appointed for
the marriage. When the day arrived they
were married by a minister.
After the marriage he went to his companion,
and brought him with him to the house to
326 An da Dhuiri Uasal bg.
ris gu dinneir ; agus bha oidhche chridheil,
shunndach aca ; agus thug e dha beagan
airgid a chumadh e car ghreis, agus thug e
comhairl' 'air e 'dh' fhas glic, agus gu'n robh e
'n dochas gu'n tionndadh e 'mach dha mar a
thionndaidh e dha-san. Chaidh a chompanach
an sin do ludgins, agus dh' fhuirich e 'n sin gus
an do chosd e na bh' aige. 'N uair a theirig a
chuid cha robh fhios aige 'd e 'dheanadh e.
Smaoinich e 'n sin gu'm falbhadh e, agus gu'm
fagadh e 'm baile dh' fheuch an tachradh fortan
'air, 's e 'cur iomhchoir' air fhein gu fuathasach
gu'n d' fhag e tigh 'athar, 's gu'm faodadh e 'bhi
gu math an sin a chionn gu'm faigheadh e na
bh' aig 'athair aig a' cheann mu dheireadh.
Ghabh e air 'aghaidh a-mach air an duthaich,
's gun ni aige. Rainig e mu dheireadh tigh
garnalair lamh ri tigh duin' uasail. Chaidh e
stigh, 's thubhairt e ri bean a' gharnalair am
faigheadh e cuid na h-oidhche aige. Thubh-
airt i ris, " Gu dearbh gheibh air-son do dheadh
choltais."
'N uair a thainig am feasgar thainig an garn-
alair dhachaidh as a' gharadh ; agus bruidh-
inn an garnalair ris, agus thaitinn e ris gu h-
anarrabach math. Dh' innis an duin' uasal bg
a h-uile ni mar a dh' eirich dha.
" Dh' fhaodainn-sa 'bhi gu math dheth mur
The Two Young Gentlemen. 327
dinner ; and they had a hearty, cheery night of
it. He gave his companion a little money that
would keep him for a while, and advised him to
become wise, and expressed the hope that
matters would turn out for him as they had
done for himself. His companion then went to
lodgings, and remained there till he spent all
that he had. When his means were spent he
did not know what to do. It occurred to him
that he would go and leave the town, to see if
he would meet with good fortune. He blamed
himself exceedingly for leaving his father's
house, where he might be well off, for he would
get at last all that his father had. He was
penniless as he pursued his way out in the
country. He reached at last a gardener's
house near a gentleman's house. He went in,
and asked the gardener's wife if he would get a
night's lodgings with them. She said to him,
" Indeed you shall get that on account of your
good looks."
When evening arrived the gardener came
home from the garden, and he spoke to the
young gentleman, and was very much pleased
with him. The young gentleman told all that
had happened to him. " I might be well off
but for my own folly," he said.
" Keep up your courage," said the gardener's
328 An da Dhuiri Uasal bg,
bhi mo ghoraiche fhein," ars' esan. " U," arsa
bean a' gharnalair, "gleidh suas do mhisneach.
Cha 'n 'eil fhios cia-mar a thionndaidheas
cuisean a-mach dhuit fhathast. Cha 'n 'eil thu
ach 6g."
Thubhairt an garnalair ris, " Ma theid thu
comhla rium-sa 'dh' obair 's a' gharadh gheibh
thu paigheadh, biadh, is leaba cho fada 's a dh'
fhanas tu, gus an tachair rud a's fhearr ort."
"Tha cho math dhomh 'fheuchainn greis co
dhiubh," ars' an duin' uasal bg.
An la 'r na mhaireach chaidh e 'dh' obair 's
a' gharadh ; 's bha e 'cordadh gu math ris a
gharnalair mar bha e 'deanamh. Bha la faigh-
reach ri 'ghleidheadh goirrid o 'n aite aig an am
so ; agus bha 'n garnalair a' dol a dh' ionnsuidh'
na faighreach. Thubhairt bean a' gharnalair ris
an duin' uasal, " Nach fhearra dhuit-sa dol leis
a' gharnalair a dh' ionnsuidh na faighreach !"
"'D e 'ni mis' ann ?" ars' esan: "cha 'n
fhaic mi duin' ann a dh' aithneas mi."
" U ! theid thu ann co dhiubh," ars' ise.
Dh' fhalbh i, 's chuir i aodach cho math 's a
b' urrainn di fhaotuinn 'air, oir bha 'n t-aodach
aige fhein air fas lorn, sean, air dhoigh 's nach
freagradh e do duine d' a choltas a dhol am
measg cuideachd. Dh' fhalbh e-fhein 's an
garnalair a dh' ionnsuidh na faighreach. Cha 'n
The Two Yoting Gentlemen. 329
wife. " You do not know how matters may
turn out for you yet. You are but young."
The gardener said to him, "If you go to
work with me in the garden you shall get pay-
ment, food, and bed as long as you stay, till
better turn up for you."
" It is as well for me to try it for a while, at
any rate," said the young gentleman.
He went next day to work in the garden ;
and the gardener was well pleased with his
manner of working. A fair was to be held at
this time a short distance from the place ; and
the gardener was to go to the fair. The
gardener's wife said to the gentleman, " Had
you not better go with the gardener to the
fair ?"
" What shall I do there ?" said he. "I shall
not see anyone that I know."
" You will go, at any rate," said she.
She went, and put on him as good clothes as
she could find ; for the clothes that he had
had become bare and old, so that it would not
befit a man of his appearance to go into company
with them. He and the gardener went to the
330 An da Dkuiri Uasal bg.
fhac e duin' air an fhaighir a dh' aithnich e, no
'thubhairt ris, "Co thu?" Thainig e-fhein 's
an garnalair dhachaidh 's an fheasgar.
An la 'r na mhaireach thainig litir a dh'
ionnsuidh a' gharnalair a' feoraich an robh a
leithid so de dhuin' uasal aige, gu'n robh e ri
dol a chumail caonnaig ri duin' uasal eile le
claidheamh. Thubhairt an duin' uasal ris a'
gharnalair, " Cha 'n 'eil fhios gu 'd e 'm fear a
bhios an sin." Thubhairt an garnalair nach
robh fhios aige-san. Thubhairt an duin' uasal,
" Cha teid mis' ann."
" Theid thu ann, agus feumaidh tu dol ann,"
arsa bean a' gharnalair, "agus bheir mise dhuit
claidheamh agus each cho math 's a ghabhas
faotuinn."
An la 'r na mhaireach chaidh an t-each 's an
claidheamh fhaotuinn da, agus a dhressadh gu
h-anabarrach. Rainig e 'n t-aite 'bh' air a chur
a-mach air-son na caonnaig, agus chunnaic e 'n
duin' uasal eile 'tighinn, agus an dearsadh a
bha o' chlaidheamh chitheadh e mil' air astar e.
Choinnich an da ghaisgeach a cheile 'n sin.
Thubhairt an duin' uasal eile ri gill' a' gharn-
alair, " Am bheil thu 'n so, 'ille gharnalair ?"
" Tha," arsa gille gharnalair : " gu 'd e 'th'
agad ri radh ris ?"
The Two Young Gentlemen. 331
fair ; but he saw no one there whom he knew,
or who said to him, " Who are you ?'•' He and
the gardener came home in the evening.
Next day a letter came to the gardener ask-
ing if such a gentleman was with him, and
saying that he was to go to fight such a gentle-
man with a sword. The gentleman said to the
gardener, " I wonder who he is." The gardener
said that he did not know. The gentleman
said, " I will not go."
" You shall and must go," said the gardener's
wife, "and I will give you as good a sword and
horse as can be found."
Next day the sword and horse were got for
him, and he was dressed exceedingly well. He
arrived at the place appointed for the combat,
and saw the gentleman coming, and could see
the gleaming of his sword a mile off. The two
heroes then met. The other gentleman said to
the gardener's lad, " Are you here, gardener's
lad ?"
" Yes," said the gardener's lad : " what have
you to say to him ?"
33 2 An da Dhiiiri Uasal og.
" Am bheil thu air-son thu-fhein fheuchainn
an diugh ?" ars' an duin' uasal eile ri gill' a'
gharnalair.
"Tha," arsa gill' a' gharnalair; " 's e sin a
thug an so mi."
"Tha mi toileach an gnothuch a leigeil seachad
an diugh," ars' an duin' uasal eile, " ach cuiridh
mi fios ort am maireach."
Dh' fhag an dithis la math aig a cheile, 's
thill gill' a' gharnalair dhachaidh. Thubhairt
bean a' gharnalair ris a' ghille, " Cia-mar a
chaidh dhuit an diugh ?"
Thubhairt an gille rithe, " Chaidh gu math :
cha 'n 'eil an sud ach fior ghealtaire."
An la 'r na mhaireach thainig litir a dh'
ionnsuidh gill' a' gharnalair gu'n robh a leithid
so de dhuin' uasal 'g a iarraidh. Rainig e 'n
duin' uasal. Chaidh e stigh d' a thigh, is
thainig an duin' uasal mor far an robh e, agus
thubhairt e, " Am bheil thu 'n so, 'ille gharn-
alair ?"
" Tha mi, 's 'd e 'th' agad-sa ri radh rium ?"
arsa gill' a' gharnalair.
Dh' fhosgail an duin' uasal dorus seomair,
's thubhairt e, " Thig a-stigh an so." 'N uair
a fhuair e stigh e thubhairt e ris, " Fan thusa 'n
sin gus an tig binn do chrochaidh a-mach," 's
dhuin e 'n dorus 'air.
The Two Young Gentlemen. 333
" Are you for trying yourself to-day ?" said
the other gentleman.
" I am," said the gardener's lad : " that is
what has brought me here."
" I am willing to let the matter pass to-day,"
said the other gentleman ; " but I will send for
you to-morrow."
The two bade each other good-day ; and
the gardener's lad returned home. The gar-
dener's wife said to him, " How did it fare with
you to-day ?"
" Well," said the lad : " yon man is nothing
but a thorough coward."
Next day a letter came to the gardener's lad
to the effect that such a gentleman wanted him.
He went to the gentleman, and entered his
house. The great gentleman came where he
was, and said to him, " Are you here, gardener's
lad ?"
" Yes ; and what have you to say to me ?"
said the gardener's lad.
The gentleman opened the door of a room,
and said, " Come in here." When he got him
in he said to him, " Stay you there till the sen-
tence of your hanging be pronounced"; and he
shut the door upon him.
334 An da Dhuiri Uasal bg.
Cha robh 'f hios aige an sin gu 'd e 'dheanadh
no 'theireadh e. 'N uair a bha e sgith a'
feitheamh bhuail e aig an dorus, agus thubhairt
e ri muinntir an tighe an darna fios a thoirt da
'd e 'bha iad a'dol a dheanamh ris. Dh' fhosgail
an duin' uasal an sin an dorus, agus thubhairt e
ris, " Tha mi Taicinn gur saighdear math thu.
Tha mi 'dol a bhruidhinn riut. Bha thu air
an fhaighir an la roimhid, agus bha nighean
leam-sa air an fhaighir, agus ghabh i gaol ort,
agus cha robh fhios agam co dhiubh 's e
saighdear no gealtaire 'bh' annad. Ma phosas
tu mo nighean gheibh thu na bheil agam de
storas; agus tha moran storais agam."
" Tha sin gu toil na mna-uasail fhein," arsa
gill' a' gharnalair.
" Am bheil thu 'd sgoileir ?" ars' an duin'
uasal.
" Tha mi 'm dheadh sgoilear," arsa gill' a'
gharnalair.
" Leig fhaicinn domh do lamh-sgriobhaidh,"
ars' an duin' uasal. Leig gill' a' gharnalair
fhaicinn i. " Tha thu taghta air an sgriobhadh,"
ars' an duin' uasal.
Thug e 'n sin leis e sios do sheomar eile far
an robh a' bhean-uasal, agus dh' fheoraich e de
'n dithis an robh iad toileach a cheile 'phosadh.
Thubhairt iad gu'n robh. Fhuaradh ministear,
The Two Young Gentlemen. 335
The lad did not know what to do or say.
When he was tired of waiting he knocked at
the door, and demanded of the people of the
house to let him know what they were going to
do to him. The gentleman then opened the
door, and said to him, " I perceive that you are
a good soldier. I am going to speak to you.
You were at the fair the other day. A daughter
of mine was there, and fell in love with you. I
did not know whether you were a soldier or a
coward. If you marry my daughter you shall
get all my great wealth."
"That must be left to the lady's own will,"
said the gardener's lad.
" Are you a good scholar ?" said the gentle-
man.
" I am," said the gardener's lad.
" Show me your hand-writing," said the
gentleman. The gardener's lad showed it.
" You are an excellent writer," said the gentle-
man.
He then took him down to another room
where the lady was, and asked both of them if
they were willing to marry each other. They
said that they were. A minister was procured,
336 An da Dhuiri Uasal bg.
agus chaidh am posadh. An la 'r na mhaireach
thug e suas e gu cnoc ard a bha os ceann an
tighe, agus thubhairt e ris, " Cho fad 's a chi
thu uait 's leat-sa agus le m' nighinn an la 's
bas dhomh-sa." Chuir e 'n sin fios air a'
gharnalair, agus thug ed'a gharadh fhein e a
dh' obair.
The Two Young Gentlemen.
and they were married. Next day the lady's
father took her husband up to a high hill above
the house, and said to him, " All within the
reach of your vision shall be yours and my
daughter's on the day of my death." He then
sent for the gardener, and took him to his own
garden to work.
X.
SGEULACHD MHANUIS OIG, MAC RIGH
LOCHLAINN.
'N uair a rugadh Manus agus a chuir a mha-
thair air a glun e los cioch a thoirt da tharladh
a' cheud sgobag a thug e 'aiste gu'n d' thug e
'chioch 's an cridhe a mhathair, 's bha i marbh.
Fhuair an righ an sin ban-altrum dha, ach rinn
e 'cheart leithid oirre, agus mar an ceudna air
leth-cheud eile. Thug 'athair an sin thairis e
do'n ghairneileir a chum deanamh ris mar
chitheadh e iomchuidh ; ach a h-uile ban-altrum
a gheibheadh an gairneilear mharbhadh Manus
le aon sgobag a thoirt a 'cich.
Latha de na laithean thainig Bean-chaol-a-
chota-uaine an rathad, a thairg a bhi 'n a ban-
altrum da air duais, 's e sin, an dara leth as na
bh' aige ris an t-saoghal. Dh' aontaich an
gairneilear gu toileach. Dh' iarr a' bhean air e
dh' fhaotainn di tri builionnan cruineachd, tri
searragan fiona, agus seachdnar fhear laidir, —
ceatharnaich na tire. Fhuair e sin di, agus dh'
ith i builionn is dh' 61 i botul : chaidh i air a
glim agus dh' earalaich i air an t-seachdnar
X.
THE TALE OF YOUNG MANUS, SON OF
THE KING OF LOCHLANN.
When Manus was born and his mother put
him on her knee to suckle him, it happened
that the first sip that he took from her he took
the breast and heart out of her : and she was
dead. The king then got a nurse for him, but
he did the very same to her and to fifty others.
His father then gave him over to the gardener
that he might deal with him as he should see
fit ; but every nurse that the gardener got
Manus killed with the first sip that he took
from her breast.
On a certain day, the slender woman with the
green kirtle came the way, and offered to become
his nurse for a reward, viz., the half of all that
he had in the world. The gardener willingly
agreed to this. The woman requested him to
get for her three wheaten loaves, three bottles of
wine, and seven strong men — the stalwart men
of the land. He got that for her, and she ate
a loaf and drank a bottle. She went on her
knee, and urged on the seven men to take hold
z 2
34-0 Sgeulachd Mhanuis big.
greim a dheanamh orra, agus a cumail fodha
fhad 's a bhiodh Manus 'g a deothal. Rinn iad
sin, ach a' cheud sgobag a thug esan as a' chich
sgap a' bhean feadh an tighe an t-seachdnar.
" An iad so na daoine laidir," ars' ise, "'n uair
nach cumadh iad spiontag bhoirionnaich fopa ?"
Dh' ith i builionn is dh' 61 i botul fioria eile,
agus thubhairt i ris na fir, " Gleidhibh fodha mi
a nis ma 's urrainn duibh."
Chaidh iad 'n a caraibh is dh' fheuch iad a
rithist, ach an ath sgobag a thug Manus sgap i
air falbh iad an dara uair. " Obh ! obh !" ars'
ise, "an iad so na ceatharnaich ghramail, laidir
a th' agad."
Dh' ith i builionn is dh' 61 i botul flona eile,
agus thubhairt i ris na fir, "A nis, 'fheara, ma
rinn sibh riamh e gleidhibh fodha mi an drasta
dh' fheuch am faigh e aon sgobag eile."
Chaidh i air a glim, ghlac na fir i, agus fhuair
Manus an sgobag ; ach thilg ise na daoine air
feadh an tighe mar gu'm biodh ann cuileagan,
is dh' eirich i 'n a seasamh. " A nis," ars' ise,
"tha e ullamh ciche."
Chaidh an gille air choiseachd, agus a' chuid
nach cinneadh air an latha chinneadh air an
oidhche. Thubhairt Bean-chaol-a-chota-uaine
ris a' ghairneileir, " Paidh dhomh mo thuar-
asdal."
A Tale of Young Manus. 341
of her and keep her down while Manus would
be suckling her. They did so : but the first
sip that he took from her breast the woman
scattered the seven through the house. "Are
these the strong men," said she, " when they
cannot keep down a spare slip of a woman ?"
She ate another loaf and drank another
bottle of wine, and said to the men, " Keep me
down this time if you can."
They tackled her again, but the next sip that
Manus took she scattered them for the second
time. " Dear me," said she, " are these your
stalwart, strong men ?"
She ate another loaf and drank another bottle
of wine, and said to the men, " Now men, keep
me down this time if ever you did so, that he
may get one other sip."
She went on her knee : the men took hold of
her, and Manus got the sip ; but she threw the
men about the house as if they were flies, and
she stood up. "Now," said she, "he is done
with suckling."
The boy began to walk, and the part that did
not grow during the day grew during the night.
The slender woman with the green kirtle said
to the gardener, " Pay me my wages."
342 Sgeulachd Mhanuis big.
" Ni mi sin ; gheibh thu mo chuid an t-
saoghal," ars' esan.
" Gu'n robh math agad, a dhuine bhochd,"
ars' ise : " cha ghabh mi ni uait : paidhidh mo
dhalta fhein dhomh fathast e."
Dh' fhan i uine bheag comhla ris an deigh
sin ; agus an uair a bha 'n gille a cluich 's a'
ruideanaich feadh an aite, thubhairt i gu'n robh
an t-am aice falbh ; agus dh' iarr i air a' ghairn-
eilear is air Manus dol comhla rithe greis an
rathad. Dh' fhalbh iad ; agus mar a bha iad
ag imeachd thun a' chladaich thainig iad gu
bearradh stallachan chreagan arda ; rug i air a'
ghille, agus thilg i leis e, 's cha 'n fhacas an
dara sealladh dhi tuilleadh. Bha 'n gairneilear
an sin gu bronach ; cha robh fhios aige ciod a
dheanadh e. Mu dheireadh fhuair e bealach
leis an do theirinn e gu bun nan stallachan.
Sheall e shios is sheall e shuas dh' fheuch am
faigheadh e a bheo no 'mharbh. Suil g' an
d' thug e gu de a b' iongantaiche leis na Manus
fhaicinn ag iomain air an traigh shios fodha le
caman 6ir is ball airgid a thug a mhuime dha.
Thug an gairneileir leis dhachaidh e agus
ghleidh e seachd bliadhna e.
An sin thug an righ cuireadh do dh' ard-
uaislean Lochlainn gu cuirm thighinn dachaidh
a mhic, 'N uair a shuidhicheadh a' chuirm 's a
A Tale of Young Manus. 343
" I will do so ; you shall get my share of the
world."
" Thank you, poor man," said she : " I will
not take anything from you. My foster-son
will himself pay for it yet."
She remained with him for a short time after
this ; and when the boy was playing and frisking
about the place, she said that it was time for her
to go; and she requested the gardener and
Manus to go with her a part of the way. They
set off, and as they were walking towards the
shore they came to high, rocky precipices. Here
she took hold of the boy and threw him over, and
she was seen no more. The gardener was sad
and did not know what to do. At last he found
a gap by which he descended to the foot of the
precipices. He looked up and down to see if
he could find the boy dead or alive. From a
glance that he gave, what surprised him more
than seeing Manus playing shinty on the shore
below him with a gold club and a silver ball,
which his nurse gave him ! The gardener
brought him home with him, and kept him for
seven years.
The king then invited the high nobles of
Lochlann to the feast of the home-coming of
his son. When the feast was set and Manus
344 Sgeulachd Mhanuis big.
thainig e dhachaidh bha 'athair 's na h-aoidhean
ro mhoiteil uime, Ian aidhir is subhachais. Ach
ann an teas na cuirme thainig caismeachd
beum-sgeithe air faiche na luchairt o Ghruag-
aich-a-chota-uaine 's na gruaige duinne, is dh'
eubh i cath no comhrag a chumail rithe-se air-
neo Manus bg, mac righ Lochlainn a chur
a mach h-uice. 'S e sid a gheibheadh i, 's
cha b' e Manus. Chuireadh a mach tri cheud
luth ghaisgeach, tri cheud Ian ghaisgeach, is tri
cheud treun ghaisgeach, is chuir i as do na
h-uile aon diubh. Dh' eubh i a rithist cath no
comhrag no Manus bg, mac righ Lochlainn.
'S e comhrag a gheibheadh i 's cha b' e Manus.
Chuireadh a mach uiread eile an dara uair, agus
rinn i a chionna chiadna orra. Dh' eubh i a
rithist. 'N uair a chunnaic Manus a leithid de
chall ann thubhairt e, "'Athair, is mise 'tha
i 'g iarraidh agus theid mi mach."
" O ! gu 'd e 'ni thusa, 'laochain ?" ars' 'athair.
" Ge b' air bith 'd e 'ni mi theid mi mach."
Dh' fhalbh e : choinnich iad. " Seadh, a
Mhanuis, thainig thu mu dheireadh. Co dhiubh
is fhearr leat gleachd no comhrag ?"
" 'S fhearr leam-sa gleachd fhein : 's i a's
mo 'chleachd mi."
Rug iad air a cheile an uair sin. Dheanadh iad
a' bhogain a bhogain, a' chreagain a' chreagain:
A Tale of Young Manus. 345
came home, his father and the guests were very
proud of him, full of joy and gladness. But
when the feast was at its height the alarm of a
challenge on the shield sounded on the lawn of
the castle. It was given by the maiden with
the green kirtle and the brown hair, who called
for battle or combat, or the sending out to her
of young Manus, son of the king of Lochlann.
She would get combat, but not Manus. Three
hundred strong heroes, three hundred fully
trained heroes, and three hundred brave heroes
were sent out, and she destroyed them all. She
called again for battle or combat, or young
Manus, son of the king of Lochlann. She
would get combat but not Manus. The same
number of heroes were sent out the second
time, but she treated them as she had treated
the others. She called again. When Manus
saw what a great loss of men there was, he said,
" Father, it is me she wants, and I will go out."
" O ! what can you do, my boy ?" said his
father.
" Whatever I may do, I will go out."
He went and they met. " Well, Manus, you
have come at last. Which do you prefer,
wrestling or combat ?"
" I prefer wrestling, because I have practised
it most."
They then caught each other. They made
the boggy place boggier and the rocky place
346 Sgeulachd Mhanuis big.
far am bu bhuige an rachadh iad fodha rachadh
iad fodha gu'n suilean, is far am bu chruaidhe
an rachadh iad fodha rachadh iad fodha gu'n
gluinean. Ach anns na cuir a bh' ann chuir
ise air a ghlun e. " Ad ! ad !" ars' esan, " mac
righ air a glim : leig air a chois e."
" A Mhanuis," ars' ise, "cha deachaidh air a
ghlun nach deachaidh air 'uilinn ; ach cha dean
sinn tuilleadh gleachd an drasta ; ach cuiridh
mi fo gheasaibh thu. Tha mise 'cur ort mar
gheasaibh, 's mar chroisibh, 's mar naoidh
buaraichean mnatha sithe, siubhla, seacharain,
laochan beag a's meataiche 's a's mi-theoiriche
na thu fein a thoirt a' chinn, 's nan cluas, 's nan
comada beatha dhiot, mur faigh thu mach fios
do mhuime. So dhuit slatag ; agus 'n uair a
bhuaileas tu air creig i leumaidh long fo thri
chrannaibh air saile dhuit."
Dh' fhabh i, 's cha robh an t-ath shealladh r'
a fhaicinn dith. Thill Manus thun na cuirme,
agus leag e 'uileann air a' bhord, agus leig e
osnadh as. Thubhairt 'athair ris, " Osnadh mac
righ fo gheasaibh !"
" 'S e," arsa Manus.
"'Dena geasan a chuir i ort ?"
" Tha fios mo mhuime 'f haotainn."
" Tut ! is fhurasda sin f haotainn," ars' an righ.
" Tha fios aig a' ghairneileir 'air,"
A Tale of Young Manus. 347
harder. In the softest place where they sank
they sank to their eyes, and in the hardest place
where they sank they sank to their knees. In
the twists that they gave each other, she put
him on his knees. " Ah ! ah !" said he, " a
king's son on his knee : allow him to rise."
" Manus," said she, " no one has gone on
his knee who has not gone on his elbow. We
will give over wrestling for the present ; but I
will put you under spells. I lay on you as
spells and crosses and as nine fetters of a fairy,
travelling, wandering woman, that a little fellow
more timid and more feeble than yourself de-
prive you of your head, your ears, and your
powers of life unless you get information
about your nurse. Here is a rod for you ; and
when you strike a rock with it a three-masted
ship will leap on the sea for you."
She went away, and was seen no more.
Manus returned to the feast, and laid his elbow
on the table, and gave a sigh. His father
said to him, " The sigh of a king's son under
spells !"
" It is so," said Manus.
" What spells has she laid on you ?"
" That I get information about my nurse."
"Tut! that is easy to get," said the king.
" The gardener knows about it."
348 Sgeulachd Mhanuis big.
Fhuaradh an gairneileir airson na geasaibh a
thogail bharr Mhanuis ; ach cha robh fios aige-
san cia as a thainig, co i, no c' ait an deachaidh
Bean-chaol-a-chota-uaine.
An la 'r na mhaireach thog Manus 'air a dh'
fhaotainn fios a mhuime. Thug e leis aon
ghille. Rainig iad an cladach. Bhuail e 'n
t-slatag air creig, agus leum long mhor thri
chrann fo Ian uidheam a mach air fairge fo 'n
casan. Thog iad an sin na siuil bhreaca,
bhaidealach an aghaidh nan crann fada, fulan-
gach ; is cha robh crann gun lubadh no seol
gun reubadh, a' caitheamh na fairge fulcanaich,
falcanaich, leobhar ghuirme, leobhar dheirge
Lochlannaich. 'S e bu cheol taimh dhoibh
beuchdail mhuc is ranaich thorc, a' mhuc a bu
mhotha ag itheadh na muice 'bu lugha 's a'
mhuc a bu lugha 'deanamh mar a dh' fhaodadh
i. Sheid an sgairt ghaoth ghreannach o
mhullach nam beann gu iochdar nan gleann, a'
spionadh an t-seilich oig as a bhun 's as a
fhreumhaichean. Bha lubartaich easgann, bha
sgreadartaich fhaoileann : bha slatan-mara
'deanamh lagan 'n a druim. An fhaochag
chrom, chiar, a bha seachd bliadhna air an
aigeal, bheireadh i fead air a beul-mor is cnag
air a h-urlar aig fior fheabhas a stiuiridh.
Dheanadh an t-6igear stiuir 'n a deireadh is
A Tale of Yotmg Manus. 349
The gardener was brought that he might
raise the spells off Manus ; but he did not know
whence the woman with the green kirtle came,
who she was, nor where she went.
Next day Manus set off to get information
about his nurse. He took one man-servant
with him. They reached the shore. He struck
a rock with the rod, and a three-masted, fully-
equipped ship leaped out on the sea under
their feet. They then hoisted the spotted,
towering sails to the long, tough masts, and
there was not a mast unbent nor a sail unrent
as they were cleaving the dashing, splashing,
light-blue, light-red Scandinavian sea. Their
lulling music was the squealing of pigs and the
roaring of boars, the bigger pig eating the
smaller pig, and the smaller pig doing as it best
could. The loud, surly wind blew from the top
of the mountains to the bottom of the glens,
tearing the young willow from its stock and
roots. Eels were swimming about with ser-
pentine motion, and gulls were screaming.
Sea-tangle was making dents in the bottom of
the boat. The spiral, dusky periwinkle that
was for seven years in the bottom of the sea
made a hissing noise on her gunwale and a
cracking noise on her floor, through the superi-
ority of her sailing. The youth was a helm in
35° Sgeulachd Mhanuis big.
ball siuil 'n a toiseach, is iomairt air clar taileisg
'n a seomar meadhoin. Dh' iarr e air a ghille
sealltuinn suas gu 'd e an t-astar a bh' aice.
" Tha i cho luath ri fiadh an t-sleibhe."
" Cha 'n astar leam sin di," ars' esan. " Cuir
tuilleadh aodaich rithe."
Thog iad an sin na siuil bhreaca, bhaideal-
acha, dhionach ri crannaibh fiuthaidh, fada,
feadanta ; is cha robh crann gun lubadh, etc.
Dh' iarr e air a' ghilie rithist sealltuinn suas gu
'd e 'n t-astar a bh' aice.
" Beiridh i air a' ghaoth luath Mhairt a tha
roimpe, 's a ghaoth luath Mhairt a tha 'n a
deigh cha bheir i oirre."
" Cha 'n astar leam sin di. Cuir tuilleadh
aodaich rithe."
Thog iad an sin na siuil, etc. Dh' iarr e
rithist air a' ghille sealltuinn suas gu 'd e 'n
t-astar a bh' aice.
" Tha i cho luath ri aigne nam ban baoth,"
ars' an gille.
" Foghnaidh sin di. Tha gu leoir rithe,"
thubhairt Manus.
Dh' eubh e rithist e shealltuinn suas am
faiceadh e fearann.
" Tha mi 'faicinn tir bheag, ach mas tir bheag
is tir mhor i."
" Stiuiridh sinn oirre."
A Tale of Young Manus. 351
her stern and a sail-rope in her bow, and played
on a chess-board in her middle cabin. He
bade his servant look up to see what way was
on her.
" She goes as fast as the deer of the moun-
tain."
" There is not enough of way on her. Put
more sail on her."
They then hoisted the spotted, towering,
wind-tight sails to the arrowy, long, tapering
masts ; and there was not a mast unbent, etc.
He bade his servant again look up to see
what way was on her.
" She will overtake the swift March wind
that is before her, and the swift March wind
that is behind her will not overtake her."
" There is not enough of way on her. Put
more sail on her."
Then they hoisted, etc. He bade his ser-
vant again look up to see what way was on
her.
"She moves as fast as the thoughts of silly
women," said the man.
" That will do. There is enough of sail on
her," said Manus.
He called to him again to look up to see if
he could descry land.
"I see a little land ; but if it be a little it is
a big land."
" We will steer towards it'
35 2 Sgeulachd Mhanuis big.
'N uair a rainig iad port rug e air sgroban
air an luing is tharruing e suas i far nach biodh
beadagain a' bhaile mhoir a' magadh no sgeig
oirre, is far nach sgreubhadh grian 's nach
grodadh uisg' i. Chaidh e suas air feadh an
aite. Thainig an oidhch' 'air. Chunnaic e
aitreabh mhor, bhriagh air a soillseachadh le
dreos na ceire dearsaich, loinnearaich. Chaidh
e stigh, agus dh' amais seomar fada, farsuing
'air is bord air a chuibhrigeadh leis gach seorsa
bidhe, air an robh da bhuillionn deug chruin-
eachd agus da mhias deug bidhe annasaich.
Thug Manus greim as gach builinn agus balgum
as gach meis, agus dh' f halaich e e-fein ann an
cuil, oir cha robh duine stigh no r' a f haicinn.
Gun dail thainig na fir mhora dhachaidh.
Shuidh iad mu'n bhord, agus thubhairt a
h-uile fear riamh, " Tha greim as mo bhuilinn-
sa."
Thubhairt am Fear Ruadh, an ceannard a
bh' orra, " Tha sin as mo the-sa cuideachd ;
ach seallaibh air a shon is faighibh e, oir cha d'
fhag e so fathast."
Fhuair iad e am falach, agus thog fear dhiubh
air a bhois e, is bha iad 'g a chur o laimh gu
laimh gus mu dheireadh na chuir iad 'n a sheas-
amh air a' bhord e, is cha 'n fhac' iad duineachan
cho beag, boidheach, coltach ris. Ghabh iad am
A Tale of Young Manus. 353
When they reached the harbour, he caught
the boat by the bow and drew her up where
the fops of the city would not mock nor ridicule
her, and where the sun would not crack her nor
water rot her. He went up through the place.
Night came upon him. He saw a big, fine
building lighted by the blaze of the bright,
brilliant wax. He went in, and found a big,
wide room, and a table covered with every kind
of food, and on which there were twelve
wheaten loaves and twelve dishes of rare food.
Manus took a bit out of each of the loaves and
a mouthful out of each of the dishes ; and he
hid himself in a corner, for there was no one
within or to be seen. The Big Men came
home without delay. They sat round the
table, and each of them said, " There is a bit
out of my loaf."
The Red-haired Man, who was their com-
mander, said, " There is a bit out of mine also;
but look for him that took it, and find him ; for
he has not left this yet."
They found him in hiding ; and one of them
took him up on the palm of his hand ; and they
passed him from hand to hand, till at last they
put him standing on the table. They never
saw so little and pretty a manikin. They took
A A
354 Sgeulachd Mhanuis big.
biadh agus chaidh iad a chadal, ach cha robh an
cadal a' tighinn air an Fhear Ruadh. Thubhairt
e ri Manus, " Innis naigheachd nogabh sgeulachd
dh' fheuch an tig cadal orm." Thoisich Manus
agus ghabh e sgeulachd da, is fhuair am Fear
Ruadh cadal. Cha robh e fada 'n a chadal 'n
uair a dhuisg e. " Mata, 'laochain, cha d'
fhuair mi an uiread ud de chadal o cheann
sheachd bliadhna," ars' esan. " Innis naigheachd
no gabh sgeulachd eile, is bi'dh a' bhuaidh 's a'
bheannachd dhuit."
Ghabh Manus an ath sgeulachd, agus fhuair
am Fear Ruadh lochdan eile cadail. Dhuisg
e, " Sid an cadal a b' fhearr a fhuair mi o
cheann la 's seachd bliadhna ; nam faighinn
lochdan eile bhithinn ceart deth. Gabh sgeul-
achd eile, 'Mhanuis."
" Innis fein naigheachd dhomh-sagu 'd e 'bha
'g ad chumail gun chadal fad na h-uine sin."
" Innsidh mi sin," ars' am Fear Ruadh.
" Tha mi 'cogadh ri tri fuamhairean mora agus
am mathair 's ri 'n cuid sluaigh o cheann
sheachd bliadhna le 'n deich ceud luth ghaisg-
each, deich ceud Ian ghaisgeach, agus deich
ceud treun ghaisgeach, agus mar mharbhas sinn
's an latha tha iad a tighinn beo 's an oidhche,
agus a' cumail cogaidh a h-uile latha, 's iad a'
fasachadh na rioghachd ; agus bha e 's an
A Tale of Young Maims. 355
their food and went to sleep ; but the Red-
haired Man was not getting sleep. He said to
Manus, " Repeat a tale, to see if I can sleep."
Manus began, and repeated a tale to the Red-
haired Man, and he fell asleep. He was not
long asleep when he wakened. "Well, my
boy, I have not had so much sleep as that for
seven years," said he. " Repeat another tale,
and you will have success and blessing from
it.
Manus repeated another tale, and the Red-
haired Man got a little more sleep. He
wakened. " That is the best sleep that I have
had for a day and seven years. If I could get
a little more I would be all right. Repeat
another tale, Manus."
" Tell you me what has kept you sleepless
for so long a time."
" I will tell you that," said the Red-haired
Man. " I have been for the last seven years
fighting against three big giants, their mother,
and their hosts, with their ten hundred strong
heroes, their ten hundred fully trained heroes,
and their ten hundred brave heroes ; and those
that we kill during the day come alive at night,
and they maintain the fight every day, and are
devastating the kingdom. It is prophesied
a a 2
356 Sgeulackd Mhanuis big.
tailgeannach* gu'm mair sin gus an tig mac
peathar dhomh-sa, Manus, mac righ Lochlainn,
a chuireadh as doibh, ach cha 'n 'eil e ach 6g
fathast."
" Is mis' e," thubhairt Manus.
" Ciod ! thusa, 'shiochaire leibideach. Bi 'ad
thosd, 's na biodh droch oilean ort ; ach gabh
sgeulachd eile dh' fheuch am faigh mi lochdan
cadail."
Rinn e sin, 's 'n uair a fhuair e 'n a chadal e
tharruing e leis an claidheamh a bh' aig brathair
a mhathar air bruaich na leapach, agus thug e
air falbh air a dh' ionnsuidh na h-arfhaich.
Leig e e-fein 'n a shineadh am measg nan
daoine marbha. Cha robh e ro fhada an sin 'n
uair a chunnaic e fuamhair mor, iargalta, du-
aichnidh a' tighinn is ballan-ath-bheothachaidh
aige airson iadsan a bha gun deo a dhusgadh 's
a thoirt beo, agus e 'glaodhaich, " Am bheil
duine beo 'n ur measg a chuidicheas learn no
leis an cuidich mi ?"
Fhreagair Manus gu tiamhaidh, truagh, " Ma
chuidicheas tu learn cuidichidh mi leat."
" Thig a nail an so 's gu'n cuirinn mo mheur
ad bheul."
* This word is elsewhere spelt Tairgneachd and targan-
ach.
A Tale of Young Manus. 357
that this state of things will last till the son of
a sister of mine comes, Manus, son of the King
of Lochlann, who will destroy them, but he is
but young as yet."
" I am he," said Manus.
" What ! you ! you insignificant creature. Be
quiet, and do not be ill-bred ; but repeat another
tale, to see if I can get a little sleep."
He did so ; and when he got him to sleep
he took away the sword that his mother's brother
had at the side of the bed, and set off to
the battle-field. He laid himself down among
the dead men. He was not very long there
when he saw a big, surly, ugly giant coming
with a reviving cordial to waken and bring alive
the dead ; and he was calling, "Is there anyone
alive among you who will help me or whom I
can help ?"
Manus answered sadly and pitifully, "If you
will help me, I will help you."
" Come here that I may put my finger in
your mouth."
