In the recently published Story of Early Gaelic Literature, attention is directed to the curious eastern and pantheistic character of some archaic verse. Critics are for ever trying to show how some one particular antique race was the first begetter of religion and mystic symbolism. Perplexed by the identity between the myths and traditions of different countries, they look now here, now there, for the original. But it was not in any land but out of the Christ-Soul of the universe that true wisdom at all times was begotten. Some ignorant peasant, some Jacob Boehme, is pure and aspires, and lo! the God stirs within him and he knows the things that were taught in elder days and by unknown people. Our own land, long ago, had its Initiates in whom the eye of the seer was open. This eye, concealed in the hollow of the brain, is the straight gate and the narrow way through which alone the mortal may pass and behold the immortal. It is now closed in most men. Materialism, sensuality and dogmatic belief have so taken the crown and sceptre from their souls that they enter the golden world no more knowingly—they are outcast of Eden. But the Tuatha De Dannans were more than seers or visionaries. They were magicians—God and man in one. Not alone their thought went out into the vast, but the Power went along with it. This mystic Power is called the Serpentine Fire. It is spiritual, electric, creative. It develops spirally in the ascetic, mounting from centre to centre, from the navel to the heart;* [* "He that believeth on me, out of his belly shall flow rivers of living waters. This spake he of the Spirit."—John, vii, 38] from thence it rises to the head. He is then no more a man but a God; his vision embraces infinitude.
The action of this Power was symbolized in many ways, notably by the passage of the sun through the zodiacal signs * (centres in the psychic body) [* "The twelve signs of the Zodiac are hidden in his body."—-Secret Doctrine, II, 619] A stone serpent was found a little while ago in Ireland marked with twelve divisions. The archaic verses alluded to have the same meaning:
"I am the point of the lance of battle. [The spinal cord, theSushumna nadi of Indian Psychology.]I am the God who creates in the head of man the fire of the thought.Who is it throws light into the meeting on the mountain? [Themeeting of the mortal and the immortal on Mount Meru, thepineal gland.]Who announces the ages of the moon? [The activity of the innerastral man.]Who teaches the place where courses the sun?" [Spirit.]
The Serpentine Power is the couch of the sun, the casket of spirit. Hence the Druids or Magi who had mastered this power were called Serpents. Though St. Patrick is said to have driven the serpents out of Ireland, traces still remain of the serpent wisdom. Lest the interpretation given should seem arbitrary I will trace further explicit references to the third eye. Diarmuid, the hero and darling of so many story-tellers, whose flight with Grania forms one of the most mystic episodes in Celtic romance, is described as having a spot in the centre of his forehead which fascinated whoever gazed. He is called the "Son of the Monarch of Light." He is the Initiate, the twice-born. This divine parentage has the sense in which the words were spoken. "Marvel not that I said unto thee, ye must be born again." In the same sense a Druid is described as "full of his God." From the mystic Father descends the Ray, the Child of Light. It is born in man as mind, not reasoning: earthly not sensual, but as the heaven-aspiring, thinking mind. In itself it is of the nature of fire. The man who knows it becomes filled with light, aye, he moves about in light within himself.
The following description of a giant, taken from the story ofDiarmuid, refers to still another aspect of our occult nature.
"He has, but one eye only in the fair middle of his black forehead. …. He is, moreover, so skilled in magic that fire could not burn him, water could not drown him, and weapons would not wound him. …… He is fated not to die until there be struck upon him three blows of the iron club he has. He sleeps in the top of that Quicken tree by night, and he remains at its foot by day to watch it. …. The berries of the tree have the virtues of the trees of faeryland."
The Quicken tree is the network of nerves in the magnetic astral body. Readers of the Upanishads will remember the description of the arteries, thin as a hair split a thousand times, which proceed from the heart, and in which the Ego rests during deep sleep. It has just the same significance in the legend. The meaning will be still better understood by a comparison of the youthful Finn in his encounter with a similar one-eye Titan. There is a most interesting version of this in Curtin's Irish Myths and Folk-Tales. Too long to quote in its entirety, the story runs as follows. Finn meets a giant who carries a salmon in his hand. This Titan has "but one eye as large as the sun in the heavens." He gives the fish to Finn to cook. The moment the giant closed his eye he began to breathe heavily. "Every time he drew breath he dragged Finn, the spit, the salmon, and all the goats to his mouth, and every time drove a breath out of himself he threw them back to the places they were in before." While Finn is cooking the salmon he burns it, and in trying to hide the blister he burns his thumb. To ease the pain he put his thumb between his teeth, and chewed it through to the bone and marrow. He then received the knowledge of all things. He was drawn up the next minute to the giant's eye, and plunged the hot spit (a bar of red-hot iron, says another account) into the eye of the giant. He passes the infuriate giant at the door of the cave something after the fashion of Ulysses, by bringing the flocks out and himself escaping under the fleece of the largest goat or ram.
