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Title: Ancient legends, Mystic Charms & Superstitions of Ireland With sketches of the Irish past Author: Jane Francesca Agnes Wilde Release Date: February 18, 2020 [EBook #61436] Language: English Character set encoding: UTF-8 *** START OF THIS PROJECT GUTENBERG EBOOK ANCIENT LEGENDS, CHARMS, OF IRELAND *** Produced by MWS, Les Galloway and the Online Distributed Proofreading Team at http://www.pgdp.net (This book was produced from images made available by the HathiTrust Digital Library.) Transcriber’s Notes Obvious typographical errors have been silently corrected. Variations in hyphenation and accents have been standardised but all other spelling and punctuation remains unchanged. ANCIENT LEGENDS OF IRELAND Ancient Legends Mystic Charms & Superstitions of Ireland WITH SKETCHES OF THE IRISH PAST BY LADY WILDE A NEW EDITION LONDON CHATTO & WINDUS 1919 OPINIONS OF THE PRESS ON ANCIENT LEGENDS OF IRELAND. ‘A work to be welcomed as a valuable addition to the literature of folk-lore and mythology; taken down, for the most part, from oral communications with the peasantry.’—Scotsman. ‘Few nations have a folk-lore so rich and imaginative as that of the Irish. Lady Wilde has studied it conscientiously, and is so well acquainted with the origins of her subject, that the perusal of her book is no less instructive than pleasing.’—Morning Post. ‘An important contribution to the literature of Ireland and the world’s stock of folk-lore.’—Evening Mail. ‘Lady Wilde’s book will be welcome either to the professed student of Irish antiquity or to the more general reader who finds delight in fascinating folk-tales delightfully recorded.’—Westminster Review. ‘Told with power as well as with simplicity ... a very interesting and readable collection of folk-lore.’—Graphic. ‘Lady Wilde’s book is delightful.... Amongst those best acquainted with Irish folk-lore, legends, and mysteries, we believe few will be found capable of adding many words to pages which could only have been filled by an Irish woman lovingly treating such a subject.’—Vanity Fair. ‘Those who care for legendary reading will find in this volume a source of much enjoyment.’—Northern Whig. ‘The myths and legends are all of deep interest and value.’—Knowledge. COMPANION TO THE PRESENT VOLUME. POPULAR ROMANCES OF THE WEST OF ENGLAND: or, The Drolls, Traditions, and Superstitions of Old Cornwall. Collected and Edited by Robert Hunt, F.R.S. With Illustrations by George Cruikshank. London: CHATTO & WINDUS, 97 & 99 St. Martin’s Lane, W.C. CONTENTS. PAGE Introduction 1 The Horned Women 10 The Legend of Ballytowtas Castle 12 A Wolf Story 17 The Evil Eye 20 The Stolen Bride 27 Fairy Music 29 The Fairy Dance 30 Fairy Justice 32 The Priest’s Soul 33 The Fairy Race 37 The Trial by Fire 39 The Lady Witch 41 Ethna the Bride 42 The Fairies’ Revenge 46 Fairy Help—the Phouka 48 The Farmer Punished 49 The Farmer’s Wife 52 The Midnight Ride 53 The Leprehaun 56 The Legends of the Western Islands 59 The Bride’s Death-Song 60 The Child’s Dream 62 The Fairy Child 64 The Doom 67 The Clearing from Guilt 69 The Holy Well and the Murderer 70 Legends of Innis-Sark—a Woman’s Curse 71 Legends of the Dead in the Western Islands 75 The Death Sign 75 Kathleen 76 November Eve 78 The Dance of the Dead 80 Superstitions concerning the Dead 81 The Fatal Love-Charm 83 The Fenian Knights 84 Rathlin Island 86 The Strange Guests 86 The Dead Soldier 87 The Three Gifts 88 The Fairies as Fallen Angels 89 The Fairy Changeling 89 Fairy Wiles 91 Shaun-Mor 91 The Cave Fairies— The Tuatha-de-Danann 93 Edain the Queen 94 The Royal Steed 96 Evil Spells— Cathal the King 97 The Poet’s Malediction 99 v vi Drimial Agus Thorial 100 An Irish Adept of the Islands 100 The May Festival 101 May-Day Superstitions 106 Festivals— Candlemas 107 Whitsuntide 108 Whitsuntide Legend of the Fairy Horses 108 November Spells 109 November Eve 110 A Terrible Revenge 112 Midsummer— The Baal Fires and Dances 113 The Fairy Doctress 114 Marriage Rites 115 The Dead 117 The Wake Orgies 119 The Ancient Mysteries 123 The Power of The Word 129 The Poet and the King 130 The Sidhe Race 132 Music 133 Poet Inspiration—Eodain the Poetess 134 The Banshee 135 Queen Maeve 137 Death Signs 138 The Hartpole Doom 139 Superstitions 140 The Fairy Rath 142 Fairy Nature 142 Irish Nature 144 LEGENDS OF ANIMALS. Concerning Dogs 146 Concerning Cats 151 The King of the Cats 153 The Demon Cat 154 Cat Nature 156 Seanchan the Bard and the King of the Cats 159 The Bards 163 King Arthur and the Cat 166 Concerning Cows 168 Fairy Wiles 170 The Dead Hand 172 The Wicked Widow 173 The Butter Mystery 175 Concerning Birds— The Magpie 177 The Wren 177 The Raven and Water Wagtail 177 The Cuckoo and Robin Redbreast 177 Concerning Living Creatures— The Cricket 178 The Beetle 178 The Hare 179 vii The Weasel 179 The Properties of Herbs and their Use in Medicine 181 A Love Potion 185 Love Dreams 185 To Cause Love 185 Medical Superstitions and Ancient Charms 186 Against Sorrow 188 To Win Love 189 For the Night Fire (the Fever) 189 For a Pain in the Side 189 For the Measles 190 For the Mad Fever 190 Against Enemies 190 To Extract a Thorn 190 To Cause Hatred between Lovers 191 For Love 191 How to have Money Always 191 For the Great Worm 191 For Sore Eyes 191 For Pains in the Body 192 Against Drowning 192 In Time of Battle 192 For the Red Rash 193 To Tame a Horse 193 A very Ancient Charm against Wounds or Poisons 193 For a Sore Breast 