358 Sgeulachd Mhamtis big.
" Thig fhein a nail an so, 's tu a's comas-
aiche."
" Ciamar, a dhuine thruaigh, a dh' fhagadh
thusa beo ?"
" Cha 'n 'eil fhios agam, ach dh' fhagadh
mi."
Thum am fuamhair a mheur 's a' bhallan is
dh' iarr e air Manus a bheul fhosgladh, is chuir
e 'chorrag 'n a bheul. Thug Manus sgrog is
fasgadh oirre. " Ad ! ad ! a shlaightir, cha bhi
mo mheur-sa a nasgaidh dhuit. Bha e 's an
tailgeannach gu'n deanadh Manus, mac righ
Lochlainn so, ach cha dean thus' orm e. Co
dhiubh a's fhearr leat gleachd no comhrag ?"
" Is fhearr learn gleachd ihein, oir is i is
motha 'chleachd mi," thubhairt Manus, 's e 'g
eiridh.
Shin Manus a ghairdeanan boga, bana mu
thaobhan seanndaidh, cairtidh an fhuamhair,
agus shin am fuamhair a sheann ghairdeanan
ciara, seargtajnu thaobhan geala, mine Mhanuis;
is dheanadh iad a bhogain a bhogain, a chre-
again a chreagain, tobar fionna fior-uisge ; far
am bu bhuige an rachadh iad fodha rachadh iad
fodha gu'n suilean, is far am bu chruaidh' an
rachadh iad fodha rachadh iad fodha gu'n
gluinean ; ach 'n uair a chuimhnich Manus gu'n
robh e fada bho chairdean is goirid d' a naimh-
A Tale of Young Manus. 359
" Come you here, for you are more able
than I."
" How is it, poor man, that you have been
left alive."
" I do not know, but I have been left."
The giant dipped his finger in the cordial,
and asked Manus to open his mouth ; and he
put his finger in his mouth. Manus bit and
squeezed it. "Ah! ah! you rascal, you will
pay for what you have done to my finger. It
was prophesied that Manus, son of the King of
Lochlann, would do this, but you shall not do it
to me for nothing. Which do you prefer,
wrestling or combat?"
" I prefer wrestling, for it is that that I
have practised most," said Manus, rising.
Manus stretched his soft, white arms round
the giant's old, swarthy sides, and the giant
stretched his old, sable, withered arms round
Manus's white, soft sides ; and they made the
boggy place boggier, and the rocky place harder,
and a cool well of spring- water. In the softest
place where they sank they sank to their eyes,
and in the hardest place where they sank they
sank to their knees; but when Manus remem-
360 Sgeulachd Mhanuis big.
dean, thug e 'n togail bheag, shunndach, eutrom,
aidhearach dha, is bristear gairdean fodha is
aisinn os a cheann. Thog e 'chlaidheamh.
" Bas os do cheann, a bhodaich. Gu 'd e
t-eing r
" Is mor sin," ars' esan, "ach 's suarach mise
seach mo bhrathair. Leig mo bheatha learn,
oir tha brathair agam a' tighinn a tha fada na's
motha 's na's treise na mise, agus cuidichidh mi
leat 'n a aghaidh."
"Cha 'n iarrar do chuideachadh," arsa Manus;
agus sgath e dheth na coig cinn.
Leig e e-fein 'n a shineadh 's an arfhaich, 's
e sgith. Chunnaic e 'n darna fuamhair a' tighinn.
'S e bu mhotha 's a bu ghrainde na 'cheud fhear,
is thoisich e air caineadh a bhrathar a chionn
nach do bheothaich e na daoine. " Tha thus' air
falbh a' suiridhe air clann righrean is ridirean,
is dh' fhag thu agam-sa an obair so r' a deanamh;
ach am bheil duine idir beo an sin a chuidicheas
learn no leis an cuidich mi ?"
Thubhairt Manus le osnadh thruim, " Ma
chuidicheas tu mi cuidichidh mi thu."
" O ! dhuine bhochd ! ciamar a dh' fhagadh
thusa beo ? Thig a nail an so 's gu'n cuirinn
mo mheur 'ad bheul."
" Cha 'n urrainn mi : thig fhein an so ; 's tu
's fhearr is urrainn,"
A Tale of Young Manus. 361
bered that he was far from his friends, and near
his enemies, he gave the giant a little, cheery,
light lift, and broke an arm under him and a rib
above him. He raised his sword. " Death
is over you, churl. What is your ransom ?"
"That is great," said he; "but I am of
little account compared to my brother. Spare
my life ; for my brother who is coming is much
bigger and stronger than I, and I will help you
against him."
" Your help shall not be asked," said Manus;
and he lopped off his five heads.
Being tired, he laid himself down in the
battle-field. He saw a second giant coming.
He was bigger and uglier than the first ; and
he began to revile his brother because he did
not bring the men alive. " You are away
courting the children of kings and knights, and
have left this work for me to do ; but is there
no one alive there to help me, or whom I can
help ?"
Manus said, with a deep sigh, "If you will
help me I will help you."
" O ! poor man, how have you been left
alive ? Come here that I may put my finger
in your mouth."
" I cannot. Come you here. You are best
able,"
362 Sgeulachd Mhanuis big.
'N uair a chuir e 'mheur 'n a bheul thug
Manus fasgadh oirre ; agus thuig am fuamhair
co 'bh' ann, agus gu'n do mharbh e 'bhrathair,
is thubhairt e, " Bha so 's an tailgeannach. Cha
bhi bas mo bhrathar a nasgaidh dhuit. Ged
mharbh thu esan cha mharbh thu mise. Co
dhiubh a's fhearr leat gleachd no comhrag ?"
Ceart mar thachair do'n cheud fhear thachair
do'n darna fear, agus sgath Manus na coig cinn
dheth. An sin leig e e-fein 'n a shmeadh 's an
arfhaich a dh' f heitheamh an treasa fuamhaire ;
agus 'n uair a thainig e 'm fagus 's e bu mhotha,
a b' oilteile, 's a b' fhiadhaiche nan dithis eile.
Agus o'n nach robh na daoine air am beoth-
achadh chain is smad e 'dha bhrathair. " Mo
naire ! mo naire oirbh ! air falbh as deign chlann
righ is ridirean 'n uair bu choir iad so 'bhi air
an ath-bheothachadh, agus an obair so gun
deanamh. Bheir mis' oirbh nach buidhe dhuibh.
Am bheil duine beo an sin a chuidicheas mise
no a chuidichinn."
" Tha mise 'n so," thubhairt Manus.
" Thig a nail 's gu'n cuirinn mo mheur 'ad
bheul."
" O ! cha 'n urrainn mi : thig fhein an so."
Thainig am fuamhair, 's chuir e 'mheur 'n a
bheul 's thug esan fasgadh orra. "Ad! ad!
a shlaightir. Is tusa Manus, mac righ Lochlainn.
A Tale of Young Manus. 363
When he put his finger in his mouth Manus
gave it a squeeze. The giant understood who
he was, and that he killed his brother, and he
said, " This was prophesied. You will pay for
my brother's death. Though you have killed
him you shall not kill me. Which do you
prefer, wrestling or combat ?"
The same fate befell the second giant that
befell the first. Manus lopped off his five heads.
He then laid himself down in the battle-field to
wait for the third giant, and when he came
near he was bigger, more horrible, and wilder
than the other two. And because the men
were not brought alive, he reviled and threatened
his two brothers. " Shame ! shame on you !
away after the children of a king and knights,
when these ought to have been brought alive ;
and the work is undone. I will teach you that
it will not be well for you. Is there anyone
living there who will help me, or whom I can
help ?"
" I am here," said Manus.
"Come here that I may put my finger in
your mouth."
"O ! I cannot. Come you here."
The giant came, and put his finger in his
mouth ; and Manus gave it a squeeze. " Ah !
ah ! you rascal, you are Manus, son of the
364 Sgeulachd Mhanuis big.
S fhada ona bha 's an tailgeannach gu'n tigadh
tu ; ach ged mharbh thu mo dha bhrathair
cha mharbh thu mise, 's cha bhi am bas a
nasgaidh dhuit. Co dhiubh a's fhearr leat
gleachd no comhrag ?"
" Gleachd fhein, oir is i 's motha 'chleachd
mi."
Shin Manus a dha ghairdean bhoga, gheala
mu thaobha cairtidh an fhuamhair, is shin am
fuamhair a dha ghairdean chruaidh, chairtidh
mu thaobha boga Mhanuis, is dheanadh iad a
bhogain a bhogain, a chreagain a chreagain, etc.
Chuir Manus fodha e. " Bas os do cheann : gu
d e t-eing r
" Is m6r sin, ach is suarach mise no mo
bhrathairean uile seach mo mhathair 'n uair a
thig i. Na'n leigedh tu mise 'm sheasamh chui-
dichinn leat agus dh' innisinn duit an doigh
mharbhaidh a th' oirre."
" Innis sin an toiseach."
" Tha ball-dorain fo n' chich dheis aice, agus
mur amais thu sin cha ghabh i marbhadh."
" Cha bhi thusa 'g innseadh sgeoil ciamar a
dh' eireas dhomh-sa," thubhairt Manus, agus
chuir e na c6ig cinn deth. Leig e 'n sin' anail.
Agus 'n uair a bha e dluthachadh air an
latha chunnaic e ban-uamhair a' tighinn, 's i
'glaodhaich r' a cloinn, ' Ca bheil sibh ? Tha
A Tale of Young Manns. 365
King of Lochlann. It was long ago prophesied
that you would come ; but though you have
killed my two brothers you shall not kill me ;
and you shall pay for their deaths. Which do
you prefer, wrestling or combat ?"
" Wrestling ; for it is that that I have prac-
tised most."
Manus stretched his soft, white arms round
the giant's swarthy sides, and the giant stretched
his two hard, swarthy arms round Manus' soft
sides ; and they made the boggy place boggier,
and the rocky place harder, etc. Manus put
him down. " Death is over you," he said.
" What is your ransom ?"
" That is great ; but I and my brothers are of
little account compared to my mother when she
comes. If you will allow me to rise I will help
you, and tell you how she can be killed."
" Tell that first."
"There is a mole under her right breast, and
unless you hit it she cannot be killed."
" You shall not have it in your power to tell
what will befall me ;" and he took his five heads
off him. He then rested himself.
When day was approaching he saw a giantess
coming, who was calling to her children,
" Where are you ? You are, as usual, courting
366 Sg&ulachd Mhanuis big.
sibhse mar is abhaist a' suiridhe air clann righ
is ridirean, 's cha do bheothaich sibh na daoine
fathast. Am bheil duine be6 an sin a ni comhn-
adh learn ?"
" Tha mise 'n so", thubhairt Manus.
Thuig a' chailleach mar bha, agus thairg i
cath no comhrag dha. Thoisich 'a chomhrag
agus fhuair e stri mhor rithe. Mu dheireadh
chuimsich e 'm ball-dorain, agus leag e i ; ach
chumadh i comhrag ris 'n a sineadh. Mar a
sgathadh e ceann dhith leumadh ceann oirre ;
agus bha e'ga sharachadh. Thainig guth os
a' cheann, " Cum do lann air an amhaich gus
am fuaraich an fhuil 's an reoth an smior,"
Rinn e sin, 's chuir e as do na fuamhairean
uile.
Bha e 'n sin sgith is shuidh e, 'n uair a thainig
clarsairean a chluich ciuil da los a chur 'n a
chadal. Dh' eirich e is mharbh e na clarsairean,
ach cha luaithe a shuidheadh e na bhiodh iad
be6 a rithist, 's iad a' cluich dha. Chum iad
fada mar so, is theab iad a chlaoidh a mach, gus
mu dheireadh an d' thainig guth os a cheann a
dh' innis dha nach rachadh aige air na clarsairean
a mharbhadh ceart gus an gabhadh e corr an
clarsaichean fhein doibh. Rinn e sin, is chuir
e as doibh uile. Leig e e-fhein 'n a shineadh 's
an arfhaich.
A Tale of Young Manus. 367
the children of a king and knights, and have
not yet brought the men alive. Is there any-
one alive there who will help me ?"
" I am here," said Manus.
The hag understood how the matter was,
and offered him battle or combat. The battle
began, and he had a hard struggle with her.
At last he hit the mole and felled her ; but she
maintained the fight with him after she was
down. When he would lop a head off her
another would leap on her ; and he was hard-
pressed. A voice came above him which said,
" Keep your sword on the neck till the blood
becomes cold and the marrow freezes." He
did so ; and he destroyed all the giants.
He was tired, and sat down. Then harpers
came to play music to him, in order to put him
asleep. He rose and killed the harpers ; but
he was no sooner seated than they were alive
again, and played to him. This state of things
continued, and he was well-nigh exhausted,
when a voice came above him which told him
that he would not succeed in killing the harpers
properly unless he should take the corners of
their own harps to them. He did so, and
destroyed them all. He then laid himself
down on the battle-field.
368 Sgeulachd Mhanuis oig.
'N uair a dhuisg brathair a mhathar bha 'n
latha geal ann. Dh' ionndrainn e 'chlaidheamh,
's cha robh sgeul air Manus. Dh' fhalbh e 'dh'
ionnsuidh a' bhlair, agus mar bha e 'tighinn air
'adhart cha robh e 'faicinn creutair a' carachadh.
Dhirich e 'n a ghribhinich anns an athar, agus
feuch bha 'n arfhaich Ian chorp mar dh' fhag e
'n de i.
'N uair a mhothaich Manus a' bheist ghrannda
os a cheann shaoil leis gur tuilleadh feargnaidh
a bh' ann, agus dh' eirich e 'n a sheasamh deas
gu cath ; ach 'n uair a chunnaic brathair a
mhathar co 'bh' aige thainig e nuas le mor
thoileachas is othail, oir chreid e nis gur h-e
Manus a bh' ann gun teagamh. Chaidh iad
dhachaidh, is fhios aige air ceann a shaoid 's a
shiubhail.
Thog iad orra an sin a dh' fhaotainn fios a
mhuime. 'N uair a rainig iad an caisteal 's an
robh i rinn i sulas mor ris, agus dh' fheumadh
e cadal comhla rithe. Cha robh iad ach an
deidh dol a laidhe 'n uair a thainig am boinne-
fala a b' eireachdeile air na dhearc suil riamh a
dh' ionnsuidh bruaich na leapach, agus a'
ceumnaich air a h-ais s' air a h-adhart. Dh'
eirich Manus airson breith oirre. Chaidh ise
mach. Lean e i dluth. Chaidh i stigh ann an
talla mhor chreige taobh a' chladaich. Chaidh
A Tale of Yotmg Manus. 369
When his mother's brother wakened it was
daylight. He missed his sword, and there was
no news of Manus. He set off to the battle-
field ; and as he was advancing he could not
see a creature moving. He ascended into the
air in the form of a griffin, and behold ! the
battle-field was full of bodies, as he left it.
When Manus perceived the ugly monster
above him, he deemed it further provocation,
and he stood up ready for battle ; but when
his mother's brother saw whom he had, he
descended with great pleasure and bustle,
for he now believed that it was Manus with-
out doubt. They went home, and his uncle
knew the object of Manus's journey.
They then set off to obtain information about
Manus's nurse. When they reached the castle
where she was she was overjoyed at seeing
him ; and he had to lie down beside her. They
had only lain down, when the handsomest beauty
that eye ever beheld came to the side of the
bed, and was walking backwards and forwards.
Manus rose to take hold of her. She went
out, and he followed her closely. She went
into a big hall in a rock, and he went in after
her. She struck him with a magic rod, and
b B
370 Sgeulachd Mhanuis big.
esan a stigh na deidh. Bhuail i slatag dhruidh-
eachd 'air is rinn i carragh cloiche dheth. 'N
uair a dhuisg a mhuime cha robh Manus aice.
Dh' eubh i c' ait an robh e, is thoisich i air
caoineadh 's air lasagaich. Thainig am Fear
Ruadh a nuas is bha e-fhein ann an imcheist.
Dh' innis ise dha gu'n robh droch bhoirionnach
a' fuireach ann an uaimh dluth orra, agus gu'm
bu chleachdadh dhi 'bhi 'tighinn do 'n chaisteal
aice-se a mhealladh a h-uile mac righ is ridire a
thigeadh an rathad ; " agus is iomadh uair a dh'
fheuch mi ri cur as di, ach cha robh a' dol agam
air. Theagamh gu'n dean thus' e. Theld thu
'laidhe comhla rium-sa 'nochd, agus ma thig i
ann an cruthachd briagh maighdein &ridh tu,
agus leanaidh tu i, agus bheir thu leat an
t-slatag so, 's an uair a theid i stigh do'n uaimh
buail i leis an t-slait mu'n tar i dad a dheanamh
'ort, agus ordaich i 'bhi 'n a creutair sam bith a
chi thu fhein iomchuidh. Gheibh thu 's an talla
ballan-ath-bheothachaidh, agus turn an t-slatag
ann, agas buail i air na carrachan, agus eiridh
iad suas beo, slan. Tha mi cinnteach gu'm
faigh thu mo dhalta 'n am measg."
Is ann mar so a bha. An d£idh dol a laidhe
thainig ise. Dh' eirich am Fear Ruadh is lean
e i. Ghabh i rathad a' chladaich. Rainig i
stalla mhor chreige. Bhuail i an t-slat is dh'
A Tale of Young Manus. 371
made a pillar of stone of him. When his nurse
wakened she had not Manus with her ; and
she began to cry and to be angry. The Red-
haired Man came down, and was in perplexity.
She told him that there was a bad woman in a
cave near them who was in the practice of
coming to her castle to wile away every king's
and knight's son that came the way, and that
she had many a time tried to destroy her, but
could not manage it. " Perhaps you can manage
it. You shall lie down beside me to-night,
and should she come in the beautiful form of a
maiden, you will rise and follow her. You
will take this rod with you ; and when she
goes into the cave you will strike her with the
rod before she can do anything to you, and
you will order her to become any creature that
you may see fit. You will find in the hall a
reviving cordial. Dip the rod in it, and strike
the pillars with the rod, and they will rise up
alive and well. I am sure that you will find
my foster-son among them."
It was thus that it turned out. After
they had lain down the beauty came. The
Red-haired Man rose and followed her. She
took the road to the shore. She reached a
big, rocky precipice. She struck it, and a
B B 2
372 Sgeulachd Mhanuis big.
fhosgail dorus. Direach 's an dol a stigh dhluth-
aich am Fear Ruadh, bhuail e 'n t-slatag oirre,
is smaoinich e i 'bhi 'n a galla-choin, is dh' fhas
i mar sin, 'g a leantuinn a h-uile taobh a rachadh
e. Chaidh e stigh is fhuair e 'm ballan. Thum
e 'n t-slat ann, is bhuail e i air na carrachan.
A h-uile fear air am buaileadh e 'n t-slat dh'
eireadh e 'n a fhleasgach urair, aluinn is chois-
icheadh e mach ; ach Manus cha robh r' a f haot-
ainn. Bha 'n t-eagal air an Fhear Ruadh gu'n
caitheadh an stuth iongantach a bha 's a' bhallan
no gu'n diobradh buaidh na slataig mu'n ruigeadh
e Manus ; ach chum e gu faicilleach air 'adhart
gus mu dheireadh anns a' chuil a b' fhaide stigh
bhuail e carragh a bha 'n sin, agus dh' eirich
Manus suas. Rinn iad solas ri 'cheile, is dh'
fhalbh iad do chaisteal a' mhuime, agus rinn i
gairdeachas mor ris.
Dh' fhuirich iad grathunn an sin gus an d'
innis a mhuime dha am feum sonraichte a bh'
aice 'air, gu'n robh beist mhor, anagnathach ann
an cearn de 'n rioghachd aice a bha 'fasachadh
an aite. Na'n tigeadh duine no beothach no
creutair sam bith mar uidhe sheachd mile dhi
shrubadh i stigh e. Shluigeadh i sios an
t-seisreach, an crann, 's an treabhaiche. " Tha
e 's an fhaidheachd gur tus' am fear a chuireas
as di ; agus on fhuair thu an gaisgeach mor,
A Tale of Young Manus. ^1Z
door opened. Just at the entrance the Red-
haired Man approached, struck her with
the rod, and thought of her becoming a
bitch. She did become a bitch, and followed
him wherever he went. He went in and
found the reviving cordial. He dipped the
rod in it, and struck the pillars with the rod.
Every one whom he struck with the rod rose
a blooming and lovely youth, and walked out ;
but Manus was not to be seen. He was
afraid the wonderful stuff of which the cordial
was composed would be exhausted, and that
the rod would lose its virtue before he would
reach Manus ; but he went forward cautiously,
till at last he struck a pillar in the innermost
corner, and Manus rose up. They rejoiced
together, and set off to the nurse's castle. She
rejoiced greatly at seeing him.
They remained there for a while, till she
told him the special use that she had for him.
There was a big, uncommon beast in a quarter
of her kingdom which was desolating the place.
Should a man, or an animal, or any creature
come within seven miles of it, it would suck
them in. It would swallow a team of six
horses, the plough, and the ploughman. "It
is prophesied that you are the man to destroy
it ; and as you have the big hero, your mother's
374 Sgeulachd Mhanuis big.
brathair do mhathar, comhla riut, cha'n eagal
duibh."
Thug iad leo lannan is sgeanan. Lean a
ghalla iad. 'N uair a bha iad mar sheachd mile
do'n bheist chaidh an tarruing 's an 61 a sios 'n
a broinn. 'N uair a fhuair iad a stigh 'n abroinn
tharruing iad na sgeanan. Chaidh fear air gach
taobh dhi gu tolladh troimpe, 's bha 'ghalla a'
stroiceadh a' mhionaich, gus an d' thainig iad a
mach air gach taobh dhi 'n an lobhrain shallach,
dhuaichnidh. Phill iad dhachaidh mar sin, ach
nigh is dh' ionnail ise iad. Thug i dhoibh uisge
blath gu'n casan is leaba bhog fo'n leasan, is
anns a' mhadainn bha iad gu h-iirair, aluinn.
A Tale of Young Manus. 375
brother, with you, there will be no fear of
you."
They took with them swords and knives.
The bitch followed them. When they were
at a distance of seven miles from the beast
they were drawn and sucked into its belly.
When they got in they drew the knives. They
went one on each side of it, in order to make
a hole through it, and the dog kept tearing the
entrails, till they came out on each side of it,
dirty, ghastly wretches. They returned home,
and the nurse washed and bathed them. She
gave them warm water for their feet, and a
soft bed under their thighs ; and in the morn-
ing they were fresh and lovely.
XL
LEOMHAN CRIDHEACH, MAC RIGH
EIRINN, AGUS CEUDAMH, MAC
RIGH NAN COLA.
Bha fear ann roimhe so ris an abradh iad
Leomhan Cridheach, mac righ Eirinn, agus
Ceudamh, mac righ nan Cola, 'bha 'n a chom-
panach dha, agus am Boinne Geal Direach, mac
righ an domhain. Chaidh an triuir sgoileirean
sin do'n Ghreig a dh' ionnsachadh an tuilleadh
sgoil. La de na lathaichean bha iad a-mach a'
gabhail sraid. Chunnaic iad nighean righ na
Greige agus am maighdeanan coimheadachd ;
agus thubhairt an Leomhan Cridheach ri
Ceudamh, " Feumaidh tu dol a bhruithinn ri
nighean righ na Greige. Cha bhi mi ceart mur
fhaigh mi ri 'posadh i."
Dh' fhalbh Ceudamh, mac righ nan Cola, far
an robh nighean righ na Greige le teachdaireachd
mhic righ Eirinn airson a posadh. Fhreagair
nighean righ na Greig' e, agus thubhairt i nach
biodh i beo mur posadh e-fhein i. Fhreagair
esan, agus thubhairt e nach posadh e i le eagal
Leomhan Cridheach gu'm marbhadh e e. Thu-
XL
LEOAN CREEACH, SON OF THE KING
OF EIRIN, AND KAYTAV, SON OF
THE KING OF THE COLA.
There were men formerly who were called
Leoan Creeach, son of the King of Eirin,
Kaytav, his companion, son of the King of the
Cola, and Boinne Geal Jeerach, son of the
King of the Universe. These three scholars
went to Greece to improve their education.
As they were one day out walking, they saw
the daughter of the King of Greece and her
maids in waiting ; and Leoan Creeach said to
Kaytav, "You must go to speak to the daughter
of the King of Greece. I shall not be right
unless I get her in marriage."
Kaytav, the son of the King of the Cola,
went to the daughter of the King of Greece
with the message that the son of the King of
Eirin wished to marry her. The daughter of
the King of Greece replied that she could not
live unless he would marry her himself. He
said that he would not marry her, for he was
afraid that if he did, Leoan Creeach would kill
378 Lebmhan Cridkeach agus Ceudamk'.
bhairt ise ris nach deanadh sid feum, gu'm
feumadh e 'posadh, agus gu'm fagadh iad an
t-aite.
Dh' fhalbh iad le cheile ; agus 's e smaoin-
eachadh a rinn iad gu'm falbhadh iad do chuirt
Fhinn Mhic Chumhail ; agus rainig iad. Chuir
Fionn Mac Chumhail ceist airsan 'd e 'n obair
a bha e math air. Thubhairt e ris gu'n robh e
'n a chocaire math.
" 'S math," arsa Fionn Mac Chumhail, "do
mhodh 's do mhiadh 's a' bhaile. An diugh
fhein dh' fhalbh an cocaire 'bh' againn. 'D e 'n
duais a bhios tu 'g iarraidh airson do shaoith-
reach ?"
" Cha bhi," ars' esan, " ach toiseach laidhe 's
deireadh eiridh a bhi aig mo mhnaoi air mnathan
na Feinne."
" Bithidh t-iarrtas agad ri 'fhaotainn," arsa
Fionn.
Thoisich e 'n sin air a' chocaireachd, 's cha
d' fhuaras riamh ann an cuirt Fhinn Mhic
Chumail a leithid de chocaire. An sin thainig
teacaireachd o righ Lochlainn a dh' ionnsuidh
Fhinn Mhic Chumail a dhol gu cuirm 's cuid
oidhche g' a ionnsuidh do Lochlann. Dh'
fheumadh an cocaire falbh le Fionn 's le 'chuid
daoine do Lochlann. Thubhairt bean a' cho-
caire, " Ma bheir sibh leibh e tha eagal orm-sa
Leo'dn Creedch and Kaytav. 379
him. She said to him that that would not do,
that he must marry her, and that they would
leave the place.
They set off together, and resolved to go to
Feunn Mac Ciiail's court. After their arrival,
Feunn Mac Ctiail asked Kaytav what work
he was good at. He answered that he was a
good cook.
"You are well bred, and in demand in the
town," said Feunn Mac Ctiail. " This very
day our cook left us. What reward do you
ask for your labour ?"
" I only ask," said Kaytav, " that my wife
be allowed to go to rest and to rise before the
women of the Fayn."
"Your request shall be granted/' said
Feunn.
He then began his work as cook ; and there
never was such a cook in Feunn Mac Ciiail's
court. Then a message came from the King
of Lochlann, inviting Feunn Mac Ctiail to go
to feast and lodge at night with him in Loch-
lann. The cook had to go to Lochlann with
Feunn and his men. The cook's wife said,
"If you take him with you, I am afraid that he
380 Lebmhan Cridheach agus Ceudamh.
nach till e ; ach co dhiubh a bhios e beo no
marbh thugaibh am ionnsuidh-sa dhachaidh e."
Gheall Fionn sin.
Dh' fhalbh Fionn 's a chuid daoine, 's rainig
iad Lochlann ; agus thoisich an cocaire air
deasachadh na cuirme ann an tigh righ Loch-
lainn. Co an sin a thainig a dh' ionnsuidh an
tighe ach Leomhan Cridheach, 's e 'n deigh
seachd ranna ruadh an domhain a shiubhal ag
iarraidh Cheudaimh. 'N uair a ghabh Ceudamh
teas ris a' chocaireachd thog e 'n ceann-eudaich
a bha mu 'cheann. Cha d' aithnich Leomhan
Cridheach e gus an do thog e 'n ceann-eudaich ;
's an caraibh a cheile chaidh iad air an urlar.
A-mach a ghabh iad ; agus aig a' cheann mu
dheireadh bhuadhaich Leomhan Cridheach,
mac righ Eirinn, air Ceudamh, agus mharbh
e e.
'N uair a thill Fionn Mac Chumail dhachaidh
thug e leis corp Cheudaimh, an cocaire, a dh'
ionnsuidh a mhnatha mar gheall e. An sin
rainig Fionn 's a chuid daoine dhachaidh. Dh'
fhag iad corp a' chocaire air a' chladach, 's chuir
iad fios a dh' ionnsuidh a mhnatha far an robh
e. Dh' fhalbh ise, a' tuireadh 's a' bron, 's shuidh
i lamh ris. 'D e 'chunnaic i ach bata 'tighinn
seach an cladach far an robh i 'n a suidhe, agus
dithis dhaoin' innte, fear 's an deireadh 's fear
Leoan Creeach and Kaytav. 381
will not return ; but whether he be alive or
dead, bring him home to me." Feunn promised
that he would do so.
Feunn and his men set off, and reached
Lochlann ; and the cook began to prepare the
feast in the King of Lochlann's house. Who
should then come to the house but Leoan
Creeach, after travelling over the seven red
divisions of the Universe in quest of Kaytav.
When Kaytav became heated at the cooking,
he raised the head-dress that he had on. Leoan
Creeach did not know him till he raised the
head-dress ; and they then attacked each other
on the floor. Out they went ; and at last
Leoan Creeach, son of the King of Eirin,
overcame and killed Kaytav.
When Feunn Mac Cliail returned home, he
took with him Kaytav's body, to give it to his
wife, as promised. They left Kaytav's body
on the shore, and sent word to his wife where
he was. Lamenting and sorrowing, she went
and sat beside him. What should she see but
a boat passing the shore where she was sitting,
with two men in it, one in the stern and one in
the bow. The man in the stern had a gold
apple and a silver apple, and his work was
382 Lebmkan Cridkeach agus Ceudamk.
's an toiseach, agus ubhal oir agus ubhal airgid
aig an fhear a bha 's an deireadh. Thilgeadh
am fear a bha 's an deireadh fear de na h-ubhlan
air an fhear a bha 's an toiseach agus chuireadh
e 'n ceann deth. Thilgeadh e 'n ubhal eile 's
chuireadh e 'n ceann 'air. Chunnaic bean
Cheudaimh an obair a bh' aig na daoine 'bha 's
a' bhata, agus ghlaodh i riu na'n tugadh iad d' i
tacan beag de na h-ubhlan gu'm biodh i fuath-
asach toilichte. Fhuair i sin, agus rinn i leis
na h-ubhlan mar a chunnaic i iadsan a' deanamh.
Thilg i fear de na h-ubhlan air an duin' aice 's
chuir i 'n ceann deth, agus thilg i fear eil' 'air 's
chuir i 'n ceann 'air ; agus dh' eirich e beo, slan
mar bha e riamh.
Leo'dn Creedch and Kaytav. 383
throwing the apples at the man in the bow.
When he threw one of the apples at the man
in the bow he knocked his head off, and when
he threw the other apple at him he put his
head on again. Kaytav's wife saw what the
men in the boat were doing ; and she called to
them that she would be exceedingly pleased if
they would give her a little while of the apples.
They gave her the apples, and she did with
them as she saw the men doing. She threw
one of the apples at her man and knocked his
head off, and she threw the other at him, and
put the head on him again ; and he rose up
alive and whole as he ever was.
XII.
BLAR A BH' AIG NA LOCHLANNAICH AN
DUN-MAC-SNITHEACHAIN.
Mhothaich muinntir Aird-na-murchann do na
Lochlannaich a' tighinn. Chuir iad teine air
ait ard mu choinneamh na Morairne, 's chuir a'
Mhorairne teine an sealladh Lise-moire. Chaidh
Conal le bata 's sgioba g' a innseadh an Dun-
mac-snitheachain. Thainig na Lochlannaich
air an dara la 'n deidh so do Dun-mac-snith-
eachain ; agus thubhairt an righ Lochlannach
gu'm biodh tri deuchainnean ann ; agus b' i
'cheud deuchainn gu'n rachadh dithis de na
Lochlannaich agus dithis de mhuinntir Dhiin-
mac-snitheachain a thuasaid. Ghabh na Loch-
lannaich air am dithis de mhuinntir Dhim-mac-
snitheachain.
B' e 'n ath rud a chaidh iad a dheanamh
tilgeil iaruinn. Bha na Lochlannaich a buidh-
inn ; agus thainig righ Lochlainn, agus chuir
e 'n t-iarunn pios mor air thoiseach orra uile.
Bha Dim-mac-snitheachain fo smuairean leis
mar bha iad a call ; agus mu'n am so chunnaic
iad gill' bg a nios an cladach, 's e 'n a dhui-
XII.
A BATTLE FOUGHT BY THE LOCH-
LANNERS IN DUN-MAC-SNEEACHAIN.
The people of Ardnamurchan noticed the Loch-
lanners coming, and put a fire on a height
opposite Morvern. The people of Morvern
put a fire in sight of Lismore ; and Conal
went with a boat and crew from Lismore to
tell the news in Dun-mac-sneeachain. The
Lochlanners arrived at Dun-mac-sneeachain on
the second day after this ; and the King of
Lochlann said that there would be three trials
of strength. The first was a combat between
two of the Lochlanners and two of the men of
Dun-mac-sneeachain. The Lochlanners beat
the two Dun-mac-sneeachain men.
The next thing that they set about was
throwing an iron. The Lochlanners were win-
ning ; and the King of Lochlann came and
threw the iron a long distance beyond them
all. The people of Dun-mac-sneeachain were
grieved at their losses. At this time they saw
a young man coming at full speed along the
c c
386 Blar a bJi aig na Lochlannaich.
ruith. Dh' fheoraich e am faodadh esan an
t-iarunn a thilgeil. Thubhairt iad gu'm faodadh.
Dh' fheumadh am fear a bhiodh a' tilgeil an
iaruinn a leigeil air uchdan a choise. 'N uair
a dh' fheuch esan so cha robh a' bhrog 'air.
Chuir e 'lamh ri 'cheann, ach cba robh a'
bhoineid ann. An sin spion e sop de 'n fheur,
agus chuir e air a chois e, agus chuir e 'n t-iarunn
air muin sin. Thilg e 'n t-iarunn an sin, agus
chuir e air thoiseach air righ Lochlainn fad' e.
'S e 'n ath rud a dh' iarr an righ Lochlannach
reis bhataichean a bhi. aca ; agus chaidh so a
dheanamh. Dh' fhalbh iad a-mach mu'n cuairt
rudha na Garbhaird, agus bha aca ri dol mu'n
cuairt an deidh sin air eilean gun ainm. Bha
righ Lochlainn air thoiseach le 'bhata fhein a
dol mu'n cuairt an eilein. Thubhairt e ris an
sgioba 'bhacomhla ris, "Am bheil an fheadhainn
a tha 'n ar deidh a' teannadh oirnn ?"
Thubhairt fear de 'n sgioba, " Chi mi bata
'tighinn is tri raimh orra, agus tha 'choltas gu'n
teid i seachad 6irnn-ne."
Thubhairt an righ Lochlannach ris, " Cha 'n
'eil air an t-saoghal bata 'theid air thoiseach air
mo the-sa."
"Tha eagal orm," ars' an gille, "gu'n teid i
air thoiseach oirnn." An sin chaidh i air thois-
each orra, te nan tri raimh, agus bha i air tir air
A Battle fought by the Loc Manners. 387
shore. He asked if he would be allowed to
throw the iron ; and they said that he would.
It was required of the thrower of the iron that
he should lay it on the instep of his foot.
When the man tried to do this he had no shoe
on. He put his hand to his head, but there
was no bonnet there. He pulled a bunch of
grass and put it on his foot, and he put the
iron on the top of that. He then threw the
iron, and sent it far beyond the King of Loch-
lann's throw.
The King of Lochlann requested next that
there should be a boat-race ; and this was com-
plied with. They set off, and went first round
the point of Garvaird. After that they went
round an island without a name. The King of
Lochlann's boat was foremost going round the
island. He said to his crew, "Are those
behind nearing us ?"
One of the crew said, " I see a boat with
three oars coming ; and she is likely to pass
us.
The King of Lochlann said, " There is not
a boat in the world that will go before my
boat."
" I fear," said the lad, " that she will go
before us." Then the boat with the three
c c 2
388 Blar a bli aig na Lochlannaich.
a' chladach mu'n d' thainig righ Lochlainn air
tir.
Thubhairt an righ Lochlannach, "'Se 'bhios
ann am maireach fear fhaotainn a chumas
tuasaid rium-sa. Ma bhuadhaicheas mi 'air
bithidh a 'bharuinn agam ; ach ma bhuadhaich-
eas esan orm-sa caillidh mise 'h-uile rud a th'
ann."
Thainig am maireach, agus sheas an righ
Lochlannach aig aite na tuasaid. Thoisich
Dim-mac-snitheachain air dol fo dhiobhail
misnich bhochd. Beagan an deidh so thainig
fear a-stigh do dh' aite na tuasaid 's e air eideadh
le clogaid 's le luirich. Thoisich an righ Loch-
lannach 's e-fhein air an tuasaid. Bhuail an righ
Lochlannach a' cheud bhuill' 'air, 's chuir e leth
char dheth mu'n cuairt. Air an ath bhuille
bhuail esan an righ Lochlannach 's chuir e 'n
ceann deth leud iomaire treabhaidh. Thoisich
an tuasaid an sin 'n am measg uile taobh air
thaobh.
Chunnaic iad seann duine liath a' tighinn 's a
cheann-eudaich ;n a laimh. Chunnaic e 'n
tuasaid a' dol air a h-aghaidh, agus thubhairt e
ris a' cheud fhear a thachair 'air, " An d' thainig
coigreach sam bith an rathad ?"
" Thainig," thubhairt am fear eile : "bha feum
againn-ne gu'n d' thainig : 's e 'rinn a h-uile
A Battle fought by the Lochlanners. 389
oars went before them, and she landed on the
beach before the King of Lochlann arrived.
The King of Lochlann said, "A man must
be found to-morrow who will do combat with
me. If I overcome him, I shall have the
queen ; but if he overcomes me, I shall lose
everything."
The morrow came ; and the King of Loch-
lann stood in the place of combat. The people
of Dun-mac-sneeachain began to lose courage
sadly. A little after this a man who had on a
helmet and coat-of-mail entered the place of
combat. The King of Lochlann and he began
to fight. The King struck the first blow, and
turned his antagonist half round. At the next
bout the man struck the King, and knocked
his head off as far as the breadth of a ridge
of ploughed land. The fight then became
general.
An old, grey-headed man was seen coming
with his head-dress in his hand. He saw the
fight going on, and said to the first man that
he met, "Has any stranger come the way ?"
