The Cutting of an Agate. William Butler YeatsЧитать онлайн книгу.
and not one is lacking in emotion or strangeness; and when one thinks imagination can do no more, the story of the Two Bulls, emblematic of all contests, suddenly lifts romance into prophecy. The characters too have a distinctness we do not find among the people of the Mabinogion, perhaps not even among the people of the Morte D’Arthur. We know we shall be long forgetting Cuchulain, whose life is vehement and full of pleasure, as though he always remembered that it was to be soon over; or the dreamy Fergus who betrays the sons of Usnach for a feast, without ceasing to be noble; or Conal who is fierce and friendly and trustworthy, but has not the sap of divinity that makes Cuchulain mysterious to men, and beloved of women. Women indeed, with their lamentations for lovers and husbands and sons, and for fallen rooftrees and lost wealth, give the stories their most beautiful sentences; and, after Cuchulain, one thinks most of certain great queens – of angry, amorous Mæve, with her long, pale face; of Findabair, her daughter, who dies of shame and of pity; of Deirdre, who might be some mild modern housewife but for her prophetic wisdom. If one does not set Deirdre’s lamentations among the greatest lyric poems of the world, I think one may be certain that the wine-press of the poets has been trodden for one in vain; and yet I think it may be proud Emer, Cuchulain’s fitting wife, who will linger longest in the memory. What a pure flame burns in her always, whether she is the newly-married wife fighting for precedence, fierce as some beautiful bird, or the confident housewife, who would awaken her husband from his magic sleep with mocking words; or the great queen who would get him out of the tightening net of his doom, by sending him into the Valley of the Deaf, with Niamh, his mistress, because he will be more obedient to her; or the woman whom sorrow has set with Helen and Iseult and Brunnhilda, and Deirdre, to share their immortality in the rosary of the poets.
“And oh! my love!” she said, “we were often in one another’s company, and it was happy for us; for if the world had been searched from the rising of the sun to sunset, the like would never have been found in one place, of the Black Sainglain and the Grey of Macha, and Laeg the chariot-driver, and myself and Cuchulain.”
‘And after that Emer bade Conal to make a wide, very deep grave for Cuchulain; and she laid herself down beside her gentle comrade, and she put her mouth to his mouth, and she said: “Love of my life, my friend, my sweetheart, my one choice of the men of the earth, many is the woman, wed or unwed, envied me until to-day; and now I will not stay living after you.”’
To us Irish, these personages should be very moving, very important, for they lived in the places where we ride and go marketing, and sometimes they have met one another on the hills that cast their shadows upon our doors at evening. If we will but tell these stories to our children the Land will begin again to be a Holy Land, as it was before men gave their hearts to Greece and Rome and Judea. When I was a child I had only to climb the hill behind the house to see long, blue, ragged hills flowing along the southern horizon. What beauty was lost to me, what depth of emotion is still perhaps lacking in me, because nobody told me, not even the merchant captains who knew everything, that Cruachan of the Enchantments lay behind those long, blue, ragged hills!
II
FION AND HIS CYCLE
A few months ago I was on the bare Hill of Allen, ‘wide Almhuin of Leinster,’ where Finn and the Fianna are said to have had their house, although there are no earthen mounds there like those that mark the sites of old houses on so many hills. A hot sun beat down upon flowering gorse and flowerless heather; and on every side except the east, where there were green trees and distant hills, one saw a level horizon and brown boglands with a few green places and here and there the glitter of water. One could imagine that had it been twilight and not early afternoon, and had there been vapours drifting and frothing where there were now but shadows of clouds, it would have set stirring in one, as few places even in Ireland can, a thought that is peculiar to Celtic romance, as I think, a thought of a mystery coming not as with Gothic nations out of the pressure of darkness, but out of great spaces and windy light. The hill of Teamhair, or Tara, as it is now called, with its green mounds and its partly-wooded sides, and its more gradual slope set among fat grazing lands, with great trees in the hedgerows, had brought before one imaginations, not of heroes who were in their youth for hundreds of years, or of women who came to them in the likeness of hunted fawns, but of kings that lived brief and politic lives, and of the five white roads that carried their armies to the lesser kingdoms of Ireland, or brought to the great fair that had given Teamhair its sovereignty all that sought justice or pleasure or had goods to barter.