The meaning of this story, with all its quaint imagery, is not difficult. It is an allegory describing the loss of the third eye. The cave is the body. The fish is a phallic symbol, and the cooking of it refers to the fall of the early ethereal races into generation and eventually into gross sensuality. The synthetic action of the highest spiritual faculty, in which all the powers of man are present, is shown by the manner in which everything in the cave is dragged up to the giant's head. When Finn destroys the eye by plunging into it a bar of red-hot iron, it simply means that the currents started in the generative organs rose up through the spinal cord to the brain, and, acting upon the pineal gland, atrophied or petrified it. The principle of desire is literally the spirit of the metal iron, and a clairvoyent could see these red fires mounting up by the way of the spinal canal to the brain and there smothering any higher feelings. The escape of Finn under the fleece of the ram means that, having destroyed the spiritual eye, he could only use the organ of psychic clairvoyance, which is symbolized here, as in the mysticism of other countries, by the ram.
This symbolism, so grotesque and unmeaning today, was once perfectly lucid and was justified in its application. A clairvoyant could see in the aura of man around every centre the glow, colour and form which gave rise to the antique symbol. One of the Gods is described as "surrounded by a rainbow and fiery dews." Cuchullin, whose hair, dark (blue?) close to the skin, red beyond, and ending in brilliant gold, makes Professor Rhys elaborate him into a solar myth, is an adept who has assimilated the substance of the three worlds, the physical, the psychic and the heavenworld; therefore his hair (aura) shows the three colours. He has the sevenfold vision also, indicated by the seven pupils in his eyes. Volumes of unutterably dreary research, full of a false learning, have been written about these legends. Some try to show that much of the imagery arose from observation of the heavenly bodies and the procession of the seasons. But who of the old bards would have described nature other than as she is? The morning notes of Celtic song breathe the freshness of spring and are full of joy in nature. They could communicate this much better than most of their critics could do. It is only the world within which could not be rendered otherwise than by myth and symbol. We do not need scholarship so much as a little imagination to interpret them. We shall understand the divine initiators of our race by believing in our own divinity. As we nourish the mystic fire, we shall find many things of the early world, which now seem grotesque and unlovely to our eyes, growing full of shadowy and magnificent suggestion. Things that were distant and strange, things abhorrent, the blazing dragons, winged serpents and oceans of fire which affrighted us, are seen as the portals through which the imagination enters a more beautiful, radiant world. The powers we dared not raise our eyes to—heroes, dread deities and awful kings—grow as brothers and gay children around the spirit in its resurrection and ascension. For there is no pathway in the universe which does not pass through man, and no life which is not brother to our life.
—March-April, 1895
Review: "Lyrics" by R.H. Fitzpatrick [London: W. Stewart and Co.]
While one race sinks into night another renews its dawn. The Celtic Twilight is the morning-time and the singing of birds is prophetic of the new day. We have had to welcome of late years one sweet singer after another, and now comes a volume of lyrics which has that transcendental note which is peculiar to our younger writers. It is full of the mystery and commingling of the human and the divine soul:
"Hail, thou living spirit!Whose deep organ blownBy lips that more inheritThan all music known;Art is but the echo of thy mysterious tone."
These lyrics, I imagine, have been wrought in solitary wanderings, in which the forms and shows of things and human hopes and fears have been brooded upon until the intensity of contemplation has allied them with that soul of Nature in which the poet finds the fulfilment of all dreams and ideals. And in this refining back to an Over-Soul there is no suggestion of the student of academic philosophy, no over-wrought intellectualism. Such references arise naturally out of his thought and illuminate it. One can imagine how such lyrics were engendered:
"I stood and twirled a feathered stalk,Or drank the clover's honey sap,Happiest without talk.
"The summer tidal waves of nightSlowly in silence rippled in:They steeped the feet of blazing light,And hushed day's harsher din."
This aloofness from conflict, it if has hindered him from fully accepting and justifying life, the highest wisdom of the poet, has still its compensations. He has felt the manifold meaning of the voices through whose unconsciousness Nature speaks, the songs of birds, the aerial romance and intermingling of light and shadow, and has vision of the true proportion of things in that conflict he has turned his back on:
"All things sip,And sip at life; but Time for ever drainsThe ever-filing cup in rivalship,And wipes the generations from his lip,While Art looks down from his serene domains."