"Yes," said the other : "we had need of his
coming : it is he that has done every feat that
390 Blar a bit aig na Lochlannaich.
tapadh a rinneadh an Dun-mac-snitheachain o 'n
a thainig e."
" Tha mi toilichte dheth sin," ars' an seann
duine : "'se odha dhomh-sa 'th' ann. 'S mise
righ na H-Eireann ; 's cha'n'eil mo mhac beo.
'S e so m' odha 'theich orm. Chaidh Calum-
cille a Ig'a iarraidh, 's cha tugainn da e ; agus
theich e deich mile 'n cois a' chladaich orm-sa.
Thug Calum-cille stigh an sin e 's chuir e air
tir e 'n Cinntire. Cha 'n am stad dhomh-sa :
feumaidh mi dol a chuideachadh muinntir Dhuin-
mac-snitheachain. ' '
Chaidh righ na H-Eireann a mharbhadh, 's
chaidh Conal a chaidh a Liosmor a mharbhadh.
Chaidh a h-uile Lochlannach a mharbhadh ach
coignear a theich. Cha d' thainig na Loch-
lannaich riamh tuilleadh do 'n duthaich le fios
domh-sa.
A Battle f ought by the Lochlanners. 391
has been done in Dun-mac-sneeachain since he
came."
" I am glad of that," said the old man. " I
am the King of Eirin, and my son is not alive.
This is my grandson, who ran away from me.
Calum-kille came for him from I', and I would
not give him to him ; and he ran away from
me a distance of ten miles along the shore :
Calum-kille then took him in, and landed him
in Cantire. This is no time for standing still :
I must go to help the people of Dun-mac-
sneeachain."
The King of Eirin and Conal from Lismore
were killed. All the Lochlanners were killed
except five, who fled. The Lochlanners did
not come again to the country, so far as known
to me.
NOTES.
NOTES.
The following notes are mine, save such as bear Mr. Mac-
Innes's signature. I have striven to make them useful to
the student of Celtic antiquity as well as to the folk-
lorist, and have therefore paid special attention to two
points : (i) What relation, if any, obtains between the folk-
tales current in Gaelic Scotland and the older Gaelic litera-
ture? (2) What traces of early Celtic belief and customs
do these tales reveal ?
I have restricted comparison to variant tales found on
Celtic soil. The practice, so common among folk-lore
editors, of accumulating titles of variants, benefits the
ordinary reader, who has not a large collection at his disposal,
but little ; and as a complete list of variants is never given,
the results of comparison, even if the reader does work
them out, are necessarily defective. To confine the critical
apparatus to one group of tales which ex hypothesi are con-
nected, but to examine these fully, seems to me the better
plan. Moreover, professed storyologists are having ad-
mirably full lists of variants provided for them by Miss Cox
in her tabulation of Griimrfs Tales, now being printed by
the Folk-Lore Society in its journal. It seems to me useless
to do good work twice over.
I have to thank the many friends who have helped me
in these notes. Mr. Egerton Phillimore, Mr. Joseph
Jacobs, and Mr. A. MacBain have read the proofs of my
Study on the Ossianic Saga, and given me valuable sug-
gestions; Dr. Douglas Hyde has had all the proofs through
his hands, and placed his rich store of Irish folk-lore at my
disposal with the most ungrudging generosity. Professor
Kuno Meyer has supplied me with numerous most im-
portant references to the older Irish literature, and has
given me translations of hitherto inedited texts. I am
396 Notes.
greatly indebted to the Council of the Royal Irish Academy
for permission to have a transcript made of O'Longan's
version of the Agallamh na Senorach. I am grateful to both
Lord Archibald Campbell and the Rev. D. Maclnnes for
the opportunity of becoming their fellow-worker in the
preservation and elucidation of these " Waifs and Strays" of
Gaelic folk-fancy.
I had wished to make my commentary much more
detailed and exhaustive than it is ; but my time is not my
own, and I fear, did I delay publication longer, it might be
altogether deferred. I would, however, ask the reader to
bear in mind the conditions under which my work has been
done, and to be lenient towards shortcomings of style and
arrangement. Errors of fact I have done my best to avoid.
I append a list of abbreviated titles of works to which
frequent reference is made in these notes. Works not in
this list are quoted under titles sufficiently full, it is trusted,
to identify them. References are, as a rule, given in the
body of the text, generally in brackets at end of passage
cited or referred to.
Ag. na S. — Agallamh na Senorach : The Dialogue of the
Elders. I have used a transcript which the Royal Irish
Academy allowed me to make from the MS. translation of
the Book of Lismore text, by J. O'Longan, preserved in
their library.
A. R. — ArchcBological Review, vols. i-iv. London, 1888-9. I
have quoted chiefly from the following articles in this perio-
dical : Prof. Kuno Meyer's translation of the Tochmarc
Enter, vol. i, Nos. 1-4 ; my own " Celtic Myth and Saga,"
vol. ii, No. 2 ; and Mr. MacRitchie's articles, vol. iv, Nos.
3, 4, and 6.
C. M. — Celtic Magazine, vols, xii-xiii. Inverness, 1887-88.
During these two years the Celtic Magazine was edited by
Mr. A. MacBain. These volumes are indispensable to every
student of Celtic folk-lore.
F.-L. R. — Folk-Lore Record, vols. i-v. London, 1878-82. I
have chiefly quoted my two articles : "The Aryan Expulsion
and Return Formula in the Folk- and Hero-Tales of the
Celts," vol. iv, and " Mabinogion Studies," No. 1: "The
Mabinogi of Branwen, the Daughter of Llyr" (vol. v).
Notes.
397
Oss. Soc. — Transactions of the Ossianic Society, vols, i-vi (all
published). Dublin, 1854-61.
R. C. — Revue Celtique, vols. i-ix. Paris, 1870-89.
S. C.R. — Scottish Celtic Review, vol. i (all published). Glasgow,
1881-85. I have chiefly quoted from the tales and ballads
collected by the Rev. J. G. Campbell of Tiree, and from
my own article in the second number.
A.C.C. — The Amra Choluim Chilli of Dalian Forgaih. The
original Irish and literal translation. O'Beirne Crowe.
Dublin, 1 87 1.
A.F.M. — Annals of the Four Masters. Quoted from O'Dono-
van's 7 vol. edition.
Arth. Loc. — Arthurian Localities. By J. S. Stuart Glennie.
(Merlin, part iii.) London, 1869.
Miss Brooke. — Reliques of Irish Poetry. . . . By Miss Brooke.
Dublin, 1789.
Campbell. — All references to Campbell alone are to the Popu-
lar Tales of the West Highlands, 4 vols. Edinburgh,
1860-62 (now being reprinted by Mr. Gardner of Paisley).
L. na F. — Leabhar na Feinne, vol. i, Gaelic text (all pub-
lished). Arranged by J. F. Campbell. London, 1872.
Grail. — My Studies on the Legend of the Holy Grail, with
especial reference to the Hypothesis of its Celtic Origin.
London, 1888.
Hibb. Lect. — Lectures on the Origin and Growth of Religion as
illustrated by Celtic Heathendom. By John Rhys. London,
1888.
Hyde. — Irish Folk-Tales. Translated and edited by Dr. Douglas
Hyde. (In the press.)
Joyce. — Old Celtic Romances. Translated from the Gaelic by P.
W. Joyce. London, 1879.
Keating. — The History of Lreland from the Earliest Period to
the English Lnvasion. Translated by John O'Mahony.
New York, 1866.
Kennedy. — Legendary Fiction of the Irish Celts. London, 1866.
L.L. and L. U., respectively Book of Leinster and Leabhar na
KUidhre (Book of the Dun Cow), are quoted from the
Royal Irish Academy facsimile edition.
Lect. — Lectures on the Materials of A?icient Irish History.
By Eugene O'Curry. Dublin, 1861.
Lismore. — The Dean of Lismore's Book. Edited by the Rev.
Th. McLauchlan. Edinburgh, 1862.
398 Notes.
Luzel. — Veillees Bretonnes. Par F. M. Luzel. Morlaix, 1879.
I have also looked through the Breton Mdrchen, published
by M. Luzel in Me'lusine.
The Mabinogion are quoted from the 1 vol. edition. London,
1877.
M. C. — On the Manners and Customs of the Ancient Irish. A
series of Lectures by E. O'Curry ; three vols. London,
1873-
Mesca Ulad. — M. U., or the Intoxication of the Ultonians.
With translation and introductory notes by W. M. Hen-
nessy, R.I. A., Todd Lecture Series, vol. i, part 1. Dublin,
1889.
Se'b.1 (Paul Se'billot). — Contes populaires de la Haute-Bretagne.
Paris, 1880.
Se'b.2 — Conies des Paysans et des Pecheurs. Paris, 1881.
Se'b.3 — Contes des Marins. Paris, 1882.
Troude et Milin. — As Marvailler Bresowiek (Le Conteur
Breton), ou contes Breton, recueillis par MM. A. Troude
et G. Milin, avec le Francais en regard. Brest, 1870.
Zimmer1. — Keltische Studien 5: Ueber dem compilatorischen
Charakter der irischen Sagentexte im sogemiante7i Lebor
nahUidre. Zeitschrift fur vergleichende Sprachforschung.
Band xxviii, heft 5, 6. Giitersloh, 1887.
Zimmer1. — Keltische Beitrdge I : Germanen, germanische
Lehnwbrter und germanische Sagenelemente in der altesten
Ueberlieferung der irischen Heldensage. Zeitschrift fiir
deutsches Alterthum, vol. xxxii, heft 2. Berlin, 1888.
Zimmer3. — Keltische Beitrdge II: Brendan 's Meerfahrt. Zeit-
schrift fiir deutsches Alterthum, vol. xxxiii, heft 2, 3, 4.
Berlin, 1889.1
Zimmer G. G. A. — Gottingische gelehrte Anzeigen. (March 1,
1887.) Containing review of DArbois de Jubainville's
Essai d'un Catalogue de la Litte'rature epique de I'Irlande.
1 This valuable paper came into my hands just as I was
finally revising my proofs. It enabled me to add some impor-
tant references and afforded welcome confirmation, on many
points, of opinions I had arrived at respecting the age of the
Irish saga texts.
Alfred Nutt.
DEVELOPMENT OF THE FENIAN
OR OSSIANIC SAGA.
As the heroic tales in this volume belong exclusively to
the Fenian or Ossianic saga, I have thought it advisable to
preface the Notes by discussing the development of this
saga, in opposition to the views of Mr. Skene, which are
summed up as follows by Mr. Maclnnes : — ■
" Who were the Fayn ? To this question Irish scholars
have a ready answer. They maintain that the Fayn were an
Irish Militia, raised for the purpose of repelling invaders.
They were divided into four bands, one for each of the four
provinces into which Ireland was divided. Feunn Mac
Ciiail, with his sons Ossian and Fergus, his grandson Oscar,
and his nephew Caoilte Mac Ronain, were of the Leinster
band or the Clanna Boisgne. Feunn, the commander of
this band, flourished in the time of Cormac Mac Art, who
began his reign in a.d. 226. Such, briefly, is the Irish ac-
count of the Fayn. W. F. Skene, the highest living autho-
rity on the early history of the Highlands, has investigated
the grounds on which this account is founded, and has
shown clearly that they are purely fabulous. Besides, he
has given an account of his own, of which the following
is an outline. He shows from The Book of the Dean of
Lismore, and a poem on the battle of Gavra in the Trans-
actions of the Irish Ossianic Society, that there were Fayn of
Lochlann, of Alba, and of Breatann, as well as Fayn of
Eirin. Alba is Scotland to the north of the Friths of Forth
and Clyde. Breatann is the south of Scotland, including
Dumbarton. Lochlann was primarily the country lying
along the southern shore of the Baltic, but included latterly
Denmark and Norway. Dr. Skene shows that the only
people that were connected with these four countries are the
Tuath De Danan and the Cruithne. The Tuath De Danan
400 Mr. Skene's Views.
came from Lochlann to Alba, and founded settlements
there. From Alba they went to Eirin, where they were
eventually subdued by the Scots. The Cruithne went from
Lochlann to Eirin, and from Eirin they came to Alba. The
old historic tales bring the Fayn into close connection with
the Tuath De Danan. They were also connected with the
Cruithne, as is shown in an ancient poem published in Miss
Brooke's collection. There is another ancient poem, in
which the poet of the Cruithne bears a name very like
Ossian. The inference that Dr. Skene draws from these
particulars is that the Fayn, whether a military band or not,
were of the population that preceded the Scots in Eirin and
Alba, and that they belonged to the period when there was
free intercourse between the two countries as if they were
one, and when race, and not territory, formed the bond of
union. We need not, therefore, be surprised at finding
their names and exploits localised in both countries."
This theory of Dr. Skene's, summarised by the Rev. D.
Maclnnes in the foregoing words, has been extended by
Mr. D. MacRitchie in three remarkable articles in the Arch-
ecological Review (Aug.-Oct. 1889), and made the basis of
some far-reaching deductions. Mr. MacRitchie sees in the
" Fayn" (to use Mr. Maclnnes's transliteration) a non-Celtic
race, allied to, if not actually corresponding with, the Picts of
history. He furthermore holds that this race is the original
of the sidhe or fairies of Gaelic tradition. He points out
(A. J?., Oct., 203) that J. F. Campbell was "persuaded
of the former existence of a race of men in these islands
who were smaller in stature than the Celts, who used stone
arrows, lived in conical mounds like the Lapps, knew some
mechanical arts, pilfered goods and stole children" (iv, 344),
and he has little difficulty in showing the close relations that
obtained between the " Fayn" and the Tuatha de Danann,
in whom modern research has recognised the dispossessed
members of a Celtic Olympus, owning much the same powers
and implicated in much the same adventures as the fairies
told of by the peasantry of to-day. I propose to examine,
firstly, Mr. Skene's theory, then Mr. MacRitchie's corollary,
Formal Classification of the Fenian Saga. 401
and, lastly, to state briefly my own views with regard to Finn
Mac Cumhail and his band of warriors.
At the outset we must note in what shape or shapes the
Fenian tradition exists, and trace its growth as far as is
possible. None but a practised Irish scholar with wide
knowledge of the MS. literature could do this thoroughly.
I can, therefore, claim no finality for the conclusions I arrive
at, and shall be content if I induce competent Celtic
scholars to take up the subject and thoroughly work it out.
Existing Fenian tradition falls formally into two well-de-
fined classes, according as it is in prose or verse. The slightest
examination of the mass of Fenian verse still current or only
lately extinct in the Highlands, shows us that we are deal-
ing with a product of partly literary origin, and that we have
here the fragmentary remains of a literature preserved in
Ireland in more perfect form. It is otherwise with the prose
tales. There is community of marchen between the Gael of
Ireland and the Gael of Scotland, as we should naturally ex-
pect, and as will be made apparent throughout the course of
these notes; but the impression left upon the mind is not,
as is the case with the ballads, that the one set of tales is
derived from the other, still less that it is derived from
a form that had already assumed a fixed literary shape.
On turning for an explanation of these facts to the history
of the tradition, we find that the oldest mentions of Finn
to which we can assign, with certainty, an approximate date
are those of ioth-nth century Irish "antiquaries", men who
made a profession of studying and recording the historical
and mythical traditions of the race. Gilla Caemhain, who
died in 1072, thus records Finn's death in a chronological
poem dealing with the events of history from the beginning
of the world to the year 1071 : — "Fifty-seven years, without
pain, from the battle of Muccrima of the nobles till Find
fell by them, though it was treachery, by the spear-points
of Urgriu's three sons." (Stokes, Tripartite Life, ii, 537.)
The battle of Magh-Mucruimhe, fought by Lughaidh
Maccon (Houndson) against Art, son of Conn the Hundred-
fighter, in which the latter was slain, is placed by the
D D
402 The Earliest MS. Mentions of Finn.
A. F. M. in a.d. 195 (p. 109). Tighernach, who died in
1088, enters Finn's death, s. a. a.d. 283, as follows : " Finn,
grandson of Baisgne, fell by Aichleach, son of Duibhdreann,
and the sons of Uirgreann of the Luaighni Teamhrach at
Ath-Brea upon the Boyne." Both of these mentions are
perhaps partly based upon a verse in the poem on the Fianna
by Cinaeth hua Artacain, who died in 985, which is pre-
served in the Book of Leinster, fol. 31b :
" Mongan — a diadem of all generations —
Fell by the Fiann of Kintyre,
By the Fiann of Luagne was the death of Find1
At Ath-Brea on the Boyne."2
It is certain that Tighernach and his contemporary an-
nalists looked upon Finn as a genuine historical personage
of the third century.
The earliest MS. mention of Finn and the Fenians is to
be found in the oldest Irish MSS., the Lebor na li Uidhre
(L.U.), written at the end of the nth century; the Book
of Leinster (L.L.), written in the middle of the 12th century,'
and the Liber Hymnorum, of the nth century. As regards
the date of the redactions found in these MSS., I accept Pro-
fessor Zimmer's conclusions (ZvS., 660-680) that L.U. was
copied from MSS. compiled, possibly by Fiann Manistrech,in
the early part of the nth century. It is more difficult to date
the redaction of L.L. as a whole. Professor Zimmer's con-
tention, that many of the saga-texts preserved therein re-
present an older redaction than that of L.U., seems justified;
1 The second half-verse likewise occurs in a four-stanza poem in
the historical tract entitled "Aided Finn", printed in Prof. Kuno
Meyer's edition of Cath Fimttraga, pp. 72 et seq., from Land
610, and Egerton 1782, both MSS. of the 15th century. Prof.
Meyer has kindly communicated to me a MS. translation of this
curious tract, which is partly in verse, partly in prose ; the verse
being, for the most part, of a " mythic" character, containing
references to adventures of Finn to which Prof. Meyer knows
no allusion elsewhere ; whilst the prose is partly " mythical",
partly an amplification of the annalistic notices.
2 I owe this translation to Prof. K. Meyer.
The L.U. Mentions of Finn. 403
but L.L. is a MS. of the most miscellaneous character, and
some of its contents may be little, if any, older than the date
at which the MS. was written. It should be noted that these
two MSS. contain the genealogical and historical poems of
the great Irish antiquaries of the 10th and nth centuries,
which are the basis of the entire Irish annalistic scheme.
The references in L.U. are as follows (I quote from the
R. I. A. facsimile) : —
L.U., n^. A poem on the approach of winter, put into
Finn's mouth. This is quoted in a commentary on the Amra
Choluim Chilli of Dalian Forgaill (which is likewise found
in the Liber Hymnoriini) ; in it Find is described as "hu
Baiscne" {A. C. C, edited by O'Beirne Crowe, 45). Zimmer,
G. G. A. 186, calls this passage the oldest testimony to Finn
and to the Fenian saga. But as we do not know the date
of the commentary — though it is certainly as old as the
middle of the nth century — it is impossible to say whether
or no this is earlier than Cinaeth hua Artacain's mention.
The A.C.C. (23) contains another most important refer-
ence to Finn. The commentator is explaining the words
diu = long and derc = eye, and quotes as follows : " As
Granne, daughter of Cormac, said to Find —
" ' There lives a man,
On whom I would love to gaze long,
For whom I would give the whole world,
All, all, though it is a fraud.' "
I owe this version to Prof. Kuno Meyer. It differs some-
what from the text in L.U., translated by O'Beirne Crowe.
As Prof. Meyer points out, this verse containing two
words which required explanation in the nth century pre-
supposes the Grainne and Diarmaid story; one might
otherwise suppose this to have been influenced by the
tragic 12th-century tale of adultery of which Diarmaid of
Leinster was the hero, and which had such far-reaching
consequences for Ireland.1
1 Prof. Kuno Meyer will shortly issue in the Revue Celt, an
inedited Story of Finn and Grainne's Courtship from the Book
D D 2
404 Fotha Calha Cnucha. — Finn and Mongan.
P. xvi, fol. 41-2. Fotha Catha Cnucha ("the cause of the
battle of Cnucha"). This tract has been translated by the late
W. M. Hennessy, Rev. Celt., ii, 86-91, summarised and dis-
cussed by myself, F. L. F., iv, 14-16. Though short, it im-
plies a great part of Fenian tradition as contained in later
literature. It wears a sober historical aspect, and is in sub-
stantial agreement with the history found in the annals. I do
not think it has been noted before that it makes Urgrend a
prominent adversary of Finn's father, Cumhall, in the battle
of Cnucha, in which the latter was slain. This, in conjunc-
tion with the verse quoted from Gilla Caemhain, points to a
feud between the family of Urgriu and that of Cumhall, in
which the former were twice successful ; of this feud the
later saga has kept no trace, although even more stress is
laid upon it in some of the later annalistic tracts. The other
references are of a different character. They celebrate ad-
ventures of Finn under the name of Mongan, whom the
annalists made an Ulster king of the seventh century,
and are brought together, pp. xxv-xxvi, fol. 133-34. The
most famous of these has been summarised M. C, iii, 174-
76, and Arbois de Jubainville, ii, 336-43. It relates a
dispute between Mongan-Finn and Dalian Forgaill, which
was settled to the advantage of the former by the appearance
from the land of shades of Cailte Mac Ronain, who reveals
the identity of Mongan with Finn, owing to the former's
father not being, as commonly supposed, the mortal Fiachna,
but Manannan Mac Lir, one of the Tuatha de Danann.1
Another short tale relates how Mongan laid Dalian Forgaill
under obligation to fetch a precious stone from the fairy
mansion of Cnoc Bane, and how the latter fulfilled the
of Lecan. Grainne imposes tasks upon Finn ; he accomplishes
them with Cailte's help, and wins her, but not her goodwill.
This strikes me as an evident mdrchen incident, fitted into a
fixed saga framework.
1 O'Curry's summary minimises the supernatural nature of
the tale to the utmost. The appearance of Cailte is significant.
He plays the same part here as in the Agallamh na Senorach;
he is the witness par excellence to the history of the Fenians.
The L.L. Mentions of Finn. 405
behest. Mongan's parentage and dwelling-place (in Antrim)
are likewise described. These accounts of Finn-Mongan
should be compared with the verse of Cinaeth hua Artacain,
cited supra, p. 402. The significance of the whole episode
is pointed out infra, p. 428.
The L.L. references are more numerous. I first note
those of which an English translation or summary exists : —
P. 37, fol. 1540. Poem on the battle of Gabhra, put in
Oisin's mouth, translated by O'Curry, Oss. Soc. I., 50.
P. 54, fol. 207^. Poem put in Oisin's mouth, analysed
Led., 305, translated by Mr. Whitley Stokes, Rev. Celt., vii,
289 et sea., under title Rind and the Phantoms ; cf. Mr. John
Fleming's corrections of the translation, Academy, Aug. 24,
Sept. 24, 1889.
P. 55, fol. 2o8«. Poem put in Oisin's mouth, translated
by Mr. Skene from a 17th century copy, Lismore, lxxxv.
Mr. Skene opines this describes the capture of a whale, and
was written in Scotland. Professor Atkinson describes it
as a dream of the chase of a pig.
Other references are —
P. 32, fol. 143a. A poem of Gilla in Chomded, who is
possibly one of two like-named personages who died in
1 103 and 1 124 respectively, mentions several incidents of
the " Boyish Exploits of Finn", a tract only known to us, as
such, in a 15th-century form.
P. 25, fol. 48^. The Exploits of the Men of Leinster
against North Ireland has the following passage :
" Aed Mac Fidaig fell by the hand of Find,
From the spear of Fiacail Mac Conchenn,
For the love he gave to the maiden of Bri Eile.
By the same spear Find killed
Culdub Mac Fidga Forfind ;
By that spear was killed of yore
Deicell Find, an aithech of Erand."1
An allusion to this poem is found in the 15th century
" Boyish Exploits of Finn" {Rev. Celt., v, 203).
Pp. 50-54, fol. 195-204. Passages in the Dindsenchas, a
1 I owe this translation to Prof. K. Meyer.
406 The L.L. Mentions of Finn.
topographical tract, which preserves, in abridged form, a
number of legends. Cf. Led., 302. The most interesting
of these passages is a long topographical poem put in Finn's
mouth, in which he recounts the exploits of Goll mac Morna,
and describes in especial how he put the host to sleep by the
playing of his harp. Another passage (fol. 1950) tells how
the lady Moer sent love-nuts to Finn, but he refused to eat
them. One of these passages, it may be noted, the Dind-
senchas of Almu, is partially quoted in the L.U. " Fotha
Catha Cnucha". Prof. Meyer tells me he thinks that by the
Find to whom a poem, fol. 206a, is ascribed, Finn Mac
Cumhail is meant.
P. 23, fol. 430. Battle of Cnamross, in which Finn helps
the Leinster men against Cairpre Liphechair.
P. 40, fcl. i6o£. The Fianna of Melgi kill Aige trans-
formed into a deer.
P. 49, fol. 193a. Poem on slaying of Unchi Eochair-bel
by Cailte and Oisin, put in Finn's mouth.
P. 54, fol. 207^. Poem put in Cailte's mouth, how three
strange hunters slay Duban's dog. They first offer their own
hound as compensation, but then slay it, and are pursued
over sea by the Fianna.
P. 55, fol. 2o8#. Poem put in Cailte's mouth, describing
happy days of yore, before the advent of St. Patrick.
P. 55, fol. 2o8rt. Poem put in mouth of a follower of
Finn's, who sends him out at night to search for water. This
is the beginning of a poem found complete, Raivl. B. 502,
printed and analysed by Prof. Zimmer, G. G. A. 184 et seq.
P. 68, fol. 296^-298^. Finn is brought into contact with St.
Moiling, whom he asks for advice whether he should help
the Leinster men against the Borama tribute. Moiling says
yes, and the battle of Cnamross ensues, in which the Leinster
men are successful.
P. 70, fol. 311. The genealogy of Finn.1
1 The questions concerning Finn's genealogy are fully dis-
cussed by Prof. Kuno Meyer, Academy, Feb. 21, 1885. Prof.
Meyer distinguishes three accounts, the L.U. one, in which the
Cornicle's Mentions of Finn. 407
P. 80, fol. 396^. Genealogy of Diarmaid hua Duibne.
There are two other references of great importance on
account of their probable age ; they may indeed possibly be
the earliest of all. They occur in the so-called Cormac' s
Glossary. Cormac died at the beginning of the 10th cen-
tury, and there is no reason to doubt that the greater part of
the work which goes under his name is his, or is as old as
his age. But the Glossary as we have it has been interpolated,
and as our references do not occur in theLL. fragment, the
only really old text, it is impossible to be quite sure of their
early date. The references are two : one at p. 38 of Stokes'
Three Irish Glossaries ; one at p. 34, where an extremely
curious story is told of Lomna, Finn's fool, detecting an
amour of Finn's wife with Coirpre, a champion of Luigne,
and being slain by the latter in revenge. If this story is as
old as Cormac, it shows that the unfaithfulness of Finn's
wife belongs to the oldest stratum of the saga.1
The foregoing passages comprise the oldest forms of the
Fenian saga as well as the oldest pseudo-historical accounts of
Finn, and the 9th to early 1 ith centuries may be put down,
provisionally, as the period in which they were redacted.
Few as they are, important deductions may, nevertheless, be
made from them. Firstly, they can only be a sample of the
extensive mass of poems and tales which must have existed,
describing the exploits of the Fenian warriors in quasi-dra-
matic fashion. No one at the present day contends that the
poems ascribed to Finn, to Oisin, to Cailte, and to Fergus
are the compositions of these personages, or are anything
else than scraps of a saga, related by means of narratives
put into the hero's mouth descriptive of adventures in which
descent is only given up to Finn's grandfather, Trenmor ; the
Book of Lecan one (otherwise unknown) which he surmises to
be the Munster tradition ; and the L.L. one, which derives
Finn from Nuadu Necht, the fabled ancestor of all the
Leinster clans.
1 Mr. Whitley Stokes informs me that he has little, if any,
doubt that these stories belong to the oldest portion of the
Glossary.
408 Deductions from the Earliest Mentions of Finn.
he had taken part. Had these poems and tales not been
widely spread the compilers of L.U. and L.L. would hardly
have admitted any of them into their collections. This
a priori contention is strengthened by an examination of the
passages themselves, the majority of which are obviously frag-
mentary and presuppose considerable masses of tradition.
Why the Fenian saga and the pseudo-historic account of
Finn are so slightly represented in the oldest MSS. in com-
parison with the Ultonian saga is a question of the highest
importance, to which I shall recur later. Secondly, the saga
in this, its earliest, just as in its younger forms, is mythic and
romantic, rather than historical and heroic. The latter class
of mentions can again be classified under two heads. The
annalistic Finn who is placed in the 3rd century — -though, as
we see, there is discrepancy between the chronology of Giila
Caemhain and that of Tighernach — must be distinguished
from the Finn of what may be called the Leinster heroic
saga, who figures as a representative of the Leinster tribes
in their conflict with the remainder of Ireland, in especial
with Ulster, and who comes in contact with St. Moling,
who died in 696. x Thirdly, all these early mentions of
Finn connect him with the south of Ireland : the majority
are in the Book of Leinster ; Cormac was Bishop of Cashel
in Munster ; Finn's dwelling-place is at Almu in Kildare.
There is one exception, but an important one. The
Mongan story found in L.U. (an Ulster MS.) locates
Finn in Antrim. This story also connects him promi-
nently with Dalian Forgaill, the disciple of Columba,
and therefore probably an Ulsterman. The significance
of this fact will be brought out later. Fourthly, the acti-
vity of Finn and his companions is wholly restricted to
1 I follow Prof. Atkinson's summary of L.L. in identifying
the Moiling of the L.L. Borama tribute tract with the 7th
century saint. O'Curry, M. C, ii, 384, distinguishes two Mol-
ings, an earlier Moiling the Swift, and the Saint ; but, from
the details given by Prof. Atkinson, it seems certain that the
writers of the tract thought of Finn's interlocutor as the well-
known 7th century saint.
The Irish Annals. 409
Ireland, with the single exception of the L.L. Cailte
story about the over-sea hunters. In this, and in the
poem put in Cailte's mouth descriptive of the happy pre-
Patrician days, we have the first germs of the two most
fruitful motifs in the later development of the saga; we also
find in Cormac's Lomna story and in the Antra Choluim
Chille verse put in Grainne's mouth a clear indication of
another most important incident, the faithless wife ; and in
the topographical poem assigned to Finn by the Di?idsenchas
we have the model upon which a large portion of the later
texts of the cycle are, formally, constructed.
To sum up : an examination of the oldest passages in
which Finn is mentioned discloses three main modes of con-
sidering him — a pseudo-historic or annalistic mode, a
heroic-saga mode, and a mythic-saga or romantic mode, the
latter of which are, chronologically, in disaccord with the
former. The 10th century saga in its mythic form is of
the same essential nature, and possesses in germ the most
characteristic features of the later legend.
Before proceeding further I must state my opinion concern-
ing the earliest Irish annals. These seem to me to be the out-
come of the same movement which in England produced first
Nennius and then Geoffrey, and which disseminated the
legend of their Trojan origin throughout all the nations of
Western and Northern Europe. Gilla Caemhain, one of
the main builders up of this artificial scheme, translated
Nennius into Irish, a fact the significance of which has
hardly been rightly estimated. Every Celtic tribe possessed
traditions, both mythical and historical, the former of sub-
stantially the same character, the latter necessarily varying.
Myth and history acted and re-acted upon each other, and
produced heroic saga, which may be defined as myth
tinged and distorted by history. The largest element is, as
a rule, supplied by myth, so that the varying heroic sagas of
the various portions of a race have always a great deal in
common. These heroic sagas, together with the official or
semi-official mythologies of the pre-Christian Irish, are the
subject-matter of the annals ; they were thrown into a purely
4io Agallamh na Senorach — Highland Ballads.
artificial chronological shape by men familiar with Biblical and
Classic history. A framework was thus created into which
almost the entire mass of native legend was gradually fitted,
whilst the genealogies of the race were modelled, or it may
be remodelled, in accord with it. In studying the Irish sagas
we may banish entirely from our mind all questions as to the
"truth" of the early portions of the annals. The subject-
matter of the latter is mainly mythical, the mode in which
it has been treated is literary. What residuum of historic
" truth" may still survive can be but infinitesimal.
The next stage in the development of the Fenian saga,
one of full maturity, is best represented by the longest of all
the texts of the cycle, the Agallamh na Senorach, or Discourse
of the Old Men. The oldest MS., according to Prof. Zimmer
(G. G. A. 192), is Laud 610, of the beginning of the 15th
century, and the two next oldest are Rawl. B. 487, and the
Book of Lismore, both of the same century. Formally, the
Ag. n. S. belongs to the same class as the Dindsenchas. It
is largely a topographical enumeration, the mention of each
place-name giving rise to the narrative of some particular
exploit of the Fenian heroes. It differs in important re-
spects from the Highland ballads, the oldest collection of
which, the Book of the Dean of Lismore, belongs to the
early 16th century. This has been reprinted by J. F.
Campbell, together with all the more important variants
collected orally in the Highlands from that date to 1871,
in the Leabhar na Feinne. This ballad literature con-
sists of a vast number of disconnected adventures, which fre-
quently duplicate each other, strung on a loose thread,
much as follows : The slaying of Cumhall by the tribes of
Morna, in which Scandinavians were concerned, so that
these obtained footing in Ireland. The forest upbringing of
Finn, his recovery of his father's possessions, his peace with
the tribe of Morna, his sway over the Feinne, his conflicts
with invading Norsemen, and with all sorts of mythical
opponentsi; his conquests of Britain and most of Europe ;
his quarrel with Cormac, High-King of Ireland ; the renewal
of the blood-feud with Goll, the leader of the tribe of Morna;
The Second Stage of the Fenian Saga. 411
the death of Goll ; the flight of Diarmaid with Graine, Finn's
wife ; the pursuit and death of Diarmaid ; the quarrel of
Oscar, Finn's grandson, with Cairbre, son of Cormac; the final
catastrophe of Gabhra, in which both sides exterminate each
other ; the passing of all the heroes save Oisin and Cailte,
who survive to Christian times, and relate the story of their
fights and loves to St. Patrick.1
It is difficult to fix a date for the redaction of the oldest
forms of this, the second stage of the Fenian saga. The
diplomatic evidence only reaches back, as we see, to the
fourteenth century, and that for Ag. na S. only. But I
venture to think that the texts are older. One of the most
characteristic features of this stage of the saga is the promi-
nence of the Lochlannach, whom the saga writers un-
doubtedly identified with the Norse invaders of Ireland
during the eighth-tenth centuries. Two personages who
frequently appear are "Manus", an older mythic figure,
who has borrowed features from the historical Magnus
Barelegs ( + 1 103), and Murachaidh Mac Brian, son of Brian
Boroimhe, the victor of Clontarf. This gives the eleventh
century as a terminus a quo. I would place the great
outburst of Fenian saga in the following century. I cannot
help connecting it in some way with that spread of the
1 The chief points of difference between Ag. na S. and the
ballads are these. Ag. na S. is largely in prose ; in it Cailte
is the chief narrator, in the ballads, Oisin ; in Ag. na S. Cailte
is on perfectly good terms with Patrick, whilst in the ballads
Oisin is perpetually reviling the Christians and lamenting the
glory of the pre-monkish days ; in Ag. na S. the locale is
still mainly Irish. A very common motif in Ag. na S. is the
opening of the grave of a Fenian hero and the rifling of its
treasures, which leads to a narrative of the hero's exploits. I
have noted eight such instances of tomb-despoiling in the Book
of Lismore version. I cannot but connect this feature of the
saga with the well-known grave-rifling practices of the Norse
invaders. Ag. na S. mentions a number of Patrick's miracles.
It should be possible to fix the date at which these came into
the saga by comparison with the Latin lives, the order of
which has been settled with fair accuracy.
412 Lochlann in the Fenian Saga.
Brythonic saga which yielded to the poets and story-tellers
of Western Europe the material of the Arthurian romance.
Some suggestive parallels may indeed be drawn between the
Welsh heroic ballads, placing as they do the recital of the
chief saga-events in the mouth of an aged survivor, e. g. Myr-
ddin or Llywarch Hen, and the Ossianic ballads. I also
believe that the curious revival of pagan, or at least of anti-
clerical spirit, so marked a feature of the ballads, fits the
twelfth better than the succeeding centuries. But my chief
reason for holding fast to this date is the conviction that both
Ag. na S. and ballads must have been composed at a time
when the recollection of the Norse invasion was still fresh
in the popular mind. If this contention be admitted, the
fourteenth and fifteenth century texts would stand to the
original redaction of the second stage of the saga much as
the L.U. and L.L. texts stand to the original redaction of
the first stage.1
One characteristic of this second stage has been noticed
— the prominence given to foreign invasion, especially to
invasion from Lochlann. Whereas the tenth-century Fenian
saga is almost exclusively Irish in locale, that of the
twelfth century embraces not only North-Western Britain
but all North-Western Europe. The saga, by thus adapting
itself to tenth century history, is in reality more anachronistic
than the earlier stage, in which Finn seeks counsel of the
seventh-century St. Moling. But, curiously enough, if this
fundamental anachronism be overlooked, the annals agree
more closely in details with the second than with the first
stage. The reason is not far to seek. By the twelfth cen-
tury the Irish annals and the vast complex of genealogy
based upon them had been fully developed ; well-nigh
every fragment of tribal tradition, as distinguished from simple
1 Mr. MacBain tells me that he is inclined to date this
second stage from the 13th rather than the 12th century. He
grounds his opinion upon the sequence of events in the Western
Isles. In the second half of the 13th century the Gael regained
supremacy in the Isles, and he traces to this the renascence
of the Gaelic saga throughout Gaelic Scotland.
The Annals and Second Stage of the Fenian Saga. 413
folk-lore, had been fitted into the framework of Eochaidh
hua Flainn and his successors. The men to whom this was
due were the historians and genealogists attached to every
petty chief, and the professional antiquary families who col-
lected and transcribed MSS., and instructed pupils in the
historic lore of the race. Now, these men were in close
contact with the professional bards and story-tellers, to
whom must be ascribed the metrical fixing of the Fenian
saga; the latter, thoroughly familiar with the annals, accepted
them with enthusiastic respect, and doctored tradition in
accordance with them to the extent of their power. Thus
the remodelled saga derived part of its material from the
genuine recent history of the race, whilst part came from
the ever more and more elaborated pseudo-older history. By
far the larger portion, however, was supplied by semi-mythic
tradition. Two-thirds at least of the adventures in which
Finn and his peers take part involve the supernatural, and
bring on to the scene personages and incidents belonging to
the official or popular Celtic mythology. This second stage
may then, like the first, be classified under three heads : (1)
the annalistic account, which is coherent and consistent as
far as it goes, though it loses both qualities by being inex-
tricably mixed up with (2) the heroic saga and (3) the
mythic saga accounts. Of these (3) is substantially the same
as in the first stage. But (2) the heroic saga has been com-
pletely modified. Finn is no longer the tribal Leinster hero
warring especially against Ulster — he is the leader of all
Gaeldom warring against the over-sea invaders. The signi-
ficance of this fact will be brought out later.
