LEGENDARY FICTIONS OF THE IRISH CELTS LEGENDARY FICTIONS OK THE IRISH CELTS COLLECTED A.\D NARRATED PATRICK KENNEDY flontjon MACMILLAN AND CO. AND NEW YORK 1891 The Right of Translation and Reproduction is Reserved RICHARD CLAY AND SONS, LIMITED, LONDON AND BUNGAY. First Edition 1866, Second Edition 1891 TO JOSEPH SHERIDAN LE FANU, ESQ. AUTHOR OF "UNCLE SILAS," ETC. DEAR SIR, I beg to offer this collection of Irish Legends to your acceptance, from respect for your high position, among English writers, in consideration of your being a truly good man, and in gratitude for your kind encouragement of my own literary attempts. Without that encouragement I should probably never have an opportunity of penning a dedication to any one. I am, dear Sir, Your faithful Servant, PATRICK KENNEDY. LOUGH NA PIASTHA COTTAGE. 2057813 PREFACE THOUGH the subject of this volume seems light and frivolous enough, it might be preceded, and accom- panied, and concluded by grave and tiresome disserta- tions ; and if our hopes were limited to its perusal by readers of an archaeological turn, we would freely ex- haust all the philosophy of fiction in our possession upon them. But from our early youth we have felt the deepest interest in the stories and legends which are peculiar to the Irish, or which they possess in common with all the Indo-European races, and our dearest wish is that their memory should not fade from the minds of the people. They have existed in one form or other from long before the Christian era, and have been mainly preserved by oral tradition among the unlettered. Taking into consideration the diminishing of our population by want and emigration, and the general diffusion of book-learning, such as it is, and the growing taste for the rubbishy tales of the penny and halfpenny journals, we have in these latter times been haunted with the horrid thought that the memory of the tales heard in boyhood would be irrecoverably lost. To prevent an x PREFACE evil of such magnitude (in our judgment to wit), we submitted some of the treasured lore to the editor of the Dublin University Magazine in the year 1862. Though his favourite walk in fiction, in which he is excelled by no living writer, admits only of the flesh and blood beings of our own times, he was not without sympathy for story tellers and story listeners who could be inter- ested by the na'ive and broadly-defined personages of the household story. So the " Leinster Folk Lore " was allowed an appearance in that national magazine, and now, through the liberality of our present publishers, we look to the preservation of a portion of our light litera- ture which would otherwise be probably lost. If the large-souled man cannot look upon anything human as foreign to his sympathies, he cannot but feel interest in inventions which, however artless in structure, improbable in circumstance, and apparently destitute of purpose, have engrossed the attention of fireside audi- ences probably since the days of Homer. This leads us to hope for the approbation of thoughtful and compre- hensive minds as well as of that of the young, and as yet unvitiated by the exciting and demoralizing pictures of unmitigated wickedness abounding in modern fiction. The greater part of the stories and legends in this volume are given as they were received from the story- tellers with whom our youth was familiar. A few of them thus heard we read at a later period, and in an im- proved form, in the Bardic historians and in MSS., some kindly furnished us by the late estimable archaeologist, PREFACE xi John Windele, of Cork. No story in the present col- lection is copied either in substance or form from any writer of the present or past generation. The subjects of some have of course been already used by other col- lectors, but they and the present compiler had a common source to draw from. But to occupy the reader's attention with a long pre- face to a volume of light reading, would be worse than keeping a hungry company from a simple and scanty meal by a prolonged grace. If a fastidious reader fails to take pleasure or interest in the mere tales, and expe- riences contempt for the taste of those ancestors of ours who could have relished them so much as they evidently did, perhaps he may be induced to search into the his- tory, and the polity, and the social usages of those easily-pleased folk, and discover the cause of their want of critical acumen. In this case the acquisition of archaeological knowledge, niore or less, will recompense the time lost in the perusal of a mere FOLK'S BOOK. CONTENTS PAGE DEDICATION vii PREPACK . ix PART I. HOUSEHOLD STORIES. Jack and his Comrades 4 The Bad Stepmother 15 Adventures of " Gilla na Chreck an Gour " 21 Jack the Master and Jack the Servant 28 " I'll be Wiser the next Time " 35 The Three Crowns 39 The Corpse Watchers 48 The Brown Bear of Norway 52 The Goban Saor 61 The Three Advices which the king with the Red Soles gave to his Son 66 PART II. LEGENDS OF THE "GOOD PEOPLE." The Fairy Child 76 The Changeling and his Bagpipes 81 The Tobinstown Sheeoge 84 The Belated Priest 87 The Palace in the Rath 89 The Breton Version of the Palace in the Rath 94 The Fairy Nurse 96 The Recovered Bride 100 Faction-Fight among the Fairies 104 Jemmy Doyle in the Fairy Palace 104 The Fairy Cure 105 xiv CONTENTS PAGE The Sea Fairies 109 The Black Cattle of Durzy Island no The Silkie Wife 1 10 The Pooka of Murroe 112 The Kildare Pooka 114 The Kildare Lurikeen 117 The Adventures of the " Son of Bad Counsel" 119 PART III. WITCHCRAFT, SORCERY, GHOSTS, AND FETCHES. The Long Spoon 131 The Prophet before his Time 132 The Bewitched Churn * 135 The Ghosts and the Game of Football \ . . 137 The Cat of the Carman's Stage 140 Cauth Morrisy looking for Service 141 Black Stairs on Fire 146 The Witches' Excursion 148 The Crock found in the Rath 150 The Enchantment of Gearhoidh larla 153 Ulan Eachtach and the Lianan 156 The Misfortunes of Barrett the Piper 158 The Woman in White 160 The Queen's County Ghost 162 The Ghost in Graigue 164 Droochan's Ghost 165 The Kilranelagh Spirit 167 The Doctor's Fetch 168 The Apparition in Old Ross 1 70 PART IV. OSSIANIC AND OTHER EARLY LEGENDS. Fann Mac Cuil and the Scotch Giant 1 79 How Fann Mac Cuil and his Men were bewitched 182 Qualifications and Duties of the Fianna Eirionn 184 The Battle of Ventry Harbour 187 The Fight of Castle Knoc 190 The Youth of Fion . . , 193 CONTENTS xv PAGE Fion's First Marriage 194 How Fion selected a Wife 196 Pursuit of Diarmuid and Grainne 197 The Flight of the Sluggard 199 Beanriogain na Sciana Breaca 200 Conan's Delusions in Ceash 205 The Youth of Oisin 207 The Old Age of Oisin 212 Legend of Loch na Piasta 215 The King with the Horse's Ears 219 The Story of the Sculloge's Son from Muskerry 225 An Braon Suan Or 240 The Children of Lir 245 Lough Neagh 248 Killarney 249 Legend of the Lake of Inchiquin 250 I low the Shannon acquired its Name 251 The Origin of the Lake of Tiis 252 The Building of Ardfert Cathedral 253 How Donaghadee got its Name 255 The Borrowed Lake 256 Kilstoheen in the Shannon 257 The Isle of the Living 258 Fionntuin Mac Bochna 261 The Firbolgs and Danaans 266 Inis na Muic 268 The Bath of the White Cows 1269 The Quest for the " Tain-Bo-Cuailgne " 273 The Progress of the Wicked Bard 275 PART V. LEGENDS OF THE CELTIC SAINTS. St. Patrick 282 How St. Patrick received the Staff of Jesus 283 The Fortune of Dichu 284 St. Patrick's Contest with the Druids 285 The Baptism of Aongus 288 The Decision of the Chariot 289 Conversion of the Robber Chief, Macaldus 290 CONTENTS Baptism after Death 291 The Vision of St. Brigid 292 Death and Burial of St. Patrick 292 The Corpse-freighted Barque 294 St. Brigid's Cloak 296 St. Brigid and the Harps ' 297 "Arran of the Saints," and its Patrons 298 St. Fanchea's Visit to Arran 298 St. Brendain's Voyage 299 The Island of the Birds 300 The Sinner Saved 301 A Legend of St. Mogue of Ferns 302 O'Carroll's Warning 305 How St. Eloi was cured of Pride 306 St. Lateerin of Cullin 307 GLOSSARY 311 PART I HOUSEHOLD STORIES HOUSEHOLD STORIES IN this class is properly comprised those fictions which, with some variations, are told at the domestic gather- ings of Celts, Teutons, and Slavonians, and are more distinguished by a succession of wild and wonderful adventures than a carefully-constructed framework. A dramatic piece exhibiting reflection, and judgment, and keen perception of character, but few incidents or surprises, may interest an individual who peruses it by his fireside, or as he saunters along a sunny river bank ; but let him be one of an audience witnessing its per- formance, and he becomes sensible of an uncomfortable change. Presence in a crowd produces an uneasy state of expectation, which requires something startling or sensational to satisfy it. Thus it was with the hearth- audiences. It needed but few experiments to put the first story-tellers on the most effective way of amusing and interesting the groups gathered round the blaze, who for the moment felt their mission to consist in being agreeably excited, not in applying canons of criticism. The preservation of these tales by unlettered people from a period anterior to the going forth of Celt or Teuton or Slave from the neighbourhood of the Caspian Sea is hard to be accounted for. The number of good 4 FICTIONS OF THE IRISH CELTS Scealuidhes dispersed through the country parts is but small compared to the mass of the people, and hundreds may be found who recollect the succession of events and the personages of a tale while utterly incapable of relating it. In remote neighbourhoods, where the people have scarcely any communication with towns or cities, or access to books, stories will be heard identical with those told in the Brothers Grimm's German collection, or among the Norse tales gathered by MM. Asbjornsen and Moe. We cannot for a moment imagine an Irish- man of former days speaking English or his native tongue communicating these household stories to Swede or German who could not understand him, or suppose the old dweller in Deutschland doing the good office for the Irishman. The ancestors both of Celt and Teuton brought the simple and wonderful narratives from the parent ancestral household in Central Asia. In con- sideration of the preference generally given by young students to stirring action rather than dry disquisition, we omit much we had to say on the earliest forms of fiction, and introduce a story known in substance to every Gothic and Celtic people in Europe. It is given in the jaunty style in which we first heard it from Garrett (Gerald) Forrestal of Bantry, in Wcxford. JACK AND HIS COMRADES. Once there was a poor widow, and often there was, and she had one son. A very scarce summer came, and they didn't know how they'd live till the new potatoes would be fit for eating. So Jack said to his mother one evening, " Mother, bake my cake, and kill my cock, till I go seek my fortune ; and if I meet it, never fear but I'll soon be back to share it with you." So she did as he asked her, and he set out at break of day on his HOUSEHOLD STORIES 5 journey. His mother came along