Celtic Folk and Fairy Tales.

by Various.

Preface

Last year, in giving the young ones a volume of English Fairy Tales, my difficulty was one of collection. This time, in offering them specimens of the rich folk-fancy of the Celts of these islands, my trouble has rather been one of selection. Ireland began to collect her folk-tales almost as early as any country in Europe, and Croker has found a whole school of successors in Carleton, Griffin, Kennedy, Curtin, and Douglas Hyde. Scotland had the great name of Campbell, and has still efficient followers in MacDougall, MacInnes, Carmichael, MacLeod, and Campbell of Tiree. Gallant little Wales has no name to rank alongside these; in this department the Cymru have shown less vigour than the Gaedhel. Perhaps the Eisteddfod, by offering prizes for the collection of Welsh folk-tales, may remove this inferiority.

Meanwhile Wales must be content to be somewhat scantily represented among the Fairy Tales of the Celts, while the extinct Cornish tongue has only contributed one tale.

In making my selection I have chiefly tried to make the stories characteristic. It would have been easy, especially from Kennedy, to have made up a volume entirely filled with "Grimm's Goblins" _a la Celtique_. But one can have too much even of that very good thing, and I have therefore avoided as far as possible the more familiar "formulae" of folk-tale literature. To do this I had to withdraw from the English-speaking Pale both in Scotland and Ireland, and I laid down the rule to include only tales that have been taken down from Celtic peasants ignorant of English.

Having laid down the rule, I immediately proceeded to break it. The success of a fairy book, I am convinced, depends on the due admixture of the comic and the romantic: Grimm and Asbjornsen knew the secret, and they alone. But the Celtic peasant who speaks Gaelic takes the pleasure of telling tales somewhat sadly: so far as he has been printed and translated, I found him, to my surprise, conspicuously lacking in humour. For the comic relief of this volume I have therefore had to turn mainly to the Irish peasant of the Pale; and what richer source could I draw from?

For the more romantic tales I have depended on the Gaelic, and, as I know about as much of Gaelic as an Irish Nationalist M.P., I have had to depend on translators. But I have felt myself more at liberty than the translators themselves, who have generally been over-literal, in changing, excising, or modifying the original. I have even gone further. In order that the tales should be characteristically Celtic, I have paid more particular attention to tales that are to be found on both sides of the North Channel. In re-telling them I have had no scruple in interpolating now and then a Scotch incident into an Irish variant of the same story, or _vice versa_. Where the translators appealed to English folk-lorists and scholars, I am trying to attract English children. They translated; I endeavoured to transfer. In short, I have tried to put myself into the position of an _ollamh_ or _sheenachie_ familiar with both forms of Gaelic, and anxious to put his stories in the best way to attract English children. I trust I shall be forgiven by Celtic scholars for the changes I have had to make to effect this end.

The stories collected in this volume are longer and more detailed than the English ones I brought together last Christmas. The romantic ones are certainly more romantic, and the comic ones perhaps more comic, though there may be room for a difference of opinion on this latter point. This superiority of the Celtic folk-tales is due as much to the conditions under which they have been collected, as to any innate superiority of the folk-imagination. The folk-tale in England is in the last stages of exhaustion. The Celtic folk-tales have been collected while the practice of story-telling is still in full vigour, though there is every sign that its term of life is already numbered.

The more the reason why they should be collected and put on record while there is yet time. On the whole, the industry of the collectors of Celtic folk-lore is to be commended, as may be seen from the survey of it I have prefixed to the Notes and References at the end of the volume. Among these, I would call attention to the study of the legend of Beth Gellert, the origin of which, I believe, I have settled.

While I have endeavoured to render the language of the tales simple and free from bookish artifice, I have not felt at liberty to re-tell the tales in the English way. I have not scrupled to retain a Celtic turn of speech, and here and there a Celtic word, which I have _not_ explained within brackets--a practice to be abhorred of all good men.

A few words unknown to the reader only add effectiveness and local colour to a narrative, as Mr. Kipling well knows.

