LITMIR.BIZ

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found a local habitation in Ireland. Cúchulainn was the hero of a saga which flourished more among the aristocratic and lettered classes than among the folk, and there are few popular tales about him. But it is among the folk that the Fionn saga has always been popular, and for every peasant who could tell a story of Cúchulainn a thousand could tell one of Fionn. Conquerors often adopt beliefs, traditions, and customs of the aboriginal folk, after hostilities have ceased, and if the pre-Celtic people had a popular hero and a saga concerning him, it is possible that in time it was accepted by the Celts or by the lower classes among them. But in the process it must have been completely Celticised, like the aborigines themselves; to its heroes were given Celtic names, or they may have been associated with existing Celtic personages like Cumal, and the whole saga was in time adapted to the conceptions and legendary history of the Celts. Thus we might account for the fact that it has so largely remained without admixture with the mythological and Cúchulainn cycles, though its heroes are brought into relation with the older gods. Thus also we might account for its popularity as compared with the Cúchulainn saga among the peasantry in whose veins must flow so much of the aboriginal blood both in Ireland and the Highlands. In other words, it was the saga of a non-Celtic people occupying both Ireland and Scotland. If Celts from Western Europe occupied the west of Scotland at an early date, they may have been so few in number that their own saga or sagas died out. Or if the Celtic occupation of the West Highlands originated first from Ireland, the Irish may have been unable to impose their Cúchulainn saga there, or if they themselves had already adopted the Fionn saga and found it again in the Highlands, they would but be the more attached to what was already localised there. This would cut the ground from the theory that the Fionn saga was brought to Scotland from Ireland, and it would account for its popularity in the Highlands, as well as for the fact that many Fionn stories are attached to Highland as well as to Irish localities, while many place-names in both countries have a Fian origin. Finally, the theory would explain the existence of so many Märchen about Fionn and his men, so few about Cúchulainn.

      Returning to the theory of the historic aspect of the Fians, it should be noted that, while, when seen through the eyes of the annalists, the saga belongs to a definite historical period, when viewed by itself it belongs to a mythic age, and though the Fians are regarded as champions of Ireland, their foes are usually of a supernatural kind, and they themselves move in a magic atmosphere. They are also brought into connection with the unhistoric Tuatha Dé Danann; they fight with them or for them; they have amours with or wed their women; and some of the gods even become members of the Fian band. Diarmaid was the darling of the gods Oengus and Manannan, and in his direst straits was assisted by the former. In all this we are in the wonderland of myth, not the terra firma of history. There is a certain resemblance between the Cúchulainn and Fionn sagas, but no more than that which obtains between all sagas everywhere. Both contain similar incidents, but these are the stock episodes of universal saga belief, fitted to the personages of individual sagas. Hence we need not suppose with Professor Windisch that the mythic incidents of the Fionn saga are derived from the Cúchulainn cycle.

The personages against whom Fionn and his men fight show the mythic nature of the saga. As champions of Leinster they fight the men of Ulster and Connaught, but they also war against oversea invaders—the Lochlanners. While Lochlann may mean any land beyond the sea, like the Welsh Llychlyn it probably meant "the fabulous land beneath the lakes or the waves of the sea," or simply the abode of hostile, supernatural beings. Lochlanners would thus be counterparts of the Fomorians, and the conflicts of the Fians with them would reflect old myths. But with the Norse invasions, the Norsemen became the true Lochlanners, against whom Fionn and his men fight as Charlemagne fought Muhammadans—a sheer impossibility. Professor Zimmer, however, supposes that the Fionn saga took shape during the Norse occupation from the ninth century onwards. Fionn is half Norse, half Irish, and equivalent to Caittil Find, who commanded the apostate Irish in the ninth century, while Oisin and Oscar are the Norse Asvin and Asgeirr. But it is difficult to understand why one who was half a Norseman should become the chosen hero of the Celts in the very age in which Norsemen were their bitter enemies, and why Fionn, if of Norse origin, fights against Lochlanners, i.e. Norsemen. It may also be inquired why the borrowing should have affected the saga only, not the myths of the gods. No other Celtic scholar has given the slightest support to this brilliant but audacious theory. On the other hand, if the saga has Norse affinities, and if it is, in origin, pre-Celtic, these may be sought in an earlier connection of Ireland with Scandinavia in the early Bronze Age. Ireland had a flourishing civilisation then, and exported beautiful gold ornaments to Scandinavia, where they are still found in Bronze Age deposits.⁴⁵⁵ This flourishing civilisation was overwhelmed by the invasion of the Celtic barbarians. But if the Scandinavians borrowed gold and artistic decorations from Ireland, and if the Fionn saga or part of it was already in existence, why should they not have borrowed some of its incidents, or why, on the other hand, should not some episodes have found their way from the north to Ireland? We should also consider, however, that similar incidents may have been evolved in both countries on similar lines and quite independently.