with him to the bawn (yard) gate, and says she, " Jack, which would you rather have, half the cake and half the cock with my blessing, or the whole of 'em with my curse ? " " O musha, mother," says Jack, "why do you ax me that question ? sure you know I wouldn't have your curse and Darner's 1 estate along with it." " Well, then, Jack," says she, " here's the whole tote (lot) of 'em, and my thousand blessings along with them." So she stood on the bawn ditch (fence) and blessed him as far as her eyes could see him. Well, he went along and along till he was tired, and ne'er a farmer's house he went into wanted a boy. 2 At last his road led by the side of a bog, and there was a poor ass up to his shoulders near a big bunch of grass he was striving to come at. " Ah, then, Jack asthore," says he, "help me out or I'll be dhrmvnded" "Never say't twice," says Jack, and he pitched in big stones and scraws (sods) into the slob, till the ass got good ground under him. " Thank you, Jack," says he, when he was out on the hard road ; " I'll do as much for you another time. Where are you going?" "Faith, I'm going to seek my fortune till harvest comes in, God bless it ! " "And if you like," says the ass, " I'll go along with you ; who knows what luck we may have ! " " With all my heart ; it's getting late, let us be jogging." Well, they were going through a village, and a whole army of gorsoons 3 were hunting a poor dog with a kittle tied to his tail. He ran up to Jack for protection, and the ass let such a roar out of him, that the little thieves took to their heels as if the ould boy (the devil) was after them. " More power to you, Jack ! " says the dog. " I'm much obleeged to you : where is the baste 4 and yourself 1 A rich Dublin money-lender, contemporary with Dr. Jonathan Swift, and commemorated by him in an appropriate lament. Darner is to the Irish peasant what Croesus was to the old Greeks. 2 We must beg rigid grammarians to excuse some solecisms, without which the peasant idiom could not be truly given. 3 Gairoiis, boys. In the counties of the Pale, the earliest colonized by the English, several Norman-French words and expressions, long obsolete in England, may still be heard. 4 We arc anxious in the expressions put into the mouths of 6 FICTIONS OF THE IRISH CELTS going?" "We're going to seek our fortune till harvest comes in." "And wouldn't I be proud to go with you ! " says the dog, "and get shut (rid) of them ill-conducted boys ; purshuiri 1 to 'em ! " " Well, well, throw your tail over your arm and come along." They got outside the town, and sat down under an old wall, and Jack pulled out his bread and meat, and shared with the d'og ; and the ass made his dinner on a bunch of thistles. While they were eating and chatting, what should come by but a poor half-starved cat, and the moll-row he gave out of him would make your heart ache. "You look as if you saw the tops of nine houses since breakfast," says Jack ; " here's a bone and some- thing on it." " May your child never know a hungry belly!" says Tom; "it's myself that's in need of your kindness. May I be so bold as to ask where ^2 are all going ? " " We're going to seek our fortune till the harvest comes in, and you may join us if you like." "And that I'll do with a heart and a half," says the cat, " and thank'ee for asking me." Off they set again, and just as the shadows of the trees were three times as long as themselves, they heard a great cackling in a field inside the road, and out over the ditch jumped a fox with a fine black cock in his mouth. " Oh, you anointed villian ! " says the ass, roaring like thunder. " At him, good dog ! " says Jack, and the word wasn't out of his mouth when Coley was in full sweep after the Moddhera Jtua (Red Dog). Reynard dropped his prize like a hot potato, and was off like shot, and the poor cock came back fluttering and trembling to Jack and his comrades. "O musha, n ay bo it rs!" says he, "wasn't it the hoith o' luck that threw you in my way ! Maybe I won't remember your the characters to preserve the idiom, but not always to inflict the pronunciation on the reader. English youths and maidens are re- quested to recollect that the g in the final ing is seldom sounded ; that ca and ei get the sound of a in rare : that dr and tr are pro- nounced dhr and thr, and e endowed with these gifts, viz. : Beauty of person, a good voice, skill in music, in embroidery, and all needlework, the gift of wisdom, and the gift of virtuous chastity. PART V LEGENDS OF THE CELTIC SAINTS. LEGENDS OF THE CELTIC SAINTS BEFORE the name of a person, however ascetic may have been his or her life, can be formally enrolled in the list of those whom the Roman Catholic Church pro- nounces worthy to be invoked in her public prayers, she insists upon evidence of his or her having exercised de- votion in a heroic degree, and of three miracles at least having been performed through his or her intercession, An advocate well trained in the canon law attends the examination of witnesses, and is supposed to exert all his ingenuity in finding out and exposing weak points in the testimony offered in support of the miracles. However excellent his intentions, he is styled the Devil's Advocate for his part in the procedure. If a strong case be made out for the eminent sanctity of the deceased, all the papers used in the process are sealed up, and not opened till after a lapse of years supposed sufficient for cooling the undue zeal of relatives, fellow-countrymen, or brotherhoods. Then a second hearing being ap- pointed, the seal is removed from the collection, the documents and evidence pro and con. read, and the examination begun anew. With the various stages of the business we are not concerned, except the fact that in the brief of the canonization the miracles alleged to have occurred are set forth, as entitled to general credit. 282 FICTIONS OF THE IRISH CELTS With these miracles the present article has no con- cern, its object being simply to inform and amuse, not to awake controversy. The early martyrs under the Roman Emperors were judged to stand in no need of 'this tedious preliminary to inscription in the Hagiologies. Their public and heroic profession of faith in Christ, and their subsequent tortures and public martyrdom, sufficed. Among the voluminous martyrologies are mentioned many saints whose "ACTS" 1 have been lost. This cir- cumstance opened a field to the indiscreetly zealous, and to the successors of the bards and story-tellers of the heathen times. They had received, perhaps by tradition or hearsay, tales of miracles not mentioned in the ACTS. If they had not, it was easy to coin a few, or re-issue one of the old Pagan tales, with the stamp of the Christian mint, substituting this or that saint as the hero, instead of the original demigod or fairy king. Our traditions, or legends, or whatever else they may be termed many of them curious, others romantic or poetic in spirit claim not of course the authority of the narratives inserted in the ACTS, and may be accepted or rejected by Roman Catholics without incurring spiritual censure. These are the legends which we here intend to discuss and quote. ST. PATRICK. Our subject requires that we should give the place of honour to St. Patrick, whose biography, divested of its legendary adjuncts, may be consulted in the great work of Rev. Alban Butler. Jocelyn, Monk of Furness, most credulous of hagiographers, is our darling authority. Scant would have been his patience in following day by 1 Documents prepared at canonizations of saints, in which are mentioned the dates of their births and deaths, outlines of their lives, and three miracles proved at the examination. LEGENDS OF THE CELTIC SAINTS 283 day the footsteps of the great Apostle, preaching the word of life, and indefatigable in instructing his neo- phytes in the principles of the Christian faith, had not these unceasing works of mercy been enlivened by romantic and miraculous incidents. From the bushel of wheat and chaff we offer our readers a measure filled at good Father Jocelyn's granary ; we give our readers the privilege of carrying away one or the other. The out- lines of the saint's life may be given in a few words. Patrick was born, according to the best authorities, in the Roman colony of Tabernia, afterwards named Bo- nonia, now Boulogne-sur-Mer : his father, the Roman Calphurnus ; his mother, first a beautiful Gaulish cap- tive, then wife to the Roman officer. In a descent on the coast by Nial of the Nine Hostages he was captured, and the next seven years of his life were spent in herd- ing swine in the North of Ireland. Making his escape, he regained France ; and finding within himself a strong vocation for the preaching of Christ to the Pagan Irish, he entered on the course of theological studies, and being in time ordained and appointed to the mission, he returned to Ireland. After some conversions in the North, and using a barn as his first cathedral, he preached before King Leoghaire (pr. Laere) and his court, and received the royal permission to teach the new faith through the island, provided he caused no social dis- turbance. From this period, A.D. 432, till his death, placed by some in 460, by others in 492, his missionary and episcopal labours never ceased, and before his de- parture the greater part of the island dwellers were Christian. Now, putting off the robe of the historian, we resume the easier garb of the legendary. HOW ST. PATRICK RECEIVED THE STAFF OF JESUS. When our saint was returning from Rome to France in his way to Ireland he stopped at a religious house in an isle in the Gulf of Genoa, and was entertained for a night by the inmates, whose self-imposed duty was the care of wrecked sailors. He revealed his name and mission, and observed that about half the community were young and : said Leoghaire, "quench his light, and bring him hither." " We go," was the answer ; "but let all in the assembly turn their backs toward the magic blaze. Meanwhile let our own sacred fires be kindled, and all the dwellers in Erinn rejoice in its light. When we have brought this stranger into the presence, let no one rise to do him homage." So saying, the Chief Druid set fire to the pile, and, accompanied by two other Druids and some guards, pro- ceeded till he came to where the saint and his assistants, in their white robes, were chanting their psalms. " What mean these incantations?" cried the Druid, curiously glancing at the books so unlike their own wooden staves and tablets ; " or why this flame on the eve of Bealteine, contrary to the orders of the Ard Righ and the Ard Druid ? Accompany us to the assembly at Tara, and account for your disobedience ; but first extinguish that ill-boding light." Of all that sat or stood in the presence of the King, no one arose to show respect to the newly-arrived but Dubhthach, an aged Druid, and the young poet, Fiech, who thus braved the King's displeasure. He, fixing his eyes sternly on the saint and his followers, sharply ad- dressed them. " Know ye not the law of this land, that whoever on the eve of Bealteine kindles a fire before the blaze