Part 16

“Try him,” said the queen. “Ask of him the dagger he brought from Alba, for he is under a vow never to part with it.”

So Nuadhé went to him, and asked for the dagger that came out of Alba as a gift.

“Woe is me!” said the king. “This I cannot grant; for I am under a solemn vow never to part with it, or give it to another.”

Then the poet by his power made a satire on him, and this was the form of the imprecation—

“Evil death, and a short life Be on Caer the king! Let the spears of battle wound him, Under earth, under ramparts, under stones, Let the malediction be on him!”

And when Caer rose up in the morning he put his hand to his face and found it was disfigured with three blisters, a white, a red, and a green. And when he saw the blemish he fled away filled with fear that any man should see him, and took refuge in a fort with one of his faithful servants, and no one knew where he lay hid.

So Nuadhé took the kingdom and held it for a year, and had the queen to wife. But then grievous to him was the fate of Caer, and he set forth to search for him.

And he was seated in the king’s own royal chariot, with the king’s wife beside him, and the king’s greyhound at his feet, and all the people wondered at the beauty of the charioteer.

Now Caer was in the fort where he had found shelter, and when he saw them coming he said—

“Who is this that is seated in my chariot in the place of the champion, and driving my steeds?”

But when he saw that it was Nuadhé he fled away and hid himself for shame.

Then Nuadhé drove into the fort in the king’s chariot, and loosed the dogs to pursue Caer. And they found him hid under the flagstone behind the rock even where the dogs tracked him. And Caer fell down dead from shame on beholding Nuadhé, and the rock where he fell flamed up and shivered into fragments, and a splinter leaped up high as a man, and struck Nuadhé on the eyes, and blinded him for life. Such was the punishment decreed, and just and right was the vengeance of God upon the sin of the poet.

THE SIDHE RACE.

The Sidhe dwell in the Sifra, or fairy palace of gold and crystal, in the heart of the hill, and they have been given youth, beauty, joy, and the power over music, yet they are often sad; for they remember that they were once angels in heaven though now cast down to earth, and though they have power over all the mysteries of Nature, yet they must die without hope of regaining heaven, while mortals are certain of immortality. Therefore this one sorrow darkens their life, a mournful envy of humanity; because, while man is created immortal, the beautiful fairy race is doomed to annihilation.

One day a great fairy chief asked Columb-Kille if there were any hope left to the Sidhe that one day they would regain heaven and be restored to their ancient place amongst the angels. But the saint answered that hope there was none; their doom was fixed, and at the judgment-day they would pass through death into annihilation; for so had it been decreed by the justice of God.

On hearing this the fairy chief fell into a profound melancholy, and he and all his court sailed away from Ireland, and went back to their native country of Armenia, there to await the coming of the terrible judgment-day, which is fated to bring the fairy race certain death on earth, without any hope of regaining heaven.

The West of Ireland is peculiarly sacred to ancient superstitions of the Sidhe race. There is a poetry in the scenery that touches the heart of the people; they love the beautiful glens, the mountains rising like towers from the sea, the islands sanctified by the memory of a saint, and the green hills where Finvarra holds his court. Every lake and mountain has its legend of the spirit-land, some holy traditions of a saint, or some historic memory of a national hero who flourished in the old great days when Ireland had native chiefs and native swords to guard her; and amongst the Western Irish, especially, the old superstitions of their forefathers are reverenced with a solemn faith and fervour that is almost a religion. Finvarra the king is still believed to rule over all the fairies of the west, and _Onagh_ is the fairy queen. Her golden hair sweeps the ground, and she is robed in silver gossamer all glittering as if with diamonds, but they are dew-drops that sparkle over it.

The queen is more beautiful than any woman of earth, yet Finvarra loves the mortal women best, and wiles them down to his fairy palace by the subtle charm of the fairy music, for no one who has heard it can resist its power, and they are fated to belong to the fairies ever after. Their friends mourn for them as dead with much lamentation, but in reality they are leading a joyous life down in the heart of the hill, in the fairy palace with the silver columns and the crystal walls.