193 For a Wound 194 For the Evil Eye 194 For St. Anthony’s Fire 194 How to go Invisible 194 For Pains 194 For a Sprain 195 To Cause Love 195 For the Bite of a Mad Dog 195 For Toothache 196 For Freckles 196 For a Burn 197 For the Memory 197 For the Falling Sickness 197 For Chin-Cough 197 For Rheumatism 198 For a Stye on the Eyelid 198 To Cure Warts 198 For a Stitch in the Side 198 For Weak Eyes 198 For Water on the Brain 199 For Hip Disease 199 For the Mumps 199 For Epilepsy 199 For Depression of Heart 200 For the Fairy Dart 200 Various Superstitions and Cures 200 To find Stolen Goods 207 A Prayer against the Plague 207 viii A Blessing 207 A Cure for Cattle 207 A Charm for Safety 208 An Elixir of Potency 208 For the Bite of a Mad Dog 208 Dreams 208 Fairy Doctors 209 Charms by Crystals 209 Alectromantia 210 Fairy Power 210 Omens and Superstitions 211 That Forbode Evil 211 To Attract Bees 213 Superstitions of the Islands— Concerning the Dead 213 The Coastguard’s Fate 214 Relics 214 LEGENDS OF THE SAINTS. St. Patrick 215 The Well of the Book 216 St. Patrick and the Serpent 216 St. Patrick and the Princesses 217 The Poison Cup 217 Divination 217 The Blind Poet 218 The Story of Breccan 218 Bardic Privileges 219 St. Ciaron 220 St. Martin 220 St. Bridget 222 St. Kieran 223 St. Kevin 223 Christian Legends 224 Swearing Stones and Relics— The Cremave 225 Relics for clearing from Guilt 226 Innis-Murry 227 MYSTERIES OF FAIRY POWER. The Evil Stroke 228 The Changeling 229 The Fairy Doctor 231 The Poet’s Spell 233 Charm for the Fairy Stroke 233 The Farmer’s Fate 234 The Fairy Rath 235 THE HOLY WELLS. The Holy Wells 236 The White Stones 237 The Sacred Trout 237 St. Augustine’s Well 238 The Grilled Trout 238 Legend of Neal-mor 239 St. John’s Well 240 ix The Well of Fionn Ma-Coul 240 St. Seenan’s Well 241 Kid-na-Greina 241 The Well of Worship 243 The Bride’s Well 243 The Irish Fakir 244 Sacred Trees 246 Tober-na-Dara 247 Lough Neagh 247 The Doctor and the Fairy Princess 248 A Holy Well 250 A Sacred Island 251 The Lake of Revenge 251 Scenes at a Holy Well 252 Lough Foyle 252 The Hen’s Castle 253 Sliabh-Mish, County Kerry 254 The Skelligs of Kerry 254 POPULAR NOTIONS CONCERNING THE SIDHE RACE. The Sidhe Race 256 The Hurling Match 259 The Ride with the Fairies 260 The Fairy Spy 263 The Dark Horseman 264 Sheela-na-Skean 267 Captain Webb, the Robber Chief 270 The Mayo Captain and Feenish the Mare 271 SKETCHES OF THE IRISH PAST. The Bardic Race 274 The Ancient Race 276 The Antiquities of Ireland 278 Early Irish Art 287 Our Ancient Capital 295 SIR WILLIAM WILDE ON “THE ANCIENT RACES OF IRELAND” 329 x PREFACE. The three great sources of knowledge respecting the shrouded part of humanity are the language, the mythology, and the ancient monuments of a country. From the language one learns the mental and social height to which a nation had reached at any given period in arts, habits, and civilization, with the relation of man to man, and to the material and visible world. The mythology of a people reveals their relation to a spiritual and invisible world; while the early monuments are solemn and eternal symbols of religious faith—rituals of stone in cromlech, pillar, shrine and tower, temples and tombs. The written word, or literature, comes last, the fullest and highest expression of the intellect and culture, and scientific progress of a nation. The Irish race were never much indebted to the written word. The learned class, the ollamhs, dwelt apart and kept their knowledge sacred. The people therefore lived entirely upon the traditions of their forefathers, blended with the new doctrines taught by Christianity; so that the popular belief became, in time, an amalgam of the pagan myths and the Christian legend, and these two elements remain indissolubly united to this day. The world, in fact, is a volume, a serial rather, going on for six thousand years, but of which the Irish peasant has scarcely yet turned the first page. The present work deals only with the mythology, or the fantastic creed of the Irish respecting the invisible world— strange and mystical superstitions, brought thousands of years ago from their Aryan home, but which still, even in the present time, affect all the modes of thinking and acting in the daily life of the people. Amongst the educated classes in all nations, the belief in the supernatural, acting directly on life and constantly interfering with the natural course of human action, is soon dissipated and gradually disappears, for the knowledge of natural laws solves many mysteries that were once inexplicable; yet much remains unsolved, even to the philosopher, of the mystic relation between the material and the spiritual world. Whilst to the masses—the uneducated—who know nothing of the fixed eternal laws of nature, every phenomenon seems to result from the direct action of some nonhuman power, invisible though ever present; able to confer all benefits, yet implacable if offended, and therefore to be propitiated. The superstition, then, of the Irish peasant is the instinctive belief in the existence of certain unseen agencies that influence all human life; and with the highly sensitive organization of their race, it is not wonderful that the people live habitually under the shadow and dread of invisible powers which, whether working for good or evil, are awful and mysterious to the uncultured mind that sees only the strange results produced by certain forces, but knows nothing of approximate causes. Many