The Fosterage of the House of the Two
Pails
The
Book of Fermoy.
1.
A valiant
victorious king of the numerous active rude and spirited
race . . . three sons of Cearmad Midbeoil son of the Dagda
. . . the first great king of Eire, Erimon . . . held Banba
for his brothers. It was he inflicted [defeats?] and great
losses on the Tuatha De Danann at Druim Lighean and at Loch
Foyle so that he held Eire firmly for his brother, Finer
Find, and for himself, so that he and his brother were
rulers of Fire for a year till there arose war-madness and
fierce anger and rupture of brotherliness . . . for it was
Emer who was responsible for that revolt for he acted on
the envy and evil council of his own wife. It was he who
haughtily challenged Erimon to battle and prepared
difficulty and tyranny for his own descendants, for the
fierce battle of Geashill was fought between those kings
till Emer fell by Erimon in that contest. But there is one
thing: it was wrong of Emer to revolt because it was Erimon
who held the kingdom of Fire for himself and his brother
and it was he won the battle of Tailltiu at the start over
the Tuatha De Danann in which fell three kings of Fire,
viz. Mac Cuill, Mac Cecht and Mac Greine. He also won the
battle of Druim Lighean over the Tuatha De Danann and, not
only over them, but over the warriors of Scandinavia also.
[Though the aforesaid prophecy occurs here as well as the
matter of Emer and Erimon, the end of this story is not
written about them: so far concerning the Sons of Mil.)
2. Here we give the adventures of the Tuatha de Danann
aloud: the victories of Tailltiu and Druim Lighean gave
Erimon’s heroes and soldiers a military grip of the
divisions of [ire’s territory. The noble monarch, almighty
Manannan, was brought to settle their [Tuatha D. D.]
problems and councils and his advice to the warriors was to
scat ter and quarter themselves on the hills and plains of
[ire. The men made Bodb Derg and Manannan their rulers and
Manannan ordained the settlement of the nobles in their
magic dwellings: Bodb Derg at Sith Buidb on Lake Derggert,
haughty Midir at fair-sided Sith Truim, aimiable Sithmall
at Sith Neannta of the shining form, Finnbarr Meadha at
bare-topped Sith Meadha, Thadg Mor son of Nuadu at the Sith
of Druim Dean, Abhartach son of Illathar at Sidh Buidhe of
the fair sum mit, and Fagartach at most lovely Sith
Finnabrach, Ilbreac at Sith Aeda of Assaroe, Lir son of
Lugaid at verdant Sith Finnachadh, Derg Diansgothach at
Sith Cleitidh, and every single . . . house and place of
residence left to the Tuatha De D. Manannan assigned a
special dwelling to each noble and made for the warriors
the Feth Fiadha, the Feast of Goibniu and Manannan’s Swine:
that is, the princes could not be seen through the Feth
Fiadha, the monarchs escaped age and decay by the Feast of
Goibniu and Manannan’s Swine could be killed by the
warriors but come alive again. Manannan taught the nobles
their array at Sidh Brugh and to carry on their mansions in
the manner of the peoples of the fair-sided Land of Promise
and fair [main Ablach. The nobles conceded to Manannan that
when they had possession of their dwellings he should be
over the wedding of every house and the feast of every lord
so that his statute and due and law were over every
mansion.
3. There was another ruler in [in at that time who was not
haughty, and Ealcmar was that warrior’s name. With him was
Cairbre Cromfll son of Sigma son of Cairbre Cromm another
ruler and also Aengus Og son of the Dagda. His home was in
Brugh over the Boyne. . . the nobles of the Tuatha De D. to
that noble and he undertook. . . charge of a feast in his
house by Bodb Derg son of the Dagda to send word to fetch
Manannan and to the nobles of his people to eat that feast
of report and fame . . . ‘But we knew there was no scarcity
of good things’ said the people.
But one thing now: Manannan made a round of visits to every
Sidh he owned and when Ealcmar heard he was on that round .