Such, then, being the constituents of the saga, the next
point is the character of the men by whom it was remodelled
in a shape that has partly survived to the present day.
These, as already stated, were the ollamhs, the professional
poets and story-tellers, of whom every chieftain had one or
more at his court. Familiar with the science of the day,
i.e. the annalistic and genealogical lore, the vague historical
and geographical notions concerning all that was not Ireland,
the fragments of classical and Biblical legend extant in Irish,
414 Later Development of the Saga.
they remodelled the saga in accordance with their science.
But they were men of the folk, they had drunk in the folk-
tradition with their mother's milk, they told the tales to men
familiar as themselves with their contents, and who would
have brooked no serious alteration therein. Hence, in
spite of its semi-literary aspect, in spite of its transformation
to suit new historioal conditions, the Fenian saga is on the
whole a genuine product of Celtic tradition. Brythonic
romance fell into the hands of strangers, Gaelic romance
grew up among and with the Gael ; if Arthurian legend,
passing through the minds of men of a different civilisation,
acquired more varied and subtler beauties, the lays in which
Ossian or Cailte depict the glories of the Feinne are a more
authentic monument of Celtic folk-belief and folk-fancy.
From the twelfth century onwards the Ossianic saga has
developed upon the lines laid down for it by the bards of
that day. No great incident of the race-history enters into
the saga after the Norse invasion. Finn never fights against
Normans, nor does he take part in the innumerable struggles
which, undeterred by the presence of a foreign enemy, every
Irish tribe continued to wage with all others. This, to
my mind, is another proof that the saga was substantially
fixed before the Norman Conquest had wrought itself into
the popular consciousness. It also indicates that the
antagonism of Fenian and Lochlannach is something
more than the historic shock of two rival races. The his-
toric event has usurped here, as is so often the case, the
place of a mythic event ; what that latter was we shall see
later. In the meantime it suffices to note that the semi-
literary growth of the saga during the sixteenth-eighteenth
centuries differs in quantity but not in quality from that
found in the fourteenth and fifteenth century texts.
Side by side with the semi-literary development there took
place, I maintain, a genuinely popular development of the
saga ; the former was mainly in verse, whilst the latter was
probably wholly in prose. The ollamh heard the fireside
tales about Finn, and retold them, as befitted an educated
man who had his annals and his sacred and profane history at
The Popular Development of the Saga. 415
his fingers'-ends ; but the tales themselves continued to be
told, innocent of all such adornments and sophistications,
Therein Finn and his comrades retained their pristine,
wizard, mythic shape. That tales such as these abound to
the present day, both in the Highlands and in Ireland, is, of
course, no proof of the development I contend for. These
popular versions are, it is asserted, the semi-literary forms
in their last stage of decay. I can only bring forward one
piece of evidence in favour of my view, but then it is, I
venture to think, conclusive. The L.U. tract, "Fotha Catha
Cnucha", has already been alluded to ; it gives the tenth
century annalistic version of certain episodes in Finn's
career. Other versions exist besides : a fifteenth century
one ("The Boyish Exploits of Finn Mac Cumhail"), made up
of two distinct portions, an annalistic opening, embodying
a different account from that of the L.U. tract, followed by a
piece of genuine folk-lore; a seventeenth century semi-literary
version ("The Fight of Castle Knoc"), the annalistic portion of
which differs both from the fifteenth and the eleventh century
tracts, whilst the romantic portion agrees substantially with the
"Boyish Exploits", though differences exist which point to an-
other tradition having been followed ; and a modern folk-lore
version ("How the 'Een was set up"), which contains next to
no annalistic traces. I have summarised and commented
upon all these versions in my paper on the " Aryan Ex-
pulsion-and-Return-Formula among the Celts" {Folk-Lore
Record, vol. iv). The formula in question is obtained from
the comparison of numerous mythical and heroic legends
found amongst the Greeks (the stories of Perseus and
of Theseus), the Sanskrit-speaking peoples of India, the
ancient Persians (Cyrus), the Romans (Romulus and
Remus), and all branches of the Teutons (Siegfried, Wolf-
dietrich). Of the four Celtic versions mentioned above,
the one which conforms most completely to the formula
is the living folk-tale, whilst the oldest version conforms so
slightly, that it is necessary to put it side by side with the
other versions, and eke out its incidents by their help, to
show that it really belongs to this group at all. Of the
4-i 6 The Fenian Saga in Scotland.
fifteenth century version, the first, or annalistic, portion
does not conform at all, whilst the second portion has the
most complete set of formula incidents for the section of
the story it relates. There can be but one inference from
these facts. The oldest version is a folk-tale arranged so
as to fit it into an artificial heroic saga ; the folk-tale itself
continued current, but was not noted till several centuries
later, and was then tacked on to a bit of pseudo-history; it is
only in the present century that the tale has been published
in a genuine popular form, and has thus proved itself a
variant of a hereuc legend noted among all branches of the
Aryan race, and at all periods, from iooo B.C. to noo a.d.
I have endeavoured to make the foregoing investigations
somewhat plainer by exhibiting them graphically on the
next page.
Hitherto I have referred more especially to forms of
the Fenian saga found in Irish MSS. or collected on Irish
soil, but in this connection Celtic Scotland may be regarded
as part of Ireland, or, rather, the two combined form Gael-
dom. Nevertheless, the fact emphasised at the outset of this
note must be kept steadily in view : of the two forms in
which the saga has reached us, the one, which is at once
semi-literary and semi-popular, owes its semi-literary features
probably wholly to Gaels of Ireland. The ollamhs of the
latter country were the literary class of their race, and their
compositions were eagerly welcomed in Scotland. It is,
indeed, possible that a portion, even a large portion, of the
great mass of Ossianic ballads collected in Scotland may be
the actual composition of singers born in the country, but
these were thoroughly impregnated with the spirit of Irish
court-poetry, as it may be called; they worked upon the same
lines, and were, in fact, members of the same school as the
Irish bards. Scotch Ossianic saga of this class is chiefly in-
teresting as enabling us to study the partly oral diffusion of
a semi-literary product. It is otherwise with the other, the
popular forms. It is inevitable that these, if never fixed
metrically or otherwise, must be somewhat differentiated in
the course of time, even among the most closely allied
.Srt°?
Ill " rt °
<~ H
y «3 o
rt « fa
_,«[■«
C c «J3
o s « "
■H 3 (J .
§5.5 b
-w •-
rt <
8
C
c
V
6
IL,
-J
0 i
rt
_o
0>
8
0
u
-0
*■ 0
2 rt
0
0
0
0
c
fcjlfj
bfl.H-§ 2*8
>> r <u
o8'-g
_ < 00 t-
" m rt
;-" °\i= So
~fc§«8^-
& .£2.2 S
rt rt rt o <« M
£ u
— O rtCo-O 3
4) _ 8OTtj
.9 .-a" d
■3 to
> <U w X si
jgjs|_
-Jb-° 2 a
W
>» C8 to 1>
o " "S'S
C FJ i-^5
H « § o o
g^s s.
£■5 ■£"-
- c g c
« c S c
0,
-fl rt c
. ft-
«< - «
S JTE.2 •
WE S-g
gs-§lg
cub
<° s2
O C 3
c — cr
O t/5 C
CU,4> rt
41 CJ
C (U (/>
a, c_-S
■2 o"rt
O O 4>
> hn "71
S ~
<;
o
0)^5
c
" ~
a
C CL
D
K <U <u
^ O
rs o o
a) a> w
>- CU.
o a><
S? 4)
■" rt?3
C ^ M
4>
■^
"5 2 >>
o.2 "53
-•« S3
en H
4) e
^ it o
rt « «
"2tS °
4> en
o as
^ 4> rt
« g >
rt «'h
4> "^t v
u UT3
i; rt
4> O s
£.2 t5
O rt
E E
4i8 Criticism of Mr. Skene's Theory.
branches of the same race. The question then arises whether
the Scotch and Irish popular forms stand to each other in
the same relation as the Scotch and Irish semi-literary
forms, or whether they are not variants, equally authoritative,
of themes common to all members of the Gaelic race. To
my mind no satisfactory answer has as yet been made to this
question ; it is doubtful if we have sufficient evidence upon
which to base a perfectly satisfactory answer. In the following
notes I shall attempt to collect the evidence — in so far as
provided by the Tales printed in this collection — as fully, and
to examine it as impartially, as I can. I may remark, once
for all, that, as the semi-literary form of the saga, the ballads,
enjoyed great popularity throughout the Highlands, it is
inevitable that it should have influenced the popular forms
to some extent, especially in the names of personages, and
what may be called framework incidents.
Applying the foregoing consideration to Mr. Skene's
theory, it is seen to be based upon texts of that secondary
stage of the Fenian saga which I have assigned to the
twelfth century, or, in many cases, upon texts of still later
date. Two features have been shown to characterise this
stage — the agreement in details with the annals, and the non-
Irish locale of much of the saga. Now, Mr. Skene has argued
repeatedly, and with great acuteness, against the authen-
ticity of the pre-fourth century Irish annals ; it is strange,
then, to find him professing such respect and building such
far-reaching theories upon texts which, as Campbell fre-
quently remarks throughout the Leabhar na Feinne, are,
historically, in complete accord with Keating and other Irish
historians.
If the evidence of these texts is worth anything it must be
taken as a whole, whereas Mr. Skene utterly rejects their
precise and definite historical indications — rightly, in my
opinion — and accepts, nay, exaggerates their loose and vague
ethnological indications — wrongly, in my opinion. As for
the non-Irish locale, it is the simple outcome of the condi-
tions under which these versions were composed. The
strife of Fenian and Lochlannach dominates this stage of
Criticism of Mr. Skene's Theory. 419
the saga, and as these Lochlannach were identified by the
bard with the Norse invaders of Ireland, he necessarily
threw in all the historical and geographical knowledge
about Norway at his command. In this respect the Fenian
saga obeyed the same impulses as the French Carolingian-
and the Brythonic Arthur-sagas. The historical basis of the
former are the deeds of a man who was never farther east
than the Adriatic ; what historical basis there may be for
the latter are the deeds of a man who was never outside
the British Isles. Yet the later Carolingian saga sends the
great emperor to Constantinople ; later Arthurian romance
brings all Europe under Arthur's sway, and sends the father
of Parzival knight-erranting at the court of the Soldan of
Babylon. It would be as safe to build historical theories
upon these fancies of the romance writers as upon those of
twelfth century Irish ollamhs.
A concrete example will make this plain. The Oss. Soc.
" Battle of Gabhra", in the. passage of which Mr. Skene
makes such effective use, tells, it is true, concerning Fians of
Alban, of Lochlin, and of Breatan — the L.L. version, it
should be noted, knows nothing of such allies of Oscur's —
but the same poem (i, 75), states that the Fenians were on
their way to Rome, and the earlier Lismore version has the
following passage :
" From India far in the east
To Fodla here in the west,
The kings did all own our sway
Till the battle of Gaura was fought." (36-37.)
Mr. Skene would be the first to ridicule the hypothesis of
continental conquests of Finn, or of a world-wide Fenian
empire. Yet the evidence in favour of such an hypothesis
is of precisely the same nature as that in virtue of which
Finn is represented as the leader of armies drawn from
England, Scotland, and Norway, as well as from Ireland.
In so far, then, as the theories of Mr. Skene and Mr.
MacRitchie are based upon semi-literary poems of the
twelfth and following centuries, they seem to me to lack all
solid basis. The saga-history and geography are those of
E E 2
420 San-Marie's and D. Campbell's Theories.
the twelfth, and not of the third or fourth century. "What
is more, the history and geography are what they are, to a
large extent, in virtue of a mistake. It is because the poet
identified the Lochlannach with the Norseman that he gave
the remodelled saga the historic setting he did. But I am
firmly convinced that this twelfth century identification is as
baseless as the tenth century fables of the Trojan origin of
the Britons, that Prof. Rhys's brilliant conjecture is right, and
that " Lochlann, like the Welsh Llychlyn, before it came to
mean the home of the Norsemen, denoted a mysterious
country in the lochs and seas" {Hib. Led., 355). The op-
ponents of Finn and his peers were, originally, no oversea
warriors, but Underworld deities, and the strife between the
two is a variant of that between the Tuatha de Danann and
the Fomorians, they, also, powers of the sea, who were euhe-
merised by ninth century Irish science into pirates, just as
Mannanan Mac Lir, the Irish Neptune, was euhemerised
into a wealthy ship-owner, living in the Isle of Man.
The objections that can be urged against the Skene-
MacRitchie views of Finn are equally valid against two
other attempts to disengage the historical element in the
Fenian saga. San-Marte (Geheimrath Alb. Schulz), in his
Beitrdge zur breton. und celtisch-germ. Heldensage (Quedlin-
burg, 1847), has claimed Finn as a Germanic importation,
whilst Mr. Duncan Campbell, in a suggestive but reckless
article, The Imperial Idea in early British History (Trans,
of the Inverness Soc, 1888), regards him as a Gaelic Gwle-
dig, the leader, like Arthur, of a militia modelled upon the
Roman legion, and traces in the Fenian saga the reflex of the "
continental campaigns and continental empire of Carausius
and Maximus. San-Marte insists upon the relation between
the Fenians and Norsemen ; upon the fact that many of the
episodes of the saga are abduction-tales of the same kind as
what he has called the Nordseesage?ikreis — North-Sea heroic
cycle — i.e., the mediaeval German epic of Gudrun and its
Scandinavian variants ; lastly, upon the appearance of a Finn
in the Anglo-Saxon mythic genealogies. He finds the his-
toric basis of the saga in a Scandinavian militia, which
Objections to San-Marte and D. Campbell. 421
tyrannised over and finally came in conflict with the Irish
chiefs, whilst such elements as are not historical are derived
from German myth and hero-saga. The first reason falls
to the ground, if the views I have urged be accepted. As
for the second, the Iliad is also an abduction-saga, but it
does not, therefore, belong to the Nordseesage?ikreis. The
poets of the remodelled Fenian cycle were doubtless well
acquainted with oversea raids which had the capture of
women as their object. Nor am I at all concerned to deny
that the twelfth century Irish poets may ha\e become
acquainted, to some extent, with Teutonic sagas, and may
have, to some extent, imitated particular episodes. As for
the third reason, a mere similarity of name is all too slight
a basis upon which to build ethnological theories. Mr.
Campbell, indeed, cites this very fact as an example of the
importance of the Finn-story among the pre-fifth century
population of Britain. Finn must have been popular for
the Saxons to have borrowed him. In other respects Mr.
Campbell's theory, whilst enabling him to accept the wildest
extravagance of late mediaeval story-tellers — it being impos-
sible to say in what part of Europe the legionaries of Maxi-
mus may not have wandered — as reflexes of historic fact,
compels him to entirely throw overboard every fragment of
the Irish annalistic account, so that here, as in Mr. Skene's
case, the facts of tradition are arbitrarily discriminated, those
alone being accepted which fit into a preconceived theory,
instead of a theory being elaborated which will account for
them all.
Nothing, to my mind, in the Fenian texts, as we possess
them, warrants the conclusion that the Fenians were aught
else but Gaels, or that the legends concerning them are
aught else but Gaelic, just as the legends of Arthur are Bry-
thonic. There are obvious and very close parallels between
these two cycles of heroic legend. But all cycles of heroic
legend, no matter among what races they be found, offer
parallels, and these are closer among the various races of
the Aryan group, and, necessarily, closest among the various
sections of each special Aryan race. That Gael and Brython
422 Possible Pictish Nature of Fenian Saga.
should relate the fortunes of a favourite race-hero in much
the same way has nothing that need cause wonderment —
the contrary would be the surprising fact. What should be
noticed is, that the two cycles have actually borrowed very
little — the Arthur cycle, perhaps, not at all — from each
other : a clear sign that both were developed whilst such
traditions were still essentially a tribal, in contradistinction
to a general literary possession.
But whilst Mr. MacRitchie's contention that the Feinne
were Finns, or some other non-Celtic people, must be
rejected decisively, his further contention that they are the
same as the Picts, and both the prototypes of the sidhe or
fairies, deserves careful consideration. The mention of the
Picts raises interesting questions. It reminds us, in the
first place, that Mr. Stuart Glennie claimed the Fenian saga
as distinctively Pictish (Arth. Loc, ch. iv). Now, historic-
ally, we know but little of the Picts ; substantially only
three facts : (i) the Picts had a custom of succession through
females, which was dying out when it comes before us in
history : this would make for their being non-Aryans —
(2) the Fortrenn king-name list is partly non- Aryan, partly
Celtic, the Celtic portion being Brythonic rather than Gaelic ;
but then we know that Fortrenn was at least as much Bry-
thonic as Pictish — (3) In theeleventh and twelfth centuries the
populations of the larger Pictland are found speaking Gaelic,
and have to a great extent continued to do so to the present '
day ; but then the same fact obtains in the case of populations
whom we know to have been Brythonic in race and speech at
an earlier period. These facts do not then lead us very far.
The probabilities are that the Picts were an early stream of
Celtic immigration ; that they had absorbed a number of
non-Celtic peoples, and had adopted some of their customs.
It is more likely that they were akin racially to the Gael than
to the Brythons, but it is certain they had mingled with the
latter, and that their speech so far differed from that of either
race as to be unintelligible without special study. If we turn
to Mr. Stuart Glennie's results, based upon the occurrence of
topographical names belonging to the Fenian saga, we are
Objections to the Pictish Hypothesis. 423
likewise not much advanced ; certainly not to the extent
that he claims. He has shown, and convincingly shown, that
there are two well-defined districts of traditional topography
in Scotland ; the one Arthurian, occupying what we now
call the Lowlands and Borderland; the other Fenian, occupy-
ing the central Western Highlands and Isles. But this latter
district is the one known to have been occupied from the
fifth century onwards by the Irish Gaels (the Scots) who
ultimately extended their hegemony over Northern Britain,
thanks partly to whose kinghood, partly to the missionary
labours of the Irish Church, it was, that Scotland, from
being half Brythonic, half Pictish, became, in tongue at
least, Gaelic. In the larger Pictland, i.e., roughly speaking,
in modern Perth, Aberdeen, and Inverness, we find a few
Fenian localities, but we also find a few Arthurian localities ;
whereas Arthurian Scotland proper is free of Fenian,
Fenian Scotland proper free of Arthurian names. It is
true that Mr. Stuart Glennie has an ingenious theory to
account for the presence of the Arthur-tradition in Pict-
land, while he practically assumes that the Fenian localities
of Dalriada are older than the Dalriadic immigration.
But I would urge that, if the facts be considered without
any prepossession, it is the simplest course to assume that
the invading Scots brought their legends with them and local-
ised them in their fresh home. I do not, of course, over-
look the fact that the Scots were near neighbours of the Irish
Picts, but the hypothesis that the Fenian saga is originally
Pictish (in the sense of non Gaelic), and that the Scots of Ire-
land got it from the Picts, whether of Ireland or of Scotland,
instead of the Scotch Picts getting it from the invading Irish
Scots, seems to me so opposed to all we know of the growth of
the saga, that I cannot hold it worthy serious discussion.
Historically, then, I see nothing to connect the Fenians
with the Picts, meaning by the latter the inhabitants at a cer-
tain well-defined period of certain well-defined districts of
Scotland 'and Ireland. If these latter were Gaels, they pro-
bably, nay almost certainly, possessed the Gaelic saga of Finn,
but we have no evidence on the point. Nor is there, I believe,
424 Fenians and Fairies.
any historical evidence that the Picts were the short, dark,
uncannily skilful folk postulated by Mr. MacRitchie's
theory. But the examples which he has collected from
living folk-lore, together with similar items of evidence — for
instance, the well-known tradition of the Pictish art of
brewing beer from heather — show that this conception of
them has implanted itself in the folk-mind, and, more-
over, that in several respects it is akin to the popular con-
ception of the fairies. Mr. MacRitchie also shows that the
Wars of the Gaedhil with the Gait/, a text of the eleventh
and twelfth centuries, uses the word fianna as equivalent
with sithchuire, and speaks of both Fenians and fairies as
possessing secret places, presumably for the concealment of
treasure. In the same passage underground treasures are
likewise spoken of, and the whole is referred by Mr. Mac
Ritchie to the hill-dwellings assigned throughout Irish
tradition to the fairies, historical prototypes of which he
seeks for in the conical mound-huts of a non-Celtic race.
Mr. MacRitchie has, further, no difficulty in adducing
instances from the Fenian texts of the close connection
between Finn warriors and the fairy folk.
Of the two points here raised only the latter concerns the
present inquiry. Whenever the fairy mythology of the
Celts comes to be exhaustively discussed, the question as to
its derivation in certain proportions from distorted recollec-
tions of alien and inimical races must not be over-
looked, and the nature of the mediaeval and modern Scotch
traditions concerning the Picts will need the closest scrutiny.
The evidence of the Fenian texts in nowise, however,
favours an historical basis for the conception of fairydom.
Throughout the whole of the saga the Fenians are essen-
tially a mythic folk ; the historical element found in the oldest
stage known to us is obviously artificial; the historical element
in the secondary stage is equally artificial, and anachronistic
as well. But the first element may possibly contain some
admixture of the fact, the presence of which differentiates
heroic saga from pure myth. In other words, the lives and
deeds of certain second- fourth century Irish warriors
Fenian Saga not the Origin of Fairy Belief. 425
may have had some influence upon the mythic sagas of one
branch of the Irish race, and helped them to assume the
shape they did. The historical element of the secondary stage
has, again, a certain relative truth : it is the outcome in the
minds of twelfth century singers of events which we know
to have occurred. Ireland was exposed to Viking raids, and
Irishmen raided in their turn ; the Gaels of Ireland and
Scotland were in perpetual contact with each other, and
with the other Celtic races of Britain. But neither of these
historical elements can be brought into line with the fairy
belief. The latter is much older than the eighth-tenth
centuries, when the events reflected in the secondary stage
of the Fenian saga were taking place, being, as it virtually
is, the same belief as that entertained concerning the Tuatha
de Danann. Now the Tuatha De belong to the very oldest
stratum of Irish saga-telling, which had assumed substanti-
ally the shape it now wears by the seventh century at the
latest. Historical elements in the Fenian cycle, due to
events of the ninth to the eleventh centuries, cannot
then possibly be the origin of beliefs which had assumed
a fixed and quasi-literary shape man)' generations before.
As for the earlier historical notices of Finn and his com-
rades their nature is self-evident ; they are tribal, mythic
traditions euhemerised, possibly with the help of a few
genuine names and incidents of the period to which they
are ascribed. In so far as they are historical {i.e., a record
of actual fact) they contain nothing which could originate
the fairy belief. So far as they are mythic they contain
nothing to show that the fairy belief they exemplify ever
had historic fact for its originating cause.
My own views of this cycle of heroic tradition are prac-
tically implied in the criticism of other theories, but it may
be well to restate them briefly. The tales of Finn and his
fellow-warriors are Gaelic variants of tales common to all
Celtic, to all Aryan, indeed, to the great majority of all
human races. They are essentially Gaelic, being found
wherever there is a Gaelic population, and practically only
where there is a Gaelic population. Scotch evidence seems
426 General Sketch of Development of Fenian Saga.
partly to contradict this statement, as the Fenian saga
nourishes now, and has probably flourished for very many
centuries, among Pictish populations. But, in the first
place, the racial affinities of the Picts have not been deter-
mined with precision ; and, in the second place, the popu-
lations in question have been Gaelicised for probably a
thousand years, with such effect that their speech in no wise
differs from that of other Gaels. There would therefore be
nothing to surprise in their having assimilated the racial
traditions as well as the tongue of their Gaelic conquerors.
These tales are essentially m\thic, i.e. they involve the
supernatural, and are made up of incidents common to the
mythopoeic stage of story-telling through which all Aryan,
and many non-Aryan, races have passed. They first
come before us in redactions to which the date 800-900
a.d. may be provisionally assigned ; they are then partially
euhemerised, and possibly — though this can never be
determined with precision — contaminated by the admixture
of historic fact, such admixture being supplied by the lives
of men living in Ireland. Whether the tribal sagas were
disregarded by the poets and story-tellers until such con-
tamination took place — and this really happened later than in
the case of the Ulster saga-cycle — or whether, as is more
probable, the Finn tales belonged to a different tribe from
that which celebrated the fortunes of Cuchullain and his
compeers, certain it is that the one cycle was introduced into
the corpus of Irish legend at a later date than the other.
Either of the two reasons above suggested is sufficient to
account for this fact, but we can, as it happens, suggest a
very plausible explanation for this perplexing element in the
Ossianic problem. As a rule, the spread of a national heroic
tradition is mainly determined by political considerations.
Thus the spread of the Arthur romances throughout Europe
coincides with the establishment of an Angevin empire, of
which the centre of gravity was in England.1 We saw
above that the historical elements in the older stage of the
1 Cf. Jos. Jacobs, sEsop, i, 185.
Brian Bom and the Fmia7i Saga. 427
saga belong to Southern Ireland. The second stage, on the
contrary, is dominated by the strife of Fenian against Norse-
men ; and among the personages frequently met with are
Brian Boru, and his son Murachaidh. Now, Brian was a
Munster chieftain who wrested for a while the head-kingship
ot Ireland from the Ulster race of the Hy Neill ; and he,
with his son Murachaidh, were valiant adversaries of the
Norsemen. Is it too bold a hypothesis that Brian's suc-
cess gave that pre-eminence to the Southern saga which had
previously been enjoyed by the Northern heroic traditions,
that he thereby became identified with its after development,
and that the incidents of his career helped it to assume the
shape it did ? It may be objected that the Finn saga was
especially a Leinster product, and that Brian had no greater
adversaries than the Leinstermen ; but this objection
is in reality an argument. In becoming the official pan-
Irish saga, the story of Finn would probably in any case
have put off its local Leinster character, but the transfor-
mation was hastened and intensified by the fact that the
Southern Irishmen who gave it pre-eminence were not of that
Southern Irish clan which had given the saga its earlier
heroic form. The tales which the Munster ollamhs had to
tell were less contaminated by historic admixture than would
have been the case with Leinster reciters ; for that very
reason they offered free scope to the imaginative powers of
the 12th-century poets. The same reason commended the
Arthur romances to the singers of North France ; they found
the foreign tales more plastic than those of Charlemagne and
his peers. Another objection may be raised : throughout
the foregoing pages it has been tacitly assumed that we find
in Scotland two stages of Fenian saga, one due to the 12th-
century Irish forms, one due to those earlier traditions which
the 5th-6th century Scots brought with them from Ireland.
Now the Scots came from the North of Ireland. If, then,
the Fenian saga is essentially South Irish, and only pan-Irish
from the nth century on, how came the 6th-century Scots
to know anything of it ? In the first place, that which is
essentially Southern Irish is the historic development of the
428 Early Traces of the Finn Saga in Scotland.
saga — the mythic groundwork was probably common to all
sections of Gaeldom. We are, therefore, quite justified in
assuming that the Northern Scots took with them mythic
tales of Finn, tales to which comparatively little attention
was paid by the Northern antiquaries and bards, to whom
the oldest collections of Gaelic tradition are due, because
in the North they had not. been worked up into historic,
heroic form, as was the case among the Southerners.
Nay more ; the facts, few as they are, which relate to the
earliest stages of Fenian tradition, allow us to convert the
assumption into reasonable certitude, and indicate one of the
ways by which the tradition became known throughout
Scotland. An L.U. story, as we saw supra, p. 405, locates
Finn-Mongan in Antrim, whilst the 10th-century annalist,
Cinaeth hua Artacain, makes Mongan a distinct personage
from Finn, and ascribes his death to Fiann of Kintyre, i.e.,
a district of South-Western Scotland. I take it that Cinaeth
had before him conflicting accounts of Finn, one of which
connected him, under the name of Mongan, with Scotland.
He solved the difficulty, after the manner of himself and of
his fellow euhemerising annalists, by making two pseudo-
historical personages out of the varying saga-traditions con-
cerning Finn which were known to him. Stories connecting
Finn with Scotland would seem to have been current before
the middle of the 10th century at the latest.
The L.U. story further connects Finn with Dalian
Forgaill, the 6th-century disciple of Columba, the founder
of Iona and the apostle to the Picts of Scotland. Again,
two of the oldest references to Finn are found in a
commentary upon the Antra Choi. Ch. of Dalian Forgaill.
We shall see later {infra, p. 470) that Dalian Forgaill and
Columba are likewise connected with another widely spread
Irish legend, that of the Importunate Company of the Bards.
These indications, slight and vague as they are, seem to
justify the assumption that Columba and his disciples took
some prominent part in the diffusion of the Fenian tales ;
and if so, it is hardly possible to doubt in what quarter that
diffusion took place. All we know of Columba favours
Columba and the Fenian Saga. 429
such an assumption. His zeal for letters was unbounded.
In the whole record, savage as it is, of Irish Saintdom, there
is no more amazing story than that which tells how
Columba stirred up warfare between Ulster and Connaught
in revenge for the judgment which had denied his right to
the copy he had surreptitiously made of St. Finian's Psalter.
We may wonder at his ideal of Christian charity and brother-
hood. We may have our opinion as to the moral principle —
so dear to modern America — that a man has a right to convey
his neighbour's property without leave asked ; but we cannot
deny that the story exhibits Columba as a keen book-lover.
Again, there can be little doubt that his advocacy in the
assembly of 576 saved the bardic order from threatened sup-
pression. From his interest in the ollamhs we may reason-
ably assume interest in their works.
Be their intermediate history what it may, when we again
meet with these tales, in redactions reaching back substantially
to the twelfth century, they are profoundly modified in two
ways : firstly, the euhemerising process begun in the ninth-
tenth centuries has fully developed, and the saga has been
fitted into a framework of tribal and personal conditions,
which necessarily determine its growth along certain lines ;
secondly, mythic features and incidents have been translated,
as it were, into historic terms borrowed from the, compara-
tively, recent history of the race, and the saga has, in con-
sequence, been enriched by a new series of personages and
by a wider geographic horizon. At this stage it is taken up
by the literary class of the day, the professional story-tellers,
and metrically fixed. It is literary, in so far as the form
is artificial, i.e., due to a given man, who did not hesitate
to embellish and amplify out of his acquired stock of know-
ledge ; popular, in so far as it kept in close touch with tradi-
tion. This semi-literary form continued to develop until the
eighteenth century in both divisions of Gael-land, but the
guiding impulse ever came from Ireland. During the last
hundred years and more large fragments of it have been pre-
served in Scotland orally, and offer the most instructive
object-lesson with which I am acquainted to the student
43° Conclusion.
of traditional diffusion and transmission. Side by side with
the semi-literary development, the purely popular forms con-
tinued to exist and grow. With regard to Scotland, the chief
Ossianic problem is how far these may be looked upon as
independent of the semi-literary twelfth century forms, i.e. , as
derived substantially from the earlier traditions brought by
the Gael to Scotland in the early centuries of the Christian
era. There is much to be said for and against this view,
there is practically nothing to be said in favour of the
Fenian saga being older on Scotch ground than the Dal-
riadic colonisation. Both Scotland and Ireland have an
equal claim to the saga in this sense — that both countries
were inhabited by Gaels, who told and localised it wherever
they went; but Ireland's claim is in so far superior that
these tales were told in Ireland earlier than in Scotland ; that
whatever admixture of fact there is in them is Irish fact, and
that the chief shapers of the cycle have been Irish, and
not Scotch Gaels. On the other hand, the latter seem both
to have preserved the popular form in a more genuine state,
and the semi-literary form orally with greater tenacity.
Apart from its interest to the student of tradition p?r se,
the Fenian saga is the most authentic product we have of
Gaelic folk-fancy working over an immense period of time.
But it has probably nothing to tell us respecting the oldest
history, whether of deed or thought, of the Gaelic race, and
although it preserves to us an immense number of mythic
ideas and situations, it is, as a rule, in a form influenced by
comparatively modern modes of conception and expression.1
1 A word respecting Macpherson's Ossian may be thought
necessary. Macpherson undoubtedly had some knowledge
of the Highland ballad literature, and worked up its themes
in the English Ossian, which is, however, almost as much his
own composition as Paradise Lost is the composition of
Milton. He suffered himself afterwards to maintain the ex-
istence of a Gaelic original and to connive at a translation of
his English poems being put forth as that Gaelic original.
From the point of view of the student of Celtic myth and
saga Macpherson's poems are absolutely worthless. But his
flashes of genuine inspiration, and the importance of his
work in preparing the romantic movement of the 19th century,
will always secure to Macpherson a high place on the roll of
Scotch writers.
Notes to Pages 1-3. 431
NOTES.
No. I.
The Son of the King of Eirin.
Classification. — This story belongs as a whole to my
Group VII, Task Group • Section I, Bride-winning ; Jason
or Brunhilde root. In J. G. von Hahn's scheme it falls
under Division B, Miscellaneous, Group I, Section I, Bride-
winning by Exploits.
Similars to the Tale as a whole.— Campbell's No. 11,
The Battle of the Birds (B. B.), and seven variants sum-
marised or cited ; Carletoris Three Tasks ; Bodach Glas
(CM., xii, 57) ; The Bad Mistress (C M., xii, 475), a most
curious example of a folk-tale in its last stage of degrada-
tion ; Demoiselle en blanc (Sep.. i, 197) ; The Son of Bran-
duff, King of Leinster, and the Daughter of the King of
the Valley of Solitude (Dr. Hyde's MS. collection). The
similars to the incident of the escaping couple are quoted
p. 437 ; and cf. also Addenda, p. 492.
Title. — It may be argued from the title that we have
here a semi-literary version which has gradually filtered
down to the folk, the locale and personages being originally
Irish. I do not think this conclusion justified. I doubt if
the Scotch Gael ever felt themselves different from their
Irish kinsmen, and it is only to be expected that the semi-
literary ballads, which were so widely diffused, and the
scene of which was, as a rule, Ireland, should influence the
folk-tale in topography and nomenclature.
P. 3. The Blood-drops Incident.— This incident has
been Celtic for at least a thousand years, and I see no
reason why it should not have originated among the Celts
of these islands. It must have originated among a North-
ern people, to whom the contrast of blood-red and snow-
white would be familiar. It is first met with in the L. L.
43 2 Notes to Page 3.
The Blood-drops Incident.
version of the Death of the Sons of Uisnech, as follows : —
As Deirdre's foster-father was busy in winter-time skinning
a calf out in the snow, she beheld a raven, which drank up
the blood in the snow ; and she exclaimed, " Such a man
could I love, and him only, having the three colours — his
hair like the raven, his cheeks like the blood, his body like
the snow." In the fifteenth century version, printed and
translated by Dr. W. Stokes (Irische Texte, 11, ii, 109 et seq.),
the incident is the same : "The colour of the raven on
his hair, the colour of the calfs blood on his cheeks, and
the colour of the snow on his skin." Keating's version
(seventeenth century) and O'Flannagan's (eighteenth cen-
tury) repeat the incident in the same form {Transactions of
the Gaelic Society of Dublin, 1808, 7, 155). In the folk-
version of this saga still current in the Highlands (Gaelic
text, Transactions of the Gaelic Society of Inverness for
1887 ; English version C. M., xiii, 69 et seq.), the incident
of the calf-slaying is missing, and the beauty of the hero is
described to, not imagined by, the heroine. " And the
aspect and the form of the man when seen are these : the
colour of the raven on his hair, his skin like swan on the
wave in whiteness, and his cheeks as the blood of the
brindled red calf." In two versions of Conall Gulban
{Campbell, iii) the incident is substantially the same as in
our tale, but in one it is as follows : " On a snowy day
Conall saw a goat slaughtered and a black raven came
to drink the blood. ' Oh, that I could marry the girl
whose breast is as white as snow,' etc." In a Ros-
common MS. tale collected by Dr. Douglas Hyde from
Shawn o' Cunningham, which bears the same title as
our tale, though its contents are different, the opening is the
same, but the incident is more like the Uisnech saga-forms,
the third term of comparison, the snow, absent in our tale,
being likewise present. It is, however, the raven's blood
which stains the snow. There must have been a similar
incident in Campbell's eighth variant to B. B. (58), the
hero of which is the son of Erin's king going to seek the
Notes to Page 3. 433
The Blood-drops Incident.
daughter of Black-White-Red. In the Giant and the Fair
Man-Servant ( C. M., xiii, 21), the King of Eirin's heir is again
the hero of this incident, the comparison being as follows :
" A maiden whose hair would be as black as the wing, and
her cheek as red as the raven's life-blood on the snow."
The Tain bo' Fraoch, in its fifteenth-century ballad form,
has preserved the incident :
" Than raven's hue more dark his hair,
Redder his cheeks than blood of the calf,
Softer and smoother than froth of streams,
Whiter than snow was the skin of Fraoch."
(C. M., xiii, 282.)
The beauty of Fraoch was renowned in the older Irish saga ;
the L.L. version of the story thus celebrates it by the
mouth of Findabair, the daughter of Queen Meave : "Ex-'
ceedingly beautiful she thought it to see Froech over a
black pool ; the body of great whiteness and the hair of
great loveliness, the face of beauty, the eye of great grey-
ness";1 but the blood-drops comparison does not occur in
the earlier version. It would seem to have become a
commonplace of Irish epic in consequence of the popu-
larity of the Uisnech story, and as such to have been taken
over by the later ballad-poets.
The foregoing are but a few examples of the frequent use
of this comparison in the heroic sagas of the Celts. It like-
wise occurs in the Conte du Graal of Chrestien de Troies, a
North-French Arthurian romance, written shortly before
1 1 80, under the following form: Snow has fallen, and a
flock of wild geese, blinded by the snow, has had one of its
number wounded by a falcon ; three blood-drops have fallen
on the snow, and Perceval, beholding them, falls into deep
thought upon the red and white in his love's face. — The
third term of comparison, as will be seen, is wanting. In
the Welsh Mabinogi of Peredur, a shower of snow having
fallen, and a hawk having killed a wild fowl and been
1 O'Beirne Crowe's translation, Proceedings of the R. I. A.,
Irish MSS. Series, i, 147.
F F
434 Notes to Page 3.
The Blood-drops Incident.
scared away by the approach of the hero, a raven alights on
the bird, and the hero compares the blackness of the raven
and the whiteness of the snow and the redness of the blood
to the hair and the skin and the two red spots upon the
cheek of the lady that best he loved. The Welsh tale has
evidently preserved in a perfect what the French romance
has only preserved in an imperfect form ; and although
the former is found in a tale the MS. date of which is con-
siderably later than that of the Conte du Graal, by which,
moreover, it has certainly been influenced, it is, in this
respect, the more primitive of the two stories, and probably
represents the original from which the Conte du Graal
drew. As early as the beginning of the 12th century at the
latest, there were thus extant two forms of the comparison ;
in the one (the Uisnech form) a calf is killed, in the other
(the Peredur form) a wild fowl is killed. It is noteworthy
that the current folk-tale, excepting the popular version of
Deirdre and the Uist version of Conall Gulban, follows the
second rather than the first form. A calf is nowhere men-
tioned, though it may be said to be represented by the goat
of Conall Gulban • in the majority of cases a bird is
wounded, as a rule by the hero, as in our story and as in
The Giant and the Fair Man-Servant.
