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 Rh I. CONNLA AND THE FAIRY MAIDEN.

Source.—From the old Irish "Echtra Condla chaim maic Cuind Chetchathaig" of the Leabhar na h-Uidhre ("Book of the Dun Cow"), which must have been written before 1106, when its scribe Maelmori ("Servant of Mary") was murdered. The original is given by Windisch in his Irish Grammar, p. 120, also in the ''Trans. Kilkenny Archæol. Soc.'' for 1874. A fragment occurs in a Rawlinson MS., described by Dr. W. Stokes, Tripartite Life, p. xxxvi. I have used the translation of Prof. Zimmer in his Keltische Beitrage, ii. (Zeits. f. deutsches Altertum, Bd. xxxiii. 262–4). Dr. Joyce has a somewhat florid version in his Old Celtic Romances, from which I have borrowed a touch or two. I have neither extenuated nor added aught but the last sentence of the Fairy Maiden's last speech. Part of the original is in metrical form, so that the whole is of the cante-fable species which I believe to be the original form of the folk-tale (Cf. Eng. Fairy Tales, notes, p. 240, and infra, p. 257).

Parallels.—Prof. Zimmer's paper contains three other accounts of the terra repromissionis in the Irish sagas, one of them being the similar adventure of Cormac the nephew of Connla, or Condla Ruad as he should be called. The fairy apple of gold occurs in Cormac Mac Art's visit to the Brug of Manannan (Nutt's Holy Grail, 193).

Remarks.—Conn the hundred-fighter had the head-kingship of Ireland 123–157 A.D., according to the Annals of the Four Masters, i. 105. On the day of his birth the five great roads from Tara to all parts of Ireland were completed: one of them from Dublin is still used. Connaught is said to have been named after him, but this is scarcely consonant with Joyce's identification with Ptolemy's Nagnatai (Irish Local Names, i. 75). But there can be little doubt of Conn's existence as a powerful ruler in Ireland in the second century. The historic existence of Connla seems also to be authenticated by the reference to him as Conly, the eldest son of Conn, in the Annals of Clonmacnoise. As Conn was succeeded by his third son, Art Enear, Connla was either slain or disappeared during his father's lifetime. Under these circumstances it is not unlikely that our legend grew up within the century after Conn—i.e., during the latter half of the second century.

As regards the present form of it, Prof. Zimmer (l.c. 261–2) places it in the seventh century. It has clearly been touched up by a Christian hand who introduced the reference to the day of judgment and to the waning power of the Druids. But nothing turns upon this interpolation