. . he sent his foster-son to meet him and invite him [that
is Aengus Og son of the Dagda] and Manannan went . . . on
to the dewy-green bank of the Boyne . . . Assaroe and to
Irluachair . . . the light of the mansion opposite Manannan
. . . and Manannan came at the head of the hosts.... [to
the] fortress and this was the description of the mansion:
a beau tiful bronze floor from each door... [to that]
opposite in the mansion, and structures . . . of flndruine
on the floors, and wellshaped silver couches on the
structures with beautiful posts with shapely edges to them
and corners, with crimson[?] birds sweetly musical on top
of those corners . . . and it was not . • . the monarch
making merry...listening to the.., and jollity of the
youths and the merriment of the maidens at their slow
embroidery and the noise of chess being played. Howbeit it
were almost carelessly done to report . . . of that house
though . . . But one thing: the rulers of the Tuatha and
the nobles of the Land of Promise were all there and there
was not one of them prince or lord who was not envious and
jealous of that house.
4. Ealcmar took thought and counsel and called his servants
and his head-steward to come to him (Dicu was his
honourable name) and this is what he said: ‘go for me, my
good people’ said he ‘to the ravines and cataracts and
river-mouths of fire to seek fish, fowl and venison for the
sovereign.’ Dichu went along with his good son, Roc, and
the princes sat down to the feast. Manannan sat with the
warriors. Bodb Derg sat at his right hand, Ealcmar at the
hand that holds the shield in every fray, Eachdond Mor,
Manannan’s son, sat at the side of the palace and Abartach
to that noble’s right and Sidhmall Siteach to his left, and
every man of the warriors from that on in his place of safe
ty among contemporaries. Aengus was with the attendants
arranging and giving orders, and every kind of drink and
delicacy was given out correctly so that the company were
cheerful and gay.
But one thing: the heroes spent three days and three nights
in that manner, and at the end of the fourth day Manannan
was obliged to clear the house, for not a mother’s son was
left in the mansion with a spark of consciousness except
Manannan and Aengus. He began to argue with Aengus and
spoke as follows: ‘this is a pleasant house, Aengus, and I
never saw its like save Cruitin na Cuan or Emain Ablach and
the situation on the bank of the Boyne at the border of the
five provinces is good. If I were you, Aengus, this house
would be mine and I would summon Ealcmar to quit it. You
would get “luck and prosperity” from your powerful friends
to do it.’ He recited the poem. After that poem Manannan
addressed Aengus again and said:
‘Do you know, Aengus, that of all you of the Tuatha De
Danann who are alive that I am chief of your kings, senior
of your hosts, shining light of your battalions and lord of
your champions, and though Ealcmar be your tutor yet it is
I am your tutor in valour, in feats of arms, in magic, and
I am foster-son of your good father, the Daghda, and to any
child of your father who has wealth I have somewhat also to
give him.’ ‘I am glad you admit that’, said Aengus. ‘What
is the reason this cairn of worship is so called?’ ‘I will
inform you’ said Manannan, ‘and pledge your word, your
crimson shield, your sword and the fair adorable gods that
you will act on my advice this time.’ He convinced Aengus
by his urgency for he almost understood ‘do you know,
Aengus, that it is not fitting that Ealcmar. . . and that
it is not for him to defend the fort or establish the
mansion and the lordship. We shall sit in the house which
he made before Ealcmar and do you summon him to depart, for
that will bring to you good luck and prosperity and to him
misfortune and adversity and exile. (That is; the luck that
angels came from the king of the palace and the Creator of
the universe, the luck that we took the kingship of Fodla
from the Fir Bolg, the luck that the Milesians took the
throne of Eire themselves again.) Warn him that he may not
come to the house he leaves till ogham and pillar be blent
together, till heaven and earth, till sun and moon be blent
together.’ ‘God is not above our gods’ said Aengus. ‘There
is one thing’, said Manannan. ‘The one almighty God is able
to subdue our idol gods and they are not able to despoil
Him who is the powerful Lord made heaven and earth and the
sea with wonders, and made the universe complete.’