One characteristic of the Celtic folk-tale I have endeavoured to represent in my selection, because it is nearly unique at the present day in Europe. Nowhere else is there so large and consistent a body of oral tradition about the national and mythical heroes as amongst the Gaels. Only the _byline_, or hero-songs of Russia, equal in extent the amount of knowledge about the heroes of the past that still exists among the Gaelic-speaking peasantry of Scotland and Ireland. And the Irish tales and ballads have this peculiarity, that some of them have been extant, and can be traced for well nigh a thousand years. I have selected as a specimen of this cla.s.s the Story of Deirdre, collected among the Scotch peasantry a few years ago, into which I have been able to insert a pa.s.sage taken from an Irish vellum of the twelfth century. I could have more than filled this volume with similar oral traditions about Finn (the Fingal of Macpherson's "Ossian"). But the story of Finn, as told by the Gaelic peasantry of to-day, deserves a volume by itself, while the adventures of the Ultonian hero, Cuchulain, could easily fill another.

I have endeavoured to include in this volume the best and most typical stories told by the chief masters of the Celtic folk-tale, Campbell, Kennedy, Hyde, and Curtin, and to these I have added the best tales scattered elsewhere. By this means I hope I have put together a volume, containing both the best, and the best known folk-tales of the Celts. I have only been enabled to do this by the courtesy of those who owned the copyright of these stories. Lady Wilde has kindly granted me the use of her effective version of "The Horned Women"; and I have specially to thank Messrs. Macmillan for right to use Kennedy's _Legendary Fictions_, and Messrs. Sampson Low & Co., for the use of Mr. Curtin's Tales.

In making my selection, and in all doubtful points of treatment, I have had resource to the wide knowledge of my friend Mr. Alfred Nutt in all branches of Celtic folk-lore. If this volume does anything to represent to English children the vision and colour, the magic and charm, of the Celtic folk-imagination, this is due in large measure to the care with which Mr. Nutt has watched its inception and progress.

With him by my side I could venture into regions where the non-Celt wanders at his own risk.

Lastly, I have again to rejoice in the co-operation of my friend, Mr.

J. D. Batten, in giving form to the creations of the folk-fancy. He has endeavoured in his ill.u.s.trations to retain as much as possible of Celtic ornamentation; for all details of Celtic archaeology he has authority. Yet both he and I have striven to give Celtic things as they appear to, and attract, the English mind, rather than attempt the hopeless task of representing them as they are to Celts. The fate of the Celt in the British Empire bids fair to resemble that of the Greeks among the Romans. "They went forth to battle, but they always fell," yet the captive Celt has enslaved his captor in the realm of imagination. The present volume attempts to begin the pleasant captivity from the earliest years. If it could succeed in giving a common fund of imaginative wealth to the Celtic and the Saxon children of these isles, it might do more for a true union of hearts than all your politics.

JOSEPH JACOBS.

CELTIC FAIRY TALES

Connla and the Fairy Maiden

Connla of the Fiery Hair was son of Conn of the Hundred Fights. One day as he stood by the side of his father on the height of Usna, he saw a maiden clad in strange attire towards him coming.

"Whence comest thou, maiden?" said Connla.

"I come from the Plains of the Ever Living," she said, "there where is neither death nor sin. There we keep holiday alway, nor need we help from any in our joy. And in all our pleasure we have no strife. And because we have our homes in the round green hills, men call us the Hill Folk."

The king and all with him wondered much to hear a voice when they saw no one. For save Connla alone, none saw the Fairy Maiden.

"To whom art thou talking, my son?" said Conn the king.

Then the maiden answered, "Connla speaks to a young, fair maid, whom neither death nor old age awaits. I love Connla, and now I call him away to the Plain of Pleasure, Moy Mell, where Boadag is king for aye, nor has there been sorrow or complaint in that land since he held the kingship. Oh, come with me, Connla of the Fiery Hair, ruddy as the dawn, with thy tawny skin. A fairy crown awaits thee to grace thy comely face and royal form. Come, and never shall thy comeliness fade, nor thy youth, till the last awful day of judgment."