of the Irish legends, superstitions, and ancient charms now collected were obtained chiefly from oral communications made by the peasantry themselves, either in Irish or in the Irish-English which preserves so much of the expressive idiom of the antique tongue. These narrations were taken down by competent persons skilled in both languages, and as far as possible in the very words of the narrator; so that much of the primitive simplicity of the style has been retained, while the legends have a peculiar and special value as coming direct from the national heart. In a few years such a collection would be impossible, for the old race is rapidly passing away to other lands, and in the vast working-world of America, with all the new influences of light and progress, the young generation, though still loving the land of their fathers, will scarcely find leisure to dream over the fairy-haunted hills and lakes and raths of ancient Ireland. I must disclaim, however, all desire to be considered a melancholy Laudatrix temporis acti. These studies of the Irish past are simply the expression of my love for the beautiful island that gave me my first inspiration, my quickest intellectual impulses, and the strongest and best sympathies with genius and country possible to a woman’s nature. FRANCESCA SPERANZA WILDE. xi xii ANCIENT LEGENDS. INTRODUCTION. The ancient legends of all nations of the world, on which from age to age the generations of man have been nurtured, bear so striking a resemblance to each other that we are led to believe there was once a period when the whole human family was of one creed and one language. But with increasing numbers came the necessity of dispersion; and that ceaseless migration was commenced of the tribes of the earth from the Eastern cradle of their race which has now continued for thousands of years with undiminished activity. From the beautiful Eden-land at the head of the Persian Gulf, where creeds and culture rose to life, the first migrations emanated, and were naturally directed along the line of the great rivers, by the Euphrates and the Tigris and southward by the Nile; and there the first mighty cities of the world were built, and the first mighty kingdoms of the East began to send out colonies to take possession of the unknown silent world around them. From Persia, Assyria, and Egypt, to Greece and the Isles of the Sea, went forth the wandering tribes, carrying with them, as signs of their origin, broken fragments of the primal creed, and broken idioms of the primal tongue—those early pages in the history of the human race, eternal and indestructible, which hundreds of centuries have not been able to obliterate from the mind of man. But as the early tribes diverged from the central parent stock, the creed and the language began to assume new forms, according as new habits of life and modes of thought were developed amongst the wandering people, by the influence of climate and the contemplation of new and striking natural phenomena in the lands where they found a resting-place or a home. Still, amongst all nations a basis remained of the primal creed and language, easily to be traced through all the mutations caused by circumstances in human thought, either by higher culture or by the debasement to which both language and symbols are subjected amongst rude and illiterate tribes. To reconstruct the primal creed and language of humanity from these scattered and broken fragments, is the task which is now exciting so keenly the energies of the ardent and learned ethnographers of Europe; as yet, indeed, with but small success as regards language, for not more, perhaps, than twenty words which the philologists consider may have belonged to the original tongue have been discovered; that is, certain objects or ideas are found represented in all languages by the same words, and therefore the philologist concludes that these words must have been associated with the ideas from the earliest dawn of language; and as the words express chiefly the relations of the human family to each other, they remained fixed in the minds of the wandering tribes, untouched and unchanged by all the diversities of their subsequent experience of life. Meanwhile, in Europe there is diligent study of the ancient myths, legends, and traditions of the world, in order to extract from them that information respecting the early modes of thought prevalent amongst the primitive race, and also the lines of the first migrations, which no other monuments of antiquity are so well able to give. Traditions, like rays of light, take their colour from the medium through which they pass; but the scientific mythographic student knows how to eliminate the accidental addition from the true primal basis, which remains fixed and unchangeable; and from the numerous myths and legends of the nations of the earth, which bear so striking a conformity to each other that they point to a common origin, he will be able to reconstruct the first articles of belief in the creed of humanity, and to pronounce almost with certainty upon the primal source of the lines of human life that now traverse the globe in all directions. This source of all life, creed, and culture now on earth, there is no reason to doubt, will be found in Iran, or Persia as we call it, and in the ancient legends and language of the great Iranian people, the head and noblest type of the Aryan races. Endowed with splendid physical beauty, noble intellect, and a rich musical