The various contents of the saga can only be alluded to in the briefest manner. Fionn's birth-story belongs to the well-known "Expulsion and Return" formula, applied to so many heroes of saga and folk-tale, but highly elaborated in his case at the hands of the annalists. Thus his father Cumal, uncle of Conn the Hundred Fighter, 122-157 A.D., wished to wed Muirne, daughter of Conn's chief druid, Tadg. Tadg refused, knowing that through this marriage he would lose his ancestral seat. Cumal seized Muirne and married her, and the king, on Tadg's appeal, sent an army against him. Cumal was slain; Muirne fled to his sister, and gave birth to Demni, afterwards known as Fionn. Perhaps in accordance with old matriarchal usage, Fionn's descent through his mother is emphasised, while he is related to the ancient gods, Tadg being son of Nuada. This at once points to the mythical aspect of the saga. Cumal may be identical with the god Camulos. In a short time, Fionn, now a marauder and an outlaw, appeared at Conn's Court, and that same night slew one of the Tuatha Déa, who came yearly and destroyed the palace. For this he received his rightful heritage—the leadership of the Fians, formerly commanded by Cumal.⁴⁵⁶ Another incident of Fionn's youth tells how he obtained his "thumb of knowledge." The eating of certain "salmon of knowledge" was believed to give inspiration, an idea perhaps derived from earlier totemistic beliefs. The bard Finnéces, having caught one of the coveted salmon, set his pupil Fionn to cook it, forbidding him to taste it. But as he was turning the fish Fionn burnt his thumb and thrust it into his mouth, thus receiving the gift of inspiration. Hereafter he had only to suck his thumb in order to obtain secret information.⁴⁵⁷ In another story the inspiration is already in his thumb, as Samson's strength was in his hair, but the power is also partly in his tooth, under which, after ritual preparation, he has to place his thumb and chew it.⁴⁵⁸

Fionn had many wives and sweethearts, one of them, Saar, being mother of Oisin. Saar was turned into a fawn by a Druid, and fled from Fionn's house. Long after he found a beast-child in the forest and recognised him as his son. He nourished him until his beast nature disappeared, and called him Oisin, "little fawn." Round this birth legend many stories sprang up—a sure sign of its popularity.⁴⁵⁹ Oisin's fame as a poet far excelled that of Fionn, and he became the ideal bard of the Gaels.

By far the most passionate and tragic story of the saga is that of Diarmaid and Grainne, to whom Fionn was betrothed. Grainne put geasa upon Diarmaid to elope with her, and these he could not break. They fled, and for many days were pursued by Fionn, who at last overtook them, but was forced by the Fians to pardon the beloved hero. Meanwhile Fionn waited for his revenge. Knowing that it was one of Diarmaid's geasa never to hunt a wild boar, he invited him to the chase of the boar of Gulban. Diarmaid slew it, and Fionn then bade him measure its length with his foot. A bristle pierced his heel, and he fell down in agony, beseeching Fionn to bring him water in his hand, for if he did this he would heal him. In spite of repeated appeals, Fionn, after bringing the water, let it drip

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