Yet sometimes they are not drawn down beneath the earth, but remain as usual in the daily life, though the fairy spell is still on them; and the young men who have once heard the fairy harp become possessed by the spirit of music which haunts them to their death, and gives them strange power over the souls of men. This was the case with Carolan, the celebrated bard. He acquired all the magic melody of his notes by sleeping out on a fairy rath at night, when the fairy music came to him in his dreams; and on awaking he played the airs from memory. Thus it was that he had power to madden men to mirth, or to set them weeping as if for the dead, and no one ever before or since played the enchanting fairy music like Carolan, the sweet musician of Ireland.

There was another man also who heard the fairy music when sleeping on a rath, and ever after he was haunted by the melody day and night, till he grew mad and had no pleasure in life, for he longed to be with the fairies again that he might hear them sing. So one day, driven to despair by the madness of longing, he threw himself from the cliff into the mountain lake near the fairy rath, and so died and was seen no more.

In the Western Islands they believe that the magic of fairy music is so strong that whoever hears it cannot choose but follow the sound, and the young girls are drawn away by the enchantment, and dance all night with Finvarra the king, though in the morning they are found fast asleep in bed, yet with a memory of all they had heard and seen; and some say that, while with the fairies, the young women learn strange secrets of love potions, by which they can work spells and dangerous charms over those whose love they desire, or upon any one who has offended and spoken ill of them.

It is a beautiful idea that the Irish airs, so plaintive, mournful, and tear-compelling, are but the remembered echoes of that spirit music which had power to draw souls away to the fairy mansions, and hold them captive by the sweet magic of the melody.

MUSIC.

Music formed the chief part of education in ancient Ireland as in Greece, where the same word signified a song and a law. Laws, religion, sciences, and history were all taught in music to the Irish people by the _Ollamhs_, or learned men. The Poets chanted the _Ros-Catha_, or song of battle, to incite the warriors to deeds of bravery. The Bards recited the deeds of the chiefs, or pleasant tales of love, at the festivals, and struck the harp to sustain the voice. The Brehons intoned the law in a recitative or monotone chant, seated on an eminence in the open air, while all the people were gathered round to listen. The Senachie chanted the history, genealogies, and traditions of the tribe, and the female mourners were instructed by the poets in the elegiac measure, or funeral wail over the dead.

The poet-power was also believed to confer the gift of prophecy; and no great expedition was undertaken by the tribe without the advice and sanction of the bard, and especially of the poet-priestess of the tribe. Thus Ethna the poetess stood on a high stone at the battle of Moytura, and gave inspiration by her chants to the warriors of the Tuatha-de-Dananns, and stimulated their courage by her prophecies of victory; and the stone she stood on is in existence to this day on the plain of the battle, and is still called by the people “the Stone of the Prophetess.”

POET INSPIRATION. EODAIN THE POETESS.

The _Leanan-Sidhe_, or the spirit of life, was supposed to be the inspirer of the poet and singer, as the _Ban-Sidhe_ was the spirit of death, the foreteller of doom.

The Leanan-Sidhe sometimes took the form of a woman, who gave men valour and strength in the battle by her songs. Such was Eodain the poetess, by whom Eugene, king of Munster, gained complete victory over his foes. But afterwards he gave himself up to luxury and pleasure, and went away to Spain, where he remained nine years, and took to wife the daughter of the king of Spain. At the end of that time he returned to Ireland with a band of Spanish followers. But he found his kingdom plundered and ruined, and the revellers and drunkards were feasting in his banquet hall, and wasting his revenues for their pleasures while the people starved. And the whole nation despised the king, and would not hear his words when he sat down in his golden chair to give just judgment for iniquity. Then Eugene the king, in his deep sorrow and humiliation, sent for Eodain the poetess to come and give him counsel. So Eodain came to him, and upheld him with her strong spirit, for she had the power within her of the poet and the prophet, and she said—

“Arise now, O king, and govern like a true hero, and bring confusion on the evil workers. Be strong and fear not, for by strength and justice kings should rule.”