language, the Iranians had also a lofty sense of the relation between man and the spiritual world. They admitted no idols into their temples; their God was the One Supreme Creator and Upholder of all things, whose symbol was the sun and the pure, elemental fire. But as the world grew older and more wicked the pure primal doctrines were obscured by human fancies, the symbol came to be worshipped in place of the God, and the debased idolatries of Babylon, Assyria, and the Canaanite nations were the result. Egypt—grave, wise, learned, mournful Egypt—retained most of the primal truth; but truth was held by the priests as too precious for the crowd, and so they preserved it carefully for themselves and their own caste. They alone knew the ancient and cryptic meaning of the symbols; the people were allowed only to see the outward and visible sign. From Egypt, philosophy, culture, art, and religion came to Greece, but the Greeks moulded these splendid elements after their own fashion, and poured the radiance of beauty over the grave and gloomy mysticism of Egypt. Everything hideous, terrible, and revolting was banished from the Greek Mythology. The Greeks constructed no theory of a devil, and believed in no hell, as a distinct and eternal abode for the lost souls of men. The Greek gods were divinely beautiful, and each divinity in turn was ready to help the mortal that invoked him. The dead in Hades mourned their fate because they could no longer enjoy the glorious beauty of life, but no hard and chilling dogmas doomed them there to the tortures of eternal punishment. Earth, air, the heavens and the sea, the storms and sunshine, the forests and flowers and the purple grapes with which they crowned a god, were all to the Greek poet-mind the manifestations of an all- pervading spiritual power and life. A sublime Pantheism was their creed, that sees gods in everything, yet with one Supreme God over all. Freedom, beauty, art, light, and joy, were the elements of the Greek religion, while the Eternal Wisdom, the Great Athené of the Parthenon, was the peculiar and selected divinity of their own half divine race. Meanwhile other branches of the primal Iranian stock were spreading over the savage central forests of Europe, 1 2 3 where they laid the foundation of the great Teuton and Gothic races, the destined world-rulers; but Nature to them was a gloomy and awful mother, and life seemed an endless warfare against the fierce and powerful elemental demons of frost and snow and darkness, by whom the beautiful Sun-god was slain, and who reigned triumphant in that fearful season when the earth was iron and the air was ice, and no beneficent God seemed near to help. Hideous idols imaged these unseen powers, who were propitiated by sanguinary rites; and the men and the god they fashioned were alike as fierce and cruel as the wild beasts of the forest, and the aspects of the savage nature around them. Still the waves of human life kept rolling westward until they surged over all the lands and islands of the Great Sea, and the wandering mariners, seeking new homes, passed through the Pillars of Hercules out into the Western Ocean, and coasting along by the shores of Spain and France, founded nations that still bear the impress of their Eastern origin, and are known in history as the Celtic race; while the customs, usages, and traditions which their forefathers had learnt in Egypt or Greece were carefully preserved by them, and transmitted as heirlooms to the colonies they founded. From Spain the early mariners easily reached the verdant island of the West in which we Irish are more particularly interested. And here in our beautiful Ireland the last wave of the great Iranian migration finally settled. Further progress was impossible—the unknown ocean seemed to them the limits of the world. And thus the wanderers of the primal race, with their fragments of the ancient creed and mythic poet-lore, and their peculiar dialect of the ancient tongue, formed, as it were, a sediment here which still retains its peculiar affinity with the parent land—though the changes and chances of three thousand years have swept over the people, the legends, and the language. It is, therefore, in Ireland, above all, that the nature and origin of the primitive races of Europe should be studied. Even the form of the Celtic head shows a decided conformity to that of the Greek races, while it differs essentially from the Saxon and Gothic types. This is one of the many proofs in support of the theory that the Celtic people in their westward course to the Atlantic travelled by the coasts of the Mediterranean, as all along that line the same cranial formation is found. Philologists also affirm that the Irish language is nearer to Sanskrit than any other of the living and spoken languages of Europe; while the legends and myths of Ireland can be readily traced to the far East, but have nothing in common with the fierce and weird superstitions of Northern mythology. This study of legendary lore, as a foundation for the history of humanity, is now recognized as such an important branch of ethnology that a journal entirely devoted to comparative mythology has been recently started in Paris, to which all nations are invited to contribute—Sclaves, Teutons, and Celts, Irish legends being considered specially important, as containing more of the primitive elements than those of other Western nations. All other countries have been repeatedly overwhelmed by alien