is seen from Tara, is devoted to death ? " Patrick then commenced, by declaring the Unity of the Godhead in a Trinity of Persons, the creation and fall of man, the necessity of a Mediator, the Incarnation of the Son of God, and our redemption thereby ; the necessity of true Christian belief, and the rejection of all creature worship, not excepting that of the genial life- cherishing Beal. He then alluded to his former captivity and the object of his present mission, and besought king and people not to resist the good impulses which would be vouchsafed by God's goodness to every one who did not wilfully offer opposition to them. The hearts of the King and the greater part of the LEGENDS OF THE CELTIC SAINTS 287 Druids remained obdurate ; but such persuasive strength was vouchsafed to the words of the saint, that very many hung on his lips with veneration and enthusiasm. The Ard Righ observed this with regret ; but his power was much restricted, and he did not venture to express open dissatisfaction. He ordered apartments to be assigned to Patrick and his companions, and appointed him to argue with his Druids on the morrow. Thousands were assembled next day on the wide plain, and the stern-looking Druids filled the greater part of the space enclosed for the disputants. After some explana- tions and arguments were adduced by the missionary which told heavily on the priests, the Chief cried out in an arrogant tone, " If the Son of God has redeemed the human race, and if you were sent by Him, work a miracle to prove your mission." " I will not seek to disturb the order of Providence to gratify mere curiosity," modestly answered the saint. " Then will I approve the truth of druidic worship by effecting what you fear to attempt," cried the infuriated pagan ; and beginning to describe lines in the air with his w r and, and to chant spells, a thick veil of snow shut out the light and heat of the sun, and covering the ground several feet, an intense cold was felt, and the teeth of every one in the assembly chattered. Cries of discontent arose, and the saint ad- dressed the Druid : "You see how the assembly suffer; banish this snow and cold, and admit the warm sun- shine." " I cannot do so till this hour on to-morrow." " Ah ! you are powerful for evil, not for good. Very different is the gift bestowed on the messenger of the Giver of all good." He made the sign of the cross, invoked the aid of the Holy Trinity, and the snow sunk in the soil, the grass again emerged green and dry, and the blue air again appeared, warmed by the bright and comforting sunbeams. All the people invoked blessings on the head of the beneficent Apostle. "To convince you all," cried the Druid, "of our power and that of our gods, behold what I am em- powered to do ! " In a few seconds darkness such as seldom shrouds the earth fell on the assembly, and they groped about and murmured. Again was the thick 288 FICTIONS OF THE IRISH CELTS black cloud dispersed at the prayer of the Apostle, and thousands of tongues blessed him. The King, wishing other proofs, cried, " Each throw his book into the water, and let him in whose book the letters remain uninjured be declared the minister of truth ! " "I will not consent," said the Druid ; "he has a magic power over water of which I know not the extent." " Well, then," said the King, " let the ordeal be by fire." "Nay, his magic also embraces the fire." " Well," cried the King, " we are tired ; let this last trial be made. Each priest enter a tent filled with dry boughs ; which shall then be set on fire." " Nay," said the Saint, " let one be filled with the branches still green, and this I resign to the opponent of my sacred mission." Young Saint Benin, who attended night and day on St. Patrick, besought his leave to enter the hut of dry boughs, and his request was granted, he bearing the Druid's mantle, and the Druid bearing his. Both huts were fired at the same moment, and in the twinkling of an eye the Druid and the green twigs full of sap were reduced to ashes by the devouring flames, nothing being spared but the cloak of the young saint, in whose hut nought was consumed but the Druid's garment This was the last trial which the assembly would suffer, thou- sands, including the queen and her daughters, openly professing their belief in the God of Patrick. THE BAPTISM OF AONGUS. The Apostle passing into Munster was kindly received by Aongus, King of Cashel, who on being duly instructed presented himself for baptism. St. Patrick, as already mentioned, bore with him in all bis journeys the Bacal Iosa y which he had received from the monks in the Tuscan Sea. As he was administering the Sacrament, filled with holy ardour, he raised in his left hand the staff, whose lower extremity was pointed with bronze, and, seeing in spirit the arch enemy of mankind prostrate at his feet, he .forcibly struck it into the ground. He did not stir that arm until the ceremony was over, but then, on lifting the staff, he found the spike driven into the floor, LEGENDS OF THE CELTIC SAINTS 289 through the instep of the king. " My son," said he, sorrow- fully, " why did you give no notice when you found your foot pierced through ? " " Father," said the king, " though the torture was great, I strove to endure it. I looked on what you did as a necessary part of the rite." Patrick, stooping, and making the sign of the cross on the wound, the blood ceased to flow, and the sufferer was relieved of pain. He was then gladdened by these words addressed to him by the saint : " For your piety and faith it shall be allowed to ten monarchs of your line to wear your crown in succession; and, one excepted, all shall be blessed with prosperous reigns." THE DECISION OF THE CHARIOT. St. Fiech, when a Druid at the court of the Ard Righ, was one of the two who stood up to receive the saint. He assisted him afterwards in his apostolic labours, and, becoming infirm, was indulged with a chariot. St. Sechnal, or St. Secundus, from whom the old town of Dunshaughlin received its name, and who was another of the saint's coadjutors, considered himself as well entitled to the privilege as his brother Fiech. " We shall," said St. Patrick, " leave the decision to the beasts themselves, or rather to Providence, whose favours are shown even to the dumb animals." Next morning the two. beasts were yoked and put on the highway, and on they went at their ease till evening. Being then near St. SechnaFs home, they turned into his bawn, ate the provender offered them, but would suffer no one to unyoke them. When daylight came, they resumed their journey, entered another bishop's bawn in the evening, took supper, and again objected to being unharnessed. The third evening found them in St. Fiech's bawn, and most eager to be rid of their trappings. St. Sechnal humbled himself, and no one afterwards grudged St. Fiech his hard-seated, block-wheeled car, unprovided with springs, for such was the vehicle to which the lofty name of chariot was given. 1 1 Both saints left behind them hymns in honour of their great patron. St. Sechnal composed his during St. Patrick's life, and rather against the inclination of the humble sen-ant of Christ. U 290 FICTIONS OF THE IRISH CELTS CONVERSION OF THE ROBBER CHIEF, MACALDUS. A district adjoining the Boyne was infested by a band of robbers, under the command of a chief named Macal- dus. Some of these had been converted from their evil ways by the missionaries, and their chief was very wroth in consequence against St. Patrick. Hearing that he was to pass along a road in their neighbourhood on a certain day, he and some of his band took up a position by its side, intending to murder him ; but as they caught sight of him slowly approaching, and apparently sunk in pro- found contemplation, they found themselves deprived of all desire to injure him. Still they would not let the opportunity pass without endeavouring to bring ridicule on him by some stratagem. So one of them lay down by the side of the woodland path as if dead, and Macaldus, as the saint passed by, besought him to restore his dead comrade to life. " I dare not intercede for him," said the saint, and passed on. Though very well inclined to offer him some insult, they could not muster resolution for the purpose, and, when he had gone on a little way, Macaldus ordered the man to rise. But while the poor wretch had been feigning death, life had really deserted his body, and consternation and remorse now seized on his comrades. Macaldus, foremost in wickedness, was first to feel repentance. Following St. Patrick, and throwing himself on his knees before him, he besought him to return and intercede for his comrade's restoration, acknowledging the deception they had attempted, and his own readiness to undergo the severest penance the saint might impose. The Apostle, retracing .his steps, ' knelt by the dead body, and did not cease to pray till the breath of life entered it again. All the band present vowed on the spot to embrace the faith preached by Patrick, and Macaldus besought the imposition of some most rigorous penance upon himself. Patrick conducted him to the Boyne, and taking a chain from a boat lying by the bank, he flung it round him, secured the ends by a padlock, and threw the key into the river. He then made him get into the boat, and trust his course to Providence. " Loose not your LEGENDS OF THE CELTIC SAINTS 291 chain," said he, "till the key which now lies at the bottom of this river is found and delivered to you. Strive to maintain (with God's help) a spirit of true sorrow ; pray without ceasing." He then unmoored the hide-covered canoe ; it drifted down the river, out by the old seaport of Colpa, and so into the open sea. In twenty hours it was lying by a little harbour in Man, and those who assembled wondered much at the robust form of the navigator, his dejected appearance, and the chain that bound his body. On making inquiry for the abode of a Christian priest, he found that the bishop of the island lived near. He went to his house, told him his former life and present condition, and besought in- struction. This was freely given, and the man's conver- sion found to be sincere. Feeling a strong vocation for the clerical office, he studied unremittingly, and at last came the eve of the day on which he was to receive holy orders. On that evening the cook, suddenly entering the room in which the bishop and postulant were conferring, cried out, " Behold, O my master, what I have taken from the belly of a fish just brought in." Macaldus catching sight of the key in the cook's hand, at once re- cognised it as the one with which St. Patrick had secured his chain. It was at once applied to its proper use, and he had the happiness of being ordained next day, unen- cumbered by spiritual or material bonds. At the death of his kind patron and instructor, he was raised to the dignity of Bishop of Man. BAPTISM AFTER DEATH. The saint was not insensible to the charms of poetry, nor to the merits of the pieces in which the heathen bards of Ireland celebrated the fame of their dead heroes. He lamented the fate of so many noble-minded