One would have expected the form found in the Uisnech
saga to have prevailed over all others, instead of which we
find the living folk-tale preserves the incident in the same
shape as certain 12th-century romances, which, as I have
endeavoured to prove,1 are themselves nothing but literary
workings-up of Celtic folk-tales current then and now.
This incident is suggestive in other respects. The ideal
of beauty, both for man and woman, is the brunette type.
One would have expected the contrary, but, as a matter of
fact, the earliest Irish texts celebrate brunettes as well as
blondes. Cuchullain, the typical Irish hero, is generally fair,
but sometimes dark ; he is thus described in the Demoniac
1 In my Studies on the Legend of the Holy Grail.
Notes to Pages 3-7. 435
The Blood-drops Incident.
Chariot of Cuchullain, a text which is at least as old as the
9th century : "A black, thick head of hair . . . blacker than
the side of a black cooking-spit each of his two brows ;
redder than ruby his lips" (quoted C. M., xii, 139) — a
description which is, in part, verbally the same as that of the
Tochmarc Emer (cf. A. JR., i, 72), and is confirmed by the
" little black-browed man" of the MescaUlad^R. I. A., Todd
Lectures, i, 29). So far as I am aware, the descriptions of
personal beauty in the older Irish literature have never been
classified and analysed, so that I cannot at present express
any opinion as to whether the preponderance of blondes or
brunettes in a particular text is a test of special age or an
indication of its place of composition. It is worth noticing,
however, that whilst the L.L. (i.e., a Southern Irish) version
of the Mesca Ulad describes Cuchullain in the words I have
just quoted, that found in the Northern MS., L.U., speaks
of him as having a head of gold, and of his being held
sacred by his enemies on account of his beauty.
Cf. Campbell's remarks on the question of colour and
personal beauty, i, 61.
P. 3. In the Book of the Dean of Lismore, the King of
Lochlann is called King of the World—
"Across the sea the King of Lochlann came,
The brown-haired Daire of famous shield.
*****
Great as was the King of the World,
Daire Donn, with shield of purest white," etc.
{Maclnnes.)
In Dr. Douglas Hyde's tale, to which allusion has already
been made, the hero seeks for his destined bride, not, as
here, in the Domhain Mor (Great World), but in the Dom-
hain Shoir (Eastern World).
P. 5. The needle incident is otherwise unknown to me.
P. 7. I suspect an alteration of the older form of the
story here. The King of the Great World (or Lochlann, or
the Eastern World) would seem to be an Underworld power
from whom the hero has to win his bride, as Cuchullain has
F F 2
436 Notes to Pages 7-9
The Three Tasks
to win Emer, or Jason, Medea. As such he should be a
skilled craftsman, and owner of magic swords or talismans,
which the hero obtains possession of at the same time as he
wins the daughter. But here we find this king obtaining a
weapon or talisman (the needle) from this world, as is shown
by the fact that hero and needle have to cross water, the sea
across which lies Tir-na-n-Oge or Elysium, before reaching
the king's dominions.
P. 9. The Three Tasks.— (1) Byre-cleansing; (2) byre-
thatching1; (3) swan-watching. In B. B. the first two tasks
are the same, the third is fetching a magpie's nest from
the top of a fir-tree. In B.B.1 the first two tasks are
also the same, the third is to catch the steed that has never
seen a blink of earth or air ; var. 2 has the same tasks ;
var. 6 has byre-cleansing, steed-catching, nest-robbing;
var. 7 has the same tasks as 1 and 2 ; var. 8 has steed-
catching, bull-slaying, byre-cleansing. Carleton's three
tasks are stable-cleaning, filly-catching (effected by magic
whistle of heroine), and crane's-nest robbing. In the
Bodach Glas the first two tasks are the same as in our tale,
the third being the fetching of a ring from a well ; in the
Demoiselle en blanc the tasks are wood-cutting, garden-
planting, and fetching a dove from the top of a polished
marble tower; in The Son of Branduff the tasks are: (1)
to throw the stones of an old castle into the sea; (2) to
take them out and build up the castle again ; (3) to catch a
bull of poison.
Thus it will be seen that the first task appears in every
Highland version, and the first two in nearly every version
1 The thatch of bird feathers occurs in the older literature,
Ag. na S., 37. Crede, the greatest coquette of Ireland, would wed
no man who could not compose a poem for her descriptive of
her varied household treasures. Aided by Finn, who got the
poem from his nurse, Cael, Prince of Leinster, successfully
woos Crede. The passage referred to is as follows :
" Its udhnacht and its thatch
Are of the wings of birds both blue and yellow."
Notes to Pages 9-21. 437
The Three Tasks. — The Escaping Couple.
in the same sequence as here. I suspect the swans of the
third task were originally the king's daughters, and for these
reasons : In the Bodach Glas we are informed that the
heroine had carried the hero to her father's in her swan form,
whilst the Demoiselle en blanc, although it says nothing
about swan-maids as such, opens with the incident most
commonly connected with their appearance— of the hero
finding three maids bathing in a pool, clad one in white
and one in grey and one in blue. The introduction of the
two elder daughters who refuse their help is, I believe,
peculiar to our version, though the Bodach Glas likewise
mentions the enmity of the heroine's sisters. In the Demoi-
selle en blanc the sisters help the heroine.
P. 19. This supplementary fourth task seems altogether
against the rules of the game. I am inclined to believe
that the incident has been introduced into our version from
the Finn saga, and that the hero ought to taste the fish, and
thereby acquire supernatural knowledge.
P. 21. The Escaping Couple and the Pursuing
Father. — The father is delayed by (1) thorn, which, e-
comes wood, and (2) stone, which becomes rock. As a
rule, there is a threefold obstacle placed in the father's way,
and the third one brings about his death. In B.B. the first
two obstacles are the same, but the third is a bladder of
water which became a loch, wherein the giant drowns him-
self; in B.B.2 the objects are stone, water, and an apple con-
taining the giant's life ; in B.B.6 wood and water ; in B.B.7
water, stone, and a seed — the water is misplaced, it comes
again as a fourth obstacle, and causes the giant's death ; in
the Bodach Glas, and in Carleton's Three Tasks, wood, stone,
and a drop of the giant's perspiration (which becomes a
lake) ; in the Demoiselle en blanc the pursued couple escape
by metamorphosing themselves. In The Son of Branduff ice
is thrown out at first and a sea formed ; the pursuer follows
in a ship, and then a stone makes an impenetrable wall
which stops pursuit. In Conn Eda (F.L.R., ii, 182) the
hero takes from the horse's ear a bottle of balsam and a
438 Notes to Pages 21-25.
The Escaping Couple. — The Kiss Taboo.
wicker basket. In Kennedy's Three Crowns, the hero throws
out two knives, of which the first becomes a wood, and
the second a quarry filled with. black water. In Jean le
Teignous (Seb., iii, 87), and in La belle aux clefs d'or (Seb.,
iii, 132), the filly recommends the hero to take wisps of
straw, brush, and curry-comb, which turn into lake, wood,
and mountain ; the escaping couple have furthermore to
traverse a stream, which the pursuer (the devil) cannot
cross. He just, as in Tarn o' Shanter, tears off half the
filly's tail.
P. 25. The Kiss Taboo. — The fact that the dog does
jump up and lick its master's face, thereby causing him to
break the taboo laid upon him, is omitted by the narrator.
In B.B. the taboo is broken in the same way, as also in the
second and seventh variants, in the Bodach Glas and in
Carleton. In all these similars, the march of the story is
the same as in our version : the heroine takes service with a
smith, a shoemaker (B.B.), or sempstress {B.B}), and recalls
herself to the hero's memory by means of a gold and silver
pigeon (B.B.) ; golden cock and hen (B.B.2 3 7 8), or a
natural cock and hen (Bodach Glas).
The various Celtic versions fall into two classes. In one,
the more common, the hero takes service with a super-
natural being, who is father to the heroine ; in the other,
the best type of which on Celtic soil is Carleton's Three
Tasks, the hero is incited by the bespelled brother of the
heroine to deliver his sister from the power of the bespeller
by performing the tasks. In both types the hero is helped
by the heroine, and the nature of the tasks varies but slightly,
as also does the method of escape. Our version, not a par-
ticularly rich or interesting one, belongs to the first type,
but has been influenced by the second. It has an opening
almost peculiar to itself, being only shared with B.B.8, in
the blood-drops incident. This opening, I take it, has come
to our story in this way : Many versions start with the help
given by the hero to a raven, who turns out to be a prince
Notes to Tale I. 439
The Escaping Couple Incident.
under spells, originally, in all probability, the brother of the
heroine. This raven appears in B.B. and in variants
3 and 7, and the recollection that there should be a raven
at the beginning of the story induced our narrator to think
of the blood-drops incident, in which a raven almost invari-
ably figures. In one case, B.B}, the raven may possibly
be the bespelled heroine herself; the story opens with the
three sons of the King of Erin playing shinny on the strand,
and they see birds whose like they had never seen before,
one especially, which their father tells them is Mac Samhladh
Nighinn Dubh Gheal Dearg,1 whereupon the eldest son
declares he will never rest until he get the beautiful bird
for himself. Then it is he starts off, seeking the daughter
of Black- White-Red. Here, likewise, the mention of a raven
seems to have recalled to the narrator the familiar com-
parison of beauty.
It is interesting to find that the tales of this class fall
under two types, as this is the case in the oldest versions of
the escaping couple story of which we have any knowledge.
Jason wins Medea from her father, accomplishing the tasks
set him by her aid. Phrixos and Helle, brother and sister,
escape from the father and stepmother, who wish to sacrifice
the brother. In the Jason story the pursuer, as in the
modern folk-tale, is delayed by objects cast forth by the
escaping couple; but the Greek story-teller of 2,500 years
ago had lost sight of the real meaning of this incident,
preserved with absolute fidelity by the peasant narrators of
to-day. Medea, as Apollodorus relates, slew her brother
Apsyrtos whilst fleeing with Jason, and casts out the frag-
ments of his body, which the pursuers had to stop and
bury.2 It is evident that the story could only have taken
this form amongst a race which attached the utmost import-
ance to funereal ceremonies. It is the translation into the
1 Dr. Hyde tells me this probably means " the very image of
the black-white-red girl", mac-samhla being the genitive of
mac-samhail.
2 Frag. Hist, Grcecorum, i, 122,
44° Notes to Tale I.
The Escaping Couple Incident.
custom-conceptions of the Greeks of the Heroic Age of an
incident which had ceased to have any meaning for them.
How and why this happened may be guessed at by an
attentive examination of the flight as we find it in Celtic and
Teutonic folk-lore. The type, as we have seen, is a three-
fold series of obstacles: forest, mountain range, river or lake,
which latter obstacle the pursuer cannot cross, or essaying,
is destroyed. Sebillot's gallot peasants, who call this pur-
suer the devil, are not so far out; he is the representative of
the lord of the Underworld, of the god of the Shades,
king of that mysterious land whence riches and art, magic
and craftsmanship, have one and all come. As such,
Christianity naturally turned him into the devil, but even
in Christianised folk-lore he appears as the great craftsman,
builder of bridges and churches, and as the lord of all
material wealth as well as of magic power. In Celtic
myth, in so far as the Irish sagas have preserved it, this
personage appears under a benign aspect, as one of the
Tuatha de Danann, Manannan or Oengus for choice ; his
court is a land of Cockayne, the heroes who visit him are
hospitably entreated, the illusions to which they are subjected
are pleasant and gracious. Save in legends that betray Chris-
tian influence (e.g., the Brandan Voyage), the Otherworld in
Celtics myths is not a place of gloom or torment. The
Teutonic presentment is sterner. It may well be that the
pictures of the Teutonic Gehenna or hell found in the Ice-
landic mythic poems have been to some slight extent
affected by Christian eschatology, but I think there is little
•reason to doubt their substantial accuracy as reflecting
the beliefs of the pre-Christian Teutons. The most
thorough discussion of these beliefs with which I am
acquainted is that in Rydberg's Teutonic Mythology (Lon-
don, 1889), pp. 208-396. Rydberg carefully distinguishes
between the Hades and the Gehenna of the Teutons;
both, however, being figured as forming one whole, situate
beneath the earth, as Asgard, the abode of the gods, is
situate above the earth. He contends that all the dead
Notes to Tale I. 441
The Escaping Couple Incident.
take the same way into the otherworld and come to the
same spot, where they are judged, the evil-doers doomed to
Nifelheim having then to cross first the border river Hraunn,
and secondly the black, perpendicular mountain walls of
Nifelhel. The most evil principles of Teutonic myth are
connected with Nifelheim, and among these evil principles
are the sons of Muspel, who dwell in or near Myrkwood,
so that the latter must also be figured as one of the tracts
or obstacles interposed between the Teutonic Hades and
the Teutonic Gehenna. We cannot fail to recognise, it
seems to me, the forest, and mountain range, and the river
or lake forming the boundary between this and the Other-
world of our folk-tale. The conceptions of Gehenna were
doubtless always the most vigorous, and would naturally
survive on into Christian times, when the entire Teutonic
underworld was identified with the Christian hell, and the
lord of that world with the devil. Hence the obstacles
interposed between Nifelheim and the Teutonic Hades,
the realm of Mimir, became the obstacles between this
world and the next. We thus obtain such conceptions as
that in the well-known North English lyke-wake dirge,
or in the mediaeval Visio Godeschalci, where firstly a thorn-
heath and then a river full of sharp-edged irons have to be
crossed (Mydberg, 346).1
If the theory now generally accepted, that the Aryans
had their original seat in Northern Europe, be true, it is
easy to understand how those sections of the race that made
1 An Irish tradition from Kilkenny tells of a shepherd-boy
who follows uncanny black sheep into a cave, and crossing an
enchanted stream, is unable to return (Oss. Soc, iv, 233). A
similar tradition is current, Dr. Hyde tells me, respecting a
mountain in County Sligo, called Ceis Corrainn, in which are
great caves said to have been the work of the Fenians. Two
women once penetrated therein, and came to a stream, on the
hither side of which were a bull and a calf, and beautiful grass
meadows. One woman crossed and never returned ; she was
probably in Tir-na-n-6g.
442 Notes to Tale I.
Celtic Ideas about the Otherworld.
their way southwards would modify their eschatology in
accordance with the changed natural features of their new
home, and that an incident describing a visit to the Other-
world would assume a different shape in Greek from what
it originally had in Northern Aryan myth. Hence, by the
time the story had got interwoven with the genealogy of a
particular Greek clan, as in the Jason saga, the incident in
question had been partly forgotten, owing to its original
signification being lost, and it became necessary to substi-
tute something more readily appreciable by Greek hearers.
It may be objected, firstly, that my argument assumes that
the incident as found in our tale is post-Christian, there
having been a substitution, due to Christian influence, of
Gehenna for Hades topography ; secondly, that Celtic
evidence does not bear out the account of pre-ethnic Aryan
beliefs about the Otherworld furnished by Teutonic sources.
As to the first objection, I would reply that the popular,
as distinguished from the official priestly, belief about the
Otherworld, must always have been chiefly concerned with
it as a place of punishment. It is a commonplace, for
instance, that popular Christianity has a definite idea of
Hell, and but a vague one of Heaven. I have little doubt,
therefore, that, assuming Rydberg's interpretation of the
Teutonic sources to be correct, the mass of the pre-ethnic
Aryans would think of the whole Otherworld, and not
merely of the place of torment, as being divided from this
world by a dense forest, a lofty mountain range, and a river
or sea. The second objection is one to which I can only
give a half-answer, and that of an a priori character. Be
the reason what it may, the Irish sagas have only handed
down the beliefs of the heathen Celts in a very imperfect
manner. They allow us to see that there must have been
an organised mythology, they give us occasional glimpses
of a rich and complex mythic system, but more they do not
do. In dealing, therefore, with Celtic mythology, the
argument ex silentio of the Irish sources is seldom valid.
That the Celts should have handed down to us their
Notes to Pages 39-41. 443
conceptions of the pagan heaven in preference to that
of the pagan hell is a suggestive fact of Celtic demo-
psychology, but it does not warrant the conclusion that the
Celts had no hell.
No. II.
Feunn Mac Cuail and the Bent Grey Lad.
Opening. — This is somewhat like that of the Pursuit of the
Gilla Dacker {Joyce, 223 ; cf. Led., 316). The Gilla Dacker,
"the ugliest-looking giant eye ever lighted upon", comes
to take service with Finn ; he describes himself as a Fomor
from Lochlann, and gives the most unflattering account of
his capacities and peculiarities ; nevertheless Finn engages
him. Our two stories then follow completely different
tracks for a while. Dr. Hyde informs me that this opening
is also found in the Bodach an Chbta lachdna (The Bodach
with the Grey Coat), printed from a MS. by O'Daly in
187 1, The Bodach, like the Bent Grey Lad, is very strong
and very swift. Our story is afterwards partly like the Gilla
Dacker, partly like " Fin and the Kingdom of Big Men"
{S. C. B.} 184 et seq.), and partly like Kennedy's Queen
with the Speckled Dagger (227 et seq.).
P. 39. Beinn Eadar, now called the hill of Howth, near
Dublin Bay (Mac/nnes).
P. 41. Conan is one of the most prominent and best-
drawn characters among the Fayn. His most frequent
designation is Conan Maol, Crop-eared Conan ; and he
has been frequently compared to the Homeric Thersites. He
was mischievous, spiteful, cowardly, boastful, and was ever
getting himself and others into trouble. He was an object
of ridicule among the Fayn, but was feared on account of
his venomous tongue (Maclnnes). In the Gilla Dacker
Conan likewise sets to and abuses the stranger.
P. 41. The story seems to have gone somewhat off its
444 Notes to Pages 41-47.
Lochlann. — Adversary-braining.
original track. The Bent Grey Lad may be, as is the
Gilla Dacker, an inimical wizard who comes to test the
strength and valour of the Fenians. This is apparently
indicated, as he is, I take it, in reality the son of the King
of Lochlann, who comes at the end to claim the help of
the Fenian heroes ; Lochlann being equivalent, in this as in
other tales, to the Otherworld. It seems inconsistent,
therefore, that he should be sent to fetch the cup of the
Lochlanners, the magic vessel of healing, rejuvenation, and
revivification, the conquest of which from the lord of the
Otherworld is such a constant feature in the mythic sagas
of the Celts, as well as other races. However, he does go
to Lochlann, as in one of Dr. Hyde's unpublished tales
(Muracha, Bh'enis and Fion?i mac Cumhail) a man goes on the
same errand. Our version is perhaps in reality a similar of the
enfances (youthful feats) of Perceval, who comes to Arthur's
court in rough and uncouth guise, and recovers Arthur's
goblet, which the Red Knight had carried off, and which
none of Arthur's knights had been able to win back from
him {Grail, 10).
P. 45. The king's palace in Celtic saga is nearly always
open to the craftsman bringing his craft : "The knife is in
the meat, and the drink is in the horn, and there is revelry in
Arthur's hall, and none may enter therein but the son of a
king of a privileged country, or a craftsman bringing his
craft," as Arthur's porter tells us in Kilhwch and Olwen.
But the king is sometimes churlish, as in the case of Lug,
who was denied entrance to the palace of Nuada, King of
the Tuatha De, until he had proved himself a master of
every craft (M. C, iii, 42-3).
P. 47. Braining an Adversary who is seized by the
ankles is a favourite mode of fighting with Gaelic heroes.
It certainly does not indicate that in the minds of the
narrators these heroes were thought of as small men, as
Mr. MacRitchie's theory, which partially identifies Fenians
and fairies, and makes them all representatives of a pre-
Celtic dwarf race, would have it. The oldest mention of
Notes to Pages 47-57. 445
Skilful Companions.
this mode of fighting with which I am acquainted is that
of the L.U.MescaUlad, where Triscoth,the Ulster champion,
takes Mimach by the leg and keeps dashing him against
the three enneads that were in the house, so that not one of
them escaped alive (51).
P. 40. The four smalls is unusual. As a rule, the
three smalls — ankles, knees, and wrists — are bound. The
fourth small is probably the elbows.
P. 51. Finn's caution is characteristic, and his conduct
here is the same as in Fin and the Kingdom of Big Men —
"Is Fin at home?" "He is not." ("Great is a man's
leaning towards his own life.") — in which tale there are three
men in the boat, and they come to seek combat of Finn,
not to offer him hospitality.
P. 53. The tale is not very clear at this point, but
evidently geasa (spells) are laid upon Finn to find his
visitor's house, as they actually are in Kennedy's tale, though
for a different purpose ; he foresees danger, and is only too
glad to have the assistance of the seven skilful companions.
Pp- 53-57- Skilful Companions.— These abound in
Celtic as in all Aryan and non- Aryan folk-tales, but in addition
to the folk-tale, Celtic heroic saga is full of them. Lug,
master of all crafts, is a type of such. To the seven com-
panions of our tale — shipwright, soothsayer, tracker, thief,
climber, marksman, and strong-man- — the following corre-
spond in the great list of Kilhwch and Olwen, which pre-
serves, like some rich fossiliferous strata, the only traces of
a world of legend which has disappeared : — Medyr, the son
of Methredydd from Gelli Wic; he could in a twinkling
shoot the wren through the two legs upon Esgeir Oervel, in
Ireland ; Gwiawn Llygad Cath, who could cut a haw from
the eye of a gnat without hurting him ; and 01, the son of
Olwydd, who tracked his father's swine which had been
carried off seven years before his birth.1 The date and
1 Other skilful companions in Kilhwch are : Sugyn, who
would suck up the sea upon which, were three hundred ships,
so as to leave nothing but a dry strand ; Rhacymwri, whatever
446 Notes to Pages 53-57.
Skilful Companions.
character of the Mabinogi of Kilhwch form one of the most
interesting problems of Celtic romantic literature. All one
can be certain of is that anything contained in it must be
at least as old as the beginning of the fourteenth century.
In Irish sagas found in the oldest Irish MSS. mention is
also made of skilful companions, e.g., in Mesca Ulad (L.L.) :
Trisgatal, the Ulster strong man, who pulls out of the
ground the pillar-stone which all the Clanna Degad cannot
move (33). But I do not think it would be possible to
bring an exact parallel to our list from the older literature.
Kilhwch, as seen above, has marksman, thief, and tracker,
but the nature of the feats is quite different. Now, in the
Gill a Dacker there are only two skilful companions, but
they agree exactly with our first and third : Feradach can
make a ship with only a joiner's axe and a sling ; Foltlebar
can track the wild duck over nine ridges and nine glens.
In Fin and the Kingdom of Big Men there are three
— soothsayer, thief, climber (" he could take up a hun-
dred pounds on his back in a place where a fly could
not stand upon a calm summer's day"), and in Kennedy's
tale also three : Grunne, who is at once ship-maker and marks-
man; Bechunach, thief and climber; and Cluas Guillin, firm-
barn he was shown .... he would strike it with an iron flail
until the rafters and beams were no better than small oats ;
Clust, though he were buried fifty cubits under the earth, he
would hear the ant fifty miles off rise from her nest in the
morning ; Sgilti Yscawndroed, during his whole life a blade of
reed-grass bent not beneath his feet, so lightly did he tread ;
Drem, when the gnat arose in the morning with the sun he
could see it from Cornwall as far as North Britain ; Gilla Coes
Hydd, he would clear 300 acres at one bound ; Sol, he would
stand all day upon one foot ; Gwadyn Ossol, if he stood upon
the top of the highest mountain in the world it would become a
level plain underneath his feet ; Gwadyn Odyeith, the soles of
his feet emitted sparks of fire when they struck upon things
hard ; Hirerwm and Hiratrwm, they feasted until noon and
drank until night, and then they devoured the heads of the
vermin through hunger.
Notes to Pages 53-57. 447
> Skilful Companions.
holder and wizard ; i.e., six of the list are represented, the
tracking being divided among the three brothers. Moreover,
if we look a little more closely at our list, we notice that
some of the feats correspond to the tasks of our first story
and its similars, e.g., Nos. 4 and 5, the thief and the climber
(cf. ante, p. 436). Examining other skilful companion lists
collected in modern times on Celtic soil, we find as follows :
Campbell, xvi, The King of Lochlinn's Three Daughters —
River-drinker, Stot-eater, Grass-hearer ; Hyde, King of Ire-
land's Son — Marksman, Grass-hearer, Swift-runner, Strong-
blower, Stone-breaker; Seb., i, 93, Strong Man (shifts a
church), Keen Hearer (hears the growing corn), Strong
Blower (turns windmill), Ice-Spitter, man with a sack in
which are day and night, and warrior with a seven-leagues
sword ; Seb., ii, 140, three strong men— Break-Iron, Mill-
stone-Quoiter, and Mountain-Upholder (cf. also Seb., Lit.
Orale, p. 86) ; Seb., iii, 58, Hungry Jack (licks out an oven
disused for 200 years), Thirsty Jack, Keen Hearer (grass-
growing), Swift Runner (has to tie up one leg) ; Troude
et Milin, 143, Millstone-Quoiter, and Barrel-Bearer.
The modern Gaelic lists of our group of tales form a com-
pact whole which can be traced certainly to the beginning
of the eighteenth century (Joyce's Gilla Dacker is translated
from a MS. copied 1728), and inferentially to the beginning
of the seventeenth century, as Keating mentions the
Gilla Dacker as one of the tales current in his time (344). I
think I can detect a trace of this incident in one of the oldest
fragments of Irish story-telling that have come down to us,
The Seafaring of the Three O'Corras. This opens thus : The
three O'Corras set forth to sea, in penance for their sins, in
this wise ; one day as they were wandering on the sea-shore,
they fell to marvelling concerning the path of the sun, and
whether he sank in the ocean. They asked a neighbouring
carpenter to build them a boat ; he did so ; and, as a reward,
claimed to be taken with them. As they were putting off
they were joined by the juggler of a pilgrim company that
happened to be passing by. They started nine men strong.
44-8 Notes to Pages 53-61.
Skilful Companions. — Immortals and Mortals.
Now, Professor Zimmer (Z.,3 182 et sea.) has, I think,
conclusively proved that the present Imran curaig Ua
Corra, the oldest text of which is found in a fourteenth
century MS., is a production of middle Irish literature;
but we know, from its being included in the L.L. story list,
that there was an old Irish version existing in the eleventh
century. Professor Zimmer makes it very probable that the
opening is all that the middle Irish has kept of the old Irish
story. Now a litany found in L.L., and which is probably
as old as the tenth century, mentions " the three O'Corras
with their seven companions", the present text having, as was
just said, nine wanderers in all ; but three of these are
clerics, who obviously belong to the middle Irish strongly
Christianised form of the story. I cannot help thinking
that the original Imran curaig Ua Corra, which Professor
Zimmer dates back to the seventh century, sent the three
wanderers off with the seven skilful companions of the
modern folk-tale, the first being, as in our tale, the skilful
shipwright.
P. 58. The lords of the Otherworld in the older sagas,
just as the lords of Faery in current Celtic folk-lore, were
often figured as at enmity with each other, and as seeking
the help of heroes, who, whether originally belonging or not
to the race of immortals, had at last come to be looked upon
as mortals purely and simply. A L.U. story relates how
Labraid of the Swift Hand on the Sword sought the aid of
Cuchullainn against his foes, whilst the Ag. na S. tells how
the children of Midhir, son of the Dagda, are oppressed by
their uncle Bodhbh Dearg, and how they send out a " bald
lady" in fawn-guise to lure the Fenian heroes to their sidh,
and in return for hospitality obtain their help against Bodhbh
Dearg (192-94). There is thus no incongruity in Finn's
help being claimed by the King of Lochlann, although, as a
rule, the Fenian saga insists upon the antagonism between
the Fenian heroes and the Lochlanners.
P. 61. The Seafaring Run. — "Runs", that is to say,
stereotyped descriptive passages in verse or rhythmic prose,
Notes to Page 61. 449
The Nature of Runs.
of a general character, so that they can be used indifferently
with various incidents — are necessarily common in all bodies
of myth or romance preserved orally. They serve the purpose
of resting the narrator's memory, and also act as a frame-
work within which he fits the incidents. The hold which
tradition has on a race may almost be measured by the
variety and number of these runs. Celtic story-telling is
extraordinarily rich in them, and they present certain fea-
tures which are of much interest in connection with the
relation between the current folk-tale and the older heroic
literature. Speaking under correction of Irish scholars, I
think it may be affirmed that they share their most cha-
racteristic peculiarities with a style of Irish composition
which seems to have begun in the nth century and to have
been gradually elaborated until it reached its pitch in the
14th and 15th centuries. The chief mark of this style is the
accumulation of adjectives expressing minute shades of
meaning, according to a special system of alliteration and
rhythm. The collocation of the words often depends ap-
parently much more upon their sound than upon their
sense; an exact English translation may thus read perilously
like nonsense.
The question to be determined is, whether the i3th-i4th
century ollamhs invented these runs, which thence filtered
gradually down among the folk, or whether the emergence
during these centuries of the Finn-tales, with all their wealth
of unheroicised incident, also drew the attention of the pro-
fessional story-telling class more prominently to certain
modes and features which necessarily characterise all tradi-
tion, and induced them to give them a larger place than
their predecessors of the 6th-ioth centuries had done. For
certain it is that the Finn saga as a whole is much richer in
runs than the Ulster saga. The question is not easy to
answer, nor can it be answered until the corpus of Fenian
saga has been entirely published. The Ag. na S. has com-
paratively few runs, nor does the present one occur in it,
though there is one run to which the designation "seafar-
G G
45° Notes to Page 61.
The Seafaring Run in the Older Literature.
ing" might also be applied. It is as follows : " Then arose
to them white, roaring waves, until each great sea wave was
equal to a mountain, and the beautiful bright-speckled
salmon, which were near the bottom and sand, rose until
they used to be near the bulwarks of the boat, so that they
were seized with loathing, fear, and horror thereat" (160).
A closer parallel may be found in a passage of the
Irish Brendan, the oldest text of which is found in the
fifteenth century Book of Lismore, but the composition of
which is placed by Professor Zimmer in the eleventh-twelfth
centuries. " Now Brendan sailed forth upon the wave-
swelter of the red-maned sea ; upon the flow of the green-
surfaced waves, over the top of the vast, hideous, and
savage ocean, wherein they saw many red-mouthed mon-
sters, and came unto many a fair undwelt-in isle (Zimmer*,
322). What may, I think, safely be affirmed is that the
i2th-i4th century ollamhs, if they did find runs among the
folk, at all events elaborated them in accordance with the
aesthetic standards of their time, and then gave them back
to the folk.
The present run, found almost in precisely the same
form in Finn and the Big Men, is a very common one. It,
at any rate, would seem to have originated during the Viking
period (as it may be called) of Irish activity, when the Irish
swarmed out of their island, settling and harrying the coasts
of Northern and Western Britain, and to have been reshaped
under the influence of the Norse invasions. Style and sub-
ject-matter thus combine in assigning it, in its present form,
to the i2th-i3th centuries, during which, as we have seen
reason to believe, the Fenian saga as a whole was fashioned
in the main as we now have it. Common supplements to
this run are as follows (Campbell, \\, 441): "They drew the
speckled barge up her own seven lengths on grey grass,
with her mouth under her, where the scholars of a big town
could neither make ridicule, mockery, or scoffing of her";
or, " Her own nine lengths and nine breadths up upon green
grass where the force of foes could not move her out with-
Notes to Pages 61-63. 45 *
Poker Incident. — Mysterious Hand.
out feet following behind them" {Campbell, iii, 210) ; or, in
the present collection (supra, 353) : "Where the fops of the
city would not mock nor ridicule her, and where the sun
would not crack nor water rot her."
Is it too venturesome a surmise that the "scholars" of
whom the seafaring heroes are so anxious to escape the notice
were inmates of the great monastery-schools, which, from their
wealth of gold and silversmiths' work, were favourite objects
of attacks by the harrying Norsemen. The scholars must at
length have learnt self-defence and wariness from constant
attack, so that the Viking would find it necessary to swoop
swift and unsuspected upon the monastery-school before
alarm could be given and the country-side roused to repel
the invader. Some such state of things seems reflected in
the words I have quoted.
P. 63. The Poker Incident. — This method of keeping
himself awake recalls an incident in the Ag. na S. Finn
has undertaken to guard Tara from the attack of a comely
fairy-man that every year used to come and burn the town,
lulling all watchers to sleep with his well-arranged, sweet-
toned fairy-music. Fiacha thus counsels Finn: "As soon as
you hear the Ceol Sidha, and the sweet-stringed Timpan
and the sweet toned Fedan, take the covering off the head
of the spear and apply it to your forehead, and the edge ot
the spear will not let you sleep."
P. 6^. The Mysterious Hand. — I have discussed this in-
cident S. C.R., 140. There is another example of it S. C. P.,
273, where a black dog chews off the hand so that the hero
of the story can carry it to his Colonsay home, "and no man
had even seen such a hand or had even imagined that such
could have existed." The whole of this incident is substan-
tially the same in Kennedy's tale as here, with the following
additions : the arm belongs to the wicked sorceress, Cluas
Haistig, who lives in an enchanted tower in mid-sea, which
keeps ever turning. It is up this tower that the thief-
climber swarms, and the skill of the marksman is brought
into play when the witch pursues them.
G G 2
452 Notes to Pages 63-70.
The Grieving Son and the Helping-Servant.
Our tale as a whole is certainly fragmentary — only
three of the seven companions have the opportunity of
showing their skill. It is, moreover, I fancy, made up of
two distinct portions, the first of which relates either : how a
hero of simple and servile appearance takes service with
the Fenians, is mocked at by some of them, but excels them
in' courage, strength, and swiftness; or how one of the Loch-
lann foes of the Fenians disguises himself in order to play
tricks upon Finn and his men (this being the donn'ee of the
Gilla Dacker) ; whilst the second portion tells how Finn,
with the aid of his skilful companions, delivers Lochlann's
king from a formidable enemy and wins a magic sword.
This second portion is found in a more perfect form in Irish
literature, Kennedy's tale being professedly taken from a
MS. These two originally distinct stories have been, some-
what clumsily, fused into one.
No. III.
A King of Albainn.
P. 70. The Son's Grief. — It is apparently wrong of the
son to mourn too much for his father, as he is punished for
it, first by having an ugly servant given to him, and then, when
he still disregards that servant's warning, by being sent, by the
dead father as it would seem, upon a most dangerous quest.
I cannot illustrate this belief from elsewhere in Celtic tradi-
tion. It is, I take it, the same as that expressed in the Helgi
ballad, where the slain husband thus reproaches his wife for
his miserable plight : " It is thine own doing, Sigrun from
Sevafell, that Helgi is drenched with deadly dew. Thou
weepest cruel tears, thou gold-dight, sun-bright lady of the
South, before thou goest to sleep : every one of them falls
bloody, dank-cold, chilly, fraught with sobs upon my breast'
{Corpus Poeticum Boreale, i, 143).
The Metamorphosis of the Helping-Servant. — This
is jiot motivated, nor is any reason given for his help As a
Notes to Pages 70-87. 453
Head-crowned Spikes.
rule, in stories of this class, where the hero is helped by a ser-
vant or an animal, who does all the work and leaves the hero
all the profit and credit, the conduct of the helper is accounted
for in one of two ways : if a human being, he is the soul of a
dead man to whom the hero has rendered some signal ser-
vice, generally that of burial, denied to the dead man by
hard-hearted creditors— this story-formula being known as
the Grateful Dead. If the hero is an animal, he is a human
being bespelled, who may not be released until certain feats
have been performed ; these he cannot perform himself, but
he can and does incite the hero to perform them. See infra ,
P- 454-
Pp. 73-75. As a rule three sisters are carried off, and
three objects are given to the hero when the giants are
slain.
P. 79. The Head-crowned Spikes. — Heads play as
large a part in the older Irish sagas as they presumably do in
the tales of the head-hunting Dyaks, or as scalps in Red Indian
stories. Instances are given M. C, i, cccxxxvii et seq. In
Carleton's Three Tasks the hero's head would have made
up the 365th had he failed. In Hyde's King of Ireland's
Son there are threescore skulls of the people that went to
look for the princess, set on spikes round about the castle
(39). In Ag. na S., when Finn slays Aillen Mac Midhna,
one of the sidh folk, he beheaded him and brought his
head back to Tara, and put it on a conspicuous stake (76).
When, therefore, in the Conte du Graal, Perceval, after
having slain the Grail-King's enemy, cuts off his head and
brings it to the Grail- King, who forthwith has it fixed on a
stake on the top of the highest tower in his castle (Potvin's
edition, vi, 131), I look upon this as evidence of the original
Celtic character of the Conte du Graal.
P. 85. The method employed by the Big Lad to force
the King of Erin to tell his secret is not met with in any
other tale with which I am acquainted.
P. 87. Aoineadh, a stretch of steep brae surmounted by
rocks. A good example of an Aoineadh may be seen
454 Notes to Pages 87-93.
The King's Enchantment. — Murdoch Mac Brian.
stretching along the shore of Ardtoirmsh, on the Sound of
Mull. {Maclnnes.)
P. 87. The King of Erin's Tale.— This is similar to that
of Fionn's Enchantment, edited and translated by J. F. Camp-
bell, Rev. Celt., i, 194. In both, a hare lures the hero to the
monster's cave ; in both, the game turns against the hero and
he is grievously ill-treated ; in both, the wrong is avenged, in
Fionn's Enchantment by Diarmaid, here by the Big Lad.
Commenting upon Fionn's enchantment {Grail, 202) I
pointed out marked similarities between it and the story of
Perceval, found in the Conte du Graal, In both an uncle,
wounded through the thighs by an enemy, is healed by his
nephew's becoming possessed of a mysterious vessel of heal-
ing. This latter incident is missing in our story, but the
general march of events is not unlike that of the Perceval
romance. In the Conte du Graal, as here, the hero is incited
to perform his feats by a mysterious being of the most hideous
aspect, but who, as one version puts it, can become at will
the fairest damsel on earth, even as the Big Lad is hand-
some or ugly at pleasure. In both stories the Quest is
imposed upon the hero. The occurrence in both tales,
though in different connection; of the head-crowned stake has
already been noticed. Finally, in at least two versions of the
Grail story the hero's sister plays much the same part as
in our tale, i.e., he passes some time with her before setting
forth upon the most perilous part of his adventure.