tribes and peoples and races, but the Irish have remained unchanged, and in place of adopting readily the usages of invaders they have shown such remarkable powers of fascination that the invaders themselves became Hibernicis ipsis Hiberniores. The Danes held the east coast of Ireland for three hundred years, yet there is no trace of Thor or Odin or the Frost Giants, or of the Great World-serpent in Irish legend; but if we go back in the history of the world to the beginning of things, when the Iranian people were the only teachers of humanity, we come upon the true ancient source of Irish legend, and find that the original materials have been but very slightly altered, while amongst other nations the ground-work has been overlaid with a dense palimpsest of their own devising, suggested by their peculiar local surroundings. Amongst the earliest religious symbols of the world are the Tree, the Woman, and the Serpent—memories, no doubt, of the legend of Paradise; and the reverence for certain sacred trees has prevailed in Persia from the most ancient times, and become diffused among all the Iranian nations. It was the custom in Iran to hang costly garments on the branches as votive offerings; and it is recorded that Xerxes before going to battle invoked victory by the Sacred Tree, and hung jewels and rich robes on the boughs. And the poet Saadi narrates an anecdote concerning trees which has the true Oriental touch of mournful suggestion:—He was once, he says, the guest of a very rich old man who had a son remarkable for his beauty. One night the old man said to him, “During my whole life I never had but this son. Near this place is a Sacred Tree to which men resort to offer up their petitions. Many nights at the foot of this tree I besought God until He bestowed on me this son.” Not long after Saadi overheard this young man say in a low voice to his friend, “How happy should I be to know where that Sacred Tree grows, in order that I might implore God for the death of my father.” The poorer class in Persia, not being able to make offerings of costly garments, are in the habit of tying bits of coloured stuffs on the boughs, and these rags are considered to have a special virtue in curing diseases. The trees are often near a well or by a saint’s grave, and are then looked upon as peculiarly sacred. This account might have been written for Ireland, for the belief and the ceremonial are precisely similar, and are still found existing to this day both in Iran and in Erin. But all trees were not held sacred—only those that bore no eatable fruit that could nourish men; a lingering memory of the tree of evil fruit may have caused this prejudice, while the Tree of Life was eagerly sought for, with its promised gift of immortality. In Persia the plane-tree was specially reverenced; in Egypt, the palm; in Greece, the wild olive; and the oak amongst the Celtic nations. Sometimes small tapers were lit amongst the branches, to simulate by fire the presence of divinity. It is worthy of note, while on the subject of Irish and Iranian affinities, that the old Persian word for tree is dar, and the Irish call their sacred tree, the oak, darragh.1 The belief in a race of supernatural beings, midway between man and the Supreme God, beautiful and beneficent, a race that had never known the weight of human life, was also part of the creed of the Iranian people. They called them Peris, or Feroüers (fairies); and they have some pretty legends concerning the beautiful Dukhtari Shah Periân, the “Daughter of the King of the Fairies,” for a sight of whose beauty men pine away in vain desire, but if it is granted to 4 5 them once to behold her, they die. Every nation believes in the existence of these mysterious spirits, with mystic and powerful influence over human life and actions, but each nation represents them differently, according to national habits and national surroundings. Thus, the Russians believe in the phantom of the Ukraine, a beautiful young girl robed in white, who meets the wanderer on the lonely snow steppes, and lulls him by her kisses into that fatal sleep from which he never more awakens. The legends of the Scandinavians, also, are all set in the framework of their own experiences; the rending and crash of the ice is the stroke of the god Thor’s hammer; the rime is the beard of the Frost Giant; and when Balder, their Sun-god, is beginning to die at Midsummer, they kindle pine-branches to light him on his downward path to hell; and when he is returning to the upper world, after the winter solstice, they burn the Yule-log, and hang lights on the fir-trees to illuminate his upward path. These traditions are a remnant of the ancient sun worship, but the peasants who kindle the Baal fires at Midsummer, and the upper classes who light up the brilliant Christmas-tree, have forgotten the origin of the custom, though the world-old symbol and usage is preserved. The Sidhe, or Fairies, of Ireland, still preserve all the gentle attributes of their ancient Persian race, for in the soft and equable climate of Erin there were no terrible manifestations of nature to be symbolized by new images; and the genial, laughter-loving elves were in themselves the best and truest expression of Irish nature that could have been invented. The fairies loved music and dancing and frolic; and, above all things, to be let alone, and not to be interfered with as regarded their peculiar fairy habits, customs, and pastimes. They had also, like the