—June 15, 1895
They bring none to his or to her terminus or to be content and full, Whom they take they take into space to behold the birth of stars, to learn one of the meanings. To launch off with absolute faith, to sweep through the ceaseless rings and never be quiet again. —Whitman
Here is inspiration—the voice of the soul. And we, who professed to bring such wisdom, what have we to say? Have we uttered with equal confidence such hopes, or with such daring and amplitude of illustration? Let us confess we have not. There are one or two exceptions which will occur to everyone. Now, as we adventure afresh, let us see what it is has brought despondency and failure in our work upon us in the past. I think it is because we have been saying things we have never realized; we have been repeating without imagination the words of those few leaders. We have lowered their heroic tone because we thought we were speaking to a fallen people who could not respond to our highest. But it was not the way, it was not the way. It is not with the dust we have brotherhood, but with the ancient spirit it clouds over. To this spirit we must speak heart to heart as we know how. I would not willingly recognize aught in anyone but the divine. Often indeed the form or surface far removed from beauty makes us falter, and we speak to that form and so the soul is not stirred; it will not respond. But an equal temper arouses it. To whoever hails in it the lover, the hero, the magician, it will answer, but not to him who accosts it as Mr. So-and-So. Every word which really inspires is spoken as if the Golden Age had never passed. The great teachers ignore the personal identity and speak to the eternal pilgrim. Do we not treasure most their words which remind us of our divine origin? So we must in our turn speak. How often do we not long to break through the veils which divide us from some one, but custom, convention, or a fear of being misunderstood prevent us, and so the moment departs whose heat might have burned through every barrier. Out with it— out with it, the hidden heart, the love that is voiceless, the secret tender germ of an infinite forgiveness. That speaks to the heart. That pierces through many a vesture of the Soul. Our companion struggles in some labyrinth of passion. We help him, we think with ethics, with the moralities. Ah, very well they are; well to know and to keep, but wherefore? For their own sake? No, but that the King may arise in his beauty. We write that in letters, in books, but to the face of the fallen who brings back remembrance? Who calls him by his secret name? Let a man but feel for that is his battle, for that his cyclic labor, and a warrior who is invincible fights for him and he draws upon divine powers. Let us but get that way of looking at things which we call imaginative, and how everything alters. For our attitude to man and to nature, expressed or not, has something of the effect of ritual, of evocation. As our aspiration so is our inspiration. We believe in life universal, in a brotherhood which links the elements to man, and makes the glow-worm feel far off something of the rapture of the seraph hosts. Then we go out into the living world, and what influences pour through us! We are "at league with the stones of the field." The winds of the world blow radiantly upon us as in the early time. We feel wrapt about with love, with an infinite tenderness that caresses us. Alone in our rooms as we ponder, what sudden abysses of light open within us! The Gods are so much nearer than we dreamed. We rise up intoxicated with the thought, and reel out seeking an equal companionship under the great night and the stars.
Let us get near to realities. We read too much. We think of that which is "the goal, the Comforter, the Lord, the Witness, the resting- place, the asylum and the Friend." Is it by any of these dear and familiar names? Alas, our souls are becoming mere bundles of theories. We follow the trail of the Monad, but often it is only in the pages of The Secret Doctrine. And we talk much of Atma, Buddhi, and Manas. Could we not speak of them in our own tongue and the language of today will be as sacred as any of the past. No wonder that the Manasa do not incarnate. We cannot say we do pay reverence to these awful powers. We repulse the living truth by our doubts and reasonings. We would compel the Gods to fall in with our philosophy rather than trust in the heavenly guidance. We make diagrams of them. Ah, to think of it, those dread deities, the divine Fires, to be so enslaved! We have not comprehended the meaning of the voice which cried, "Prepare ye the way of the Lord," or this, "Lift up your heads O y gates. Be ye lifted up, ye everlasting doors, and the King of Glory shall come in." Nothing that we read is useful unless it calls up living things in the soul. To read a mystic book truly is to invoke the powers. If they do not rise up plumed and radiant, the apparitions of spiritual things, then is our labor barren. We only encumber the mind with useless symbols. They knew better ways long ago. "Master of the Green-waving Planisphere, ….. Lord of the Azure Expanse, …. it is thus we invoke," cried the magicians of old.
And us, let us invoke them with joy, let us call upon them with love, the Light we hail, or the Divine Darkness we worship with silent breath, hymning it in our hearts with quietude and more enraptured awe. That silence cries aloud to the Gods. Then they will approach us. Then we may learn that speech of many colors, for they will not speak in our mortal tongue; they will not answer to the names of men. Their names are rainbow glories. Yet these are mysteries and they cannot be reasoned out or argued over. We cannot speak truly of them from report, or description, or from what another has written. A relation to the thing in itself alone is our warrant, and this means we must set aside our intellectual self-sufficiency and await guidance. It will surely come to those who wait in trust, a glow, a heat in the heart announcing the awakening of the Fire. And, as it blows with its mystic breath into the brain, there is a hurtling of visions, a brilliance of lights, a sound as of great waters vibrant and musical in their flowing, and murmurs from a single yet multitudinous being. In such a mood, when the far becomes near, the strange familiar, and the infinite possible, he wrote from whose words we get the inspiration:
"To launch off with absolute faith, to sweep through the ceaseless rings and never be quiet again."