P. 93. Murdoch Mac Brian. — The Big Lad's being
named Murdoch Mac Brian would seem to indicate that in the
earliest form of the story he was the son of the King of Erin ;
hence he received the name of the most celebrated Irish
prince of the later Fenian saga. This gives us a clue to his
conduct. The same bewitchment which doomed his father
to cheerlessness, doomed him to loathsome transformation,
and from this he might not be freed until a hero could be
induced to take up and carry out the Quest. In the same
way Perceval's cousin is bespelled by the magic foes who
doom the father (Perceval's uncle) to sickness, and he can
Notes to Pages 93-97. 455
Meaning of Gruagach.
only be freed when Perceval has accomplished the Quest
that heals the uncle {Grail, ch. v, vi). If one asks why the
bespelled prince is never allowed to work out his own salva-
tion, but only to pull the strings for another man, one can
but answer that such is the rule of the game in fairy tales.
Cf. also infra, p. 461).
IV.
The Herding of Cruachan.
Similars. — Campbell, No. i, The young King of Easaidh
Ruadh (Y. K.) and two variants.
Semi-Similars. — Troude et Milin, 261 et sea., Le Corps
sans ame ; Seb., 1, ix, Geant aux sept Femmes ; Campbell,
No. iv, The Sea Maiden.
Title. — This Cruachan was not originally the well-known
mountain in Argyllshire at the head of Loch Awe, though
doubtless the present narrator of the tale thought of it as
such, but the Roscommon Cruachan near Belanagare, the
ancient palace of the kings of Connaught, long celebrated
in Irish tradition. Cf. Oss. Soc, iv, 30.
P. 97. Gruagach = Wizard-champion. — For this trans-
lation of the word gruagach I am indebted to Dr. Joyce.
It signifies literally a hairy person, then a maiden, a female
spectre of the class of brownies. " But in these romantic
tales", says Dr. Joyce, "it is commonly used to signify a
champion who has something of the supernatural about
him, yet not to such an extent as to shield him from the
valour of a great hero." Gruagach is the common Gaelic
word for maiden. It is, however, noticeable that the word
as used in the tale is masculine, not feminine. Ar gruagach,
not a' gruagach. The wizard-champion is probably so
called because he wore long hair. (Maclnnes.)
I have commented upon the word gruagach, F.-L. R., iv,
31, bringing further arguments in support of Campbell's con-
tention that the word originally had a female connotation ex-
clusively. In MacBain's " Notes on Highland Superstition"
456 Notes to Pages 97-103.
Enchanted-Hill Run. — Sorcha.
(Trans. Gaelic Soc. Inverness, 1888, 246) I find the following
remark, which seems to strengthen this contention : " The
Gruagach of our superstition is generally a female : the
word in the modern language actually means a maiden,
doubtless 'one with the long hair'."
May I further hazard the conjecture that some fancied
similarity between the word gruagach and the Irish word for
Greek, facilitated the frequent appearance of the latter in
the semi-literary Irish romantic literature, from whence they
have filtered into the folk-tale.
P. 97. Enchanted-Hill Run.— This run is not very fre-
quent, although the incident of the hero meeting the wizard
on the enchanted hill, and there gaming against him, is. I
have discussed this magic hill, S.C.J?., 137, and shown that
it is met with in Celtic literature as early as the redaction
of L.U., as it is found in the tale of How Connla was
lured away to Faery ; it also appears in the Mabinogi of
Pwyll, Prince of Dyfed. In both these old instances the
hero has to do with a woman, as is also the case in Camp-
bell's li, The Fair Gruagach, and xxviii, Murachaidh Mac
Brian, both of which tales wear a stamp of unmistakable
age. This strengthens the surmise expressed above, that
the gruagach was originally a woman.
P. 99. King of Cruachan. — Among the Celts in early
times the title of king, rlgh, was given to the ruler of a
district or the commander of an army. The title of king
in this sense is to be found in the Old Testament. (Mac-
Innes.)
P. 103. Sorcha. — This mythical kingdom appears fre-
quently both in current Highland folk-lore (e.g., Campbell, ii,
203) and in the more modern Irish romantic literature (e.g.,
in the already quoted Gilla Dacker). It would seem to
mean light, as Dorcha means dark. I agree with Dr. Hyde,
who tells me that in his opinion the name never carries
the idea in the narrator's mind to any particular country.
Like " the land of prophecy" or " promise" or " youth", it is
an imaginative descriptive title of the Otherworld.
Notes to Pages 105- 113. 457
Helping Animals. — Life- Index.
P. 105. Glencuaich. — Not one of the two Glencuaichs
in the Highlands, but a glen of the name in Ireland.
{Maclnnes.)
P. 105. The Wayfaring Ran.— The only parallel to
part of this run that I know of in the older literature is Ag.
na S., 72 : "The end of day is come, says Cailte, for the
beautiful bright clouds of day have departed, and the dark
shades of night have come to us."
Helping Animals. — In Y. K. these are dog, falcon, and
otter ; in var.1 falcon, otter, and dog (all bespelled youths).
The fox corresponds to the dog in other versions, and our
duck to the otter of Y. K., the idea evidently being to give
the hero help on land, in the air, and in the water. Our
narrator has duplicated the water-representative.
P. in. The charming incident of the four helping
animals dancing together is not known to me elsewhere in
Celtic folk-tale.
P. 113. The Life-Index of the Giant.— The giant
gives two wrong indications, (1 ) grey stone, (2) grey sheep, the
correct index being thorn in egg, in duck, in trout, in lake,
under seven hills, under seven sods, under seven planks.
In Y. K. the wrong indications are, (1) stone, (2) threshold,
and the correct place, egg in duck, in wether, under flag-
stone. In var.1 cairn is wrongly given at first, the correct
place being hen in salmon, in hare, in oak-stump. In the
Corps sans ame, egg in dove, in fox, in wolf, in boar, in
leopard, in tiger, in lion, in ogre ; in the closely similar
Geant aux sept Femrnes, egg in pigeon, in hare, in wolf, in
giant's brother. In Seb., 11, xxiv, Le Corps sans ame, thirteenth
egg of partridge in hare, in wolf, in lion. In Luzel's Le
Pecheur qui vendit son ame au Diable, the giant's life is
bound up with the principal root of a box-tree, which must
be cut through at one blow.
For a full discussion of this incident, see Mr. Edward
Clodd's .paper in the Folk-Lore Journal, ii, 290 et sea., en-
titled "The Philosophy of Punchkin".
45 8 Notes to Tale V.
No. V.
The Kingdom of the Green (Blue) Mountains.
Similars.— Campbell, xliv, The Widow's Son (W. S.),
two versions ; The Blue Mountains {Gael, vi, 324) ; MS.
Donegal tale in Dr. Hyde's collection.
Opening. — The opening, which is not known to me in
this precise shape elsewhere in Celtic folk-tale, is of great
interest to the student of popular tradition. Comparing our
tale with W. S., we find that the latter opens with the un-
spelling of the heroine by the hero, the former being in deer
shape, and the method of unspelling being in one version
the hero's endurance of threefold slaying, in the other the
hero's refraining, on three successive days, to shoot at the
deer-heroine. The aftermarch of the incidents being the
same substantially as in our tale, W. S. is thus seen to be a
treatment of one of the most common themes of marchen :
deliverance from spells, disregard of taboo and consequent
separation, subsequent reunital. As a rule it is the heroine
who delivers the hero, as in all stories of the Cupid and
Psyche and the Beauty and Beast type. It is thus fairly
certain that the opening of our story preserves the first por-
tion of this theme. The lady (in Dr. Hyde's tale she is a
queen in Faery) is a dweller in an enchanted hold, the three
companions penetrate to her, but the two first do not comply
with the mystic conditions upon which the deliverance of
the heroine depends, it is the third, and, presumably, the
youngest, who succeeds. In this respect our tale may be
compared with Campbell's Three Soldiers (No. x), save in
that tale the after incidents are brought about by the hero's
failing to comply with the conditions necessary to the
heroine's deliverance. The interest of our opening lies then
in this, that an incident of a "marvellous" character (I
avoid the words " mythic" or " supernatural" as being
question-begging) has been translated into one more
Notes to Page 141. 459
Slumber-Pin.
familiar to, and more appreciable by, the narrator's range of
experience and conception. For our unabashed heroine,
who so much prefers being in the dark, is singularly like
the Lowland lassie mentioned in some edition of Burns (I
forget the reference), who, on being asked why she had dis-
carded a suitor, answered, "He was but a loon; when he came
to visit her of an evening, he neither put out the light nor
barred the door with his feet." There is another character-
istic Scotch touch ; the tone is democratic, the lady would
rather wed " a comely, common lad" than a king or knight,
but all the same he must have a good education.
P. 141. The Slumber-Pin. — The second portion of the
theme is the disregard of the heroine's injunction (in this
case not to sleep) to the hero, and the consequent separation
of the couple. In many tales {e.g., in the first tale of our
collection) this disregard on the hero's part is involuntary
— he has been forbidden to kiss anyone, but his dog jumps
up at him and touches his face — in others, e.g., in Cupid
and Psyche, the disregard is caused by the heroine's curio-
sity; or, as in Beauty and the Beast, by her fondness for her
family; or, as in the majority of tales belonging to the Melu-
sine or Captured Swan-maid type, by the forgetfulness and
want of thought which, in folk-tales at least, almost invari-
ably characterise man in contradistinction to woman. Here
the disregard is caused by the agency of a " villain". W. S.
manages this part of the story better than our tale, as the
heroine, instead of giving the tokens, which will enable the
hero to find her, to the villain, as she does here, slips them
herself into the hero's pocket ; moreover, poetical justice is
satisfied by villain and mother being burnt at the end in
" seven fiery furnaces", a reminiscence of the Biblical Daniel
characteristic of Scotland. The " slumber-pin" appears in
both versions of W. S. ; in one it is put into the hero's
coat, as in our tale ; in the other it is styled bior nimh
(spike of hurt), and is placed by the villain's mother outside
the door-post of the hero's house. I cannot parallel the
slumber-pin from the older Irish literature, in which magic
460 Notes to Pages 141-151.
Old, Older, Oldest. — Carrying Eagle.
sleep is invariably produced by magic music. There can be
little doubt but that it is the same as the " sleep-thorn" of
Teutonic myth, the earliest instance of which is found in the
Volsunga saga, paraphrasing a now lost lay : Sigrdrifa thus
speaks to Sigurd: "I struck down Hjalmgunnar in the
fight, wherefore Odin pierced me with the sleep-thorn as a
punishment" {Vols. S., Edzardi's edition, 96). The theme,
which is treated heroically in the story of Sigurd and
Brunhild-Sigrdrifa, is treated in folk-tale wise in Dornroschen
(Sleeping Beauty).
This is the second instance we have found (cf. supra 452,
note to p. 70) of agreement between our tales and Teutonic
myth, in opposition to the older Irish mythic literature.
P. 145. Old, Older, and Oldest.— This is a very wide-
spread incident, but, as the following extract from a letter of
Dr. Hyde's will show, it is by no means necessary to assume
borrowing to account for its appearance at different times
and in different lands. " Curiously enough, I met a doctor
from co. Sligo the very day before I received your proofs of
this story, and he told me he had seen a very old man
putting scraws (divots) on a house, and he said to him:
' How old are you?' and the man said 'Ninety-six.' 'You're
a great old man to be working like that,' said the doctor.
' No, but if you were to see my father, you'd say he was the
great old man.' The father came out, apparently as hale
and hearty as the son, and he was 115 years old. I mention
this as a curious coincidence, for next day I read your story."
P. 151. The Carrying Eagle. — This incident is common.
I will only" cite one unusual form of it from an unpublished
tale in Dr. Hyde's collection, called " The Daughter of the
King of the Valley of Solitude". A giant has the birds of
the world under cess, and summons them, by blowing a
whistle, to aid the prince on his quest for the Valley of
Solitude. None know of it save the eagle, whose back the
prince mounts. The eagle grows faint crossing a great sea,
and has to be fed with three apples given to the hero by
the princess he is in quest of.
Notes to Tale VI. 46 i
No. VI.
The Ship that went to America.
Similars— Zuzel, 148, Petit Louis (P. L.); Seb., iii,
No. 13, La belle aux clefs d'or, No. 14, Petit Jean; Troude
et Milin, ii, Perruque du roi Fortunatus (P. F.).
Semi-Similars. — Campbell, xlvi; Mac Iain Direach,
two versions (M.I.D.).
Opening". — I cannot parallel this opening from any of the
similars, it is obviously the narrator's own, and is made up
of his reminiscences of Robinson Crusoe and perhaps of
stories he had heard respecting friends who had emigrated.
It is another instance of the way in which modern nar-
rators rationalise "marvellous" incidents, translating them,
as it were, into others familiar to them from their own
knowledge or experience. A characteristic Scotch touch is
the mention that " some books which were on board went
ashore also."
P. 165. Helping" Magician. — In M.I.D.1 this personage
is a fox sans phrases, but in M.I.D.2 the bespelled brother of
the princess whom the hero weds ; in P. L. a horse sans
phrases ; in S'eb. No. 13a princess bespelled as a horse i^but
this is obviously forgetfulness on the narrator's part, the whole
march of the story showing that the helping horse must be
brother to the princess wed by hero). In Seb. No. 14 and
in P. L. the situation is the same as in our tale, a childless
couple and a magician who promises a child on condition
of his obtaining it. In Seb. No. 14 it is the Virgin who
effects this and stands sponsor to the child ; she comes to
fetch him at seven, as in our tale, and when the hero transgresses
the taboo by picking up the feather, she leaves her donkey
to help him ; in P. F. a wizard gives a magic apple and claims
the child when fifteen years old ; the helping horse is identi-
fied with the hero's father. Thus it will be seen that almost
every one of the similars motivates the helping magician's
conduct, which, in our tale, remains quite unexplained.
462 Notes to Pages 167-183.
Bridle shaking. — Grateful Giants.
P. 167. Our version is the only one in which the future
child is bought by a magic gift.
P. 173. Bridle-Shaking. — In How the Great Tuairsgeul
was put to Death, the hero, parted from his steed, gets it
again by shaking the bridle (S.C.R., 77). The idea would
seem to be this : the bridle is part of the magic steed, and
when the hero possesses it he thereby obtains power over
the steed. The conception that it is possible to acquire an
animal nature by donning an animal skin or guise is widely
spread among the low-cultured races, and is the basis of
many remarkable rites. Cf. Lang, Myth, Ritual, and Reli-
gion, 1, ch. ix, and Robertson Smith, sub vote Sacrifice,
in the last edition of the Encycloficedia Britannica.
Pp- 1 7 3-7 5- Grateful Giants and Fish. — The hero is
not helped at all in this way in either version of M.I.D. ; in
P.L. the help occurs later, and is given by wild beasts, geese,
and ants, in exchange for food given them by the hero ; in
Seb. No. 14 help is given by fish, and in the last place by
giants, in exchange for food : in P.F. the helpers are wild
beasts, ants, and geese, and the motive, food given by the
hero.
P. 177. The Tell-tale Feather. — Our narrator has
treated this incident characteristically. In P.L. the feather is
from the tail of the Princess Goldenhair (in bird guise), and
it lights up the hero's room at night and so betrays him ; in
Seb. No. 13 the hero finds a diamond necklace which like-
wise shines by night, in No. 14 a rook lets fall from his beak
a shining crown ; in P.F. two crows fight over the shining
wig of King Fortunatus and let it drop, when the hero picks
it up. This magically shining object has become in the hands
of our somewhat prosaic narrator a very excellent/^.
P. 183. Brazen Castle. — This appears in one shape or
another in all the four similars. It is certainly the case that
the Realien (to use a convenient German term) of folk-tales
have frequently a mediseval look, and thus lend colour to the
surmise that the current European folk-tales are to a large
extent abridged and distorted reminiscences of mediseval
Notes to Page 183. 463
The Properties of Folk-Tales.
romances. But it must be recollected that while the essen-
tials of an incident, especially if they involve the super-
natural, need not, and as a matter of fact, as can be proved in
many cases, do not change, the accidentals are bound to
change with the changes in the material and mental con-
ditions of a race. The myth of the stone age may survive ;
it is too much to ask that our tales should preserve the
culture- conditions of the stone age. Several instances of
modernisation are cited in these Notes (cf. pp. 458, 473), the
wonder is that this process does not occur oftener, and that
the tales should preserve as faithfully as they do the culture-
conditions of a past certainly several centuries old. As
is, the community in material conditions between the majority
of European folk-tales and the sagas and romances of medi-
aeval Europe cannot be denied. But in the first place it is
by no means certain that these sagas and romances really
do always and in every respect reflect the civilisation of
the period, and are not frequently presenting stereotyped
formulas such as we find in our tales, and such as, ex hypo-
thesis they borrowed from the folk-tale of the day. In the
second place it must be recollected that until very recent
times the classes which tell tales — peasants, fishermen, sailors,
and the like — have been very little affected by that complete
discarding of mediaeval ways of life and habits of thought
which, beginning in the 15th century, has gone on steadily
increasing until now. The king who wore a golden crown
and sat on a jewelled throne was a reality to the peasant long
after an entirely different conception of kinghood had firmly
established itself in the classes affected by modern culture.
To my mind the frequent occurrence of the externals of
mediaeval civilisation in the current folk-tales only proves
that the tales were told, as indeed we have a certain amount
of historical evidence to show, during the period when that
civilisation was the reigning one ; moreover, that it impressed
itself strongly upon the imagination of the "folk" (i.e., the
unlettered, lower classes), from which it has not yet thoroughly
been dislodged, as is the case with the higher classes.
464 Notes to Koisha Kayn.
No. VII.
Koisha Kayn,1 or Kian's Foot.
This tale is said at one time to have contained not fewer
than twenty-one short tales. In the Rev. Donald Mac-
Nicol of Lismore's Remarks on Dr. Johnson's Journey to the
Hebrides, 1779, a copy of which was presented to me many
years ago by Donald Campbell, Esq., of Dungallan, this
tale is singled out as the most noteworthy specimen of our
Highland prose literature. He says of it : " One of those
(tales), in particular, is long enough to furnish subjects of
amusement for several nights running. It is called ' Sgia-
lachd Choise Ce'." The following is an outline of the
leading incidents of the tale : A man called O'Kroinikeard
gets a fairy woman to marry him on certain conditions, the
fulfilment of which insures him lasting prosperity. In an
evil hour he invites the King of Eirin and his court to a
feast without his wife's knowledge, and from this act of
indiscretion much trouble results to himself and others.
At the feast the wife is insulted by Kian-mac-ul-uaimh, the
King's brother-in-law. She immediately transforms herself
into a filly, gives Kian's leg a kick that breaks it, and disap-
pears, to be seen no more. As a punishment for his offence
he is banished to an island. He is visited there by the
King of Lochlann's son, who requests to be allowed to apply
healing herbs to the leg. Kian refuses to comply with this
request till he has drawn from the other four short tales
giving a pretty full account of his adventures. At the end
of the fourth tale Kian stretches his leg ; the son of the
King of Lochlann applies the herbs to it, and it is healed.
This brings both the tale and their stay in the island to an
end. (Maclnnes.)
1 Coise Cein is an ungrammatical form used, I presume, for the
sake of the rhythm. The correct form is Cas Chdin, Kian's
foot. (Maclnnes.)
Notes to Koisha Kayn. 465
Variants — Imtheacht na Tromdaime.
I am indebted to Mr. Standish Hayes O'Grady for the
following information respecting the oldest MS. version of
this tale.
"Leighes coise Ch'ein, i.e., The Leeching of Cian's Leg,
copy in Eg. 1781, vellum, fifteenth century. This tale
formed part of the Earl of Kildare's library. See National
MSS. of Ireland, pt. iii, pi. lxiii, where it is called ' The
leching of Kene is legg'. The scene lies partly in Ireland,
and to a great extent on the Continent. The time of action
is that of Brian Boru, who figures in the tale. The lan-
guage of the text — one of the leading characters is O'Crona-
gan, a West Munster petty chieftain — in Eg. 1781 (the only
one known to me) may be called that of the present day,
and the orthography is careless."
A comparison of this text with the current Highland
versions could not fail to shed much light upon the nature
of the latter. It may be hoped that text and translation
will be accessible before long.
The Rev. J. G. Campbell of Tiree has edited and trans-
lated a variant text, in The Transactions of the Gaelic Society
of Inverness, for 1888, pp. 78-100. This I shall quote as
/. g. a
Dr. Hyde tells me he has a MS. story, dated 1762, called
the Ceithearnach Caol Riabhach, or the Slender Grey Kerne,
in which the Ceithearnach assume different names, one of
which is Cian or Cein, and under this name he heals the
foot of a wealthy man.
The opening of this story-cycle recalls an incident in the
Imtheacht na Tromdaime (I. na T.) The Progress of the
Importunate Company (of Bards). Seanchan, the head of
the bardic company, decides that the first visit of the
company shall be paid to Guaire, King of Connaught (ob.
a.d. 662, according to the A. KM,), famed for his hospi-
tality ; but excellent though that might be, said Senchan,
it should not be put to the test of entertaining the entire
company of bards — "he did not take to Guaire but thrice
H H
466 Notes to Koisha Kayn.
Imtheacht na Tromdaime.
fifty of the professors ; thrice fifty students ; thrice fifty
hounds ; thrice fifty male attendants ; thrice fifty female
relatives ; and thrice nine of each class of artificers."
(Oss. Soc, v, 39.)
The contents of the I. na T. are briefly as follows : Dal-
ian Forgaill, to please the King of Brefney (Cavan and
Leitrim), satirised the King of Oirgiall (South-Eastern
Ulster) ; thereafter he died ; and Senchan is appointed his
successor. He and his fellows quarter themselves, as above
described, upon Guaire, and proffer all sorts of unreason-
able requests, which the King fulfils by the counsel and aid
of his brother Marvan, saint and swineherd. But the latter
has to slay his favourite boar, and he determines to be
revenged upon the importunate bards. He defeats them
at their own arts, and finding none capable of reciting the
Tain bo Cuailgne, lays them under spells to wander until
they learn it. This is finally effected by the raising from
the dead of the Ulster Chief, Fergus, uncle to Conchobor,
who sided with the Connaught invaders against his nephew
and tribe, in revenge for the treacherous murder of the
sons of Uisnech.
The Oss. Soc. text is from the Book of Lismore, a MS.
of the fifteenth century, collated with a later MS. The
history of this story has been exhaustively examined by
Professor Zimmer (Z.v.S., 1887, 426, et seq.). He shows
that it arose in order to explain the attribution of the Tain
bo Cuailgne to Senchan Torpeist, a bard of the early
seventh century ; that as late as the end of the ninth century,
when a quotation from it is found in Cormac's Glossary, it
was purely heathen; that by the time L.L. was written
(n 50 a.d.) a partly Christianised version was extant, being
mentioned by the scribe as a variant to the heathen
version, which he cites, and that this Christianising pro-
cess is fully carried out in the Book of Lismore version.
Cormac's quotation is sufficient to show that the older
version was in its outlines substantially the same as that of
Notes on Roisha Kayn. 467
Cormads I. na T. Story.
the Book of Zt'smore, but it is of course impossible to say
whether the above-cited passage was in it or not. Professor
Zimmer notes that the latest version is anachronistic in so
far as it brings St. Ciaran, who died in 548, into contact
with the seventh century Guaire. He might have added
that there is a further, though less violent anachronism in
making the lives of Dalian Forgaill and that of Senchan
Torpeist overlap as much as they do.
The point that interests the present inquiry is whether
the passage in our story is a reminiscence of the one in
I. na T. The latter, be it noted, is like many of the
Fenian stories in this respect, that whilst the form is literary
and purely historical, the matter is largely popular, consisting
as it does of a number of tasks which have to be performed
by Guaire to avoid Senchan's wrath.1 It might, therefore, be
1 This popular nature is well shown in the fragment of the
tale preserved by Cormac. The Stokes-O'Donovan translation
is such a rare book that I make no apology for quoting at length
(135, et seq.). Senchan and his comrades, setting forth on a
sea journey, are hailed from the land by an ill-visaged youth,
who begs to accompany them. " They did not like his look ....
rounder than a blackbird's eggs were his two eyes ; swifter
than a millstone his glance ; black as death his face ; rounder
than a lifting crane his two cheeks ; longer than a smith's
anvil-snout his nose ; like the blowing of bellows melting ore
the in and out draw of his breath ; swifter he than a swallow or
a hare upon a plain ; yellower than gold the point of his teeth ;
greener than holly their butt ; two shirs, bare, slender, full-
speckled, under him ; two heels, spiky, yellow, black-spotted,
etc." Senchan allows him to come. " Quicker than a cat after
a mouse, or a griffin to its nest, or a hawk from a cliff, was the
rush that he made till he was in the boat." On nearing land
they perceive an old woman, " grey-haired and feeble." She
cites them half-verses, which none can cap save the hideous
youth, and the outcome is that Senchan, discovering her to be
the daughter of Ua Dulsaine, for whom there was searching
throughout Ireland and Scotland, puts noble raiment upon her
H H 2
468 Notes to Koisha Kayn.
Cormads I. na T. Story.
argued that this particular passage is part of a stock-in-trade
common to all reciters, from the Ollamh of the Head-King
and brings her to Ireland. "When they came to Ireland, they
saw the aforesaid youth before them ; and ' he was a young
hero, kingly radiant; a long eye in his head; his hair golden
yellow ; fairer than the men of the world was he both in form
and dress. Then he goes sunwise round Senchan and his
people, et nusquam apparuit in illo tempore j dubium itaque
non est quod ille poematis erat spiritus? I think we may fairly
draw another conclusion from that of the ninth-century Irish
antiquary who has preserved this remarkable story, which in
tone and sentiment and colouring is so strikingly like the cur-
rent Gaelic folk-tales. We have certainly here a variant of the
theme found in our No. Ill — A King of Albainn. We find the
hideous youth, who alone can accomplish the quest, and who,
when it is accomplished, is released from the enchantment of
loathsome transformation ; whilst as in some forms of our No. I
there is also a maiden to be released (cf. supra, 438), though
the real significance of the incident is almost lost. I look upon
it, then, as fairly certain that already in the tenth century a
number of current folk-tales had been fitted into the I. na T.
framework, and that in this process their nature had been
modified. In the Oss. Soc. version of I. na T., which, as Pro-
fessor Zimmer shows, has been modified in a Christian sense,
this incident loses all meaning, and could not possibly have
given rise to the modern folk-tale form. The matter then
stands thus : The modern folk-tale gives a coherent account of
a quest (in search of a princess or otherwise) in which the
questers are accompanied and aided by a hideous being who
has his own object to serve, as the accomplishment of the quest
releases him from spells. By reading the ninth-century story
in this light we see that it was originally of the same nature,
but has begun to be altered to fit it into a saga. The alteration
has proceeded so far in the fourteenth-century version that the
incident is absolutely different from the modern folk-tale one.
I do not think it would be possible to find a more striking in-
stance of the thesis I maintain, namely, that the modern folk-
tale represents the original basis of the older sagas, and not a
degradation of them.
Notes to Koisha Kayn. 469
Imtheacht na Tromdaime.
of Ireland down to the humblest peasant story-teller, and
that its presence here affords no proof whether or no
I. na T. was known in the Highlands. I do not think this
view tenable, the parallel being too close to be fortuitous.
It follows that as I. na T. in its present form is artificial —
a literary working of certain folk-incidents with a view to
explain a piece of literary history — our tale has been to some
extent influenced by Gaelic literature, though it may be
only to the extent of the passage in question. We have, it
is true, other indications of what I have called the secondary
stage of the Fenian saga in the mention of Brian Boru and
his son Murachadh. I cannot do better in this connection
than quote from a note kindly communicated to me by
Dr. Douglas Hyde : " These two celebrated names have
apparently been remembered in the Highlands, and the
deeds associated with them being forgotten, the people have
taken them as pegs to hang folk-lore stories on. This
shows how difficult it is to trust to a name for throwing
light upon a story, or rather how often the names and the
stories are disconnected." I quite agree. Taken by itself,
the mention of Brian Boru's name affords no clue, one
way or the other, to the age of the story, save in so far as
it shows that the present telling is that of a man who
lived later than the tenth century. Taken, however, in
conjunction with the I. na T. parallel, I think it affords
strong ground for referring our story in its present shape to
a period not earlier than the twelfth century. No opinion
is of course here expressed respecting the age of the inci-
dents grouped together into the cycle — but, as regards the
grouping, the framework part, the presumption to my mind
is in favour of its being comparatively modern and of literary
origin. Let me again say that, in dealing with Gaelic
tradition, the word literary is not to be directly opposed
to oral, as is generally the case. The Irish men of letters
were, as I have already explained, in complete touch with
folk-tradition.
This opening is missing in J. G. C.
47° Notes to Page 211.
The Hare Maiden.
P. 211. The Hare Maiden.— Substantially the same
incident as in Campbell's xliv, The Widow's Son, save that
there the maiden is a deer, and it takes three days to free
her entirely from her spells. In /. G. C. there is no shoot-
ing at the deer, and the meeting is apparently not a chance
one. O'Cronicert begs for the queen's lap-dog, and, when
he obtains it, starts off with the intention, as it would
seem, of hunting the magic deer. Dr. Hyde tells me that he
knows nothing like this incident in current Irish folk-lore.
This is strange, as I cannot help connecting it with the
story of Bran's mother Tuirreann, as found in the Festivities
in the House of Conan, printed by the Oss. Soc. from a
late eighteenth century MS., and with that of Oisin's
mother. Tuirreann marries Iollann, who has a fairy mis-
tress ; the latter, jealous of Iollann's wife, turns her into a
greyhound. She was pregnant at the time, and in due
course she brought forth Bran and Sceolung. Now a story
of Kennedy's (235) tells of the loves of Finn and Saav
(presumably the Sadhbh of the Ag. ?ia S., who is there
described as a daughter of Bodhbh Dearg, son of the
Dagda, i.e., a Tuatha De princess). Finn, hunting a
beautiful fawn, is surprised to find that his two hounds do
not attack her ; their semi-human nature had enabled them
to recognise a bespelled princess. Finn passes several
months with her, but, having to absent himself to repel a
Lochlann attack, she falls afresh under spells. For seven
years he seeks her, and one day he and his hounds over-
take a wild, naked, long-haired youth, who ultimately turns
out to be Oisin, son of Saav. According to O'Curry {Led.,
304), the word Oisin signifies literally " little fawn", which
would seem to show the antiquity of this tale.
In a current Scotch ballad, printed L. na F„ 199, the
enchanted deer-mother of Oisin is Graidhne, the story in
other respects being closely similar to Kennedy's tale. Hyde
(47) gives this incident thus from current Irish tradition :'
" It was Finn himself killed Bran, They went out hunting,
Notes to Pages 211-229. 47 1
Bran and Oisin.
and there was made a fawn of Finn's mother. Bran was
pursuing her. ' Oh, young son,' said she (to Finn), ' how
shall I escape ?' ' Go out between my two legs,' said Finn.
She went; Bran followed, and Finn squeezed his two
knees on her and killed her." This is apparently a curious
inversion of the tradition found elsewhere, but it may
possibly be more archaic than that in which Oisin's mother
is the heroine of the transformation. As will be seen by a
reference to supra, p. 406, the chasing of the maiden Aige
in deer-guise by the Fenian warrior occurs in L.U-, i.e., in
the oldest stratum of the Fenian saga. Cf. also infra, pp.
478-79.
P. an. The Three Conditions—/. G. C. has not got
the condition about the wife's being left with only one man ;
in its place is " that he do not go to a strange house with-
out putting it to her option".
P. 2 1 3. The Magic House. — /. G. C. is very picturesque
here : " He was in a bed of gold on wheels of silver, going
from end to end of the Tower of Castle Town, the finest
eye had seen from the beginning of the universe to the end
of eternity."
P. 217. The Breaking of the First Vow.— Same in
/. G. C.
P. 219. The Feast. — In /. G. C. the king and his men
are drinking for seven years, and think it only seven days
and seven nights.
P. 221. O'KroinikearoYs Visit to his Fairy Brother-
in-law. — This very fine incident, to which I know no
parallel, is missing in/. G. C.
P. 229. Geur-mac-ul-Uai. — In another version of this
tale this man is called Cian Mac-ul- Uaimh. This must be
correct, if the narrative is to have consistency, unless we
may suppose that he was also called Geur-mac-ul-uaimh.
A correspondent writes me that Cian-mac-ul-uaimh signifies
a wearisome person, son of the bald one, or serf, or saint of
the cave, Ul'vs, a contraction of mao/} a bald or tonsured
47 2 Notes to Pages 229-241.
person (Maclnnes). J. G. C. has Cian mac an Luaimh
(Keyn the Son of Loy).
P. 229. The Filly-Transformation—/. G. C. has
same incident.
Page 234. The Giant's Adjuration.— Grammatically
incorrect. It should be Sin thusa }mach do chas, a Chtin —
Stretch your leg, Kian. (M.)
P. 231. The Departure of the Fairy Wife.—/. G. C.
is very picturesque here : " She took with her the Tower of
Castle Town as an armful on her shoulders and a light
burden on her back, and left him in the old tumble-down
black house in a pool of rain-drip."
P. 233. Cian's Punishment. — This is wanting in
/. G. C, the march of the story being as follows : Murdoch
Mac Brian, finding Cian wounded, swears " the earth should
make a nest in his sole, and the sky a nest in his head, if
he did not find a man to cure Cian's leg." Cian is then
taken to the Knight of Innisturk, who carries him off to the
most remote isle in the Universe, wherein is a herb which
would heal the wound, but he knew not where it was, only
that it must be in the island. He therefore tied a rope
round Cian's middle and dragged him through every clump
of herb he sees. Being unsuccessful, he leaves him, and the
Lochlann prince comes to heal Cian, as in our version.
P. 235. The First Tale of the Lochlann Prince. — Sub-
stantially the same iny. G. C.
P. 232. The Second Tale.— J. G. C. has here the incident
of the hero's fight against the fairy hosts, whom he slays in
the daytime, but who are quickened at night by the carlin,
whom he also slays. I know of no exact parallel to the
way in which the hero obtains the help of the giantess.
P. 241. The Two Doors of the Giant's Cave.—
The original here is croinn and druill. The crann
is a small slip bar attached to the side of the door.
The droll is a strong oak bar drawn across the door, and
having its ends inserted in apertures in the wall on each
Notes to Pages 241-272. 473
side of the door. When the door was to be opened, the
bar was shot back into one of the apertures. There comes
back to my memory a country mansion in a retired glen, the
front door of which was at night made fast with a droll.
(Maclnnes.)
P. 241. Short Spear. — This also occurs in J. G. C. as
a property of the carlin.
P. 242. The Infallible Sword.— The Gaelic here is
Cha d' fhag i fuigheall a beuma — It left not a remnant for
its stroke. (Maclnnes.)
This sword, which leaves not the " leavings of a blow",
is common in Irish saga. The oldest instance I know is
in the 15th century version of the " Death of the Sons
of Usnech" (Irische Texte, 11, ii, 171).
P. 247. The Third Tale. — Substantially the same in
/. G. C, but the impenetrable red shield is missing.
P. 255. The Fourth Tale. — Substantially the same in
J. G, C, but the beautiful passage (p. 259) about the saddest
look is missing.
P. 261. The Fifth Tale.— The Angling Giant. Sub-
stantially the same in /. G. C. This is the Polyphemus
incident of which Campbell prints three versions (Nos. v,
vi, vii). Our tale differs from these in so far as the
relation between the giant and the woman he has captive is
concerned. The way in which the giant is killed is exactly
the same as in Campbell's No. vi.
P. 272. Cruitean Ceolar — Musical Harper. — Cf. infra,
p. 488.
P. 272. J. G. C. does not finish up with the fifth tale.
The insatiable Cian still wants to know whether the
Lochlann prince went off with his rightful wife or with the
maiden of the cave. The narrator evidently knew nothing
of this, as he stopped short.
474 Notes to Tale Vlll
No. VIII.
Lod, the Farmer's Son.
Classification. — Part I belongs to the Jack the Giant
Killer type ; part II to the Goldenlocks or Perseus type.
Similars.— Campbell, No. iv, The Sea Maiden (S. M.)
and five variants ; S'eb., i, xi, Jean sans peur; xviii, Roi des
Poissons, for the Andromeda incident only; Kennedy, p. 23,
Gilla na Chreck an Gour ; The'Speckled Bull, in Dr. Hyde's
MS. collection (part ii only).
Opening. — Unknown to me elsewhere. S. M. opens
with promise of child to aged couple, on condition of child
being given to the supernatural being who makes the promise.
Variants 1 and 3 have the same opening ; in var. 3, as in S'eb.,
11, No. xxvi, Petite Baguette, the hero, owes his strength to
being allowed to reach fourteen years of age without doing
any kind of work, and I look upon this as a more modern and
rationalistic explanation of the fourteen years during which
the Sea Maiden allows the father his son's company. In
the Roi des Poissons the mother of the hero conceives after
eating the brain of the king of the fishes.
P. 281. Threefold Test of the Club.— This incident
reappears in S. M. and in variants 1 and 3 ; in variants 2and
4 the fact of the hero's having a club made for him is alone
mentioned, also in Seb., Petite Baguette. Cf. Campbell, No.
82, How the Een was set up, in which Fionn only regains
his sword at the third trial ; and No. 84, Manus, in which the
hero breaks all swords but the one from his grandsire's
days. I have endeavoured to show that an incident of the
same nature must have occurred in one of the Celtic lays
worked up, in the 12th century, into the Grail romances, in
which the hero has to wield a weapon so that it break not
in his hand, or to weld it together so that no flaw appears
{Grail, 188). In the Mabinogi of Peredur the incident
appears in this shape ; Peredur has to cut through an iron
Notes to Pages 283-301. 475
Carlin and Sons. — Andromeda. — Red-haired Cook.
staple with a sword, twice he does it, and the broken pieces
reunite, but the third time neither would unite as before.
P. 283. Lod's Wages. — Here is a characteristic modern
and Scotch touch. These wages would have been wealth
untold in mediaeval times. Characteristically Scotch also
is the persistence with which the hero sticks to his terms.
P. 287. Fourfold Combat with Giants and their
Mother. — Cf. infra, p. 487. In S. M. there are only two
giants ; in the first variant the incident is as in our tale, the
giants being described as Fuath with seven heads, seven
humps, and seven necks, and the carlin being the wife of the
third giant, as is also the case in var. 2 ; in var. 3 the relation-
ship of the carlin to the giants is not stated ; in Kennedy's
tale there are two giants. In all of these tales the hero
obtains from the slain giants, as well as from the hag, magical
objects or treasures, which are of use to him in his subse-
quent adventures. In all probability this was originally the
case in our story. As it is, the treasure won from the hag
is only mentioned quite casually at the end of the story.
P. 291. Lod's Answer. — I have not met this else-
where in Celtic tales.