and heroic men, who had gone from the earth before the light of Christianity was vouchsafed. Passing one day by the tomb of one of these heroes lately deceased, he stopped, seemingly disturbed and grieved, and entered into prayer. Tears fell fast from him as he was on his knees, and when he rose he ordered the tombstone to v 2 29 2 FICTIONS OF THE IRISH CELTS be removed. Looking on the serene noble features, he prayed earnestly that life might return for a short time to its former tenement. The supplication was heard ; the now living man half raised himself in his tomb, was in- structed by the great-hearted saint, and baptized. Then laying himself down with heavenly joy stamped on his features, he again surrendered his soul to its Maker. THE VISION OF ST. BRIGID. Brigid, daughter of the converted Druid, Dubhthach, was distinguished from her girlhood by an intense spirit of piety. Once while listening to one of St. Patrick's discourses she was observed to fall asleep, and those who observed it made signs to the preacher to arouse her. He did not take the hint, but when the sermon was at an end and Brigid wide awake but sorrowful, he begged her to reveal the vision which he knew must have been vouchsafed her. " Alas, Father ! " said she, " my soul is sad from the sights that succeeded one another while I slumbered. I seemed standing on a high emi- nence with all Erinn in my sight, and from every part of it were issuing bright flames that joined above and filled the atmosphere. I looked again, and behold, fires were still burning on mountains and hills, but the sight was poor compared to the former general blaze. The third time I cast my eyes abroad, nothing brighter than the puny flames of torches and candles met my gaze. This was sad enough, but when I looked again, the land was covered with ashes, except where a few solitary torches burned in caverns and in the shadows of rocks. I shut my eyes and wept, but was comforted on again opening them to see a steady bright flame blazing in the north, and which spread, scattering itself from its focus till the whole island was once more cheerfully lighted up." l DEATH AND BURIAL OF ST. PATRICK. As St. Patrick was approaching his hundredth year, he received assurance of his labours being near their end, 1 This vision is explained by the great sanctity of the people at and after the death of St. Patrick, the gradual decay and almost extinction of piety during the Danish irruptions, and its revival under St. Malachy, Archbishop of Armagh. LEGENDS OF THE CELTIC SAINTS 293 and his reward at hand. He accordingly turned the heads of his oxen towards his cathedral seat at Armagh. St. Brigid and her nuns being warned in a vision, re- paired to Down with his grave-clothes, which they had already prepared, and there they found Patrick, who had been able to proceed no further, stretched on his last earthly bed. Heavenly were the words spoken on either side, and when the pure and beneficent spirit left its earthly companion, they prepared to spend the night in singing hymns and psalms of mingled joy and sorrow. Notwithstanding their resistance, they were overcome by deep slumber, and through the long night they enjoyed the presence of choirs of angels singing and playing on their golden harps. This continued fcr twelve nights, and during these twelve nights and days nen and women in countless numbers entered the room Avhere the body was laid, gazed on the fresh and heavenly features, kissed the hands, and gave place to others. At the end of this time the good peple of Dunum were much troubled, for the people of Armagh were there in force, and insisted on their right o bear the holy remains to his own cathedral. The prise was too pre- cious to be given up, and each party determinedly con- fronted the other. Arms of iron or broize they would not use, but neither party would resign the custody of the saint's body. At last when anger was waxing hot on iither side, the men of Down were surprised and rejoicjd to see the men of Armagh filing away orderly and! peaceably to the west, till not a man was left behind. 'They lost no time, but conveyed the saint's remains to their church, and there deposited them in a richly-ornamented tomb. 1 A vision had appeared to the Ardmaclians of the coffin of the saint laid on his own chariot, iid his milk- white oxen conveying it in the direction jpf Armagh. 1 The Anti-Archaeologists of the sixteenth centur, holding an annual meeting in Down, converted the rich shrinel of the three saints into ordinary coin of the realm, for their owJ special con- venience. The silver case in which the right hand a St. Patrick was kept, somehow escaped their sharp eyes. It is kiUvn to be in very safe keeping at this moment, but we are not at libtty to publish all we know on the subject. 294 FICTIONS OF THE IRISH CELTS They followed the phantasm, but as it appeared entering a ford near the city of Armagh, oxen, chariot, and coffin vanished, and the saddened multitude sought their re- spective homes. The body of St. Brigid was laid near that of St. Patrick after her decease, and the church was afterwards further enriched by the remains of St. Colum Cille, concerning the translation of whose body the fol- lowing legend is told : THE CORPSE-FREIGHTED BARQUE. Colum Cille; who had preached the Gospel to the heathen Picts, and built the monastery of lona in the Hebrides, the chief seat of religion in the Highlands and isles for ceituries, died there after a most active life, telling his monks in his last hours that he wished his remains to be laid by those of the blessed Patrick and Brigid. Festiia lente was the order of the day. Most leisurely was tieir haste in the execution of his wishes. In fact, they tould not bring themselves to expedite the removal of the holy relics from the scene of his past and their own present labours. Perhaps they might find courage to conmence the voyage to-morrow, next week, next year. Ho one could tell what might occur if suf- ficient time vere given. However, they were rather dismayed on< fine morning on finding the coffin absent from its accutomed place. Dire was the alarm, earnest the search ; )ut instead of recovering coffin or body, a little barque, vvhich yesterday floated at its mooring beside the quay, wa also missing. The pious but procrastinat^ ing commuiity did the wisest thing under the circum- stances. Tiey sent three of the brethren, men skilled in the simpt navigation of the time, with directions to explore all the waters that lay been lona and Down, and, if unsuccessful so far, to make inquiries of the ecclesiastic! authorities of the latter place concerning the missinj body of St. Columba. The legad says nothing of the voyage till the questing barque wa made fast to a post within the loch of Down. As the thte monks disembarked they discovered an old brother o theirs, from whom they had been separated LEGENDS OF THE CELTIC SAINTS 295 for years. Salutations, questions, and answers crossed one another rather confusedly on both sides at first, each party being full of the one absorbing subject. The following is the account given by their recovered friend, divested of the ejaculations and interruptions which accompanied it : " A week since, just as the sun was directly in the south, the loiterers and labourers on the shore observed a small object far at sea making for the harbour, but their wonder was great when, as it approached, they found it to be a decked boat with sails closely furled, yet proceeding at a rapid speed through the water. No oars were visible, but still it came swiftly onward, leaving a long, straight line of foam behind. The crowd that thronged the shore as it came in, were on their knees, as much from fear as piety, and praying earnestly, but no one dared to enter the enchanted boat till the bishop and three of his clergy, who had learned the news, came from the cathedral, in their robes, and went on deck, scattering incense and singing hymns. They went below, and after what seemed a long hour to the crowd, they came up again bearing a coffin, which they laid upon the deck. The bishop then addressed the assembly, informing them that within the coffin lay the still unde- cayed body of St. Colum Cille, evidently sent by Heaven to repose beside those of St. Patrick and St. Brigid. The whole multitude broke out at once with the hymn, ' Laudate Dominum,' and when it ended, with the ' Gloria Patri, Filio, et Spiritui Sancto : sicut erat,' &c. The precious burden was removed on the shoulders of the clergy to the cathedral, and at this moment our most skilful artificers are preparing a fitting monument to be placed beside those of our other patron saints." Our three voyagers shared but moderately in the general joy that prevailed among all classes. They visited the cathedral along with hundreds of the curious and devout, and were hospitably entertained by the bishop and chapter. The people of Down would have gladly retained the miraculous boat, but in a council held by the clergy and Brehons it was resolved that it should be sent back to its owners in I. Colmkil. It was 296. FICTIONS OF THE IRISH CELTS not fitting that the loss sustained by the islanders should be aggravated. These last, on the return of the explo- ratory expedition, resigned themselves as well as they could to their loss, and went on their noiseless and useful course. Concerning the abode of the saints in Down, we quote the distich : " Hi tres in uno tumulo tumulantur in Duno Brigida, Patricius, atque Columba pius." ' ' These three rest in one tomb in Down Brigicl, Patrick, and pious Columba." ST. BRIGID'S CLOAK. The King of Leinster at that time was not particularly generous, and St. Brigid found it not easy to make him contribute in a respectable fashion to her many charities. One day when he proved more than usually niggardly, she at last said, as it were in jest : " Well, at least grant me as much land as I can cover with my cloak ; " and to get rid of her importunity he consented. They were at the time standing on the highest point of ground of the Curragh, and she directed four of her sisters to spread out the cloak preparatory to her taking possession. They accordingly took up the garment, but instead of laying it flat on the turf, each virgin, with face turned to a different point of the compass, began to run swiftly, the cloth expanding at their wish in all directions. Other pious ladies, as the border enlarged, seized por- tions of it to preserve something of a circular shape, and the elastic extension continued till the breadth was a mile at least. " Oh, St. Brigid ! " said the frighted king, " what are you about ? " "I am, or rather my cloak is about covering your whole province to punish you for your stinginess to the poor." " Oh, come, come, this won't do. Call your maidens back. I will give you a decent plot of ground, and be more liberal for the future." The saint was easily persuaded. She obtained some acres, and if the king held his purse-strings tight on any future occasion she had only to allude to her cloak's India-rubber qualities to bring him to reason. LEGENDS OF THE CELTIC