‘Do you know, Aengus’ said Manannan, ‘why mankind were
first created?’ ‘I know not’ said Aengus. ‘This is the
cause’ said Manannan. ‘The one God of whom we spoke
fashioned ten orders of angels round Him. The lord of the
tenth order grew scornful and envious in his mind and they
left the heavenly plain without cause and God . . . the
tenth order of his land . . . and fashioned mankind . . .
and those who left His land with scorn He turned into
demons and made a dungeon and prison for their torments.
Everyone who does His will is brought to the palace and
everyone who goes against it is put in that dungeon for
torments and that is the urgent cause of creation’ said
Manannan. ‘We are not of that origin’ he said: ‘but act on
my advice this time.’ ‘It moves me to pity’ said Aengus,
‘for the pleasure and honour of the house are under my
control and its profit and substance are mine, and
foster-sons will not be honoured after me if I do this
thing.’ ‘Stop that’, said Manannan; ‘for a king is nobler
than a kingdom, and a lord than the heir, and control is
better than assisting and assured means better than doles.
Your own will is better than your father’s or moth er’s, or
a request to either of them from behind their yoke.’ That
convinced Aengus completely, and he said: ‘your advice
shall be acted on this time, oh wizard.’
5. As to Ealcmar: he was consulting his friends as to
whether the king’s dinner should be cooked by those
messengers who went to seek fish and fowl and venison. It
was the general opinion that the king should not be kept
waiting for them and that there was no shortage of liquor.
Manannan came forth bringing goblin treachery, and the man
sion was prepared by Ealcmar for Manannan, and he came into
the Sidh with his people and sat with the warriors and each
one of them sat in his right and natural place from that
time on. They were eating their dinner and consuming their
food till all the company were merry and cheerful save
Aengus only, for he was sick with fright at chal lenging
his tutor, yet nevertheless he came before Ealcmar at the
cnoment Manannan had arranged for the challenge to be made
and wrought a horrible incantation to challenge his tutor.
He summoned Ealcmar to leave the mansion without halt or
delay. After that speech e recited to his tutor:
Ealcmar arose quickly, wondrously, lightly, as rises
the timid flitting deer when chased to the hill;
or as rises the bird-flock before a hawk.
Ealcmar went out of the mansion with all his people both
men and women. (And since that summons no foster-father but
has power from the devil; for if all the people in Eire
were trying to hinder one of them they could not do it by
reason of the strength of that ‘luck and prosperity’.) When
Ealcmar came out on the dewy-sloped lawn of the mansion he
looked upon his wife and on his household. ‘It is pitiful
and wretched ye are now, dear people’ he said, ‘ye are
reluctant to leave the Boyne and the mansion and
hence-forward ye will find great woe and final madness. It
is treacherous Manannan who taught “luck and prosperity” to
my fosterling by magic and devilry so as to banish me, and
woe to him, but it is well for my fosterling after me. I
swear by my doom’, said Ealcmar, ‘that had Aengus begged
the rule of the mansion of me I would certainly have given
it to him without being challenged.’ After that Ealcmar
left them and Aengus came out on the lawn and began to talk
to him earnestly. He came to delay and stop him for shame
and repentance had seized him. But he could not be delayed
by reason of the power of the ‘luck and prosperity’ which
Aengus had laid on him. After that Ealcmar went forward
and, before he was out of sight, the company had gone. At
that moment Aengus saw the steward of the mansion, his wife
and his fair son approaching. They told each other their
news and the steward accepted Aengus’ protection, and
Aengus said to him; ‘remain in office as you did not arrive
before the summons’; and the whole superintendance of the
mansion was put in his charge.
6. It so happened that the wife of the steward was pregnant
at that time. When Aengus perceived it he asked to be
foster-father and they came together into the mansion and
the chief steward asked for Manannan’s friendship. The
nobles inquired of Manannan where Ealcmar would find rest.