P, 297. Wrestling Run.— Cf. p. 486.
P. 299. Andromeda Incident. — This occurs in all the
similars, as is-but natural, seeing that it is one of the most
widely spread mdrchen-mc\&&!\t?>, as well as one of the oldest,
at all events among races of Aryan speech. Our tale pre-
sents no unusual form of the incident.
P. 301. The Red-haired Cook. — Be the reason what it
may, " red" is the characteristic villain's colour in folk-tales
of this class. In S. M., var. 2, the villain is likewise "Gille
Ruadh", a red-haired lad, and in var. 5 a red-haired cook,
as in our tale; in Kennedy, " a wizened basthard of a fellow
with a red head". In the Norse and German variants the
villain is again "Ritter Red".' What is more remarkable
still, in the oldest form of the Perceval story, the slayer of
Perceval's father is the Red Knight ; he is killed by Perceval,
who thus avenges, unwittingly, his father's death, and who,
476 Notes to Pages 301-305.
The Significance of Red. — Recognition of Hero. .
donning his enemy's armour, gets known in his turn as the
Red Knight, which designation is transferred to Galahad in
the later version of the Grail Quest ; so that what is the cha-
racteristic of the villain in the early version becomes the
distinguishing features of the saintly hero in the later story
(Grail, ch. vi). The Rev. W. H. Jones, in his valuable notes
to the collection of Magyar tales translated by himself and
Mr. L. Kropf (Folk-Lore Soc. Publications for 1886), has
noted the red colour as characteristic of the villain; he quotes
(329) from Prof. Ebers to the effect that " red was the
colour of Seth and Typhon. The Evil One is named the
Red, as, for instance, in the Papyrus-Ebers red-haired
men were typhonic.'n He also quotes a Magyar jingle, "A
red dog ; a red nag ; a red man ; none is good." Mr. W.
G. Black, in his Folk-Medicine (London, 1883), has collected
a number of instances of the value attached to the colour
red in folk-lore, but, curiously enough, these all go to show
that red is " obnoxious to evil spirits", and that it is a colour
" symbolical of triumph and victory over all enemies".
P. 305. The Recognition of the Hero. — The oldest
form of this incident, as well as of the Andromeda incident as
a whole, with which I am acquainted in Celtic literature, is to
be found in the Wooing of Emer by Cuchullain. A frag-
mentary version is in L.U., i.e., is as old as the early nth
century at the very least, and in all probability is to be
referred, with the other stories of the Ulster cycle found in
L.U. and L.L., to the 7th-9th centuries, in so far as com-
position of the forms under which they have come down
to us is concerned. A complete version is found in Stowe
MS. 992 (compiled in 1300 a.d.), from which it has been
Englished by Professor Kuno Meyer, Arch. Review, vol. i.
Our incident occurs in part of the tale missing in the
L.U. fragment, so that it is impossible to be quite sure that
it is as old as those portions of the story for which we have
L.U. testimony. It is, however, at the latest, as old as the
13th century. Cuchullain, returning from Alba, reaches
the house of Ruad, King of the Isles, on Samuin night
Notes to Page 305. 477
Recognition of Hero i?t Cuchullain Saga.
(All Hallowe'en). All the leading heroes of the Ulster
court are gathered there. There is wailing in the dun of
the king. To Cuchullain's questioning it is answered the
lament is for the daughter of Ruad, taken as a tribute to
the Fomori. Cuchullain encounters and slays single-
handed three Fomori, the last of whom wounded him at
the wrist. The maiden bound up his wound with a strip
from her garment, and he departed without making his
name known to her. Thereafter many boasted of having
slain the Fomori, but the maiden believed them not. The
king discovers Cuchullain by the following artifice : he
prepares a bath, and brings everyone present to the maiden
separately. " Then Cuchulaind came like everybody else,
and the maiden recognised him" (A. P. , i, 304). He ought
of course to have married her; but this would have con-
flicted with the purpose of the tale in which this incident
appears, which is to celebrate the heroic loves of Cuchullain
and Emer. Ruad's daughter is therefore married to his
companion, " Lugaid of the Red Stripes", and the narrator is
at some pains to motivate this. After a year has passed,
Derbforgaill (Ruad's daughter) and her handmaid come
to Cuchullain in bird-guise. The hero, unknowing, slings
at them, and wounds Derbforgaill, who thereupon becomes
a woman. " Evil is the deed thou hast done, oh Cuchu-
laind," says she. " It was to meet thee we came, though
thou hast hurt us." Cuchulaind sucked the stone out of
her, with its clot of blood round it. "I shall not wed thee
now", said he, " for I have drunk thy blood, but I shall give
thee to my companion," etc.
It is, I think, impossible to deny that we have here a folk-
tale arbitrarily altered in order to be introduced into the
Cuchullain saga. In the epithet of Lugaid "of the Red
Stripes" I see a reminiscence of the rivalry found in nearly
all the folk-tale versions between the hero and the "red-
haired villain". Of course, the latter having to marry
Derbforgaill instead of her real deliverer, loses his " vil-
lain's" character.
478 Notes to Page 305.
Recognition of Hero in Tristan Saga.
The folk-tale now current in both divisions of Gael-land
can thus be traced as being current therein certainly in the
1 2 th- 1 3th centuries, probably in the 9th- 10th centuries,
possibly in the 6th-7th centuries.
The incident is likewise found in the Tristan saga, i.e., it
goes back to the twelfth century. Tristan delivers the prin-
cess from a dragon ; the cook puts in a rival claim, but the
truth is made manifest by Tristan's having cut the tongue
out of the dragon's mouth. Whilst having little doubt that
the Tristan saga, like the remaining North French romances
of the Arthurian cycle, is a working-up of Breton lays, which
themselves were poetic versions of folk-tales current in these
islands and in Brittany, I must admit the force of the con-
trary opinion championed by Golther (Sage von Tristan
und Isolde, Munich, 1887), that it contains very little dis-
tinctive Celtic elements ; for this reason I prefer leaving the
Tristan incident out of the question altogether. I would
merely point out that it is much closer to the ordinary folk-
tale version than is the above-cited Cuchullain story, and
that if it be held that the Gaelic folk-tales descend from
mediaeval literature and that the Tristan story is non-Celtic,
it is strange that the descent should be from a foreign cycle
instead of from the national saga. I would submit that it is
more reasonable to assume that both Cuchullain and Tris-
tan have taken over, and in so doing have modified, the
adventures of a nameless hero of a folk-tale.
Another interesting parallel is offered by the lay of
Tyolet, printed by Mons. Gaston Paris, Romania, viii, 40 et
seq., from a late thirteenth century MS. It is anonymous,
but the eminent editor is inclined to attribute it to Marie de
France. In any case it may be looked upon as belonging
to the late twelfth or early thirteenth century. It is a most
interesting variant, in parts, of the enfances of Perceval, the
hero of the Conte du Graal(ct Grail, ch. ii), but has features
all its own. Thus, its hero, like the hero of many variants
of our tale, has a magic whistle, given him by a fairy, with
which he can summon every beast he wishes. One day,
Notes to Page 305. 479
The Lay of Tyolei.
whilst out in the woods, he follows a stag to a stream, which
it crosses ; a fawn then comes up, which Tyolet whistles to
him and kills, whereupon the stag turns into a knight in full
armour, mounted upon a war-horse, who gives him all sorts
of good advice. Tyolet then comes to Arthur's court, and
whilst there a damsel arrives and offers herself to the knight
who should bring the foot of a white stag guarded by seven
lions. A knight, Lodoer, starts on the quest, but is ignomi-
niously baffled. Tyolet then sets forth and accomplishes
the quest, thanks to his magic whistle, but is nearly killed
by the lions and by a felon knight, who, finding him lying
wounded on the field of combat, thinks to finish him and
claim the damsel. Tyolet, however, tended by Gawain,
is healed and confounds his adversary.
It seems impossible not to recognise the presence of at least
two folk-tales underlying the twelfth and thirteenth century
story. Both, however, are so modified as to be unrecognis-
able, and one has had all meaning modified out of it. The
stag-knight of the first part of the story may be compared to
the helping magician of our No. VI, The Ship that went to
America (cf. supra, 461), or to the Hare- Maiden of Koisha
Kayn (cf. supra, 470). A significant trait is that the meta-
morphosis takes place when the stag has passed the water.
Does this imply that the stag is a denizen of the Otherworld,
who regains his shape when he has crossed the stream
dividing that realm from this world? It may be worth
while to examine all variants of the incident in the light of
this hint. The second part of the story is even more
changed, but in the stag which is to have its leg cut off there
may possibly lurk the helping stag of the first part of the
story. In any case, the incidents of the mediaeval romance
could not have given rise to the clear and coherent versions
of the modern folk-tale ; indeed, they only assume meaning
upon the hypothesis that they have been taken over from
tales similar to the ones now current, and have suffered in
the process.
480 Notes to Two Young Gentlemen.
No. IX.
The Two Young Gentlemen.
This tale is a most interesting and instructive one, from
its bearing upon certain theories respecting the origin
and transmission of folk-tales. Its chief incident is met
with in other tales, but accompanied by the supernatural
paraphernalia in which most students recognise the dis-
tinguishing characteristic of marchen. Here these incidents
are rationalised down until the whole becomes almost a
19th century novelette. According to the Rev. Dr. Gaster's
theory of fairy-tales, this is the form all our marchen must
have had at no very remote date, and the " animistic" traits
that now distinguish them have been foisted into them by
the peasantry within the last few centuries.1
The first part of the story is briefly this : the hero is
invited to a house by a mysterious old woman, and well
furnished with food and money. He passes, too, a night
with an unknown person, but he remains quiet and asks no
question. All is well, and he continues to be liberally
treated during the next day. But the second night curiosity
overpowers him, and he discovers that his bed-fellow is a
woman. He is forthwith driven from the house, but carries
off a token.
Now this is substantially the theme of Campbell's Three
Soldiers (No. x). The three come to a house in the wilder-
ness, dwelt in by three girls, who keep them company at
night, but disappear during the day. They keep their
counsel three nights running and receive magic gifts ; but, as
they are leaving, the youngest must needs ask the girls who
they are, whereupon they burst out crying, "they were
under charms till they could find three lads who would
spend three nights with them without putting a question —
1 See Dr. Gaster's article, " The Modern Origin of Fairy
Tales " {Folk-Lore Journal, vol. v).
Notes to Two Young Gentlemen.
The Welcoming Damsel in Mael Duin.
had he refrained, they were free." In one of Campbell's
variants the damsels are swanmaids, and the visitors are
bidden " not to think nor order one of us to be with you
in lying down or rising up." The following incident is
found in Mael Duin's Seafaring, an Irish Sindbad story (as
this story-type may be termed), found in L.U., and there-
fore, at least, as old as the nth century. Professor
Zimmer, in his study on the Brendan Voyage, is inclined
to date it back to the eighth or seventh century. Mael Duin
and his comrades come to an island, wherein is a fortress
approached by a glass bridge. A maiden comes out, and
for three days and nights the travellers are soothed to sleep
with sweet music. On the fourth day she receives them
into the castle, tends and feasts them. His people say to
Mael Duin, " Shall we say to her, would she, perchance,
sleep with thee?" He assents, and on the morrow they
make the proposal. She said she knew not, and had never
known what sin was. She left them, but they renewed their
proposal on the next day ; again she left them, they went to
sleep, and when they awoke they were in their boat on a crag,
and they saw not the island, nor the fortress,' nor the lady, nor
the place wherein they had been. (Mr. Whitley Stokes'
translation, J?. C, ix, 493.) This form of the story, it will be
seen, is like Campbell's swanmaid variant, though a moral
turn has been given to the prohibition by the, probably
clerical, narrator. In the fact that the visitors to the magic
castle are punished for their infringement of some rule, in
this case the disregard of the maiden nature of the castle-
guardian, by the disappearance of the castle and its inmates
whilst they sleep, the Mael Duin story is strikingly like seve-
ral episodes in the "Grail romances, which I have brought
together and commented upon in ch. vii of my Grail.
In all these stories, as in The Two Young Gentlemen, the
fundamental situation is the same : the hero obtains access
to the heroine, but forfeits his privilege by doing that which
he should not, or leaving undone that which he should do.
Is it likely, is it conceivable that a tale like ours gave rise
I I
Notes to Pages 321-332.
Abstract of Manns.
to the episode in Mael Duin's Seafaring, or to Campbell's
Three Soldiers ? Is it not evident that the very reverse has
taken place, that our tale gives the incident as it fashioned
itself in the mind of a narrator, either ignorant or con-
temptuous of such accessories as magic castles, swanmaids,
inexhaustible bowls, and the like ?
P. 321. The method by which the young lady obtains
her father's consent is not known to me elsewhere.
P. 327. The story is very obscure here. Some kind of
contrast would seem to be implied between the two young
gentlemen, but if so the narrator has not made his point
clear. Both are alike in one respect, that their good fortune
is entirely undeserved.. If the story as a whole has any
moral, it apparently is that all man's good luck comes from
women.
P. 332. "He could see the gleaming of his sword a
mile off." This is surely a genuine mdrchen touch, im-
bedded in this prosaic narrative like a fossil in alluvium.
Dr. Douglas Hyde informs me that he has no Irish
parallel to this story as a whole.
No. X.
Young Manus, Son of the King of Lochlann.
Similar. — Campbell's Ixxxiv, like our tale, a fragment,
deals apparently with adventures of the same hero.
Abstract of our Tate— (1) The hero is bespelled by
his nurse to find out about herself; (2) on his quest he delivers
his uncle from three big giants and their mother, against
whom he had been fighting for seven years ; (3) he finds (and
weds) his nurse, but is spirited away from her by a witch,
who turns him into stone ; (4) he is delivered by his uncle ;
(5) he destroys a "big, uncommon beast", with the aid of the
witch, who had been turned into a bitch ; (6) he is restored
to health by his nurse, . . . Here our version, obviously an
imperfect one, breaks off.
Notes to Mantis. 483
Connection of Mantis with the Grail Romances.
Abstract of Campbell's Manus. — (1) Manus is married
young by a jealous aunt, to get rid of him ; (2) he receives
magic weapons and promise of aid from a red- vestured man ;
(3) he is accompanied by lions ; (4) he escapes various
perils of his aunt's planning ; (5) he comes to the land of
the son of the King of Light, whom he helps against his
father ; (6) and whom he brings back to life when slain by
fetching the blood of a venomous beast belonging to the
King of the World ; (7) and by whom he is helped against the
Red Gruagach, which personage (apparently the father of
Manus's jealous aunt) being slain, and his head stuck on a
stake, Manus becomes King of Lochlann.
It will be seen that these tales have no two incidents in
common. In commenting upon Campbell's Manus {Grail,
190) I emphasised the following features as also occurring in
the Grail romances : the sword given to Manus, which
will not break, whereas all other swords he breaks at once ;
the cloth given him likewise — " when thou spreadest it to
seek food or drink thou wilt get as thou usest"; finally, the
stake, crowned with the head of Manus's enemy, the Red
Gruagach.1 Now our tale also presents close and marked
analogies to the Grail romances. Manus is brought up by
a mysterious and magically powerful nurse, even as Peredur
is brought up by the sorceresses of Gloucester ; he is com-
pelled to set forth on his quest by the maiden with the green
kirtle, who appears " when the feast is at its height", just
as Perceval is compelled to set forth on his quest by the
" loathly damsel", who appears whilst the feasting is at its
height in Arthur's court ; whilst on his quest he delivers his
uncle from the carlin and her three sons, just as Perceval
does in the portion of the Conte dti Graal written by
Gerbert ; he hunts a " big, uncommon beast" with the aid
of a bitch, just as Perceval hunts the stag with the aid of
the sole dog that can overtake it, presented to him by the
Lady of the Chessboard. Finally, incident (3), the witch
1 Cf. supra y 453.
I I 2
484 Notes to Manus.
The Lay of Manus.
who transforms him into stone is met with in a great number
of tales belonging to the Two Brethren type, which, as I
have shown {Grail, 162), are closely connected with the folk-
tales underlying the Grail romances. I cannot but think
these facts warrant the following conclusions. Manus was
originally the hero of a story akin to that of Perceval — he
was driven forth upon adventurous quests by relatives
whose enmity he had incurred, or who wished to use him in
freeing themselves from spells ; he wandered to the Under-
world and became possessed of its treasures, the magic
sword and spear, the inexhaustible bowl, which Irish my-
thology ascribed to the Tuatha de Danann (who throughout
Celtic tradition figure as lords in the Otherworld, in Hades);
he freed his relatives from magic enemies and released
them from spells, and finally he, too, became lord of Hades.
The story, a long one, comprising many adventures, and
doubtless current in varying forms, has only come down to
us in fragments.
If this hypothesis be correct, it enables us to account
for the hero's name and for the fact that the story is found
tacked on to the Lay of Manus. This latter is summarised
by Campbell, iii, 363 et seq. Gaelic versions are printed
L. na F., 71 et seq., English versions in Miss Brooke and
Oss. Soc. The story is briefly as follows : Manus, son of
the King of Lochlann, comes to Ireland to carry off Finn's
wife and hound ; battle ensues, Manus is overcome, but
allowed his life. He either returns the second time with a
larger force, or sends a treacherous invitation to the Fenians
to come and feast with him ; whilst at the feast they are
attacked by the armed Lochlanners. In either case Manus
is again, and finally, overcome. As will be seen, this has no
connection with the prose story, save the hero's name. It
seems to have been one of the most popular episodes of the
epic, describing the struggles of Fenians and Lochlanners ;
and when the Fenian saga was remodelled in the i2th-i3th
centuries, the Lochlann prince received the name of the
most recent of the Norse invaders of Ireland, Magnus
Notes to Manus. 485
Original Nature and Name of Manus.
Barelegs, slain whilst raiding Ulster in 1103. Owing to the
popularity of the saga in its new form, Manus seems to have
become the stock designation for the son of Lochlann's
King, much as, if there were a popular French epic on the
wars between England and France, any English prince
might be called Black Prince in French folk-lore. But
Perceval the Grail-quester has unmistakable connection
with the Celtic Hades, the mythic prototype of the " Loch-
lann" of later Fenian saga. His Gaelic similar, the hero
of the prose tales of Manus, must also have been a prince
of Lochlann, and originally was doubtless never described
otherwise. But as the remodelled Fenian saga became
known among the folk and competed with the older,
unhistoricised version, the names of its personages won
acceptance, and all Lochlann princes, whether or no they
appeared in the same connection as in the Lay of Manus,
received the name of the hero of that Lay.
Having dealt with Manus as a whole, I will now proceed
to notice it in detail'.
Opening. — The wonderfully picturesque opening is
otherwise unknown to me. The method of strengthening the
nurse is, however, the same in the case of the Fair Grua-
gach transformed into a filly ( Campbell, ii, 42 1) : " Take with
thee three stoups of wine and three wheaten loaves, and
thou shalt give me a stoup of wine and a wheaten loaf."
There is a certain amount of likeness between Campbell's
tale (the Fair Gruagach, son of the King of Eirinn) and
ours. In both tales appears the same mysterious woman,
"the dame of the fine green kirtle", as Campbell styles her,
who bespells the hero to wander forth upon adventures.
Campbell's tale ends with the wedding of the hero and
the green-kirtled dame, which is only episodic in our
story.
P. 343. There is a naive bit of euhemerism here. The
rapture of the hero, by the heroine, to the Underworld, to
the mysterious land of Youth and Promise, where shinty is
played with gold clubs and silver balls, is translated into
486 Notes to Pages 343-345.
The Combat-Run. — The Wrestling- Run.
the nurse's throwing her charge over the cliff. I can throw
no light upon the gardener, who seems to be a wizard
opponent of the green-kirtled nurse.
P. 345- The Combat-Run. — This is widely spread
throughout the Highlands (cf., e.g., Campbell's Conall Gul-
bann, passim), and can be traced, inferentially, up to the fif-
teenth century in Irish literature. In the fifteenth -century
version of the Death of the Son of Usnech, Ilann the Fair,
Fergus' son, makes three swift rounds of the hostel, and slays
300 of the attacking Ulstermen.1 In the Tochmarc Enter,
when Cuchullain slays 100 men, Emer commends him :
" Great is the feat which thou hast done to have slain 100
armed able-bodied men."2 But in the Tain bo Cuailgne
larger numbers are frequently mentioned- — e.g., Cuchullain
slays as many as 500 {Zimmer1, 460), Conchobar 800
(Zimmer1, 472). There is a fine description of Cuchullain's
prowess in the L.L. account of his death : " The halves of
their heads and skulls, and hands and feet, and their red
bones were scattered broadcast throughout the plains of
Murthemne, in number like unto sand of sea, and stars of
heaven, and dewdrops of May, and flakes of snow and hail-
stones, and leaves of forest," etc. In the same story
Cuchullain's steed wreaks the three red routs — " and fifty
fell by his teeth, and thirty by each of his hooves."3
It seems most likely to me that the stereotyped exaggera-
tion of a hero's prowess is essentially a product of folk-
fancy, and that when the elements of popular tradition are
worked up into hero-tales by the bards of the race, such
"stereotypes" (if I may coin the phrase) are likely to be
brought into more or less agreement with actual possi-
bility, according as the rationalising tendency in the indi-
vidual bard is stronger or weaker.
P. 345. Wrestling-Run.— This, again, is a widely- spread
run, which I cannot parallel from the older Irish literature.
1 Irische Texte, II, ii, 168. 2 Arch. Rev., i, 305.
3 Stokes' translation, R. C, iii, 179, 182.
Notes to Pages 345"355- 4§7
Bespelling-Run. — Test of Swiftness. <=■ Carlin and Sons.
That, literature contains numberless examples of single
combat, the type of which is the fight of Cuchullain with
Ferdiad (Englished, M. C, iii, 417 et sea.), but the heroes
never come to actual bodily contact. Here, again, the
" run" seems more likely to have sprung from the actual
facts of folk-experience than to have been invented by a
bard familiar with the descriptions of single combat found
in the older saga.
P. 347. The Bespelling-Run — This is almost exactly
similar to the run in Campbell's already quoted Fair'Grua-
gach ; but the addition of the clause " that a little fellow/'
etc., makes sense of the whole. This .run, likewise, I cannot
exactly parallel from the older literature. The nearest
approach is Marvan's gess upon the importunate bards, that
they "remain not two nights in the same house until they
discover the story of the Tain" (Oss. Soc, v, 103).
P. 349. The Seafaring-Run. — Cf. ante, p. 448.
P. 351. Test of Swiftness.— Cf. in vol. i of present
series, p. 53.
Dr. Hyde appositely quotes the Latin epigram : —
" Quid levius calamo ? Pulvis. Quid pulvere ? Ventum.
Quidvento? Meretrix. Quid meretrice ? Nihil."
P. 353. The story here is like Fin and the Kingdom of
Big Men ; when Fin lands, he is greeted with " You are
the best maiden I have ever seen ; you will make a dwarf
for the king, and Bran, a lapdog" (5. C. R., 186).
P. 355. Manus' Tale-telling. — The idea is evidently this :
Manus's uncle is bespelled until a hero should come and
do certain things — in this case tell tales. Our story is thus
the direct opposite of many of the tales worked up into
the Grail romances, in which the obligation laid upon the
hero is that he keep silent (cf. Grail, ch. vii).
P. 355. The Carlin and her Three Sons.— I have dis-
cussed the fight against the Carlin and her three sons, Grail,
165 et sea. The oldest known form of this incident is that
found in the portion of the Conte du Graal which goes
488 Notes to Pages 367-369.
The Carlin. — Musical Harpers. — Alluring Witch
under Gerbert's name, which was probably written about
1225, and which is certainly derived from a Celtic story
closely akin to Manus. For reference to a similar inci-
dent in the Teutonic Hero-saga, see my Branwen (F.-L.R., v).
P. 367. The Carlin. — As a rule the Carlin is described
at great length, and with the utmost luxuriance of depre-
ciatory epithet. What is peculiar in our version is her vulner-
able mole. In Campbell, No. i, the hero's wizard enemy
may likewise only be slain if the mole be stabbed ; and in
Grant's Highland Superstitions a ghost is overcome in the
same way.
P. 367. Musical Harpers. — In Irish saga music is the
special attribute of the Tuatha de Danann, and the sleep-
inspiring power of their music is one of the hardest things
the heroes have to contend against. As a rule, in the
Fenian saga, the Fenians and the Tuatha De are on bad
terms, and the former have frequent occasion to experience
the unholy skill of their antagonists Cf. ante, p. 451, for
Finn's device to counteract the effects. I know no parallel
to the method Manus employs to get rid of the harpers.
P. 369. The griffin-transformation of Manus s uncle is
not known to me otherwise.
P. 369. The Alluring Witch — I know no other Celtic
parallel to this alluring witch who turns the hero to stone,
though in Campbell's No. x the Sea Maiden there is a
somewhat similar incident. The hero notices a castle, ap-
proaches it, is invited to enter by " a little flattering crone",
and is struck with a club of druidism. I have quoted, Grail,
162, a number of non-Celtic folk-tales in which the incident
occurs. As a rule, in these tales, of which Grimm's No. 60, Die
zwei Brilder, may be taken as type, the witch is a hideous
dweller in the woods, who transforms herself into a stag
in order to lure the hero into her forest-realm. Only in
one Neapolitan variant {Pentamerone, i, 7) is the witch
young and fair. What is peculiar to our story is that the
witch comes and carries off the hero instead of enticing
him into her power.
Notes to Pages 373-379. 489
Swallowing Monster. — Proxy Wooing.
P. 373- The Swallowing Monster.— This incident
occurs in the Fenian saga, The Hun of Sliabh Truim. Finn
is swallowed, but cuts bis way out and destroys the monster
(Oss. Soc, vi, 119). The version is a modern one, and I
cannot parallel the incident from the older literature. It is
not in the Book of Lismore Ag. na S.
No. XI.
Leomhan Cridheach and Ceudamh.
Leomhan Cridheach seems to mean Hearty Lion (Dr. D.
H.). Dr. Hyde tells me that he has collected a long story
about one Ceatach. He and his friend fall in love with
the same woman. Towards the end of the story Finn
returns home, and gives Kaytuch's wife the headless body
of her husband, who has been slain whilst with him. She
takes him into a boat with herself, and eventually gets the
head put on again, though not by the same method as in
our story.
P- 379- Our story follows somewhat the lines of the
Lancelot-Guinevere and Graine-Diarmaid stories, in both of
which the proxy wooer is preferred to the suitor he repre-
sents. Kaytav's wife is like Graine in taking the initiative
and compelling marriage from the man she loves. As I
have already pointed out {Grail, ch. x), one of the most
characteristic features of the early Celtic stories, and one
that undoubtedly commended them to the writers and to
the society of the twelfth and thirteetnh centuries, when
they were worked up into the Arthurain romances, is the
position of women. It is quite a common thing for the
heroine to woo, e.g., Deirdre in the Uisnech saga, Fand in
the Cuchullain saga, and the fairy-maiden who carries off
Connla of the Golden Hair, as told in a story preserved
by L.U. Even where the woman is wooed, as in the
Tochmarc Enter, she makes her own conditions, In this
49° Notes to Pages 381-385.
Wife's Precedence. — Cook's Head-Dress. — Apple-Cast.
respect our story thus retains an abiding trait of Celtic
tradition.
P. 381. The Wife's Precedence. —Precedence, as in all
semi-barbarous communities, was a matter of the highest
importance to the ancient Celts-. One of the most interest-
ing episodes of the Ulster cycle, Fled Bricrend, or Bricriu's
Feast, turns upon this point. Bricriu, the evil-tongued
mischief-maker of the Ulster court, after first insinuating to
the three chief heroes, Loegaire, Conall, and Cuchullain
that each one deserves the curathmir (hero's meed),
then addresses himself to the wives of the champions, and
tells each one secretly that she should have the right of
first entering the banqueting-hall. The three ladies approach
the hall simultaneously, each one hastening her steps as
she nears it, until at length they set off running, and pro-
duce a noise equal to fifty war-chariots.1 The remainder of
the tale is taken up m deciding which of the three heroes
is the best, Cuchullain, of course, carrying off the palm.
P. 383. Kaytav's Head Dress. — It would seem that
his cook's head-dress concealed his face. I cannot illustrate
this head-covering from old Celtic literature. In the elabo-
rate descriptive list of Connaire Mor's household contained
in the L.U. and L.L. Brnden da Derga, an apron is the
only article of dress mentioned in connection with the
cook [M. C, iii, 147). In Mac Conglinny's Vision, an
Irish pre-Rabelais Rabelaisian story found in fourteenth
century MSS., the cook's dress is " a linen apron about him
and a square linen cap upon the summit of his head -top".
P. 385. The Apple-Cast. — In the Fenian story of The
Clown in the Grey Coat there is a man who knocks the ■
head off another by throwing a lump of blackberries at him,
and then, throwing it at him again, replaces the head (D. H.j.
Slaying by cast of an apple is not infrequent in the older
sagas, e.g., Cuchullain slays Con Mac Dalath in this way.2
1 Zimmer1, 624.
2 Tain bo Cnaiigne, quoted Zimmer1, 4.55.
Notes to Tale XII. 491
XII.
A Battle fought ey the Lochlanners in Dun-Mac-
Sneeachain.
The correct name is Dim-Mac-Uisneachain, the Fort of
the Sons of Uisneach, vulgarly called Beregonum. It is
pleasantly situated near Leadaig, in Benderloch, and about
two miles north of Connel Ferry. The sons of Uisneach,
viz., Nathos, Aille, and Ardan, after whom the place is
named, fled from Ulster to Loch Etive with beautiful
Deirdre, the beloved of Nathos. They settled there with
their followers, and became powerful. There are places in
the district which still bear their names. In Loch Etive
there is an island called Eeilean Uisneachain, Uisneach's
Island. Near Taynuilt there is a farm called Coille JVat/iois,
Nathos' Wood ; and opposite Lismore there is a bay called
Camus Nathois, Nathos' Bay. (Machines?)
These last two stories will illustrate the way in which
heroic saga adapts itself to changed conditions, and gradu-
ally loses its character. Originally they were doubtless in-
cidents in the story of man's dealings and feuds- with the
inhabitants of the Otherworld. Reshaped during the
secondary stage of the Fenian saga, they became incidents
in the epic of the strife of Fenian and Lochlanner, of Gael
and Norseman. But the fact that the Norsemen had for
long the chief seat of their power in the Western Isles brings
fresh changes into the saga. Mortal and Immortal, Fenian
and Lochlanner, transform themselves into islander and
mainlander ; the kings became clan-chiefs, the epic struggle
such a clan-raid as the inhabitants of the Highlands had but
too long and close a knowledge of. A few of the older
names still survive from the secondary stage of the Fenian
saga ; in other respects the conditions have adapted them-
selves to the minds of the present narrators. But this is to
be said : the older, purely mythic, features have become
almost entirely lost in their passage through the heroic
49 2 Addenda.
stage, so that when the story comes back to the folk, and
gradually turns again into a folk-tale, it is no longer a mythic
(fairy) tale, but a semi-historic anecdote.
Addenda.
To the Similars to Tale I, The Son of the King of Eirin,
must be added the County Cork 'Grey Norris from Warland'
(F.-L.J., i, 316 et seq.). The three tasks are : (1) to find a
needle in the litter of the stable (has this been influenced
by the proverb, or does the proverb trace back to the tale ?);
(2) to build a feather bridge across the stream ; (3) to cut
down a forest and put it in cups and dishes ; (4) to halter a
bull (who finally comes to the princess's whistle) ; (5) to
tell a tale to Grey Norris's nose, ears, mouth, and different
parts (this is managed by plastering him over with cowdung
which speaks, during which time the couple escape). The
escaping couple take with them the pups of a big old bitch
which Grey Norris sends after them; as she nears them they
throw her the pups. Grey Norris and his wife then follow.
The couple throw a few drops out of a bottle, they become
a sea, which Grey Norris empties with his cup. A needle
is then thrown over the shoulder and becomes a fo rest of
iron. The third obstacle is forgotten. The conclusion
as in our story.
To the Note on "Skilful Companions", p. 53.
The Mabinogi of Geraint mention that Glewlwyd Gavael-
vawr, Arthur's porter, had seven underlings, two of whom,
Drem and Clust, occur in the Kilhwch list, whilst of a third
it is noted, "Gwrdnei, with cat's eyes who could see as
well by night as day." The qualifications of the others are
not mentioned, but I have little doubt this is also a skilful
companion list.
Index,
493
INDEX OF INCIDENTS.
[I use the word " incident" as equivalent to the German Sagzug, i.e., as connoting
not only the separate parts of an action, but also its pictorial features. The
italicised n prefixed to certain figures indicates that the refere nee is to the
Notes.]
Apple, venomous, game of, 87,
91, n. 454
Andromeda incident, 289, n.
47 S, 476-479
Angling for dead bodies by
giant, 263, n. 473
Apples which bring the dead
to life, 383, n. 490
Battle for bride- winning, 251
Beheading, method to make
effectual, 367, n. 488
Bespelling of hero by nurse,
.347, n. 483-484, 487
Bird, white, that can imitate
all others, 77
Blood-drops comparison, 3, n.
431-35
Braining adversary, 47, n. 445
Bride carried off by stratagem,
merchant's vessel, 185
Bride-winning, threefold task
for, 9, n. 436-37, 492
Bridle of transformation, if
shaken, 173, n. 462
Brother-in-law, fairy, rebukes
hero, 223
Byre-cleaning, 9
Castle of brass, 183, n. 462-
63
■ Cattle disappear, 283
Cave-dwelling, giant cannibal,
263, 278
Cave princess friendly to hero,
265
Choice of most acceptable dish
to be made, 129, 131, 133
Church built on condition that
hero's mother and sister visit
it when finished, 235 ; latter
carried off, 237
Combat against three giants,
and revivifying hag, 287-297,
355-357, n. 475, 487
Combat with a hundred, 275
Craftsman obtains admittance
to palace, 45, n. 444
Culprit cast away on desolate
island, 233
Cup quest, 41
Curiosity, undue, of hero, 315
Daughter aids lover to cozen
father, 317
Dead father speaking from
grave, 73
Desert island, hero cast upon,
161, n. 461
Desert island, hero takes refuge
on, 257
Deserters, three, 127, n. 458
Disappearance of cattle, 283
Disguised heroine in service
with smith, 25
Drawn sword 'twixt man and
maid, 265
Eagle carrying hero, 151 ; has
to be fed from hero's thigh,
155,72.460
Escaping couple, 21, n. 437-40
Exposed princess, 299, n. 475-
79
Father and son rejoin each
other, 269, 271
Feather, magic, 179, n. 462
Fenians, cup of the, 41 ; is
filled as drinker desires, 47
Finger put in mouth to bring
the dead to life, 359, 361, 363
First-born promised in return
for magic gift, 167
494
Index.
First blow alone successful, 241
Fish-cleaning, 19, 2J
Fish rescued by hero, 175 ;
shows gratitude, 197, n. 462
Flaw, sole, in sword, 125
Food-producing table-cloth,
167 '
Fostership with giantess ob-
tained by hero, 232, 241, 72.472
Four plies stronger than three,
273
Friendly giantess, 241
Gaming, threefold, against
wizard, 97 et seq.
Gardener procures nurses, 339 ;
rescues hero, 343 ; cannot
raise spells, 349, n. 486
Giant compelled to tell story,
235
Giant, Gruagach, outwitted, 125
Giant who opens and shuts
doors by his breathing, 241 >
Giants rescued from starva-
tion by hero, 173 ; show
their gratitude, 191, n. 462
Giants, three, outwitted and
killed byhero, 289, 291, 293,
357,36i,'363
Gift, threefold, of heroine, to
slumbering hero, 137 et seq.
Go-between, generous, 307 et
seq., n. 480-81
Gridiron, hot, game of, 87, 91
Gruagach, n. 455-56
Hag, mother of giants slain by
hero, 297, 365, 11. 475, 477
Hand, monstrous thieving, 63 ;
torn out at shoulder, 65, n.
' 45i
Hare, magic, hunt of, 87, 89,
71. 454
Head cut off hag replaces it-
self; sword to be kept on
neck till marrow freezes, 367
Heads of unsuccessful questers
spiked, 79, 11. 453
Helping animals, hawk, 105 ;
duck, 107 ; fox, otter, 109 ;
dance together, in, n. 457;
dappled horse, 117; help
hero to slay monster whose
life is outside his body, 119
Helping servant, 69, n. 452-
453
Helping master, as horse, 173
et seq. ; comes when thought
of, 181 ; turns into ship, 183,
185 ; is killed as horse, 199 ;
restored by magic-well water,
203, n. 461, 479
Hen and cock, magic, made by
heroine to remind hero, 27,
29, 71. 438
Hero befriended by old woman,
3C9
Hero carries off heroine by leap-
ing to top of her castle, 251
Hero claims help from king, 209
Hero convicted of wrong to his
wife by brother-in-law, 223
Hero herds cattle, 283
Hero kills all nurses with first
sip from their breasts, 339
Hero not to lament for his
father, 69, ». 452
Hero partakes of meat in empty
giant's house, 353
Hero saves princess from giant,
303
Hero takes service near heroine,
155 ; with her father, 283
Hero thrown over cliff by nurse,
343
H ero tricked by ally, who carries
off his bride, 253
Hero visited at night by un-
known damsel, 311 ; pos-
sesses himself of her glove,
313
Heroine in hare guise, 211, n.
470-471
Heroine dresses hero's head,
301
Heroine turns filly to protect
herself from violence, 229
Heroine weds hero on con-
dition of his observing three-
fold taboo : (1), to give no
invitation, she unknowing ;
(2), not to reproach her with
Index.
495
S
her origin ; (3), not to leave
her alone with one man, 211
et seq.
Horse's ear, magic receptacle,
23, 173
Importunate company, 207, n.