Such a faith and such an unrest be ours: faith which is mistrust of the visible; unrest which is full of a hidden surety and radiance. We, when we fall into pleasant places, rest and dream our strength away. Before every enterprise and adventure of the soul we calculate in fear our power to do. But remember, "Oh, disciple, in thy work for thy brother thou has many allies; in the winds, in the air, in all the voices of the silent shore." These are the far-wandered powers of our own nature and they turn again home at our need. We came out of the Great Mother-Life for the purposes of soul. Are her darlings forgotten where they darkly wander and strive? Never. Are not the lives of all her heroes proof? Though they seem to stand alone the eternal Mother keeps watch on them, and voices far away and unknown to them before arise in passionate defence, and hearts beat warm to help them. Aye, if we could look within we would see vast nature stirred on their behalf, and institutions shaken, until the truth they fight for triumphs, and they pass, and a wake of glory ever widening behind them trails down the ocean of the years.
Thus the warrior within us works, or, if we choose to phrase it so, it is the action of the spiritual will. Shall we not, then, trust in it and face the unknown defiant and fearless of its dangers. Though we seem to go alone to the high, the lonely, the pure, we need not despair. Let no one bring to this task the mood of the martyr or of one who thinks he sacrifices something. Yet let all who will come. Let them enter the path, "Yes, and hope," facing all things in life and death with a mood at once gay and reverent, as beseems those who are immortal—who are children today, but whose hands tomorrow may grasp the sceptre, sitting down with the Gods as equal and companions.
—August 1895
Content
Who are exiles? as for meWhere beneath the diamond domeLies the light on hill or treeThere my palace is and home.
We are outcasts from Deity; therefore we defame the place of our exile. But who is there may set apart his destiny from the earth which bore him? I am one of those who would bring back the old reverence for the Mother, the magic, the love. I think, metaphysician, you have gone astray. You would seek within yourself for the fountain of life. Yes, there is the true, the only light. But do not dream it will lead you further away from the earth, but rather deeper into its heart. By it you are nourished with those living waters you would drink. You are yet in the womb and unborn, and the Mother breathes for thee the diviner airs. Dart out thy furthest ray of thought to the original, and yet thou has not found a new path of thine own. Thy ray is still enclosed in the parent ray, and only on the sidereal streams are you borne to the freedom of the deep, to the sacred stars whose distance maddens, and to the lonely Light of Lights.
Let us, therefore, accept the conditions and address ourselves with wonder, with awe, with love, as we well may, to that being in whom we move. I abate no jot of those vaster hopes, yet I would pursue that ardent aspiration, content as to here and today. I do not believe in a nature red with tooth and claw. If indeed she appears so terrible to any it is because they themselves have armed her. Again, behind the anger of the Gods there is a love. Are the rocks barren? Lay thy brow against them and learn what memories they keep. Is the brown earth unbeautiful? Yet lie on the breast of the Mother and thou shalt be aureoled with the dews of faery. The earth is the entrance to the Halls of Twilight. What emanations are those that make radiant the dark woods of pine! Round every leaf and tree and over all the mountains wave the fiery tresses of that hidden sun which is the soul of the earth and parent of they soul. But we think of these things no longer. Like the prodigal we have wandered far from our home, but no more return. We idly pass or wait as strangers in the halls our spirit built.
Sad or fain no more to live?I have pressed the lips of pain:With the kisses lovers giveRansomed ancient powers again.
I would raise this shrinking soul to a more universal acceptance. What! does it aspire to the All, and yet deny by its revolt and inner protest the justice of Law. From sorrow we shall take no less and no more than from our joys. For if the one reveals to the soul the mode by which the power overflows and fills it here, the other indicates to it the unalterable will which checks excess and leads it on to true proportion and its own ancestral ideal. Yet men seem for ever to fly from their destiny of inevitable beauty; because of delay the power invites and lures no longer but goes out into the highways with a hand of iron. We look back cheerfully enough upon those old trials out of which we have passed; but we have gleaned only an aftermath of wisdom and missed the full harvest if the will has not risen royally at the moment in unison with the will of the Immortal, even though it comes rolled round with terror and suffering and strikes at the heart of clay.