And Eugene the king was guided by her counsel and was successful. And he overthrew his enemies and brought back peace and order to the land. For the strength of the Leanan-Sidhe was in the words of Eodain, the power of the spirit of life which is given to the poet and the prophet, by which they inspire and guide the hearts of men.

THE BANSHEE.

The Banshee means, especially, the woman of the fairy race, from _van_, “the Woman—the Beautiful;” the same word from which comes _Venus_. Shiloh-Van was one of the names of Buddha—“the son of the woman;” and some writers aver that in the Irish—_Sullivan_ (Sulli-van), may be found this ancient name of Buddha.

As the Leanan-Sidhe was the acknowledged _spirit of life_, giving inspiration to the poet and the musician, so the Ban-Sidhe was the _spirit of death_, the most weird and awful of all the fairy powers.

But only certain families of historic lineage, or persons gifted with music and song, are attended by this spirit; for music and poetry are fairy gifts, and the possessors of them show kinship to the spirit race—therefore they are watched over by the spirit of life, which is prophecy and inspiration; and by the spirit of doom, which is the revealer of the secrets of death.

Sometimes the Banshee assumes the form of some sweet singing virgin of the family who died young, and has been given the mission by the invisible powers to become the harbinger of coming doom to her mortal kindred. Or she may be seen at night as a shrouded woman, crouched beneath the trees, lamenting with veiled face; or flying past in the moonlight, crying bitterly: and the cry of this spirit is mournful beyond all other sounds on earth, and betokens certain death to some member of the family whenever it is heard in the silence of the night.

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The Banshee even follows the old race across the ocean and to distant lands; for space and time offer no hindrance to the mystic power which is selected and appointed to bear the prophecy of death to a family. Of this a well-authenticated instance happened a few years ago, and many now living can attest the truth of the narrative.

A branch of the ancient race of the O’Gradys had settled in Canada, far removed, apparently, from all the associations, traditions, and mysterious influences of the old land of their forefathers.

But one night a strange and mournful lamentation was heard outside the house. No word was uttered, only a bitter cry, as of one in deepest agony and sorrow, floated through the air.

Inquiry was made, but no one had been seen near the house at the time, though several persons distinctly heard the weird, unearthly cry, and a terror fell upon the household, as if some supernatural influence had overshadowed them.

Next day it so happened that the gentleman and his eldest son went out boating. As they did not return, however, at the usual time for dinner, some alarm was excited, and messengers were sent down to the shore to look for them. But no tidings came until, precisely at the exact hour of the night when the spirit-cry had been heard the previous evening, a crowd of men were seen approaching the house, bearing with them the dead bodies of the father and the son, who had both been drowned by the accidental upsetting of the boat, within sight of land, but not near enough for any help to reach them in time.

Thus the Ban-Sidhe had fulfilled her mission of doom, after which she disappeared, and the cry of the spirit of death was heard no more.

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At times the spirit-voice is heard in low and soft lamenting, as if close to the window.

Not long ago an ancient lady of noble lineage was lying near the death-hour in her stately castle. One evening, after twilight, she suddenly unclosed her eyes and pointed to the window, with a happy smile on her face. All present looked in the direction, but nothing was visible. They heard, however, the sweetest music, low, soft, and spiritual, floating round the house, and at times apparently close to the window of the sick room.

Many of the attendants thought it was a trick, and went out to search the grounds; but nothing human was seen. Still the wild plaintive singing went on, wandering through the trees like the night wind—a low, beautiful music that never ceased all through the night.

Next morning the noble lady lay dead; then the music ceased, and the lamentation from that hour was heard no more.

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There was a gentleman also in the same country who had a beautiful daughter, strong and healthy, and a splendid horsewoman. She always followed the hounds, and her appearance at the hunt attracted unbounded admiration, as no one rode so well or looked so beautiful.