It is certain that we must not confuse these kings, as did the medieval chroniclers, with those half-divine kings of Almhuin. The chroniclers, perhaps because they loved tradition too well to cast out utterly much that they dreaded as Christians, and perhaps because popular imagination had begun the mixture, have mixed one with another ingeniously, making Finn the head of a kind of Militia under Cormac MacArt, who is supposed to have reigned at Teamhair in the second century, and making Grania, who travels to enchanted houses under the cloak of Ængus, god of Love, and keeps her troubling beauty longer than did Helen hers, Cormac’s daughter, and giving the stories of the Fianna, although the impossible has thrust its proud finger into them all, a curious air of precise history. It is only when we separate the stories from that medieval pedantry, that we recognise one of the oldest worlds that man has imagined, an older world certainly than we find in the stories of Cuchulain, who lived, according to the chroniclers, about the time of the birth of Christ. They are far better known, and we may be certain of the antiquity of incidents that are known in one form or another to every Gaelic-speaking countryman in Ireland or in the Highlands of Scotland. Sometimes a labourer digging near to a cromlech, or Bed of Diarmuid and Grania as it is called, will tell you a tradition that seems older and more barbaric than any description of their adventures or of themselves in written text or in story that has taken form in the mouths of professed story-tellers. Finn and the Fianna found welcome among the court poets later than did Cuchulain; and one finds memories of Danish invasions and standing armies mixed with the imaginations of hunters and solitary fighters among great woods. We never hear of Cuchulain delighting in the hunt or in woodland things; and one imagines that the story-teller would have thought it unworthy in so great a man, who lived a well-ordered, elaborate life, and could delight in his chariot and his chariot-driver and his barley-fed horses. If he is in the woods before dawn we are not told that he cannot know the leaves of the hazel from the leaves of the oak; and when Emer laments him no wild creature comes into her thoughts but the cuckoo that cries over cultivated fields. His story must have come out of a time when the wild wood was giving way to pasture and tillage, and men had no longer a reason to consider every cry of the birds or change of the night. Finn, who was always in the woods, whose battles were but hours amid years of hunting, delighted in the ‘cackling of ducks from the Lake of the Three Narrows; the scolding talk of the blackbird of Doire an Cairn; the bellowing of the ox from the Valley of the Berries; the whistle of the eagle from the Valley of Victories or from the rough branches of the Ridge of the Stream; the grouse of the heather of Cruachan; the call of the otter of Druim re Coir.’ When sorrow comes upon the queens of the stories, they have sympathy for the wild birds and beasts that are like themselves: ‘Credhe wife of Cael came with the others and went looking through the bodies for her comely comrade, and crying as she went. And as she was searching she saw a crane of the meadows and her two nestlings, and the cunning beast the fox watching the nestlings; and when the crane covered one of the birds to save it, he would make a rush at the other bird, the way she had to stretch herself out over the birds; and she would sooner have got her own death by the fox than the nestlings to be killed by him. And Credhe was looking at that, and she said: “It is no wonder I to have such love for my comely sweetheart, and the bird in that distress about her nestlings.”’
One often hears of a horse that shivers with terror, or of a dog that howls at something a man’s eyes cannot see, and men who live primitive lives where instinct does the work of reason are fully conscious of many things that we cannot perceive at all. As life becomes more orderly, more deliberate, the supernatural world sinks farther away. Although the gods come to Cuchulain, and although he is the son of one of the greatest of them, their country and his are far apart, and they come to him as god to mortal; but Finn is their equal. He is continually in their houses; he meets with Bodb Dearg, and Ængus, and Mananan, now as friend with friend, now as with an enemy he overcomes in battle; and when he has need of their help his messenger can