SAINTS 297 ST. BRIGID AND THE HARPS. It was not in the nature of things that a Celtic saint should despise music or poetry. St. Brigid being once on a journey, sought hospitality for herself and her sisters in the lios of a petty king. This king and his chief officers, including his harpers, were absent, but some of his sons did all that religious reverence and a hospitable spirit could for the suitable reception of their honoured guests. After a frugal meal the hosts and guests con- tinued an interesting conversation, during which Brigid, observing the harps suspended on the wall, requested the princes to favour her with some of the ancient melodies of the country. "Alas, honoured lady ! " said the eldest, " our father and the bard are absent, as we have men- tioned, and neither my brothers nor myself have prac- tised the art. However, bless our fingers, and we will do all in our power to gratify you." She touched their fingers with the tips of her own, saying some prayers in a low voice ; and when the young men sat down to the in- struments, they drew from them such sweet and powerful melody as never before was heard in that hall. So enthralling was the music that it seemed as if they never could tire of playing, nor their audience of listening. While the performance was still proceeding the king and his suite entered the large hall, and were amazed at hear- ing sweet and skilful strains from the untaught fingers of the princes. Recognizing the saint and her daughters, their wonder ceased. The gift was not conferred for the occasion, for the princely performers retained their power over the harp-strings while they lived. At one time the three isles in the Bay of Gal way were ruled by Corbanus, who acknowledged' Aongus King of Munster for his liege lord. St. Enda, brother to Aongus, considered the wild lonely condition of Arranmore the best possibly suited to the needs and spiritual discipline of one or more religious houses. So the king purchased the largest isle from Corbanus, and bestowed it on his pious brother : thus far we are within the historic limits. 298 FICTIONS OF THE IRISH CELTS "ARRAN OF THE SAINTS" 1 AND ITS PATRONS. Corbanus, who was still a heathen, and a churl to boot, vacated the isle, and conveyed his people and their property to the opposite coast. There he met with St. Enda and his monks preparing to cross in their slender corrachs, and seemingly ill provided with food and fur- niture. There were several sacks and casks of corn and meal on the shore belonging to Corbanus, and as the frail boats were putting ff he said in a jesting fashion to the saint, " Here are some barrels and sacks of good corn which I would gladly give to save you and these poor men with the shorn heads, from starvation, but your wretched boats could not bear their weight across." " Do not mind that," said the saint; "let the gift be from your heart that is the main thing." " Surely ! " said the other, " I make a free offer ! " At the word, sacks and barrels, with much bustle, shot forward in an upward sloping direction over the boats and over the men in them, and in a direct line to the eastern landing-place of Arranmore, while the chief looked on with confusion and chagrin, and his people with anger in their hearts for the vain-glorious offer which was so unexpectedly taken. He and they would have made a voyage to Arran for the recovery of the goods, but they were shrewd enough to feel that they would have to do with beings of unknown and terrible power. ST. FANCHEA'S VISIT TO ARRAN. St. Enda's sister, Fanchea, accompanied by three of her nuns, once paid a visit to Arran to see how the good work was proceeding. She and they were much edified by the praying, and fasting, and labouring, and building, and the copying of Latin gospels and missals, all in busy progress. When she was departing, she would not allow her brother to withdraw a couple of his monks from their labours to row them across to the mainland. " We will," said she, " trust to God for a passage." Coming to the 1 So called from the number of monastic institutions that once distinguished it, and the many canonized saints that it produced. LEGENDS OF THE CELTIC SAINTS 299 shore, she made the sign of the cross on the water, and spread her cloak on it. The garment at once assumed the qualities of a stout board, and the sisters, each taking her position at a corner, went tranquilly over the rough waters of the bay. Fanchea observing one corner of the raft rather shaky, and inclined to let the salt water invade the feet of the sister placed there, exhorted her to acknowledge the fault which occasioned this partial failure. " Dear mother," said the repentant lady, " while on the island I coveted a nice pipkin for which we have much need at home, and so I secretly brought it away with me." " Ah, dear daughter, you have done wrong. One venial sin deliberately com- mitted may lead easily to a mortal sin. Throw the cause of your fault into the sea." It was done, and the remainder of the voyage was pleasantly effected. ST. BRENDATN'S VOYAGE. The story-tellers of kings and chiefs among the Gael had their repertory very exactly arranged, the chief sub- jects, as before mentioned, being huntings, adventures in caverns, stormings of forts, pitched battles, enchantments, love stories, voyages, &c. A modification of the princi- pal will be discovered in the saintly legends that were in- vented or tampered with by the successors of the pagan and the early Christian bards. Of the voyage division we have a good specimen in the celebrated course under- taken by St. Brendain for the discovery of the Blessed Isle of Breasil. This legend appears to have been trans- lated from a Celtic original for the entertainment of Adelais, wife of Henry I. of England. It was admitted into the Legenda Aurea of John Capgrave, and copied over and over. In the University Magazine for May, 1852, maybe read an English translation by our national bard, Denis Florence M'Carthy, and in his collected poems a charming metrical version. 300 FICTIONS OF THE IRISH CELTS We need not quote at any length from the incidents of the voyage, which, though exhibiting fancy and invention, are generally vague and purposeless. One of the most poetic of the passages is that respecting THE ISLAND OF THE BIRDS. St. Brendain's barque having sailed long in a south- westerly direction in beautiful weather, came to anchor by a delightful island in which the fragrant turf came down to the very water. There were hills in the centre of the isle, where some grey rocks appeared among strips of green turf and red flowered heath ; the rest of the island was occupied by delightful woods and sloping meadows, the trees furnished with the finest fruit, and shrubs everywhere presenting the loveliest flowers. No cloud obscured the sunshine, and the trees and shrubs were filled with birds of varied and beautiful plumage, whose voices united in forming music that entranced the souls of the listeners. St. Brendain felt that there was something supernatural about the little creatures ; so he adjured them to explain the mystery. " Welcome, sainted man ! " cried out one of them, who at that moment perched on his arm. " It is delightful to us to hear the voice of one of God's creatures who loves and fears Him as we do ourselves. When the rebel angels were plotting their evil designs in heaven, we were tempted by the arch-fiend to join his party ; and, though we yielded not, we dallied with the temptation. So when the unfortunte and wicked legions were flung headlong into the lower sea of fire, this island mercifully received us; and since then we have never ceased night and day to sing hymns of joy and gratitude for being spared. We can still see the glorious companions of our former happiness gliding fleetly through space on their heavenly errands, and we wait with patience for our own release.'"' The saint and his eleven companions sometimes sitting down to listen to the choristers, at an early hour in the morning, would find the sun about to set when no more than half an hour seemed to have gone by. All the incidents of the voyage were not of this agree- LEGENDS OF THE CELTIC SAINTS 301 able character. Once landing on a sort of purplish-grey slippery island, with a kind of tough hard reeds springing up here and there, they lighted a fire ; but as it blazed up they were amazed to find the isle shaking itself un- comfortably, and moving away. It was a very large fish, which, finding itself incommoded by the fire, thus showed its discontent. The reader will remember the same inci- dent in the voyages of Sinbad, in the Arabian Nighfs. THE SINNER SAVED. On a Christmas-eve the barque reached an island, and brought comfort and joy to the heart of its only in- habitant ; for he had seen seven Christmas-days in this solitude without having been present at a mass or heard the human voice. He feasted his guests on roots and dried fish, in a comfortable cavern. The devotions of the festival were duly performed, and the solitary then gave an outline of his history. He had been one of the monks of Inis-na-Gloire, on the coast of Erris, and, like their lost comrade, had been guilty of hidden sins of gluttony and incontinence. Stung at last with remorse, and urged on by despair, he flung himself into the sea ; but touched by a feeling of true penitence, he exerted himself, and gained a boat moored near the spot. Fear- ing to return, he loosed the chain and let himself drift out to sea. The boat was driven west, and for some days he endured hunger and loss of sleep. A violent gale of wind upset the boat at last, and he hoped his last hour had come. He fell into a sweet sleep, and found himself, when he awoke, lying on the strand of an unknown island, being unable to tell whether his lethargy had lasted for hours or days. He returned heartfelt thanks, and then explored his new territory. It appeared to him that death by hunger and cold awaited him ; but while he was humbly resigning himself to God's will, an otter appeared before him with a fish in its mouth, and laid it at his feet. By means of flints and dry leaves, seaweed and sticks, he soon kindled a fire and broiled the fish. So soon as he was enabled by natural means to procure necessaries, he was deserted by his dumb servant. 