One evening there was a ball after the hunt, and the young girl moved through the dance with the grace of a fairy queen.

But that same night a voice came close to the father’s window, as if the face were laid close to the glass, and he heard a mournful lamentation and a cry; and the words rang out on the air—

“In three weeks death; in three weeks the grave—dead—dead—dead!”

Three times the voice came, and three times he heard the words; but though it was bright moonlight, and he looked from the window over all the park, no form was to be seen.

Next day, his daughter showed symptoms of fever, and exactly in three weeks, as the Ban-Sidhe had prophesied, the beautiful girl lay dead.

The night before her death soft music was heard outside the house, though no word was spoken by the spirit-voice, and the family said the form of a woman crouched beneath a tree, with a mantle covering her head, was distinctly visible. But on approaching, the phantom disappeared, though the soft, low music of the lamentation continued till dawn.

Then the angel of death entered the house with soundless feet, and he breathed upon the beautiful face of the young girl, and she rested in the sleep of the dead, beneath the dark shadows of his wings.

Thus the prophecy of the Banshee came true, according to the time foretold by the spirit-voice.

QUEEN MAEVE.

A remarkable account is given in the Bardic Legends of a form that appeared to Maeve, queen of Connaught, on the eve of battle.

Suddenly there stood before the queen’s chariot, a tall and beautiful woman. She wore a green robe clasped with a golden bodkin, a golden fillet on her head, and seven braids for the Dead of bright gold were in her hand. Her skin was white as snow that falls in the night; her teeth were as pearls; her lips red as the berries of the mountain ash; her golden hair fell to the ground; and her voice was sweet as the golden harp-string when touched by a skilful hand.

“Who art thou, O woman?” asked the queen, in astonishment.

“I am Feithlinn, the fairy prophetess of the Rath of Cruachan,” she answered.

“’Tis well, O Feithlinn the prophetess,” said Maeve; “but what dost thou foresee concerning our hosts?”

“I foresee bloodshed; I foresee power; I foresee defeat!” answered the prophetess.

“My couriers have brought me good tidings!” said the queen; “my army is strong, my warriors are well prepared. But speak the truth, O prophetess; for my soul knows no fear.”

“I foresee bloodshed; I foresee victory!” answered the prophetess the second time.

“But I have nothing to fear from the Ultonians,” said the queen, “for my couriers have arrived, and my enemies are under dread. Yet, speak the truth, O prophetess, that our hosts may know it.”

“I foresee bloodshed; I foresee conquest; I foresee _death_!” answered the prophetess, for the third time.

“To me then it belongs not, thy prophecy of evil,” replied the queen, in anger.

“Be it thine, and on thy own head.”

And even as she spoke the prophet maiden disappeared, and the queen saw her no more.

But it so happened that, some time afterwards, Queen Maeve was cruelly slain by her own kinsman, at Lough Rea by the Shannon, to avenge the assistance she had given in war to the king of Ulster; there is an island in the lake where is shown the spot where the great queen was slain, and which is still known to the people as—_the stone of the dead queen_.

Maeve, the great queen of Connaught, holds a distinguished place in Bardic Legends. When she went to battle, it is said, she rode in an open car, accompanied by four chariots—one before, another behind, and one on each side—so that the golden _assion_ on her head and her royal robes should not be defiled by the dust of the horses’ feet, or the foam of the fiery steeds; for all the sovereigns of Ireland sat crowned with a diadem in battle, as they drove in their war-chariots, as well as in the festal and the public assemblies.

DEATH SIGNS.

In one Irish family a cuckoo always appears before a death. A lady who arrived on a visit at a house observed one morning a cuckoo perched on the window-sill, but she felt no alarm, for there was no sickness in the family. Next day, however, one of the sons was carried home dead. He had been thrown from his horse when hunting, and killed on the spot.