Through all these things, in doubt, despair, poverty, sick feeble or baffled, we have yet to learn reliance. "I will not leave thee or forsake thee," are the words of the most ancient spirit to the spark wandering in the immensity of its own being. This high courage brings with it a vision. It sees the true intent in all circumstance out of which its own emerges to meet it. Before it the blackness melts into forms of beauty, and back of all illusions is seen the old enchanter tenderly smiling, the dark, hidden Father enveloping his children.
All things have their compensations. For what is absent here there is always, if we seek, a nobler presence about us.
Captive, see what stars give lightIn the hidden heart of clay:At their radiance dark and brightFades the dreamy King of Day.
We complain of conditions, but this very imperfection it is which urges us to arise and seek for the Isles of the Immortals. What we lack recalls the fulness. The soul has seen a brighter day than this and a sun which never sets. Hence the retrospect: "Thou has been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz and the diamond, the beryl, the onyx, the jasper, the sapphire, emerald …. Thou was upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire." We would point out these radiant avenues of return; but sometimes we feel in our hearts that we sound but cockney choices, as guides amid the ancient temples, the cyclopean crypts sanctified by the mysteries. To be intelligible we replace the opalescent shining by the terms of the anatomist, and we speak of the pineal gland and the pituitary body in the same breath with the Most High. Yet when the soul has the vision divine it knows not it has a body. Let it remember, and the breath of glory kindles it no more; it is once again a captive. After all, it does not make the mysteries clearer to speak in physical terms and do violence to our intuitions. If we ever use these centres, as fires we shall see them, or they shall well up within us as fountains of potent sound. We may satisfy people's minds with a sense correspondence, and their souls may yet hold aloof. We shall only inspire by the magic of a superior beauty. Yet this too has its dangers. "Thou has corrupted thy wisdom by reason of they brightness," continues the seer. If we follow too much the elusive beauty of form we will miss the spirit. The last secrets are for those who translate vision into being. Does the glory fade away before thee? Say truly in they heart, "I care not. I will wear the robes I am endowed with today." Thou are already become beautiful, being beyond desire and free.
Night and day no more eclipseFriendly eyes that on us shine,Speech from old familiar lips,Playmates of a youth divine.
To childhood once again. We must regain the lost state. But it is to the giant and spiritual childhood of the young immortals we must return, when into their clear and translucent souls first fell the rays of the father-beings. The men of old were intimates of wind and wave and playmates of many a brightness long since forgotten. The rapture of the fire was their rest; their outgoing was still consciously through universal being. By darkened images we may figure something vaguely akin, as when in rare moments under the stars the big dreamy heart of childhood is pervaded with quiet and brimmed full with love. Dear children of the world so tired today— so weary seeking after the light. Would you recover strength and immortal vigor? Not one star alone, your star, shall shed its happy light upon you, but the All you must adore. Something intimate, secret, unspeakable, akin to thee will emerge silently, insensibly, and ally itself with thee as thou gatherest thyself from the four quarters of the earth. We shall go back to the world of the dawn, but to a brighter light than that which opened up this wondrous story of the cycles. The forms of elder years will reappear in our vision, the father-beings once again. So we shall grow at home amid these grandeurs, and with that All-Presence about us may cry in our hearts, "At last is our meeting, Immortal. Oh, starry one, now is our rest!"
Brothers weary, come away;We will quench the heart's desirePast the gateways of the dayIn the rapture of the fire.
—October 15, 1895
The Enchantment of Cuchullain—By AE and Aretas (G.W. Russell and James M. Pryse)
While our vision, backward cast,Ranged the everliving past,Through a haze of misty things—Luminous with quiveringsMusical as starry chimes—Rose a hero of old times,In whose breast the magic powersSlumbering from primeval hours,Woke at the enchantment wildOf Aed Abrait's lovely child;Still for all her Druid learningWith the wild-bird heart, whose yearningBlinded at his strength and beauty,Clung to love and laughed at duty.Warrior chief, and mystic maid,Through your stumbling footsteps strayed,This at least in part atones—Jewels were your stumbling-stones!
I. The Birds of Angus
The birds were a winging rapture in the twilight. White wings, grey wings, brown wings, fluttered around and over the pine trees that crowned the grassy dun. The highest wings flashed with a golden light. At the sound of voices they vanished.
"How then shall we go to the plains of Murthemney? We ought not to be known. Shall we go invisibly, or in other forms? We must also fly as swiftly as the birds go."
"Fly! yes, yes, we shall—fly as the birds. But we shall choose fairer forms than these. I know where the Birds of Angus flock. Come, Liban, come!"