302 FICTIONS OF THE IRISH CELTS This penitent was carried away by the monks, and filled a vacancy that had occurred in a terrible fashion. In Keightley's Fairy Mythology of Scandinavia, saints are frequently assisted by the trolls in the erection of their churches, subject to be dealt with severely by the said trolls, unless they can discover their names before the keystone is inserted. The Patron of Ferns, St. Aidan (or Mogue), knew better than to employ such dangerous assistants. He raised the walls of the cathedral to the wall-plate in one night, without any unholy aid. The peasantry of Wexford delight to boast how a late Protestant Bishop paid a hundred pounds to an Italian sculptor for repairing the nose of his statue. The dwellers under Mount Leinster, who have had no personal experience of the matter, are, or were some time ago, firmly persuaded that the bells in Ferns Cathedral could not be heard across the neighbouring stream. We ourselves have seen the statue of St. Mogue lying as described, and believe that the care of the Bishop in having it restored has been in the main correctly reported. There is a strong desire through the neigh- bouring country for interment in the cemetery of Ferns, owing to a supposed promise of the saint, on his death- bed, that he would take five hundred times the full of the churchyard to Paradise along with himself. A LEGEND OF ST. MOGUE 1 OF FERNS. When St. Mogue was Bishop of Ferns, he had a wild brother that gave him a great deal of trouble, and at last ran away from him altogether. Well, the saint wasn't to be daunted. After waiting for a long time to see if he 1 Mogue, erroneously supposed an equivalent to Moses, is an abridgment of Mo-Aodh-Oge, "My Lord, young Hugh." St. Mogue, otherwise Aidan, spent some time with St. David of Wales. He died A.D. 632. LEGENDS OF THE CELTIC SAINTS 303 would come back, he took a short stick in his fist, and searched the European world all over for him, and at last found him playing ball again' the walls o' Jerusalem. So he over-persuaded him to return, and help him to build his cathedral ; but a figary took the young fellow again, and, instead of assisting the saint, he took it into hishead to make a church for himself the other side of the river Bann. St. Mogue was mighty incensed at this, and says he to his brother, "The bells I'll put up in my steeple," says he, " will be heard seven miles on every side ; but for all that, not a jangle of them will ever reach across the stream to your parish." And sure enough, the finest day that ever came down in Ferns, not a sound of them is ever heard in the next parish, where the brother's church was built. 1 So after all the bother the saint got with his brother and that, he thought he might as well set about the work at last. So they began to clear out the foundation at sunset one harvest evening, and the cars to bring down the stones from Slieve Bui, and the stonecutters to square them, and the masons to fit them in the wall, and others to pitch in the pebbles between the inner and outer layer, and spill in the hot lime mortar. Up went the walls like anything, and they were very near the eaves, and a grey horse was bringing down the last load along the side of the hill. The sun was within a foot of rising, when the devil bewitched a red-haired woman that was sleeping in the upper room of a house not far from the churchyard to put her head out of the window to see what was going on. " Oh, musha, St. Mogue, asthore ! " says she, " is that all you done the whole night ? " The saint was so moidhered with the assurance of the bosthoon that he couldn't say a word. He let his two arms fall by his side, and every workman stopped his work, as if he was shot. The grey horse stood fast on the hill-side ; up went the car, and down tumbled the load. If any one doesn't believe me, let him go up Slieve Bui any day he has time, and he will see it lying among the heath, the size of three houses. And that's the reason the cathedral 1 This legend prevails in the Duffrey, few of whose inhabitants ever resort to Ferns on Sundays, to verify or disprove the assertion. 304 FICTIONS OF THE IRISH CELTS of Ferns was never finished. All that's left of the old building is the statue of the saint, and the nose of it was broke about fifty years ago. The Bishop, although he was a Protestant, got an Italian man that used to make images, and paid him a hundred pounds to come over and repair it. The next time that there's a funeral, any of you will be welcome to go inside and look at it. Somewhat more hasty was the proceeding of another saintly architect. St. Declan, when he was building the great round tower at Ardmore in Waterford, was much annoyed by the chatter and questions of an inquisitive woman (the colour of her hair is not recorded). So just as the cap was being placed on the lofty building, he took a shovel that happened to be at hand, and putting it under her feet, skilfully pitched her to the summit, where her skeleton was afterwards discovered in situ ! In the monastery of Innisfallen there flourished, in the days of Brian Boroimhe, a remarkable scholar, by name Maelsuthain O'Carroll, who enjoyed the honour of being confessor and private secretary to the Irish Alfred. There is a specimen of his handwriting extant in old Latin (Irish letters), made in the year 1002, in the Book of Armagh, in the presence of King Brian himself, on occasion of one of his visits. The object of the entry was to confirm the supremacy of the Archbishop of Armagh over him of Cashel, and the other Irish dignitaries. The translation is subjoined. The curious may see the original in the College Library, at folio 16 of the book : " St. Patrick, going up to heaven, commanded that all the fruit of his labour, as well of baptisms as of causes and of alms, should be carried to the Apostolic City, which is called Scotice (in Gaelic) ARDD MACHA. So I have found it in the book-collections of the Scots (the Gael). I, Calvus Perennis (Mad-Suthain, bald for LEGENDS OF THE CELTIC SAINTS 35 ever), have written this in the sight of Brian, Emperor of the Scots ; and what I have written, he has determined for all the kings of Maceriae (Stone Fort, Cashel)." This same churchman and scholar is supposed to have commenced the annals of the monastery in which he dwelt. Here is the legend attached to his memory : O'CARROLL'S WARNING. Three Ulster students spent some time under him, and at last they formed a design of performing a pil- grimage to Jerusalem. They asked his permission, which he granted on one condition. " You will die," said he, "before you return. And now give me your solemn promise that, when your spirits are freed from their mortal bonds, you will not ascend to heaven till you come and announce to me the time of my own death, and whether I shall obtain eternal happiness or not." " We make that promise," said the three together. They died at Jerusalem : and when St. Michael was about to conduct their spirits to heaven, they mentioned the necessity they were under of returning to their pre- ceptor, and making the revelation demanded. "Go," said he. They appeared before the great scholar, and thus revealed his destiny : "You have made changes in the canon you have been incontinent you have ne- glected to sing the Altus 1 for seven years. In three years you shall die, and hell is your destination." " Not so," said the frightened man. " I will never more make a letter of alteration in the canon ; I will lead a pure life ; I will sing the Altus seven times every night ; I will turn with true contrition to my Maker. Is it not written, ' the impiety of the impious, in whatever hour he shall turn from it, shall not injure him ' ? " So he changed his practices ; he lived a mortified and 1 The Altiis is a hymn in praise of the Holy Trinity (still extant) composed by St. Colum Cille in his monastery at lona. O'Carroll had a beloved and pious son, for whose recovery from illness he had got the Altus seven times solemnly chanted. The youth, however, died the death of the just, and the father never sang the hymn again till after the warning. X 306 FICTIONS OF THE IRISH CELTS pious life ; and at the end of the three years, on the day of his decease, he was again visited by the three spirits who, in the appearance of doves, came to give him an assurance of salvation, and bring comfort to the assist- ants at his death-bed. A smith, whose forge was on the Kerry side of the Shannon, was disturbed one night by an impatient tra- veller, whom he afterwards discovered to be one of the provincial fairy kings proceeding to make war on the fairy tribes of Cork, and anxious to have his horse shod. The steed was so fiery and impatient of restraint that the smith dreaded to touch his hoof, whereupon Fear Dhoirche at once plucked the leg off and handed it to the artist, who was thus enabled to do his office without risk of being pranced on or kicked. The inventor of the fol- lowing legend had some such fiction as the above in his mind, when he told the world HOW ST. ELOI WAS CURED OF PRIDE. Before St. Eloi l became religious, and while he was still but a working goldsmith, he sometimes amused himself with shoeing horses. He was very proud of his skill, and often boasted that he never saw that thing done by a man that he couldn't match. One day a mounted tra- veller stopped at his forge, and asked leave to fasten a loosened shoe on his horse. Eloi gave permission, and was very much surprised to see him twist a fore leg of the beast out of the shoulder joint, bring it into the forge, 1 Eligius, called Eloi by the French, was born near Limoges, A.D. 588. Having acquired the knowledge of working in metals, he was distinguished by the patronage of Clothaire II. and his suc- cessor Dagobert. His life at court was distinguished by works of charity ; and so great was his reputation for sanctity, that on the decease of the Bishop of Noyon and Tournay he was elected his successor, and could hardly obtain time for receiving the successive grades of holy orders. It was the era of transition from Paganism to Christianity, and our saint's efforts were attended by miracles of conversion and reformation of morals. He died, universally regretted, A.D. 659. LEGENDS OF THE CELTIC SAINTS 307 and fasten on the shoe. This being done, he rejointed the leg, patted the beast on the shoulder, and asked the smith if he knew any one who could do such a neat piece of work as that. "Yes, I do," said the conceited man; " I will do it myself." So he ordered one of his horses to be brought, and the fore-leg twisted out. He was not able to get this done so satisfactorily as was desirable. There was some blood-shedding, and tearing of muscle, and skin. He made as nice a shoe as could be seen however, and fastened it on in such style as elicited even the applause of his rival ; and here his triumph came to a close. When he brought the leg into the yard, the poor animal to whom it belonged was lying on his side expiring, and his tender-hearted though conceited master burst into a passion of grief for what he had done. " Oh, what a proud, worthless creature I am ! " cried he, " My poor beast tortured and killed by my heartless pre- sumption ! '' " Are you sure you are cured of pride and vanity by this mischance?" said the stranger. "Oh, I am, I am ! at least I hope so. I will never again, with God's help, indulge a proud thought. But why did you induce me to do this wicked thing by setting me the example ? ' " My object was to root a strong vice out of your heart. Give me the leg." So saying, he applied the broad end of the limb to its place, tapped the animal on the shoulder, and the next moment he was standing up strong and uninjured ; but there was no appearance of the stranger or his steed. While Eloi stood wrapped in joy and surprise, he was sensible of these words dis- tinctly uttered, but he could not tell whether they were heard in his heart or his brain : " Eligius, remember