In another family a mysterious sound is heard like the crashing of boards, and a rush of wind seems to pass through the house, yet nothing is broken or disturbed. The death of an officer in the Crimea was in this way announced to his family, for the news came immediately after the warning sound, and then they knew that the rush of the wind was the spirit of the dead which had passed by them, but without taking any visible form.

THE HARTPOLE DOOM.

There is a tradition concerning the Hartpole family of Shrule Castle in the Queen’s County (called the castle on the bloody stream, from the sanguinary deeds of the owner) that every male member of the family is doomed and fated to utter three screeches terrible to hear when dying. As to the origin of this doom the story goes that Sir Richard Hartpole about 300 years ago, in the time of the Elizabethan wars, committed many savage acts against the Irish, he being an upholder of the English faction.

One day a priest named O’More, having come to the castle on some friendly mission, the savage Hartpole ordered his retainers to seize him and hang him up in the courtyard.

“Good God!” exclaimed the priest. “Give me at least a moment to pray!”

“Go then,” said Hartpole, “you may pray.”

The priest kneeled down apart from the crowd. But Hartpole grew impatient, and ordered him to rise.

“You have prayed long enough,” he said, “prepare for death.”

And when the priest heard the order for his death, and saw the man approach to seize him, he swayed from right to left and gave three fearful screams.

“Why do you screech?” asked the tyrant.

“So shall you scream, and all your descendants in your last agony,” exclaimed O’More, “as a sign of the doom upon your race. You have murdered my people, you are now going to take my life; but I lay the curse of God on you and yours—your property shall pass away; your race shall perish off the earth; and by the three death screeches all men shall know that you and your posterity are accursed.”

The words of O’More only made the tyrant more furious, and the priest was hung at once in the courtyard before the eyes of Hartpole. But the prophecy of doom was fulfilled—the property perished, the castle became a ruin. The last Hartpole died miserably of want and hunger, and the whole race finally has become extinct.

SUPERSTITIONS.

The two great festivals of the ancient Irish were _Lá Baal Tinné_, or May Day (sacred to the Sun), and _Lá Samnah_, or November Eve (sacred to the Moon).

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Food should be left out on November Eve for the dead, who are then wandering about. If the food disappears, it is a sign that the spirits have taken it, for no mortal would dare to touch or eat of the food so left.

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Never turn your head to look if you fancy you hear footsteps behind you on that night; for the dead are walking then, and their glance would kill.

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In November a distaff is placed under the head of a young man at night to make him dream of the girl he is destined to marry.

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If a ball of worsted is thrown into a lime-kiln and wound up till the end is caught by invisible hands, the person who winds it calls out, “Who holds the ball?” and the answer will be the name of the future husband or wife. But the experiment must be made only at midnight, and in silence and alone.

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Whitsuntide is a most unlucky time; horses foaled then will grow up dangerous and kill some one.

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A child born at Whitsuntide will have an evil temper, and may commit a murder.

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Beware also of water at Whitsuntide, for an evil power is on the waves and the lakes and the rivers, and a boat may be swamped and men drowned unless a bride steers; then the danger ceases.

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To turn away ill-luck from a child born at that time, a grave must be dug and the infant laid in it for a few minutes. After this process the evil spell is broken, and the child is safe.

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If any one takes ill at Whitsuntide there is great danger of death, for the evil spirits are on the watch to carry off victims, and no sick person should be left alone at this time, nor in the dark. Light is a great safeguard, as well as fire, against malific influences.

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In old times at Whitsuntide blood was poured out as a libation to the evil spirits; and the children and cattle were passed through two lines of fire.

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On May morning the Skellig rocks go out full sail to meet the opposite rocks, which advance half way to meet them, and then slowly retire like retreating ships.

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At Midsummer the fairies try to pass round the Baal fires in a whirlwind in order to extinguish them, but the spirits may be kept off by throwing fire at them. Then the young men are free to leap over the burning embers and to drive the cattle through the flames, while coals of fire must also be passed three times over and three times under the body of each animal.

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