Irish, a fine sense of the right and just, and a warm love for the liberal hand and kindly word. All the solitudes of the island were peopled by these bright, happy, beautiful beings, and to the Irish nature, with its need of the spiritual, its love of the vague, mystic, dreamy, and supernatural, there was something irresistibly fascinating in the belief that gentle spirits were around, filled with sympathy for the mortal who suffered wrong or needed help. But the fairies were sometimes wilful and capricious as children, and took dire revenge if any one built over their fairy circles, or looked at them when combing their long yellow hair in the sunshine, or dancing in the woods, or floating on the lakes. Death was the penalty to all who approached too near, or pried too curiously into the mysteries of nature. To the Irish peasant earth and air were filled with these mysterious beings, half-loved, half-feared by them; and therefore they were propitiated by flattery, and called “the good people,” as the Greeks call the dread goddesses “the Eumenides.” Their voices were heard in the mountain echo, and their forms seen in the purple and golden mountain mist; they whispered amidst the perfumed hawthorn branches; the rush of the autumn leaves was the scamper of little elves— red, yellow, and brown—wind-delven, and dancing in their glee; and the bending of the waving barley was caused by the flight of the Elf King and his Court across the fields. They danced with soundless feet, and their step was so light that the drops of dew they danced on only trembled, but did not break. The fairy music was low and sweet, “blinding sweet,” like that of the great god Pan by the river; they lived only on the nectar in the cups of the flowers, though in their fairy palaces sumptuous banquets were offered to the mortals they carried off—but woe to the mortal who tasted of fairy food; to eat was fatal. All the evil in the world has come by eating; if Eve had only resisted that apple our race might still be in Paradise. The Sidhe look with envy on the beautiful young human children, and steal them when they can; and the children of a Sidhe and a mortal mother are reputed to grow up strong and powerful, but with evil and dangerous natures. There is also a belief that every seven years the fairies are obliged to deliver up a victim to the Evil One, and to save their own people they try to abduct some beautiful young mortal girl, and her they hand over to the Prince of Darkness. Dogmatic religion and science have long since killed the mythopoetic faculty in cultured Europe. It only exists now, naturally and instinctively, in children, poets, and the childlike races, like the Irish—simple, joyous, reverent, and unlettered, and who have remained unchanged for centuries, walled round by their language from the rest of Europe, through which separating veil science, culture, and the cold mockery of the sceptic have never yet penetrated. Christianity was readily accepted by the Irish. The pathetic tale of the beautiful young Virgin-Mother and the Child- God, for central objects, touched all the deepest chords of feeling in the tender, loving, and sympathetic Irish heart. The legends of ancient times were not overthrown by it, however, but taken up and incorporated with the new Christian faith. The holy wells and the sacred trees remained, and were even made holier by association with a saint’s name. And to this day the old mythology holds its ground with a force and vitality untouched by any symptoms of weakness or decay. The Greeks, who are of the same original race as our people, rose through the influence of the highest culture to the fulness and perfectness of eternal youth; but the Irish, without culture, are eternal children, with all the childlike instincts of superstition still strong in them, and capable of believing all things, because to doubt requires knowledge. They never, like the Greeks, attained to the conception of a race of beings nobler than themselves—men stronger and more gifted, with the immortal fire of a god in their veins; women divinely beautiful, or divinely inspired; but, also, the Irish never defaced the image of God in their hearts by infidelity or irreligion. One of the most beautiful and sublimely touching records in all human history is that of the unswerving devotion of the Irish people to their ancient faith, through persecutions and penal enactments more insulting and degrading than were ever inflicted in any other land by one Christian sect upon another. With this peculiarly reverential nature it would be impossible to make the Irish a nation of sceptics, even if a whole legion of German Rationalists came amongst them to preach a crusade against all belief in the spiritual and the unseen. And the old traditions of their race have likewise taken firm hold in their hearts, because they are an artistic people, and require objects for their adoration and love, not mere abstractions to be accepted by their reason. And they are also a nation of poets; the presence of God is ever near them, and the saints and angels, and the shadowy beings of earth and air are perpetually drawing their minds, through mingled love and fear, to the infinite and invisible world. Probably not 6 7 8 one tradition or custom that had its origin in a religious belief has been lost in Ireland during the long course of ages since the first people from Eastern lands arrived and settled on our shores. The Baal fires are still lit at