465-469
Insignificant woman to be pre-
ferred to beautiful ditto, 97 ;
filly, 101
Iron club, only third one heavy
enough for hero, 281
Keys thrown into sea, 187
King forced to tell secret, 85
King's largesse, 209
King's palace open, ft. 444
Kiss-taboo, 25 (broken by dog),
n. 438
Lamentation for dead for-
bidden, 69, ft. 452
Leaping-feat, 47, 251, 253
Life, kept away from body, 113;
in a grey stone, a grey sheep,
in thorn, in egg, in duck, in
trout, in lake, under 7 sods,
beneath 7 hides, below horn
in stable, 115, ft. 457
Luck-conferring hero, 5
Maid-abducting giant, 69, 103,
259
Marriage quest, 5, 7, 251
Melusine taboo, 211
Mole, only vulnerable spot, 36,
367, a. 488
Needle, magic, 5, ft. 435
Nurse strong enough to suckle
hero, 339; method of streng-
thening, 341, ft. 485
Obstacles to be cut through
with one blow, 1 1 7
Obstacles to pursuit, 21-22,
ft. 438-443
Old king tricked to death, 205
Old, older, oldest, 145, n. 460
One-eyed giant, 263 ; slain by
heated bar thrust into eye,
265-267
Othenvorld, voyage to, n. 436,
441-444
Otherworld, lords of, n. 448
Precedence of wife, 381, n. 490
Princess wooed by proxy, loves
latter, 379, n. 489
Prophecy concerning hero, 357
Punishment of villain, 305
Pursuit baffled by (1) thorn, (2)
stone, 21, 23, ft. 438-443
Quests : after cup of King of
Lochlann, 41 ; to learn why
King of Eirin cheerless for
7 years, 7^ ; to fetch bride
for king, 181 ; for brazen
castle, 189 ; for keys, 193 ;
for water from the well of
virtue, 197 ; to recover mother
and sister carried off, 239 ;
to recover wife carried off,
261 ; to get information about
hero's nurse, 347
Raven as helping brother-in-
law, ft. 432-437
Ravens knowledge of magic
well, 199 ; try to deceive hero,
201
Recognition by means of glove,
Recognition by means of ob-
ject left by heroine (ring in
glass), 157
Recognition of son by father
by ring, 267, 273
Recognition effected by hero-
ine's keeping hero's finger
which she had cut off, 305, n.
476-479
Red-haired boasting cook, 301 ;
lays claim to heroine, 303 ;
burnt alive, 305, n. 475-476
Reviving cordial frees hero
turned into stone, 373
Ring left in glass, 157
Roasting of king, 87 ; giant, 91
496
Index.
Rod of magic, 183, 347
Separate ways taken by three
comrades, 127
Serpent-guarded drawbridge,
245 ; forced by hero, 247
Service proffered by mysterious
stranger, 35, 69 ; refusal at
first, 69; transformation of, 71,
n. 452-453> 468
Singing-bird desired by king,
83
Skilled companions, seven, 53 ;
carpenter, ship-maker, sooth-
sayer, tracker, thief (egg from
crane), climber (castle co-
vered with eel-skin), marks-
man (egg at 300 yards), strong
man, n. 445-448, 492
Shield of invulnerability, 253
Sleep bestowed by hero's story-
telling, 355, 72.487
Slumber-inspiring harpers, 367 ;
have to be killed with their
own harps, n. 488
Slumber-inspiring music, 63,
273; apple, 135 ; pear, 139;
pin, 141, n. 459-460
Smalls, tying of the four, 49
Soldiers and sailors have stories,
127
Son's grief, 70, n. 452
Sorcha, kingdom of, n. 456
Stolen children, 59
Stranger excelling in strength,
37 ; in swiftness, 39
Stranger-smelling giant, 113
Swallo wing-beast slain by hero
cutting his way out of belly,
375, n. 489
Swan-guarding, 15, 17
Swan-maiden, n. 437
Sword as payment, 65
Sword of light, 103, 123, 332, n.
482
Table-cloth of plenty, 167
Taboo broken by hero upon
touching treasures, 177 ; im-
posed by supernatural wife,
217, 221, 229
Task imposed by successful ad-
versary, 103
Test of swiftness, 351, n. 487
Test, threefold, of weapon,
281, n. 474
Thatch of bird's-feather, 13, n.
436
Transformation into griffm
shape, 369
Transformation of heroine into
filly, 229
Transformation of hero's house
by heroine, 213 ; reverts to
original state, 231
Transformation into horse, 173
Transformation-rod, 183, 347
Treacherous tailor, 135
Wages for half a year, 283-285
Wakefulness kept up by hot
poker, 63, n. 451
Wakinghero, method of, 301,303
Water of magic well, preserves
from burning, 201 et seq.
Welcoming damsel, 127 et seq.,
n. 480-81
Whistle to summon animals,
15, 17, 149,^.478
Witch seduces, and turns into
stone,hero,37i ; transformed
into bitch, ^73^ n. 488
Youngest brother's acceptance,
97 ; youngest in rank suc-
cessful, 133
Youngest daughter helpful, 1 1
Index.
497
INDEX OF RUNS.
Bespelling run, 347, n. 487
Boat-beaching run, 269, 271,
353, n. 448-451
Combat run, 345, n. 486
Enchanted hillock and gam-
bling wizard run, 97, 99, 101,
103, 123, n. 456
Healing run, 235, 237, 245, 255,
261, 272
House made ready for hero
run, 105, 107, 109, n. 105
Lengthened journey run, 105
Seafaring run, 61, 349, n. 448-
451
Spear-vault run, 247, 251, 253
Wayfaring run. See House
made ready for hero run
Wrestling run, 292, 347, 359,
365, n. 486
LONDON :
WHITING AND CO-, 30 AND 32, SARDINIA STREET, W.C.
K K
Z$t 5©f&*£ou Society-
^resrtrent :
ANDEEW LANG, M.A.
EDWAED B. TYLOE, LL.D., F.E.S.
THE EIGHT HON. THE EAEL BEAUOHAMP, F.S.A.
THE EIGHT HON. THE EAEL OF STEAFFOED.
SIE JOHN LUBBOCK, F.E.S., F.S.A.
Wivettav:
G. LATJBENCE GOMME, F.S.A., 1, Beverley Villas, Barnes Common, S.W.
HON. JOHN ABEECEOMBY
EDWAED BEABEOOK, F.S.A.
LOYS BETJEYBE
MISS C. S. BITENE
MISS M. EOALFE COX
J. G. FEAZEE, M.A.
EEV. DE. M. GASTEE
E. SIDNEY HAETLAND, F.S.A.
A. GEANGEE HUTT, F.S.A.
JOSEPH JACOBS, B.A.
Council :
W. F. KIEBY
EEV. DE. EICHAED MOEEIS
ALFEED NUTT
T. FAIEMAN OEDISH, F.S.A.
Lt.-Gen. PITT-EIVEES, D.C.L.,
F.E.S., F.S.A., etc.
PEOFESSOE A. H. SAYCE, M.A.
CAPTAIN E. C. TEMPLE
HENEY B. WHEATLEY, F.S.A.
?$tm. treasurer:
EDWAED CLODD, 19, Carleton Eoad, Tufnell Park, N.
G. L. APPEESON.
&uirifots:
JOHN TOLHUEST, F.S.A.
Hocal gtrntaviw:
Ireland G. H. KIN AH AN.
South Scotland ... WILLIAM GEOEGE BLACK.
North Scotland ... EEV. WALTEE GEEGOE.
India CAPTAIN E. C. TEMPLE.
China J. STEWAET LOCKHAET.
Honorarg jrecretatg :
J. J. FOSTEE, 114, New Bond Street, W.
HChe I?olk**lE*ore J^ociety.
This Society was established in 1878 for the purpose of col-
lecting and preserving the fast-perishing relics of Folk-Lore.
Under this general term is included Folk-tales ; Hero-tales ;
Traditional Ballads and Songs ; Place Legends and Traditions ;
Goblindom ; Witchcraft ; Leechcraft ; Superstitions connected
with material things ; Local Customs ; Festival Customs ;
Ceremonial Customs ; Games ; Jingles, Nursery Ehymes,
Riddles, etc. ; Proverbs ; Old saws, rhymed and unrhymed ;
Nick-names, Place-rhymes and Sayings ; Folk-etymology.
Foreign countries have followed the example of Great
Britain, and are steadily collecting and classifying their Folk-
lore. It is most gratifying to this Society to observe that one
great result of its work has been to draw attention to the
subject in all parts of the world ; and it is particularly notice-
able that the word "Folk-lore" has been adopted from this'
Society as the distinguishing title of the subject in foreign
countries.
Since the establishment of the Society great impetus has
been given to the study and scientific treatment of those crude
philosophies which Folk-lore embodies. Hence the place now
accorded to it as a science, to be approached in the historic
spirit and treated on scientific methods. The scope and in-
terest of this new science enlarges the meaning for a long
time given to the term Folk-lore, and the definition
which the Society has adopted will illustrate the importance
of the new departure. The science of Folk-lore is the com-
parison and identification of the survivals of archaic beliefs,
customs, and traditions in modern ages.
It may be well to point out the essential characteristics of
Folk-lore under the terms of this definition. It was found by
observation that there exists, or existed, among the least cultured
of the inhabitants of all the countries of modern Europe, a
vast body of curious beliefs, customs, and story-narratives
which are handed down by tradition from generation to gene-
Jform of %fflJkxtiusn far Pmkrsfeip,
To the Honorary Secretary of the Folk- Lore Society.
Please present my name to the Council as a
Member of the Folk-Lore Society. L enclose here-
with £ : : being payment of my subscrip-
tion for the current year, together with £
for the following earlier publications of the Society : —
Name
Address .
Date
To be forwarded ..
ration, and the origin of which is unknown. They are not
supported or recognised by the prevailing religion, nor by the
established law, nor by the recorded history of the several
countries. They are essentially the property of the unlearned
and least advanced portion of the community.
Then it was noted that wherever any body of individuals,
entirely ignorant of the results of science and philosophy to
which the advanced portion of the community have attained,
habitually believe what their ancestors have taught them, and
habitually practise the customs which previous generations
have practised, a state of mind exists which is capable of
generating fresh beliefs in explanation of newly observed
phenomena, and is peculiarly open to receive any fanciful ex-
planations offered by any particular section of the community.
Thus, in addition to the traditional belief or custom, there is
the Acquired belief or custom arising from a mythic interpreta-
tion of known historical or natural events.
From these potent influences in the uncultured life of a
people — traditional sanctity and pre-scientific mental activity —
and from the many modifications produced by their active
continuance, it is clear that the subjects which constitute Folk-
lore are really the relics of an unrecorded past in man's mental
and social history.
It is important to distinguish the study of Folk-lore from
other sciences very nearly akin to it. Observing that what is
religion or law to one stage of culture is superstition or un-
meaning practice to another, the beliefs and customs of all
savage peoples are considered and examined by f olk-lorists, not
because of their prevalence among savage peoples, but because
of their accord with the superstitions and customs of the
"Folk", or less advanced classes in cultured nations. An-
thropology is the science which deals with savage beliefs and
customs in all their aspects ; Folk-lore deals with them in one
of their aspects only, namely, as factors in the mental life of
man, which, having survived in the highest civilisations,
whether of ancient or modern times, are therefore capable of
surrendering much of their history to the scientific observer.
Thus it will be seen that the subjects dealt with by the
Folk-lorist are very wide in range and of absorbing interest-
Customs, beliefs, folk-tales, institutions, and whatever has been
kept alive by the acts of the Folk are Folk-lore. The other
studies which illustrate Folk-lore, whether it be archaeology,
geology, or anthropology, must be brought to bear upon
it, so that no item may be left without some attempt to de-
termine its place in man's history. As Edmund Spenser wrote,
nearly three hundred years ago, " By these old customes and
other like conjecturall circumstances the descents of nations
can only be proved where other monuments of writings are
not remayning."
The work of the Society is divided into two branches.
First, there is the collection of the remains of Folk-lore still
extant. Much remains to be done in our own country, especi-
ally in the outlying parts of England and Scotland, the
mountains of Wales, and the rural parts of Ireland. Mr.
Campbell only a few years ago collected orally in the High-
lands a very valuable group of stories, the existence of which
was quite unsuspected ; and the publications of the Society
bear witness to the fact that in all parts of our land the mine
has abundant rich ore remaining unworked. In European
countries for the most part there are native workers who are
busy upon the collection of Folk-lore ; but in India and other
states under English dominion, besides savage lands not
politically attached to this country, there is an enormous field
where the labourers are few. A Handbook will shortly be
published to guide all who wish to help in this work, and a
scheme for constituting county committees in Great Britain,
and local committees in various parts of the world, is being
prepared.
Secondly, there is the very important duty of classifying
and comparing the various items of Folk-lore as they are
gathered from the people and put permanently on record. A
Committee has been appointed to take in hand the section of
Folk-lore devoted to Folk-tales, and they have prepared a
scheme of tabulation which is being extensively used both by
workers in the Society and by other students. Another
Committee is dealing with customs and manners in the same
way. Printed Forms are prepared for those willing to assist in
these important labours.
By such means the Society feel convinced they will be
able to show how much knowledge of early man has
been lying hidden for centuries in popular traditions and
customs, and this object will be quickened by the addition to
its roll. of all students interested in primitive culture. Those
who cannot collect, can help in the work of classification and
comparison, and much might be thus accomplished by a few
years of hearty co-operation.
The Society is much in need of ample funds to publish
its results and its material in hand, as well as to extend the area
of its labours.
All the publications of the Society are issued to Members,
and those volumes that are priced in the following list may
be obtained by non-members of the publisher, Mr. David Nutt,
270, Strand, W.C.
Besides the volumes prepared for the Society, Members
receive a copy of the quarterly journal, Folk-Lore, published
by Mr. Nutt. This journal is the official organ of the Society,
in which all necessary notices to Members are published, and
to which Members of the Society are invited to contribute all
unrecorded items of folk-lore which become known to them
from time to time, or any studies on folk-lore or ancillary
subjects which they may have prepared for the purpose.
The Annual Subscription to the Society is One Guinea,
and is payable in advance on the first of January in each year.
This will entitle Members to receive the publications of the
Society for such year. Members having joined during the
present year, and desirous of obtaining the publications of
the Society already issued, several of which are becoming
scarce, may do so by paying the subscriptions for the back
years. Post-office orders and cheques should be sent to the
Honorary Secretary.
All communications relating to literary matters, to con-
tributions to the Journal, to the work of collection, to the
tabulation of Folk-tales, etc., and to the general aims of the
Society, should be made to the Director.
Persons desirous of joining the Society are requested to
send in their names to the Honorary Secretary, Mr. J. J.
FOSTER, 36, Alma Square, St. John's Wood, N.W.
G. L. GOMME, Director.
1, Beverley Villas, Barnes Common, S. W.
The Publications of the Folk-Lore Society are as follows :
1878.
1. The Folk-Lore Record, Vol. I. 8vo, pp. xvi, 252.
[Issued to Members only.]
Contents : — Some West Sussex Superstitions lingering in 1868, by Mrs.
Latham.— Notes on Folk-Tales, by W. R. S. Ralston, M.A.— The Folk-
Lore of France, by A. Lang, M.A. — Some Japan Folk-Tales, by C.
Pfoundes. — A Folk-Tale and various Superstitions of the Hidatsa-
Indians, communicated by Dr. E. B. Tylor. — Chaucer's Night-Spell, by
William J. Thorns. — Plant-Lore Notes to Mrs. Latham's West
Sussex Superstitions, by James Britten. — Yorkshire Local
Rhymes and Sayings. — Divination by the Bladebone, by William J.
Thorns. — Index to the Folk-Lore in the First Series of Hard-
wicke's "Science Gossip," by James Britten. — Some Italian
Folk-Lore, by Henry Charles Coote. — Wart and Wen Cures, by
James Hardy. — Fairies at Ilkley Wells, by Charles C. Smith. — Notes. —
Queries. — Notices and News.
1879.
2. Notes on the Folk-Lore of the Northern Counties of
England and the Borders, by William Henderson. A
new edition, with considerable additions by the Author.
8vo, pp. xvii, 391. [Published at 21s.]
3. The Folk-Lore Record, Vol. II. 8vo, pp. viii, 250;
Appendix, pp. 21. [Issued to Members only.]
Contents : — Preface. — Neo J-^atin Fay, by Henry Charles Coote.
— Malagasy Folk-Lore and Popular Superstitions, by the Reverend
James Sibree, Junior. — Popular History of the Cuckoo, by James
Hardy. — Old Ballad Folk-Lore, by James Napier. — A Note on the
"White Paternoster," by Miss Evelyn Carrington. — Some Folk-Lore
from Chaucer, by the Rev. F. G-. Fleay. — Reprints, etc. : Four Tran-
scripts by the late Thomas Wright, communicated by William
J. Thorns. — The Story of Conn-Edda ; or, the Golden Apples of
Lough Erne, communicated by Henry Charles Coote. — Notes. —
Queries. — Notices and News. — Index to Vols. I and II. — Appendix :
The Annual Report for 1878.
1880.
4. Aubrey's Remaines of Gentilisme and Judaisme, with the
additions by Dr. White Kennet. Edited by James
Britten, F.L.S. 8vo, pp. vii, 273.
[Published at 13s. 6cZ.]
5. The Folk-Lore Record, Vol. Ill, Part I. 8vo, pp. 152.
[Issued to Members only.]
Contents :— Catskin ; the English and Irish Peau d'Ane, by Henry
Charles Coote. — Biographical Myths ; illustrated from the lives
of Buddha and Muhammad, by John Fenton. — Stories from Mentone,
by J. B. Andrews. — Ananci Stories, communicated by J. B. Andrews. —
Proverbs English and Keltic, with their Eastern Relations, by the
7T$7, xng' ~~ Proverbs and Folk-Lore from William Ellis's
Modern Husbandman" (1750), by James Britten.-Christmas
Mummers m Dorsetshire, by J. S. Udal.— Indian Mother-worsbip,
communicated by Henry Charles Coote.— Notes.— Queries —Notices
and News.
6. The Folk-Lore Record, Vol. Ill, Part II. 8vo, pp. 153-
318 ; Appendix, pp. 20. [Issued to Members only.]
Contents : Two English Folk-Tales, by Professor Dr. George Stephens.
— Eolk-Lore Traditions of Historical Events, by the Reverend W. S.
Lach-Szyrma.— Singing-Games, by Miss Evelyn Carrington.— Additions'
to " Yorkshire Local Rhymes and Sayings." — Folk-Lore, the Source of
some of M. Galland's Tales, by Henry Charles Coote. — M.
Sebillot's scheme for the Collection and Classification of Folk-Lore
by Alfred Nutt.— Danish Popular Tales, by Professor Grundtvig!
— The Icelandic Story of Cinderella, by William Howard Carpenter.
— An Old Danish Ballad, communicated by Professor Grundtvig. — A
Rural Wedding in Lorraine.— Notes. — Queries.— Notices and News. —
Index. — Appendix : The Annual Report for 1879.
1881.
7. Notes on the Folk-Lore of the North-east of Scotland.
By the Rev. "Walter Gregor. 8vo, pp. xii, 288.
[Published at 13s. 6A]
8. The Folk-Lore Record, Vol. IV. 8vo, pp. 239.
[Issued to Members only.]
Contents : — The Aryan Expulsion-and-Return-Formula in the Folk and
Hero-Tales of the Celts, by Alfred Nutt. — Some Additional Folk-Lore
from Madagascar, by Rev. James Sibree, Junior. — Slavonic Folk-Lore,
by Rev. W. S. Lach-Szyrma. — Euphemism and Tabu in China, by Rev.
Hilderic Friend. — Folk-Lore from the United States, by William
George Black. — Notes on Irish Folk-Lore, by G. H. Kinahan. — Weather
Proverbs and Sayings not contained in Inward's or Swainson's Books,
by C. W. Empson. — Notes on Indian Folk-Lore, by William Crooke. —
Translation: Portuguese Stories, by Miss Henriqueta Monteiro. —
Reprints : Proverbs, from " The Praise of Yorkshire Ale," 1697. —
Amulets in Scotland, communicated by James Britten. — Notes. —
Queries. — Notices and News. — Appendix : The Annual Report for 1880.
— Index.
1882.
9. Researches respecting the Book of Sindibad. By Pro-
fessor Domenico Camparetti. pp. viii, 167. — Portuguese
Folk-Tales. By Professor Z. Consiglieri Pedroso, of
Lisbon ; with an Introduction by W. R. S. Ralston, M.A.
pp. ix, 124. In one vol., 8vo. [Published at 15s.]
8
10. The Folk-Lore Record, Vol. V. 8vo, pp. 229.
[Issued to Members only.]
Contents : — Mabinogion Studies, by Alfred Nutt. — Agricultural Folk-
Lore Notes (India), by Lieut. R. C. Temple. — Roumanian Folk-Lore
Notes, by Mrs. E. B. Mawer. — Bibliography of Folk-Lore Publications
in English, by G-. Laurence Gomme. — Folk-Lore Co. Wexford, by R.
Clark. — Children's Game Rhymes, by Miss Allen. — Reprints : North
American Indian Legends and Fables. — Notes. — Queries. — Notices and
News. — The Annual Report for 1881 (including Report of Folk-Tale
Committee). — Index.
1883.
11. Folk-Lore Journal, Vol. I. (Issued monthly.)
[Published at 18s.]
Contents : — Index to the Folk-Lore of Horace, by G-. L. Apperson. —
The Hare in Folk-Lore, by William George Black. — May-Chafer and
Spring Songs in Germany, by Karl Blind. — Folk-Lore of Yucatan, by
Daniel G. Brinton. — Irish Folk-Tales by James Britten. — Warwickshire
Customs, by James Britten. — Continental Folk-Lore Notes. — A Build-
ing Superstition, by H. C. Coote. — Some Spanish Superstitions, by J.
W. Crombie. — Folk-Lore in relation to Psychology and Education, by
J. Fenton. — Folk-Tale Analysis. — Bibliography of Folk-Lore Publica-
tions in English, by G. L. Gomme. — Stories of Fairies from Scotland,
by Rev. W. Gregor. — Some Marriage Customs, by Rev. W. Gregor. —
Kelpie Stories, by Rev. W. Gregor. — Derbyshire and Cumberland
Counting-out and Children's Game Rhymes, by R. C. Hope. — Magyar
Folk-Lore, by Rev. W. H. Jones and J. L. Kropf . — Anthropology and the
Vedas, by Andrew Lang. — Songs for the Rite of May, by the Countess
Martinengo-Cesaresco. — A Chilian Folk- Tale, by T. H. Moore. — An
Irish Folk-Tale, by Rev. A. Smythe-Palmer. — Monmouthshire Folk-
Lore, by Edward Peacock. — Folk-Lore Notes from India, by Mrs.
Rivett-Carnac. — St. Swithin and Rain-Makers, by F. E. Sawyer. — On
Babylonian Folk-Lore, by Rev. Professor Sayce. — On the Oratory,
Songs, Legends, and Folk-Tales of the Malagasy, by Rev. James Sibree,
Junior. — Four Legends of King Rasalu, by Rev. C. Swinnerton. — Folk-
Lore from Peshawur, by Rev. C. Swinnerton. — Panjabi and other
Proverbs, by Captain R. C. Temple. — Ananci Stories, by C. Staniland
Wake. — Greek Folk-Lore, by Mrs. Walker. Yorkshire Local Rhymes
and Sayings. — Notes. — Queries. — Notices and News.
12. Folk Medicine. By William George Black. 8vo, pp. ii,
227. [Published at 13s. 6&]
1884.
14. Folk-Lore Journal, Vol. II. (Issued monthly.)
[Published at 18s.]
Contents :— Irish Stories and Charms, by Hon. J. Abercromby. — Irish
Bird-Lore, by Hon. J. Abercromby. — Annual Report for 1883. —
Turcoman Folk-Lore, by William George Black. — Holy Wells in
Scotland, by William George Black. — Irish Folk-Tales, by James
Britten. — The Pied Piper of Hamelin, by Emma S. Buchheim. — Two
Folk-Tales from Herefordshire, by Charlotte S. Burne. — Variant of the
Three Noodles, by Charlotte S. Burne. — Philosophy of Punchkin, by
Edward Clodd. — Children's Games in Sicily, by Henry Charles Coote. —
Folk-Lore in Modern Greece, by Henry Charles Coote.— A Curious
Superstition, by J. W. Crombie.— Folk-Lore of Drayton.— Notes on
Greek Folk-Lore, by Mrs. E. M. Edmonds. — Folk-Lore Terminology-
Bibliography of Folk-Lore Publications in English, by G-. L. Gomme. —
Three Folk-Tales from Old Meldrum, Aberdeenshire, by Rev. Walter
Gregor. — Hippie Folk-Lore from the North-east of Scotland, by Rev.
Walter Gregor. — Folk- Tales from Aberdeenshire, by Rev. Walter
Gregor. — Old Farming Customs and Notions in Aberdeenshire, by Rev.
Walter Gregor. — Fisherman's Folk-Lore, by Rev. Walter Gregor. —
Some Derbyshire Proverbs and Sayings, by R. C. Hope. — Irish Folk-
Lore. — Szeckly Folk-Medicine, by Rev. W. H. Jones and Lewis H.
Kropf. — Connemara Folk-Lore, by G. H. Kinahan. — The Wise Choice,
by Countess Martinengo-Cesaresco. — American Games and Songs, by
Countess Martinengo-Cesaresco. — Folk- Tales of India, by Rev. Dr.
Richard Morris. — Irish Mythology according -to a recent Writer, by
Alfred Nutt. — Folk-Lore Terminology, by Alfred Nutt. — Impounding
Wild Birds, by William Pengelly. — Sussex " Tipteerers " Play, by
Frederick E. Sawyer. — "Old Clem" Celebrations and Blacksmith's
Lore, by Frederick E. Sawyer. — Malagasy Folk-Tales, by Rev. James
Sibree, Junior. — Tabulation of Folk-Tales. — Burmese Ordeals, by
Captain R. C. Temple. — Prince Unexpected, by Rev. A. H. Wratislaw.
— Notes and Queries. — Notices and News.
15. The Religious System of the Amazulu. By the Bishop
of St. John's, Kaffraria. [Published at 15s.]
1885.
16. Folk-Lore Journal, Vol. III. (Issued quarterly.)
[Published at 20s.]
Contents : — Irish Story from County Kerry, by Hon. J. Abercromby. —
The Science of Folk-Lore, by Charlotte S. Burne. — The Origin of the
Robin Hood Epos, by H. C. Coote. — Folk-Lore of Drayton. — Popular
Poetry of Esthonians. — Folk-Lore in Mongolia, by C. Gardiner. — The
Science of Folk-Lore, by G. L. Gomme. — Some Folk-Lore of the Sea,
by Rev. W. Gregor. — Some Folk- Tales and Word Jingles from Aberdeen
and Banff shires, by Rev. W. Gregor. — The Science of Folk-Lore, by E.
Sidney Hartland.— The Forbidden Chamber, by E. Sidney Hartland.—
Donegal Folk-Lore, by G. H. Kinahan. — The Science of Folk-Lore, by
A. Machado y Alvarez. — Chilian Popular Tales, by Thomas H. Moore. —
Folk-Tales of India, by Rev. Dr. Richard Morris.— Tabulation of Folk-
Tales. — North Indian Proverbs, by Captain R. C. Temple. — Notes and
Queries. — Notices and News.
17. Folk-Lore and Provincial Names of British Birds.
By the Rev. C. Swainson. [Published at 13s. 6d]
1886.
18. Folk-Lore Journal, Vol. IV. (Issued quarterly.)
[Published at 20s.]
Contents :— Classification of Folk-Lore, by Charlotte S. Burne.— Here-
fordshire Notes, by Charlotte S. Burne.— Songs, by Charlotte S. Burne.
— Guisers' Play, Songs, and Rhymes, from Staffordshire.— Cornish
Feasts and "Feasten" Customs, by M. A. Courtney.— Fight of the
Witches.— Tabulation of Folk-Tales.— Folk-Lore in Mongolia, by C.
Gardiner.— Some Folk-Lore of the Sea, by Rev. W. Gregor.— Children's
Amusements, by Rev. W. Gregor.— The Outcast Child, by E. Sidney
Hartland.— Donegal Superstitions, by G. H. Kinahan.— Legends of St.
10
Columbkille of Gartan. — Local Greek Myths. — A Story of the Koh-i-
Nur, by Countess Martinengo-Cesaresco.— Folk-Tales of India, by Rev.
Dr. Richard Morris. — Notes on some Old-fashioned English Customs,
by G. A. Rowell. — Principles of the Classification of Folk-Lore, by J.
S. Stuart-Glennie. — Folk-Lore as the Complement of Culture-Lore
in the Study of History, by J. S. Stuart-Glennie. — Tabulation of Folk-
Tales.— The Science of Folk-Lore, with Tables of Spirit Basis of Belief
and Custom, by Captain R. C. Temple. — Bibliography of Folk-Lore, by
Captain R. C. Temple. — Philosophy of Folk- Tales, by C. Staniland
Wake. — Notes and Queries. — Notices of Books. — Notices and News.
[13]. Magyar Folk-Tales. By the Rev. W. H. Jones, and
Lewis H. Kropf. [Published at 15s.]
1887.
19. Folk-Lore Journal, Vol. V. (Issued quarterly.)
[Published at 20s.]
Contents' : — A Witches' Ladder, by Dr. Abraham Colles. — Negro Songs
from Barbados, communicated by the Countess Martinengo-Cesaresco.
—Irish Folk-Lore, by F. W. Egan.— Cornish Folk-Lore, by Miss M, A.
Courtney.— Some Simple Methods of Promoting the Study of Folk-
Lore and the Extension of the Folk-Lore Society, by Miss C. S. Burne.
— Stray Donegal Folk-Lore, by G. H. Kinahan. — Superstitions (County
Donegal), E. L. G. K.— The Forbidden Doors of the Thousand and One
Nights, by W. F. Kirby. — Chinese Superstitions and Legends, by W. T.
Mansfield.— Negro Songs from Barbados, by Charles P. Bowditch. —
American Song Games and Wonder Tales, by W. H. Babcock.— Folk-
Lore of Aboriginal Formosa, by G. Taylor. — Japanese New Year
Decorations, by J. C. Hartland. — Birth, Marriage, and Death Rites of
the Chinese, by N. G. Mitchell-Innes. — Some account of the Secular
and Religious Dances of certain Primitive Peoples in Asia and Africa,
by Mrs. J. C. Murray- Aynsley.— Two South Pacific Folk-Tales, by W.
A. Clouston. — The Witches' Ladder, by Charles G. Leland. — Folk-Lore
of Roraima and British Guiana, by Mabel Peacock. — Notes on the Folk-
Lore and some Social Customs of the Western Somali Tribes, by
Captain J. S. King. — Notes on Cornish Folk-Lore, by G. H. Kinahan. —
Malay Folk-Lore.— Irish Folk-Lore.— Folk-Tales of North Friesland,
by William George Black.— The Modern Origin of Fairy Tales, by M.
Gaster.— Tabulation of Folk-Tales, Edward Clodd.— Notes and Queries.
— Notices and News.
20. The Hand-book of Folk-Lore. [In the press.]
1888.
21. The Folk-Lore Journal, Vol. VI. (Issued quarterly.)
[Published at 20s.]
Contents : — Aino Folk-Lore, by Basil Hall Chamberlain. — Irish Folk-
Lore. — Traditions of the Mentra or Aborigines of Malacca and the ad-
joining States, by D. F. A. Harvey. — Birth ceremonies of the Prabhus.
— Folk-Tales and Folk-Lore collected in and near Washington, by W. H.
Babcock. — Cloudland in Folk-Lore and Science, by Hon. Ralph Aber-
cromby. — Dorset Folk-Lore, by J. J. Foster. — Notes on the Folk-Lore,
and some Social Customs of the Western Somali Tribes, by Captain J.
S. King. — The Treasure on the Drim, by E. S. Hartland. — Folk-Lore of
the Feroe Islands. — Raja Donan, a Malay Fairy- Tale. — The Marriage
11
Customs of the Moors of Ceylon.— The Folk-Lore of Sutherlandshire
by Miss Dempster.— Charms and Spells at Gretna, by William George
Black.— Dafydd William Dafydd and the Fairies, by E. S. Hartland.—
Some Specimens of Aino Folk-Lore, by Rev. J. Batchelor.— Folk-Lore
of the Seneca Indians of North America, by J. W. Sanborn. The
Three Lemons, by Rev. A. H. Wratislaw.— The Lame Fox, by Rev. A.
H. Wratislaw.— Some Folk-Lore from Achterneed, by Rev. Walter
Gregor.— Irish Plant-Lore Notes, by G. H. Kinahan.— Folk-Lore at
Balquihidder, by J. G. Fraser.— Notes and Queries.— Notes and News.
22. Aino Folk-Tales. By Basil Hall Chamberlain, with In-
troduction by Edward B. Tylor. (Privately printed and
sold to Members of the Society only, price 5s.)
23. Studies in the Legend of the Holy Grail, with especial
reference to the Hypothesis of its Celtic origin. By
Alfred Nutt. [Published at 10s. 6d.]
1889.
24. The Folk-Lore Journal, Vol. VII. (Issued quarterly.)
[Published at 20s.]
Contents : — The Beliefs and Religious Superstitions of the Mordvins, by
Hon. J. Abercromby. — The London Ballads, by W. H. Babcock. —
Derbyshire and Staffordshire Sayings, by MissC. S. Burne.— Congress
of Folk-lorists at Paris. — Notes on African Folk-lore, etc., by E. Clodd.
— The Philosophy of Rumpelstiltskin, by E. Clodd. — Notes on Harvest
Customs, by J. G. Frazer. — A South African Red Riding Hood, by J.
G. Frazer.— Coorg Folk-lore, by G. L. Gomme. — Wexford Folk-lore. —
Some Folk-lore of Trees, Animals, and River- fishing from the N.E. of
Scotland : — John Glaick, the Brave Tailor ; the Clever Apprentice ;
Bread ; Kelpie Stories ; the Witch ; Devil Stories, by Rev. W. Gregor.
— Superstitions of the Scottish Fishermen, by Miss E. Guthrie.— Some
Irish Proverbs, by G. H. Kinahan. — Death's Messengers, by Rev. Dr.
Morris. — Batcombe Cross, by H. J. Moule. — Morris Dance at Revesby,
by T. F. Ordish.— Indo-Burmese Folk-lore, by R. F. St. Andrew St.
John.— Cairene Folk-lore, by Rev. Professor Sayce. — Dorsetshire
Children's Games, etc., by J. S. Udal.— Tabulation of Folk-tales. — Notes
and Queries. — Notices and News.
25. Gaelic Folk-Tales. Edited and translated by the Rev. D.
Maclnnes, with Notes by Alfred Nutt. [In the Press.]
1890.
26. The Exempla of Jacques de Vitry. With Introduction,
Analysis, and Notes. Edited by Professor J. F. Crane.
[In the Press.]
[Also a copy of Folk-Lore, issued quarterly, the official
organ of the Folk-Lore Society.]
12
PUBLICATIONS IN HAND.
Hand-book of Folk-Lore. [In the Press.]
The Denham Tracts. Edited by James Hardy. [In the Press.]
Saxo-Grammaticus. Translated into English, with Intro-
duction by Professor York Powell.
Folk-Lore from the Early Chroniclers.
Ohap-Books and Early Folk-Lore Tracts. Edited by G. L.
Gomme and Henry B. Wheatley.
n
JO
I
H
■
>'ipv
■
rM
■_.V>-»->»
#»•■>■
H
H
1 i
1
9
fy'
p$llf 1
IWi'lli ■ 'i-Slr ' i«SilP^J»R^il^8^iraffi '»
i
ritmftlllWIit'lllj^llrtiiyfflllflHIHfflB
i
: •
a
1±E
; • 1 ♦ | « j •
;;
\
SUtiSSS!''^i;t''1:;i''P^t3''!";'1 'GSI^BH^Hl l^'^TtT 1
1 i
i : 9BI
I \
111 i1 ' ■ ,( 1
lifWiiipllB
y i
IK HH
$rW$$^
fM^BRrr 1^? M ! " P PI1-* US^I^fillBR nfffiflffj \
i '^'
- L';;::!;iS!:::; ::;:: \:: ;:;k !i:sRHSRHWB«^^B
-_4&j J* ):j 1^1 [-pi ^|p-W^): r "^v-fl&i *
1 -
a f 1
• i '($■}■ i— 'r:':!sJii: ';>i-!lw:!:^^ ; : '^ V-'r - - : i"'?:' :l5J?w*>H
r'1 ; 'J ; ' V: i ; T: i^t' ii 1 ^ I; *c H U itl? LHir? pt> ' 'i'r * %'yPiiutsuixnDvr*vnx$Bm ■■ '\-3 !
I
j :WbkEI' i'-'ivijHJiBBPBelJEij'H^ijiSSHHffls!
BtQttttCTHtBBKtwgHlwTOfHH|BtHffi i'*'Lv*tW'f*lwi9tswRj '
8
'< *k 1 H «fck«I
v'M^i'''H'*!^(:!:'pi':f1':-,« 'J'^npj^wui /■r*T)rbft*;:\'rt j
s ■
, .• :ljp!{ !i iMIlliiiiaires
I < !
j ■..••: . :rrjrR; 5S8J|{jBH|jg iKMi' BHHifl^Sl
3 " ■
:-;;:' i);*':;^:':":^ :i*V ','';'''' ' S'i" -IWfi! ■'- ^■r'M^
rui'f* ^|»f'*:t»i:':i '^ij:Hf'|Tl*Hi'VriF*jrflfi!? 1L/I '
. i
- * i ' y ™| •jjw" I
|
P!^{litNjlil^|pi|[u||- ■ : = :Hi1i^KJ^fi^»iil^^^^^^K
\
. :|
| -ijjtllii'^iiHj islii:i:HK^ifSi5||n^i|iilsi|fil:
■ l !
r J
ifll
!-[3r1^l'P^llRnt^UrtRRli«F!-5i!"^^^Tyi^S
II
i iil^l Hi ;41 ' : H i M ; ^ i .■ >H;H jH H ; 1 i ^^rH ill il !■ i ii4^Mi345^»
f]|^--l"^|viSijHiMBH!/ii8HKl^ffi^ T^TiBnPtiHiififl
. i
1 :j;; 1^- "■ !:.J};k] |'.j f '-^l)ijPfflffflm
'jjife^nM;'' in!1]' !hEi'^4^!^!',niw bHH
I
R(p|lpl|jl|i^^H
«R^lfr^«^HK^H^BlalS '■^aBai
||||ll:;fflil||l|ll|i||pij(l
:J
■ Ijl^jlt^l;; U I T: :■ : if: j'i • : j?l: J» rl'^'l-J^HNS- :*^H*l^ti^Kn
1
j : IISSjill|ilillil
B^TOBMIbWbBbh"'"1"'"'"!!!!
1
llii'' I ■ '■ I ili®tttlftt
=^H^r'-H-?J^^^^iIi^^i^p^^^^^^^^^^^^S^^i^P
I . ■':{]
1 ■■' ,'!%'V" : ' |i;t -f'4- v :J*t fci* J ;" - ** 1
:;]
hw^hdh 1
■
!
iHN "■ : ^fl'ililB
I ^__m____— ____—_—
..._^__^___^_j^— MtfiiJ
1 If ;i f * 5 : * 1 1 8 * 1 * 1 * * 1 * 1 * 1 * 1 * 1 • 1 * * * ( * I * 1 1 * i
MmfffifflfflJJUtftHHttfttffftWI !■$ f
Live Music Archive
Librivox Free Audio
Metropolitan Museum
Cleveland Museum of Art
Internet Arcade
Console Living Room
Books to Borrow
Open Library
TV News
Understanding 9/11