the promise made to your Guardian Angel." Some collectors or inventors of saintly legends could not divest themselves of a taste for the grotesque in their misdirected zeal. We quote a narrative of this class that of ST. LATEERIN OF CULLIX. St. Lateerin lived at Cullin, near Millstreet, and her sisters lived in her neighbourhood. They visited one 3oS FICTIONS OF THE IRISH CELTS another once a week, and because they had to pass through bogs and brakes, the angels made a fine road for them connecting Kilmeen, Drumtariff, and Cullin, where they respectively lived. St. Lateerin took only one meal in the day, and when it was dressed she let her fire go out. Every evening she went to the smith's forge for the "seed of the fire," and carried it home miracu- lously in the skirt of her long gown. One unfortunate evening, the smith, who had been " looking at some one drinking," that day, said, as she was walking away with the -bright coal in the fold of her robe, "Ah, Saint Lateerin, what a darlin', purty, white foot you have ! " Vanity took possession of her pure mind for a moment, and she looked down, but what did she see and feel ? The red hot coal burn through her gown, and scorch her ankles. She was naturally vexed with the smith, as well as with herself, and exclaimed, " May there never more be a smith or his forge in Cullin ! " Curious readers will do well during the excursion season to call at Cullin, and ascertain whether the wish has been fulfilled. If any fair or gentle reader, touched by the poetic or romantic spirit of some of these saintly legends, desires to make acquaintance with more of the same stamp, he or she will save time, trouble, and expense by not buying or borrowing the authorized Roman Catholic work on the subject Lives of the Saints, by the Rev. Alban Butler. They will meet with much biographical, his- torical, and archaeological information, and the principal events in the lives of his subjects, but a total absence of romantic and a sparing use of supernatural events. We are not to suppose that such legends as we have given were deliberately fabricated by the early biographers of the different holy personages and committed to writing. They were the result of oral tradition, altered and enlarged by many transmissions, till some scribe or other secured the eightieth or hundredth version of some simple narrative. A saint's memory falling into the hands of a professional LEGENDS OF THE CELTIC SAINTS 309 story-teller fared still worse. His imagination went to work. He cared to a certain extent for the reputation of his subject ; but he cared, to an extent unlimited, for the impression to be made by his narrative upon his audience. He consequently borrowed passages from the pagan poems and stories, Christianized them slightly, and connected them without scruple with the memory of the humble- minded and earnest worker in God's vineyard. If any of our readers feel disposed to apply the test, Cui Botw 1 to our light labour, we beg to say, that it can scarce ever be uninteresting to learn something of the circumstances, the habits, or the language of those who, in succession, held our native soil before us for thousands of years. Well, we are often in doubt as to their implements of labour, their dress, their merry- makings, their funerals, or the terms on which they held their lands. But here in these wild, purposeless, and artlessly-constructed tales, we have the very words, and assemblages of words, that have, for two or three thousand years, filled their ears at their comfortable fireside gather- ings, or travelled with them in their tedious and difficult progresses from the far East. We certainly did nothing for the Greeks and Romans, but our gratitude would be not small to those writers who might have left us, but unfortunately did not, a correct report of their fireside stories, if they were accustomed to the indulgence of such. So rapid have been the changes in our social customs, and so altered our tastes in many things; so powerful is becoming the influence of the mighty dollar and splendid shilling ; and so terrible the battle of life, that if such task as we have undertaken be not now- achieved, it would become impracticable, even within a score of years from this our present epoch. The Gentle- man's Magazine has existed a hundred and thirty odd 310 FICTIONS OF THE IRISH CELTS years, and will, as we hope and wish, be still young a hundred years hence. Its chief object is to preserve in memory former modes of existence, and everything con- nected with them. We readily grant that many of the treasures of its museum are of far more importance than such relics as we are striving to save from the remorseless teeth of time, but certainly others there preserved are much inferior. But the world of literature is wide enough for us all : we only scramble each to get his own collection in a place of honour. We are hopeless of literary fame for ourselves in this struggle ; but we are truly in earnest that the memory of those things which were of interest to our forbears should be recorded and preserved for the knowledge of those who succeed us to the fiftieth genera- tion. We are doing for them what we should be very glad that the Greeks and Romans had done for us. What is here presented is a mere fraction of the wealth of Gaelic fiction. GLOSSARY ON looking through the work, the editor has found some words and passages not sufficiently explicit to the mere English reader. The deficiency is here made up. Bine Cap, p. 217. Nickname of a woman among the old English settlers. Her people, ignorant of the custom just mentioned, buried her on the men's side of the churchyard : the coffin was raised and set upright against the church-door in the night. After two re-interments the Palatine family buried her on the other side of the stream, and there she was allowed to rest. llohyeen, p. 55- The reader anxious for the correct sound of the word must make one syllable out of hyeen, and give the hy the guttural sound of c/t. Rohyeen, p. 145, correctly Boran in the sense here given. Boorai, note, p. 149, should be Borran. Howl Almanac, p. 16, an attempt at Bole Armenia;. The editor has throughout the whole collection carefully abstained from inventing any mistakes for his characters, futhryom, p. 78, is another case in point. Bultaivu a Rinka, p. 216, Plain of the Dance, the locality being used by the fairies for that purpose. Some few words, such as Bullawn, will not be found in Irish dictionaries. Carlow, p. 219. The city guessed at was probably Dinrigh (Dun Kigh, Fortress of the King), on the west bank of the Barrow, the ancient capital of South Leinster. Ciad Millia Molla^hart, p. 220, Cead Mile Mollachd ort (ioo,coo curses on you). Colpa, p, 291. Drogheda was anciently called Inver Colpa, Colpa's Harbour, a Milesian chief of that name having been drowned there. CulJees, p. 259, worshippers of God as distinguished from Pagans. Ditch, p. 162, the high clay mound commonly overgrown with furze bushes : the ditch proper is called \htgripe of the ditch. Hie or Fileadh, p. 174, Bard or Poet ; Scealuidtie, Story-teller. Fir and Fear, p. 180. Fear is the nominative case, /'/; the genitive and vocative cases. Gealach, p. 260, the Moon, bright, &c. 3 iJ GLOSSARY Gibbets, p. 183, probably a corruption of the Spenserian gobbets. Crime, p. 201. Correctly Grintieack, a young man, hairy. J/aedyten, p. 93. The Dyeen (pronounced as one syllable) in this word (correctly cheadoin), is probably an equivalent to Odin. Kilachdiannid, p. 98, Cnllach Diarnniid, Diarmuid's Boar, see page 198. Besides these two hills one in Wexford, the other in Sligo the hero owns a hill in Argyllshire, Mac Callum Mhor claiming Brown Diarmaid as his ancestor. Leprechaun, p 116, Lea/ A Bhrog, odd shoe. The Lurigadaun, or Lurikeen, is probably a relative of the old English Lurdane (Lord Dane), every cottage at one time of the Saxon rule being encumbered with a Danish soldier. Lios, p. 254, Earthen Fort ; Caisiol, Stone Fort. In proper names Lios is found as Lis. Mac 7'ire, p. 238, Son of the Country (?.). The wolf is furnished with five or six names in the Gaelic, one being Aladrallamh, Wild Dog. Mullaglimast, p. 155, Mullaeh Mnisle, Mound of the Mastiff. Ollamh (pronounced Ollav), p. 175, Councillor, Doctor of Laws. Slieoge, p. 228, same as Sighe so pronounced by the peasantry, Sight is pronounced Sia or Shia. Slaney, p. 269. This fine river derives its name, and deservedly so, from Slainte, health. Sthra, p. 44, a Gaelification of Stray. Vuya, p. 143, another form for M/ntirc, Mary, the Blessed Virgin. ll'exford. This county, though partly settled by the early Anglo- Normans, is not to be reckoned as a portion of the Pale. This collection of legends would be more worthy of the attention of children and archaeologists had the editor chanced to be born in Kerney instead of Wexford. On their account (the chil- dren's, &c. to wit), not on his own (what Yellow Belly J was ever ashamed of his birth-place ?), he regrets the circumstance. 1 Queen Elizabeth once witnessed a hurling match, the conquering party being Wexfordians, distinguished by yellow silk kerchiefs tied round their bodies. " Oh ! " cried her Majesty, rapping out an oath, " what brave boys these Yelloiv Bellies are ! " The nickname has remained on us ever since. We rather like it. October, 1891. 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INDEX. ABBEY (E. A.) . PAGE 37 PAGE ATTWELL (H.) . . .20 PAGE BERNARD (J.H.) . . 25 ABBOT (F.E.) . 33 AUSTIN (Alfred) . . 14 BERNARD (M.) ... 12 ABBOTT(RCV.E.) 3,13,30 >3 I >33 AUTENRIETH (Georg) . 7 BERNERgQ.) ... II AcLAND(SirH.W-). AWDRY(F.) . . .38 BESANT(W.) ... 4 ADAMS (Sir F. O.) . .' 28 BACON (Francis) . 19, 20 BETHUNE-BAKER (J. F.) . 33 ADAMS (Herbert B.). ADDISON . . 28 BAINES (Rev. E.) . .33 BAKER (Sir S. W.) 28, 30, 37, 38 BETTANY (G. T.) . . 6 BlCKERTON (T. H.) . . 22 AGASSIZ (L.) . 3 BALCH (Elizabeth) . . 12 BIGELOW(M. M.) . . 12 AiNGER(Rev. A.) . 4, 20, 33 B ALD WIN (Prof. J.M.) . 26 BlKELAS (D.) ... 17 AINSLIE (A. D.). J 4 BALFOUR (Rt. Hon. A. J.) 25 BINNIE (Rev. W.) . . 33 AIRY (Sir G. B.) 2, 27 BALFOUR (F. M.) . . 5, 6 BIRKS (T. R.) . 6, s 5 , 30, 33 AITKEN (Mary C.) . AITKEN (Sir W.) . 23 BALFOUR (J. B.) . . 6 BALL(V.). , . . 38 BjORNSON (B.) . . .17 BLACK (W.) . . 4,17 ALBEMARLE (Earl of) 3 BALL (W. Platt) . . "6 BLACKBURNE (E.) . . 3 ALDRICH (T. B.) *4 BALL(W.W. R.) . . 22 BLACKIE (J. S.) . 9, 14, 19 ALEXANDER (C. F.) . ALEXANDER (T.) ALEXANDER (Bishop) . 20 . 8 33 BALLANCE (C. A.) . . 22 BARKER (Lady) . 2, 8, 37 BARNARD (C.) ... 27 BLAKE (J. F.) . . . I BLAKE (W.) . 3 BLAKISTON (J. R.) . . 8 ALLBUTT (T. C.) . 22 BARNES (W.) ... 3 BLANFORD (H. F.) . 9, 27 ALLEN (G.) . 6 BARRY (Bishop). . 33 BLANFORD (W. T.) . 9, 24 ALLINGHAM (W.) . . 20 BARTHOLOMEW (J. G.) . 3 BLOMFIELD (R.) . . 9 AMiEL(H.F-) . 3 BARTLETT (J.) ... 7 BLYTH(A.W.). . . ii ANDERSON (A.) . J 4 BARWELL (R.) . . .22 BOHM-BAWERK (Prof.) . 28 ANDERSON (Dr. McCall) . 22 BASTABLE (Prof. C. F.) . 28 BOISSEVAIN (G. M.) . . 28 ANDREWS (Dr. Thomas) . 26 BASTIAN (H. C.) . 6, 22 BOLDREWOOD (Rolf ). . 