The crypt beneath the dun was flooded with light, silvery and golden, a light which came not from the sun nor from the moon; a light not born from any parent luminary, and which knew nothing opaque. More free than the birds of the air were the shadowy forms of the two daughters of Aed Abrait, as they gazed out from that rock-built dun upon a place their mortal feet had never trod. Yet timidly Liban looked at her more adventurous sister. Fand floated to the centre of the cavern, erect and radiant. Her eyes followed the wavy tremulous motion of the light as it rolled by. They seemed to pierce through earth and rock, and search out the secret hollows of the star, to know the vastness, and to dominate and compel the motion of the light. Her sister watched her half curiously and half in admiration and wonder. As the floating form grew more intense the arms swayed about and the lips murmured. A sheen as of many jewels played beneath the pearly mist which enrobed her; over her head rose the crest of the Dragon; she seemed to become one with the shining, to draw it backwards into herself. Then from far away came a wondrous melody, a sound as of the ancient chiming of the stars. The sidereal rivers flowed by with more dazzling light, and the Birds of Angus were about them.
"Look, Liban, look!" cried the Enchantress. "These of old were the chariots of the children of men. On these the baby offspring of the Gods raced through the nights of diamond and sapphire. We are not less than they though a hundred ages set us apart. We will go forth royally as they did. Let us choose forms from among these. If the Hound should see us he will know we have power."
With arms around each other they watched the starry flocks hurtling about them. The birds wheeled around, fled away, and again returned. There were winged serpents; might which would put to flight the degenerate eagle; plumage before which the birds of paradise would show dull as clay. These wings dipt in the dawn flashed ceaselessly. Ah, what plumage of white fire rayed out with pinions of opalescent glory! What feathered sprays of burning amethyst! What crests of scarlet and gold, of citron and wavy green! They floated by in countless multitudes; they swayed in starry clusters dripping with light, singing a melody caught from the spheres of the Gods, the song which of old called forth the earth from its slumber. The sound was entrancing. Oh, fiery birds who float in the purple rivers of the Twilight, ye who rest in the great caverns of the world, whoever listens to your song shall grow faint with longing, for he shall hear the great, deep call in his heart and his spirit shall yearn to go afar; whatever eyes see you shall grow suddenly blinded with tears for a glory that has passed away from the world, for an empire we no longer range.
"They bring back the air of the ancient days. Ah! now I have the heart of the child once again. Time has not known me. Let us away with them. We will sweep over Eri and lead the starry flocks as the queen birds."
"If we only dared. But think, Fand, we shall have every wizard eye spying upon us, and every body who can use his freedom will follow and thwart us. Not these forms, but others let us take. Ah, look at those who come in grey and white and brown! Send home the radiant ones. We will adventure with these."
"Be it so. Back to your fountains, O purple rivers! King-Bird, Queen-Bird, to your home in the hollows lead your flock!" So she spoke, but her words were shining and her waving arms compelled the feathered monarchs with radiations of outstretched flame. To the others: "Rest here awhile, sweet singers. We shall not detain you captive for long." So she spoke, but her hands that caressed laid to sleep the restless pulsations of the wings and lulled the ecstatic song.
Night, which to the eye of the magian shows more clearly all that the bright day conceals, overspread with a wizard twilight the vast hollow of the heavens. Numberless airy rivulets, each with its own peculiar shining, ran hither and thither like the iridescent currents streaming over a bubble. Out of still duskier, more darkly glowing and phantasmal depths stared the great eyes of space, rimmed about with rainbow-dyes. As night moved on to dawn two birds shot forth from the dun, linked together by a cord of golden fire. They fled southwards and eastwards. As they went they sang a song which tingled the pulses of the air. In the dark fields the aureoles around the flowers grew momentarily brighter. Over the mountain homes of the Tuatha de Danaans rose up shadowy forms who watched, listened, and pondered awhile. The strayed wanderers amid the woods heard the enraptured notes and forgot their sorrows and life itself in a hurricane of divine remembrance. Where the late feast was breaking up the melody suddenly floated in and enwreathed the pillared halls, and revellers became silent where they stood, the mighty warriors in their hands bowed low their faces. Still on and on swept the strange birds flying southwards and eastwards.
Still in many a peasant cotLives the story unforgot,While the faded parchments oldStill their rhyming tale unfold.There is yet another bookWhere thine eager eyes may look.There within its shining pagesLives the long romance of ages,Liban, Fand, their glowing dreams,Angus's birds, the magic streamsFlooding all the twilight crypt,Runes and spells in starry script;Secrets never whispered hereIn the light are chanted clear.Read in the tales of EriIf the written word be weary.
Never is there day so gleamingBut the dusk o'ertakes it;Never night so dark and dreamingBut the dawn awakes it:And the soul has nights and daysIn its own eternal ways.