The king in fear at what the maiden said, which he heard though he could not see her, called aloud to his Druid, Coran by name.

"O Coran of the many spells," he said, "and of the cunning magic, I call upon thy aid. A task is upon me too great for all my skill and wit, greater than any laid upon me since I seized the kingship. A maiden unseen has met us, and by her power would take from me my dear, my comely son. If thou help not, he will be taken from thy king by woman's wiles and witchery."

Then Coran the Druid stood forth and chanted his spells towards the spot where the maiden's voice had been heard. And none heard her voice again, nor could Connla see her longer. Only as she vanished before the Druid's mighty spell, she threw an apple to Connla.

For a whole month from that day Connla would take nothing, either to eat or to drink, save only from that apple. But as he ate it grew again and always kept whole. And all the while there grew within him a mighty yearning and longing after the maiden he had seen.

But when the last day of the month of waiting came, Connla stood by the side of the king his father on the Plain of Arcomin, and again he saw the maiden come towards him, and again she spoke to him.

"'Tis a glorious place, forsooth, that Connla holds among shortlived mortals awaiting the day of death. But now the folk of life, the ever-living ones, beg and bid thee come to Moy Mell, the Plain of Pleasure, for they have learnt to know thee, seeing thee in thy home among thy dear ones."

When Conn the king heard the maiden's voice he called to his men aloud and said:

"Summon swift my Druid Coran, for I see she has again this day the power of speech."

Then the maiden said: "O mighty Conn, Fighter of a Hundred Fights, the Druid's power is little loved; it has little honour in the mighty land, peopled with so many of the upright. When the Law comes, it will do away with the Druid's magic spells that issue from the lips of the false black demon."

Then Conn the king observed that since the coming of the maiden Connla his son spoke to none that spake to him. So Conn of the Hundred Fights said to him, "Is it to thy mind what the woman says, my son?"

"'Tis hard upon me," said Connla; "I love my own folk above all things; but yet a longing seizes me for the maiden."

When the maiden heard this, she answered and said: "The ocean is not so strong as the waves of thy longing. Come with me in my curragh, the gleaming, straight-gliding crystal canoe. Soon can we reach Boadag's realm. I see the bright sun sink, yet far as it is, we can reach it before dark. There is, too, another land worthy of thy journey, a land joyous to all that seek it. Only wives and maidens dwell there. If thou wilt, we can seek it and live there alone together in joy."

When the maiden ceased to speak, Connla of the Fiery Hair rushed away from his kinsmen and sprang into the curragh, the gleaming, straight-gliding crystal canoe. And then they all, king and court, saw it glide away over the bright sea towards the setting sun, away and away, till eye could see it no longer. So Connla and the Fairy Maiden went forth on the sea, and were no more seen, nor did any know whither they came.

[Ill.u.s.tration: Connla and the fairy maiden]

Guleesh

There was once a boy in the County Mayo; Guleesh was his name. There was the finest rath a little way off from the gable of the house, and he was often in the habit of seating himself on the fine gra.s.s bank that was running round it. One night he stood, half leaning against the gable of the house, and looking up into the sky, and watching the beautiful white moon over his head. After he had been standing that way for a couple of hours, he said to himself: "My bitter grief that I am not gone away out of this place altogether. I'd sooner be any place in the world than here. Och, it's well for you, white moon," says he, "that's turning round, turning round, as you please yourself, and no man can put you back. I wish I was the same as you."

Hardly was the word out of his mouth when he heard a great noise coming like the sound of many people running together, and talking, and laughing, and making sport, and the sound went by him like a whirl of wind, and he was listening to it going into the rath. "Musha, by my soul," says he, "but ye're merry enough, and I'll follow ye."

What was in it but the fairy host, though he did not know at first that it was they who were in it, but he followed them into the rath.

It's there he heard the _fulparnee_, and the _folp.o.r.nee_, the _rap-lay-hoota_, and the _roolya-boolya_, that they had there, and every man of them crying out as loud as he could: "My horse, and bridle, and saddle! My horse, and bridle, and saddle!"