Midsummer, though no longer in honour of the sun, but of St. John; and the peasants still make their cattle pass between two fires—not, indeed, as of old, in the name of Moloch, but of some patron saint. That all Irish legends point to the East for their origin, not to the North, is certain; to a warm land, not one of icebergs, and thunder crashes of the rending of ice-bound rivers, but to a region where the shadow of trees, and a cool draught from the sparkling well were life-giving blessings. Well-worship could not have originated in a humid country like Ireland, where wells can be found at every step, and sky and land are ever heavy and saturated with moisture. It must have come from an Eastern people, wanderers in a dry and thirsty land, where the discovery of a well seemed like the interposition of an angel in man’s behalf. We are told also by the ancient chroniclers that serpent-worship once prevailed in Ireland, and that St. Patrick hewed down the serpent idol Crom-Cruadh (the great worm) and cast it into the Boyne (from whence arose the legend that St. Patrick banished all venomous things from the island). Now as the Irish never could have seen a serpent, none existing in Ireland, this worship must have come from the far East, where this beautiful and deadly creature is looked upon as the symbol of the Evil One, and worshipped and propitiated by votive offerings, as all evil things were in the early world, in the hope of turning away their evil hatred from man, and to induce them to show mercy and pity; just as the Egyptians propitiated the sacred crocodile by subtle flatteries and hung costly jewels in its ears. The Irish, indeed, do not seem to have originated any peculiar or national cultus. Their funeral ceremonies recall those of Egypt and Greece and other ancient Eastern climes, from whence they brought their customs of the Wake, the death chant, the mourning women, and the funeral games. In Sparta, on the death of a king or great chief, they had a wake and “keen” not common to the rest of Greece, but which they said they learned from the Phœnicians; and this peculiar usage bears a striking resemblance to the Irish practice. All the virtues of the dead were recited, and the Greek “Eleleu,” the same cry as the “Ul-lu-lu” of the Irish, was keened over the corpse by the chorus of hired mourning women. The custom of selecting women in place of men for the chorus of lamentation prevailed throughout all the ancient world, as if an open display of grief was thought beneath the dignity of man. It was Cassandra gave the keynote for the wail over Hector, and Helen took the lead in reciting praises to his honour. The death chants in Egypt, Arabia, and Abyssinia all bear a marked resemblance to the Irish; indeed the mourning cry is the same in all, and the Egyptian lamentation “Hi-loo-loo! Hi-loo-loo!” cried over the dead, was probably the original form of the Irish wail. The Greeks always endeavoured to lessen the terrors of death, and for this reason they established funeral games, and the funeral ceremonies took the form of a festival, where they ate and drank and poured libations of wine in honour of the dead. The Irish had also their funeral games and peculiar dances, when they threw off their upper garments, and holding hands in a circle, moved in a slow measure round a woman crouched in the centre, with her hands covering her face. Another singular part of the ceremony was the entrance of a woman wearing a cow’s head and horns, as Io appears upon the scene in the Prometheus of Æschylus. This woman was probably meant to represent the horned or crescented moon, the antique Diana, the Goddess of Death. The custom of throwing off the garments no doubt originally signified the casting off the garment of the flesh. We brought nothing into this world, and it is certain we carry nothing out. The soul must stand unveiled before God. In the islands off the West Coast of Ireland, where the most ancient superstitions still exist, they have a strange custom. No funeral wail is allowed to be raised until three hours have elapsed from the moment of death, because, they say, the sound of the cries would hinder the soul from speaking to God when it stands before Him, and waken up the two great dogs that are watching for the souls of the dead in order that they may devour them—and the Lord of Heaven Himself cannot hinder them if once they waken. This tradition of watching by the dead in silence, while the soul stands before God, is a fine and solemn superstition, which must have had its origin amongst a people of intense faith in the invisible world, and is probably of great antiquity. The sound of the Irish keen is wonderfully pathetic. No one could listen to the long-sustained minor wail of the “Ul- lu-lu” without strong emotion and even tears; and once heard it can never be forgotten. Nor is there anything derogatory to grief in the idea of hired mourners; on the contrary, it is a splendid tribute to the dead to order their praises to be recited publicly before the assembled friends; while there is something indescribably impressive in the aspect of the mourning women crouched around the bier with shrouded heads, as they rock themselves to and fro and intone the solemn, ancient death-song with a measured cadence, sometimes rising to a piercing wail. They seem like weird and shadowy outlines of an old-world vision, and at once the imagination is carried back to the far-distant East, and the time when all these