II. Cuchullain's Dream
The air was cool with the coming of winter; but with the outer cold came the inner warmth of the sun, full of subtile vitality and strength. And the Ultonians had assembled to light the yearly fire in honor of the Sun-God, at the seven-days' feast of Samhain. There the warriors of Ulster rested by the sacred fire, gazing with closed eyes upon the changing colors of the sun-breath, catching glimpses of visions, or anon performing feats of magic when they felt the power stirring within their breasts. They sang the songs of old times, of the lands of the West, where their forefathers live ere the earth-fires slew those lands, and the sea-waves buried them, leaving only the Eri, the isle where dwelt men so holy that the earth-fires dared not to assail it, and the ocean stood at bay. Lightly the warriors juggled with their great weapons of glittering bronze; and each told of his deeds in battle and in the chase; but woe to him who boasted or spoke falsely, magnifying his prowess, for then would his sword angrily turn of itself in its scabbard, convicting him of untruth.
Cuchullain, youngest but mightiest of all the warriors, sat moodily apart, his beardless chin resting in the palms of his hands, his eyes staring fixedly at the mirror-like surface of the lake upon whose sloping bank he rested. Laeg, his charioteer, lying at full length upon the greensward near by, watched him intently, a gloomy shadow darkening his unusually cheerful face.
"It's a woman's trick, that," he muttered to himself, "staring into the water when trying to see the country of the Sidhe, and unworthy of a warrior. And to think of him doing it, who used to have the clearest sight, and had more power for wonder-working than anyone else in the lands of the West! Besides, he isn't seeing anything now, for all the help of the water. When last I went to the dun some women of the Sidhe told me they had looked up Cuchullain and found he was getting too dim-eyed to see anything clearly now, even in his sleep. Its true enough, but to hear it said even by women!"
And the discontented charioteer glanced back contemptuously at a group of women a short distance away, who were following with their eyes a flock of wild birds circling over the plain.
"I suppose they want those birds," he continued, conversing familiarly with himself. "Its the way of women to want everything they see, especially if its something hard to catch, like those wild birds."
But Laeg's cynicism was not so deep as to keep his glance from lingering upon the bevy of graceful maidens and stately matrons. Their soft laughter reached his ear through the still evening air; and watching their animated gestures he idly speculated upon the plane he felt sure they were arranging.
"Yes; they want the birds. They wish to fasten the wings to their shoulders, to make themselves look like the women of the Sidhe. They know Cuchullain is the only man who can get the birds for them, but even Emer, his wife, is afraid to ask him. Of course they will coax that patient Ethne to do it. If she succeeds, she'll get no thanks; and if she fails, she'll have all the blame, and go off by herself to cry over the harsh words spoken by Cuchullain in his bad temper. That's the way of Ethne, poor girl."
He was right in his conjecture, for presently Ethne left the group and hesitatingly approached the giant warrior, who was still gazing vacantly at the glassy surface of the water. She touched him timidly on the shoulder. Slowly he raised his head, and still half dazed by his long staring, listened while she made her request. He rose to his feet sleepily, throwing out his brawny arms and expanding his chest as he cast a keen glance at the birds slowly circling near the ground.
"Those birds are not fit to eat," he said, turning to her with a good-natured smile.
"But we want the wings to put on our shoulders. It would be so good of you to get them for us," said Ethne in persuasive tones.
"If it's flying you wish to try," he said, with a laugh, "you'll need better wings than those. However, you shall have them if I can get within throwing distance of them."
He glanced around for Laeg. That far-seeing individual was already yoking the horses to the chariot. A moment later, Cuchullain and the charioteer were dashing across the plain behind the galloping steeds. As they neared the birds, Cuchullain sent missiles at them from his sling with such incredible rapidity and certainty of aim that not one of the flock escaped. Each of the women was given two of the birds; but when Ethne, who had modestly held back when the others hurried forward to meet the returning chariot, came to receive her share, not one remained.
"As usual," said Laeg stolidly, "if anyone fails to get her portion of anything, its sure to be Ethne."
"Too sure," said Cuchullain, a look of compassion softening his stern features. He strode over to Ethne, and placing his hand gently on her head said: "Don't take your disappointment to heart, little woman; when any more birds come to the plains of Murthemney, I promise to get for you the most beautiful of them all."
"There's a fine brace of them now, flying towards us," exclaimedLaeg, pointing across the lake. "And I think I hear them singing.Queer birds, those; for I see a cord as of red gold between them."
Nearer and nearer swept the strange beings of the air, and as their weird melody reached the many Ultonians at the Samhain fire, the stalwart warriors, slender maidens, the youthful and the time-worn, all felt the spell and became as statues, silent, motionless, entranced. Alone the three at the chariot felt not the binding influences of the spell. Cuchullain quietly fitted a smooth pebble into his sling. Ethne looked appealingly at Laeg, in whose sagacity she greatly trusted. A faint twinkle of the eye was the only sign that betrayed the thought of the charioteer as he tried to return her glance with a look of quiet unconcern. She hastened after Cuchullain, who had taken his stand behind a great rock on the lake shore which concealed him from the approaching birds.