17 APPLETON (T. G.) . ARCHER-HIND (R.D.) ARNOLD, M. 8, 14, 19, 20 : P 21,30 BATESON (W.) ... 6 BATH (Marquis of) . . 28 BATHER (Archdeacon) . 33 BONAR (J.) ... 28 BOND (Rev. J.). . . 31 BOOLE (G.) ... 26 ARNOLD (Dr. T.) . ARNOLD (W.T.) 9 9 BAXTER (L.) ... 3 BEESLY(MrS-) ... 9 BOUGHTON (G. H.) . . 37 BOUTMY(E-) ... 12 ASHLEY (W. J.). 3 BENHAM(Rev.W.) . 5,20,32 BOWBW (H. C.) . . . 25 ATKINSON Q. B.) . ATKINSON (Rev. J. C.) 2 i,38 BENSON (Archbishop) 32, 33 BE*Lioz(H. . . 3 BOVVBR (F. O.) . . . 6 BRIDGES (J. A.). INDEX. PAGE BRIGHT (H. A.). . . 9 PAGE CLARKE (C. B.). . 9, 28 PAGE DlLLWYN (E. A.) . . I 7 BRIGHT (John) . . 28, 29 Cl.AUSIUS(R.) ... 27 DOBSON (A.) ... 4 BRIMI.EY(G.) ... 19 BRODiE(Sir B.C.) . . 7 BRODRIBB(W.J.) . 13,37 BROOKB (S'u- J.) 3 BROOKE (S. A.) .13 14,21 BROOKS (Bishop) . . 33 BROWN (A. C.) . . 26 BROWN (J. A.) . . . i CLIFFORD (Ed.) . . 3 CLIFFORD (W. K.) . 19,26 CLIFFORD (Mrs. W. K.) . 38 CLOUGH (A. H.) . 14, 19 COBDEN (R.) ... 29 COHEN (J. B.) ... 7 COLENSO(J. W.) . . 32 COLERIDGE (S. T.) . . 14 DONALDSON (J.) . .33 DONISTHORPE (W.) . . 29 DOWDEN (E.) . . 4, 13, 15 DOYLE (Sir F. H.) . . 14 DOYLE (I. A.) . 10 DRAKE (B.) ... 36 DRUMMOND(Prof. J.) . 34 DRYDEN .... 20 BROWN (Dr. James) . . 4 COLLIER (Hon. John) . 2 Du CANE (E. F.) . . 29 BROWN (T. E.) . . .14 COLLINS (J. Churton) . 19 DuFF(SirM.E.Grant) 20,29,37 BROWNE (J. H. B.) . . n BROWNE (Sir T.) . . 20 COLQUIIOUN (F. S.) . . 14 COLVIN (Sidney) . 4, 20 DUNSMUIR (A.). . . 17 DUNTZER (H.) . . . 4, 5 BROWNE (W.R.) . . 27 BRUNTON(Dr.T.Lauder)22,33 COMBE (G.) ... 8 CONGREVE (Rev. J.) . . 33 DUPRE(A.) ... 7 DYER(L.). ... I BRYCE (James) . . 9, 28, 37 BUCHHEIM (C. A.) . . 20 BUCKLAND (A.). . . 5 CO.VWAY (Hugh) . . 17 COOK(E.T.) ... 2 COOKE (C. Kinloch) . . 24 EADIE (J.). . . 4, 30, 31 EASTLAKE (Lady) . . 32 EBERS(G.) ... 17 BUCKLBY (A. B.) .9 BUCKNILL (Dr. J. C.) . 22 BUCKTON (G. B.) . . 40 CooKE(J.P.) . . 7,34 CORBETT(J.) . . 4 17 38 CORFIELD(W.H.) . .11 EDGEWORTH (Prof. F. Y.). 28 EDMUNDS (Dr. W.) . . 22 EDWARDS-MOSS (Sir J. E.) 30 BUNYAN . . .4, 19, 20 BURGONQ.W.) . 14 BURKE (E.) ... 28 CORRY (T. H.) . . .6 COTTERILL(J.H.) . . 8 COTTON (Bishop) . . 34 ELMER (G. H. T.) . . 6 ELDERTON (W. A.) . . 9 ELLERTON (Rev. J.) . . 34 BURN (R.). ... i COTTON (C.) ... 12 ELLIOT (Hon. A.) . . 29 BURNETT (F.' Hodgson) . 17 COTTON (J.S.) ... 29 ELLIS (T.). ... 2 BURNS ... 14, 20 COUES(E.) ... 40 EMERSON (R. W.) . 4, 20 BuRY(J.B.) ... 9 CoURTHOfE(W.J.) . . 4 EVANS (S.) ... 14 BUTCHER (Prof. S.H.) 13,19,36 COWELI,(G.) ... 23 EVERETT (J. D.) . . 26 BUTLER (Rev. G.) . . 33 Cox(G.V.) ... 9 FARRAR (Archdeacon) 5, 30, 34 BUTLER (Samuel) . . 14 CRAiK(Mrs.)i4, 17, 19,20, 37, 38 FARR E R(SirT. H.) . . 29 BUTLER (W. Archer) . 33 BUTLER (Sir W. F.) . . 4 CRAIK (H.) . . 8, 29 CRANE (Lucy) . . 2, 39 FAULKNER (F.). . . 7 FAWCETT(Prof.H.). 28,29 BYRON . . . .20 CRANE (Walter). 12, I4l 39 FAWCETT (M. G.) . 5, 28 CAIRNES (J. E.) . . 29 CRAVEN (Mrs. D.) . . 8 FAY (Amy) ... 24 CALDECOTT (R.) .12, 38, 39 CALDERWOOD (Prof. H.) CRAWFORD (F. M.) . . 17 CRKIGHTON (Bishop M.) 4, 10 FEARNLEY(W.) . . 27 FEARON (D. R.) . .8 8, 25, 26, 33 CRICHTON-BKOWNE(SirJ-) 8 FERREL(W.) ... 27 CALVERT (Rev. A.) . . 31 CROSS (J. A.) ... 30 FERRERS (N. M.) . . 27 CAMERON (V. L.) . . 37 CROSSLEY(E.) ... 2 FESSENDEN (C.) . . 26 CAMPBELL (J. F.) . . 37 CROSSLEY (H.) . . .37 F,NC K (H.T.). . . . CAMPBELL (Dr. J. M.) . 33 GUMMING (L.) ... 26 FISHER (Rev. O.) . 26,27 CAPES (W.W.). . . 13 CUNNINGHAM (C.) . . 28 CUNNINGHAM (Sir H.S.). 17 FisoN(L ) 9> 35 ' 29> 3 i CARLES (W.R.) . . 37 CARLYLE(T.) ... 3 CUNNINGHAM (Rev. I.) . 31 CuNNINGHAM(ReV.W)3I,33,34 FITCH (j'.G.) ! ! '. 8 FITZ GERALD (Caroline) . 14 CARMARTHEN (Lady) . 17 C0NYNGHAME(SirA.T.). 2 3 FITZGERALD (Edward) 14, ao CARNARVON (Earl of) . 36 CuRTEis(Rev. G. H.) 32,34 FITZMAURICE (Lord E.) . S CARNOT (N. L. G.) . . 27 DAHN(F.) ... 17 FLEAY(F. G.) ... 13 CARPENTER (Bishop) . 33 DAKYNS (H. G.) . . 37 FLEISCHER (E.). . . 7 CARR(J.C) . . .2 CARROLL (Lewis) . 26, 38 DALEfA.W.W.) . . 31 DALTON (Rev. J. N.) . 37 FLEMING (G.) . . .17 FLOWER (Prof. W. H.) . 39 CARTER (R. Brudenell) 22, 23 CASSEI. (Dr. D.) .9 DANTE . . .3, 13, 37 DAVIES (Rev. J. LI.). 20, 31, 34 FLUCKIGER(F.A.) . . 23 FORBES (A.) . . 4,37 CAUTLEY(G. S.) . . 14 DAVIES(W.) ... 5 FORBES (Prof. G.) . . 3 CAZENOVE (J. G.) . . 33 DAWKINS (W. B.) . . i FORBES (Rev. G. H.) . 34 CHALMERS (J- B.) . .8 CHALMERS (M. D.) . . 29 CHAPMAN (Elizabeth R.) . 14 DAWSON (G. M.) . . 9 DAWSON (Sir J. W.) . . 9 DAWSON (J.) . . .1 FOSTER (Prof. M.) . 6, 27 FOTHERGILL (Dr. J. M.) 8, 23 FOWLE (Rev. T. W.). 29, 34 CHASSERESSE (Diana) . 30 DAY(L. B.) ... 17 FOWLER (Rev. T.) . 4, 25 CHERRY (R. R.) . . 12 DAY(R. E.) ... 26 FOWLER (W.W.) . . 24 CHEYNE (C. H. H.) . .2 DEKOE (D.) . . 4, 20 Fox (Dr. Wilson) . . 23 CHEYNE(T. K.) . . 30 CHRISTIE (J.) ... 23 CHRISTIE (W. D.) . . 20 DEIGHTON (K.). . . 15 DELAMOTTE (P. H.). . 2 DELL(E.C.) ... 12 FOXWEI.I. (Prof. H. S) . 28 FRAMJI(D.) ... 9 FRANKLAND(P.F.). . i CHURCH (Prof. A. H.) . 6 CHURCH (Rev. A. J.) 4,30,37 DE MORGAN (M.) . . 39 DEVERE(.\.) ... 20 FRASER (Bishop) . . 34 FRASER-TYTLER (C. C.) . 14 CHURCH (F. J.). . 20, 37 DICEY (A. V.) . . 12, 29 FKAZER (J. G.) . . . i DICKENS (C.) . . 5, 17 FREDERICK (Mrs.) . . 8 CLARK (J W.) . ' * '20 Di(;c;i.K(Rev.J.W.). . 34 FREEMAN (Prof. E. A.) CLARK (L.) '. '. '. 2 DILKE (Ashton W.) . . 19 2, 4, 1, 29, 32 CLARK (S.) ... 3 DILKE (Sir Charles W.) . 29 FRENCH (G. R.) . . 13 INDEX. PAGE PAGE PAGE FRIEDMANN (P.) . . 3 FROST (A. B.) ... 38 HARTE(Bret) ... 17 HAKTIG (Dr. R.) .6 JONES (Prof. D. E.) . . 27 JONES (F.). ... 7 FROUDE (J. A.). . . 4 HARTLEY (Prof. W. N.) . 7 KANT .... 25 FUKNISS (Harry) . . 38 HARWOOU (G.) . .2x, 29, 32 KAKI . . . -39 FUBNIVALL (F. J.) . . 14 HAYES (A.) ... 14 KAVANAGH(Rt.Hn.A.M.) 4 FYFFE(C.A.) ... 10 HEABLAM(W.). . . 36 KAY (Rev. W.). . . 31 FYFE(J. H.) . . . i HELPS (Sir A.) . . . 21 KEARY (Annie). 10, 18, 39 GAIRDNER (J.) . GALTON (F.) . . i, 2 HEMPEL(Dr.W.) . . 7 HERODOTUS . . .3? KEARY (Eliza) ... 39 KEATS . . .4, 20, *i GARDNER (Percy) . H E RTEL(Dr.) ... 8 KELLOGG (Rev. S. H.) . 34 GARNETT (R.) . . . i HERVEY (Lord A.) . . 34 KEMPE (A. B.) . . . 26 GARNETT (W.) . GASKELL (Mrs.) . . i HILL (F. Davenport). . 29 HILL (O.) . . . .29 KENNEDY (Prof. A. B. W.) 8 KENNEDY (B. H.) . . 36 GASKOIN (Mrs. H.) . . 30 GEDDES (W. D.) . 13, 37 GEE (W. H.) . . 26, 27 HIORNS(A. H.) . . 23 HoBART(Lord) . . 21 HOBDAY (E.) ... 9 KEYNES(J.N.). . 26,28 KlEPERT(H.) . 9 KlLLEN(W.D.) . . 3 2 GEIKIE (Sir A.). . 4, 9, 27 HODGSON (Rev. J. T.) . 4 HOFFDING (Prof. H.) . 26 KINGSLEY (Charles) . 4, 8, 10, GIBBINS (H. de B.) .' .' 10 GIBBON (Charles) . . 3 GILCHRIST (A.). . . 3 HOFMANN (A. W.) '. ! 7 HOLE (Rev. C.). . 7, 10 HOLIDAY (Henry) . . 38 KINGSLEY (Henry) . 20,37 KIPLING 0- L-). 3 KIPLING (Rudyard) . . 18 GILES (P.). ... 25 OILMAN (N. P.) . . 28 HOLLAND (T. E.) . 12,29 HOLLWAY-CALTHROP(H-) 38 KlRKPATRICK (Prof.) . 34 KLEIN (Dr. E.). . 6,23 GlLMORB(Rev.J.) . . I 3 HOLMES (O.W.,junr.) . 12 KNIGHT (W.) ... 14 GLADSTONE (Dr. J. H.) 7,8 HOMER ... 13, 36 KUENEN (Prof. A.) . . 30 GLADSTONE (W.E.). . 13 HOOKER (Sir J. D.) . 6, 37 KYNASTON (Rev; H.) 34, 37 GLAISTER (E.) . . . a, 8 HOOLE(C.H.). . . 3 LABBERTON(R. H.). . 3 GODFRAY(H.) ... 3 HOOPER (G.) ... 4 LAFARGUE (P.). . . 18 GODKIN(G. S.). . . S HOOPER (W.H.) . . LAMB. . . .4, 20, xi G/DETHE . . . 4, 14 HOPE(F.J.) ... 9 LANCIANI (Prof. R.). . 2 GOLDSMITH 4, is, 14, 20, 21 HOPKINS (E.) ... 14 LANDAUER(J.). . . 7 GOODALE (Prof. G. L.) . 6 HOPPUS (M. A. M.) . . 18 LANDOR . . . 4, ao GOODFELLOW (J.) . . n HORACE ... 13, ao LANE-POOLE (S.) . . 20 GORDON (General C. G.) . 4 GORDON (Lady Duff) . 37 HORT (Prof. F. J. A.). 30, 32 HORTON (Hon. S. D.) . 28 LANFKEY (P.) ... 5 LANG (Andrew). 2,12,21,36 GoscHEN(Rt.Hon.G.J.). 28 HOVENDEN (R. M.) . . 37 LANG (Prof. Arnold). . 39 GOSSE (Edmund) . 4, 13 Gow(J.) .... i HOWELL (George) . . 28 HOWES (G. B.) . . . 40 LANGLEY (J. N.) . . 27 LANKESTER (Prof. Ray) 6, 21 GRAHAM (D.) ... 14 HOWITT (A. VV.) . . i LASLETT(T.) ... 6 GRAHAM (J.W.) . . 17 GRAND'HOMME (E.) . . 8 HOWSON (Very Rev. J. S.) 32 HOZIER (Col. H. M.). . 24 LEAF(W.). . . 13,36 LE;AHY (Sergeant) . . 30 GRAY (Prof. Andrew) . 26 HO BNER (Baron) . . 37 LEA(M.) . . . . 18 GRAY (Asa) ... 6 HUGHES (T.) 4, 15, 18, 20, 37 LEE (S.) ... 20, 37 GRAY ... 4, 14, 21 HULL(E.). . . .2,9 LEEPER (A.) . . -37 GREEN (J. R.) . 9, 10, 12, 20 HULLAH (I.) . . 2, 20, 24 LEGGE (A. 6.) . . 10, 34 GREEN (Mrs. J. R.) . 4, 9, 10 HUME (DO ... 4 LEMON (Mark) ... 20 GREEN (W.S.). . . 37 GREENHILL (W. A.) . . 20 HuMPHRY(Prof.SirG.M.) 28,39 HUNT(W.) ... 10 LESLIE (A.) ... 38 LETHBKIDGE (Sir Roper) . 10 GREENWOOD (J. E.) . . 39 GRIFFITHS (W. H.) . . 23 HUNT (W. M.) ... 2 HUTTON (R. H.) . 4, 21 LEVY (Amy) . . . 18 LEWIS (R.) ... 13 GRIMM . . . -39 GROVE (Sir G.). . 9,24 HUXLEY (T.) 4, 21, 87,28,29,40 DOINGS (J. P.). . . 9 LiGHTFoor(Bp.) 21, 30,31,33,34 LlGHTWOOD (J. Mi) . . 12 GUEST (E.) . . .10 LLINGWORTH (Rev. J. R.) 34 LINDSAY (Dr. J. A.) . . 23 GUEST (M. J.) . . . 10 NGRAM (T. D.) . . 10 LOCKYER (J. N.) . 3,7,27 GUILLEMIN (A.) . 26, 27 RVING(J.) ... 10 LODGE (Prof. O.J.) . 21, 27 GUIZOT(F. P.O.) . . 5 RVING (Washington) . 12 LOEWY(B.) ... 26 GUNTON(G.) ... 28 ACKSON (Helen) . . 18 LOFTIE (Mrs. W. J.). . 2 HALES (J. W.) . . 16, 20 HALLWARD (R. F.) . . 12 HAMERTON (P. G.) . 2, 21 ACOB (Rev. J. A.) . . 34 AMES (Henry). . 4, 18, 21 AMES (Rev. H. A.) . . 34 LONGFELLOW (H. W.) . 20 LONSDALE (J.) . . 20, 37 LOWE (W. H.) . . . 30 HAMILTON (Prof. D. J.) . 23 " AMES (Prof. W.) . . 26 LOWELL (J. R.). . 15, 21 HAMILTON (J.). . . 34 HANBURY(D.). . 6,23 HANNAY (David) . . 4 ; AMES (Sir W. M.) . . 10 " ARDINE (Rev. R.) . . 26 JEANS (Rev. G. E.) . 34, 37 LuBBOCK(Sir J.) 6, 8, 21, 22, 40 LUCAS (F.) ... 15 LUPTON(S.) ... 7 HARDWICK (Archd. C.) 31, 34 JEBB (Prof. R. C.) . 4, 10, 13 LYALL (Sir Alfred) . . 4 HARDY (A. S.). . . 17 HARDY (T.) ... 17 JELLETT (Rev. J. H.) . 34 JENKS (Prof. Ed.) . . 29 LvTE(H.C.M.) . . 10 LYTTON (Earl of) . . 18 HARE (A. W.) ... 20 JENNINGS (A. C.) . to, 30 MACALISTER (D.) . . 23 HARE (J. C.) . . 20, 34 JEVONS(W.S.). 4,26,28,29 MACARTHUR (M.) . . 10 HARPER (Father Thos.) 25,34 I EX-BLAKE (Sophia). . 8 MACAULAY(G.C.) . . 36 HARRIS (Rev. G. C.). . 34 JOHNSON (Amy) . . 27 MACCOLL (Norman) . . 14 HARRISON (F.). . 4, 5, 21 HARRISON (Miss J.) . . i JOHNSON (Samuel) . . 13 JONES (H. Arthur) . . 15 M'Cosii (Dr. J.) . 25, 26 MACDONALD (G.) . . 16 INDEX. PAGE PAGE PAGE MACDONELI. (J.) . . 29 MACKAIL'A.) . . 9 WALDSTEIN (C.) . . 2 WURTZ (Ad.) ... 7 SYMONUS (J. A.) . . 4 SYMONDS (Mrs. J. A.) . 5 WALKER (Prof. F. A.) . 28 WALLACE (A. R.) . 6, 24, 28 WYATT (SirM.D.) . . 2 YONGE (C. M.) 5, 6, 8, 10, ii, SVMONS(A.) . 16 WALLACE (Sir D. M.) . 29 19, 21, 25, 30, 39 TAIT (Archbishop) . . 35 TAiTi'CW.A.) . . ii WALPOLE(S.) ... 29 WALTON (I.) ... 12 YOUNG (E.W.) . . 8 ZIEGLER (Dr. E.) . . 23 TAIT (Prof. P. G.) 26, 27, 35 MACMILLAN AND CO. BEDFORD STREET, COVENT GARDEN, LONDON/ 11/50/10/91 UNIVERSITY OF CALIFORNIA LIBRARY Los Angeles This book is DUE on the last date stamped below. SCHARGE-URL "> AUG 9 1978 JUN2 PSD 2338 9/77 'JAN i 1 JAN 132003 OCT062003 3 1158 00327 4510 .^SOUTHERN REGIONAL UBHARY FAOUTY A 000 029 505 5