Myths and Legends of the Celtic Race
Page: 113“Fomorian giant,” although, as Eisirt explains, the average man of Ulster can carry him like a child. Iubdan is now convinced, but Eisirt puts him under geise, the bond of chivalry which no Irish chieftain can repudiate without being shamed, to go himself, as Eisirt has done, to the palace of Fergus and taste the king's porridge. Iubdan, after he has seen Æda, is much dismayed, but he prepares to go, and bids Bebo, his wife, accompany him. “You did an ill deed,” she says, “when you condemned Eisirt to prison; but surely there is no man under the sun that can make thee hear reason.”
So off they go, and Iubdan's fairy steed bears them over the sea till they reach Ulster, and by midnight they stand before the king's palace. “Let us taste the porridge as we were bound,” says Bebo, “and make off before daybreak.” They steal in and find the [pg 248] porridge-pot, to the rim of which Iubdan can only reach by standing on his horse's back. In straining downwards to get at the porridge he overbalances himself and falls in. There in the thick porridge he sticks fast, and there Fergus's scullions find him at the break of day, with the faithful Bebo lamenting. They bear him off to Fergus, who is amazed at finding another wee man, with a woman too, in his palace. He treats them hospitably, but refuses all appeals to let them go. The story now recounts in a spirit of broad humour several Rabelaisian adventures in which Bebo is concerned, and gives a charming poem supposed to have been uttered by Iubdan in the form of advice to Fergus's fire-gillie as to the merits for burning of different kinds of timber. The following are extracts:
At last the Wee Folk come in a great multitude to beg the release of Iubdan. On the king's refusal they visit the country with various plagues, snipping off the ears of corn, letting the calves suck all the cows dry, defiling the wells, and so forth; but Fergus is obdurate. In their quality as earth-gods, dei terreni, they promise to make the plains before the palace of Fergus stand thick with corn every year without ploughing or sowing, [pg 249] but all is vain. At last, however, Fergus agrees to ransom Iubdan against the best of his fairy treasures, so Iubdan recounts them—the cauldron that can never be emptied, the harp that plays of itself; and finally he mentions a pair of water-shoes, wearing which a man can go over or under water as freely as on dry land. Fergus accepts the shoes, and Iubdan is released.
The Blemish of Fergus
But it is hard for a mortal to get the better of Fairyland—a touch of hidden malice lurks in magical gifts, and so it proved now. Fergus was never tired of exploring the depths of the lakes and rivers of Ireland; but one day, in Loch Rury, he met with a hideous monster, the Muirdris, or river-horse, which inhabited that lake, and from which he barely saved himself by flying to the shore. With the terror of this encounter his face was twisted awry; but since a blemished man could not hold rule in Ireland, his queen and nobles took pains, on some pretext, to banish all mirrors from the palace, and kept the knowledge of his condition from him. One day, however, he smote a bondmaid with a switch, for some negligence, and the maid, indignant, cried out: “It were better for thee, Fergus, to avenge thyself on the river-horse that hath twisted thy face than to do brave deeds on women!” Fergus bade fetch him a mirror, and looked in it. “It is true,” he said; “the river-horse of Loch Rury has done this thing.”
Death of Fergus
The conclusion may be given in the words of Sir Samuel Ferguson's fine poem on this theme. Fergus [pg 250] donned the magic shoes, took sword in hand, and went to Loch Rury:
This fine tale has been published in full from an Egerton MS., by Mr. Standish Hayes O'Grady, in his “Silva Gadelica.” The humorous treatment of the fairy element in the story would mark it as belonging to a late period of Irish legend, but the tragic and noble conclusion unmistakably signs it as belonging to the Ulster bardic literature, and it falls within the same order of ideas, if it were not composed within the same period, as the tales of Cuchulain.
Significance of Irish Place-Names
Before leaving this great cycle of legendary literature let us notice what has already, perhaps, attracted the attention of some readers—the extent to which its chief characters and episodes have been commemorated in the still surviving place-names of the country. This is true of Irish legend in general—it is especially so of the Ultonian Cycle. Faithfully indeed, through many a century of darkness and forgetting, have these names pointed to the hidden treasures of heroic romance [pg 251] which the labours of our own day are now restoring to light. The name of the little town of Ardee, as we have seen, commemorates the tragic death of Ferdia at the hand of his “heart companion,” the noblest hero of the Gael. The ruins of Dūn Baruch, where Fergus was bidden to the treacherous feast, still look over the waters of Moyle, across which Naisi and Deirdre sailed to their doom. Ardnurchar, the Hill of the Sling-cast, in Westmeath, brings to mind the story of the stately monarch, the crowd of gazing women, and the crouching enemy with the deadly missile which bore the vengeance of Mesgedra. The name of Armagh, or Ard Macha, the Hill of Macha, enshrines the memory of the Fairy Bride and her heroic sacrifice, while the grassy rampart can still be traced where the war-goddess in the earlier legend drew its outline with the pin of her brooch when she founded the royal fortress of Ulster. Many pages might be filled with these instances. Perhaps no modern country has place-names so charged with legendary associations as are those of Ireland. Poetry and myth are there still closely wedded to the very soil of the land—a fact in which there lies ready to hand an agency for education, for inspiration, of the noblest kind, if we only had the insight to see it and the art to make use of it.