"Do not try to take them," she entreated; "there is some strange power about them which your eyes do not see; I feel it, and my heart is filled with dread."
The young warrior made no reply, but whirling his sling above his head sent the missile with terrific force at the two swan-like voyagers of the air. It went far astray, and splashed harmlessly into the lake, throwing up a fountain of spray. Cuchullain's face grew dark. Never before in war or the chase had he missed so easy a mark. Angrily he caught a javelin from his belt and hurled it at the birds, which had swerved from their course and were now flying swiftly away. It was a mighty cast, even for the strong arm of the mightiest warrior of Eri; and the javelin, glittering in the sun, was well on the downward curve of its long flight, its force spent, when its point touched the wing of the nearest bird. A sphere of golden flame seemed to glitter about them as they turned downward and disappeared beneath the deep waters of the lake.
Cuchullain threw himself upon the ground, leaning his broad shoulders against the rock.
"Leave me," he said in sullen tones to Ethne; "my senses are dull with sleep from long watching at the Samhain fire. For the first time since I slew the hound of Culain my right arm has failed me. My eyes are clouded, and strange music murmurs in my heart."
His eyes closed, his heavy breathing was broken by sighs, and anguish distorted his features. Ethne watched him awhile, and then stole quietly back to where the warriors were and said to them:
"Cuchullain lies slumbering by yonder rock, and he moans in his sleep as if the people of the Sidhe were reproaching his soul for some misdeed. I fear those birds that had the power behind them. Should we not waken him?"
But while they held council, and some were about to go and awaken him. Fergus mac Roy, foster-father of Cuchullain, arose, and all drew back in awe, for they saw the light of the Sun-God shining from his eyes, and his voice had the Druid ring as he said in stern tones of command:
"Touch him not, for he sees a vision; the people of the Sidhe are with him; and from the far distant past, even from the days of the sunken lands of the West, I see the hand of Fate reach out and grasp the warrior of Eri, to place him on a throne where he shall rule the souls of men."
To Cuchullain it did not seem that he slept; for though his eyelids fell, his sight still rested on the calm surface of the lake, the shining sand on the shore, and the great brown rock against which he reclined. But whence came the two maidens who were walking toward him along the glistening sand? He gazed at them in speechless wonder; surely only in dreamland could so fair a vision be seen. In dreamland, yes; for a dim memory awoke in his breast that he had seen them before in the world of slumber. One wore a mantle of soft green, and her flaxen hair, strangely white but with a glint of gold, fell about her shoulders so thickly it seemed like a silken hood out of which looked a white face with gleaming violet eyes. The other maiden had dark brown eyes, very large, very luminous; her cheeks were rosy, with just a hint of bronzing by the sunshine, a dimple in her chin added to the effect of her pouting red lips; her dark brown hair was unbound and falling loosely over her deep crimson mantle, which reached from her waist in five heavy folds. The recumbent warrior felt a weird spell upon him. Powerless to move or speak, he saw the two maidens advance and stand beside him, the sunlight gleaming upon their bare arms and bosoms. They smiled upon him and uplifted their arms, and then from their fingers there rained down upon him blinding lightnings, filaments of flame that stung like whipcords, a hail of rainbow sparks that benumbed him, darting flames that pierced him like javelins; and as he gazed upward through that storm of fire, writhing in his agony, he saw still their white arms waving to and from, weaving a network of lightnings about him, their faces smiling upon him, serene and kindly; and in the eyes of her with the crimson mantle he read a tenderness all too human. Eyes that shone with tenderness; white arms that wove a rainbow-mesh of torturing fires about him; his anguish ever increasing, until he saw the arms stop waving, held for an instant aloft, and then swept downward with a torrent of flame and a mighty crash of sound like the spears of ten thousand warriors meeting in battle, and then—he was alone, staring with wide-open eyes at the blue, cloud-mirroring surface of the lakes and the white sand gleaming on the shore.
"Trouble me not with questions," said Cuchullain to the warriors gathered about him. "My limbs are benumbed and refuse to obey me. Bear me to my sick-bed at Tete Brece."
"Shall we not take you to Dun Imrish, or to Dun Delca, where you may be with Emer?" said they.
"No," he replied, a shudder convulsing his strong frame; "bear me to Tete Brece.
And when they had done so, he dwelt there for a year, and on his face was always the look of a slumberer who is dreaming; not once did he smile, nor did he speak one word during that year.
When the soul has many livesFettered by Forgetfulness,Hands that burst its long-worn gyvesCruel seem and pitiless.Yet they come all tenderly,Loved companions of the past;And the sword that sets us freeTurns our pain to peace at last.