funeral symbols had a mysterious and awful meaning. Sometimes a wail of genuine and bitter grief interrupts the chant of the hired mourners. An Irish keen which was taken down from the lips of a bereaved mother some years ago, runs thus in the literal English version— “O women, look on me! Look on me, women! Have you ever seen any sorrow like mine? Have you ever seen the like of me in my sorrow? Arrah, then, my darling, my darling, ’tis your mother that calls you. How long you are sleeping. Do you see all the people round you, my darling, and I sorely weeping? Arrah, what is this paleness on your face? Sure there was no equal to it in Erin for beauty and fairness, and your hair was heavy as the wing of a raven, and your skin was whiter than the hand of a lady. Is it the stranger must carry me to my grave, and my son lying here?” This touching lament is so thoroughly Greek in form and sentiment that it might be taken for part of a chorus from the Hecuba of Euripides. Even the “Arrah” reminds one of a Greek word used frequently by the Greeks when commencing a sentence or asking a question, although the resemblance may be only superficial. 9 10 The tales and legends told by the peasants in the Irish vernacular are much more weird and strange, and have much more of the old-world colouring than the ordinary fairy tales narrated in English by the people, as may be seen by the following mythical story, translated from the Irish, and which is said to be a thousand years old:— THE HORNED WOMEN. A rich woman sat up late one night carding and preparing wool, while all the family and servants were asleep. Suddenly a knock was given at the door, and a voice called—“Open! open!” “Who is there?” said the woman of the house. “I am the Witch of the One Horn,” was answered. The mistress, supposing that one of her neighbours had called and required assistance, opened the door, and a woman entered, having in her hand a pair of wool carders, and bearing a horn on her forehead, as if growing there. She sat down by the fire in silence, and began to card the wool with violent haste. Suddenly she paused and said aloud: “Where are the women? They delay too long.” Then a second knock came to the door, and a voice called as before—“Open! open!” The mistress felt herself constrained to rise and open to the call, and immediately a second witch entered, having two horns on her forehead, and in her hand a wheel for spinning the wool. “Give me place,” she said; “I am the Witch of the Two Horns,” and she began to spin as quick as lightning. And so the knocks went on, and the call was heard, and the witches entered, until at last twelve women sat round the fire—the first with one horn, the last with twelve horns. And they carded the thread, and turned their spinning wheels, and wound and wove, all singing together an ancient rhyme, but no word did they speak to the mistress of the house. Strange to hear, and frightful to look upon were these twelve women, with their horns and their wheels; and the mistress felt near to death, and she tried to rise that she might call for help, but she could not move, nor could she utter a word or a cry, for the spell of the witches was upon her. Then one of them called to her in Irish and said— “Rise, woman, and make us a cake.” Then the mistress searched for a vessel to bring water from the well that she might mix the meal and make the cake, but she could find none. And they said to her— “Take a sieve and bring water in it.” And she took the sieve and went to the well; but the water poured from it, and she could fetch none for the cake, and she sat down by the well and wept. Then a voice came by her and said— “Take yellow clay and moss and bind them together and plaster the sieve so that it will hold.” This she did, and the sieve held the water for the cake. And the voice said again— “Return, and when thou comest to the north angle of the house, cry aloud three times and say, ‘The mountain of the Fenian women and the sky over it is all on fire.’” And she did so. When the witches inside heard the call, a great and terrible cry broke from their lips and they rushed forth with wild lamentations and shrieks, and fled away to Slieve-namon, where was their chief abode. But the Spirit of the Well bade the mistress of the house to enter and prepare her home against the enchantments of the witches if they returned again. And first, to break their spells, she sprinkled the water in which she had washed her child’s feet (the feet-water) outside the door on the threshold; secondly, she took the cake which the witches had made in her absence, of meal mixed with the blood drawn from the sleeping family. And she broke the cake in bits, and placed a bit in the mouth of each sleeper, and they were restored; and she took the cloth they had woven and placed it half in and half out of the chest with the padlock; and lastly, she secured the door with a great cross-beam fastened in the jambs, so that they could not enter. And having done these things she waited. Not long were the witches in coming back, and they raged and called for vengeance. “Open! Open!” they screamed. “Open, feet-water!” “I cannot,” said the feet-water, “I am scattered on the ground and my path is down to the Lough.” “Open, open, wood and tree and beam!” they cried to the door. “I cannot,” said the door; “for the beam is fixed in the jambs and I have no power to move.” “Open, open, cake that we have made and mingled with blood,” they cried again. 11 12