‘I know not’, said Manannan, ‘and no prophet or sage in the
whole world knows, but the one God almighty knows.’ Then
Aengus held the feast of the mansion in honour of Manannan
and the nobles of the Tuatha De Danann. When the time came
at the end of the feast for the nobles . . . to listen to
singing...Aengus said to him . . . ‘your wife is pregnant
and whatever child is born I receive to bring up and
educate.’ ‘The child of every other member of the Tuatha De
Danann shall get the same’ said Manannan, and so said all
in general. Aengus enjoined noble marriage on all in
general. Manannan went away to his fort and the time came
and his wife bore the fruit of her womb, a shapely lovely
daughter with a tip[?] of curly yellow-coloured hair on her
head, for which reason she was baptized and called by the
name of Curcog (= bushy tuft). She was given to Aengus to
bring up and educate and daughters of other rulers of her
own age along with her.
As to the steward’s wife; she bore a daughter at that time
and she was named Eithne and Aengus took her like every
other foster-child to educate. A beautiful sunny house of
varied design was made for the maidens and they were there
for a good while being educated. There was never before or
after them a band of women so severe and so chaste as that
band of Curcog’s and one of them excelled all the oth ers
in appearance in severity and in chastity viz., Eithne the
daughter of Dicu. There was no one who saw her who did not
fall in love with her. It is she was most pleasing to
Aengus of the maidens and the fame of that company spread
to the four corners of Eire. The daughter of the steward
was more famous than all the womenfolk or than Curcog, and
the nobles of the Tuatha De Danann came by reason of the
repute of those women. Finnbarr Meadha came from the Sidh
of the bare hill of Meadha to the mansion on the Boyne to
behold those women. He was warmly welcomed, his horses and
chariot were unyoked, and he entered the mansion with
Aengus and they were drinking and making merry. Finnbarr
said he came in order to see the women. Aengus said, ‘which
do you choose: to go to the apartment where they are, or
for them to be brought to you?’ Finnbarr chose that the
women should come before him, and Aengus sent word to
Curcog and her ladies, and Curcog came with them before
Aengus and Finnbarr. Finnbarr gazed at Curcog and all her
ladies. He looked keenly at Eithne daughter of Dicu and he
asked who was she who made[?] a dirty mess and, though he
asked, he said: ‘it is the daughter of the worthless
steward and I had almost christened her “dirty mess.”’ He
quoted the verse:
The royal daughter of the Munster steward,
the delicate stately swan,
is a woman of the race abhorrent to us
who made the dirty mess.
And after that the maiden’s lovely face grew white, then
livid, then red; she went away sorrowful and troubled with
wet cheeks and flushed face to her accustomed dwelling, the
sunny house. When Aengus saw that he became terribly
[angry] and nearly killed Finnbarr and his people. But one
thing: he remembered their friendship and repented in his
heart and changed his mind. And after that Finnbarr set
forth to depart from his joyance while at variance with
Aengus, and his people counselled him not to separate from
his brother at variance. Finnbarr went back again to the
mansion and went into Aengus’ pres ence and bent low on his
two active white knees before his brother. ‘Why is this
done, oh Finnbarr?’ said Aengus. ‘Because thou art the
eldest and noblest and I am the youngest of the Daghda’s
fair children, because it behoves every criminal to make
his own amends.’ ‘It is accepted’ said Aengus, and they put
their two fair red mouths togeth er and kissed each other
warmly. The mansion was got ready for Finnbarr and Aengus,
and Curcog and her ladies were fetched to the hail and
Aengus and Finnbarr sat with the princes and they put
Curcog between them to do her honour, and Aengus put his
loved ward at his side, that is, Eithne daughter of Dicu.
Howbeit, there was no lack of food in the hail or of the
best of drink and there was not one of them who was not
cheerful and satis fled save Eithne only, and there was not
one of Finnbarr’s or Aengus’ or Curcog’s people who did not
kneel before her to oblige her to eat and she consented
not. One thing however: Finnbarr feasted for three days and
three nights in the fort. They said farewell on the third
day and Fmnbarr went away to Cnoc Medha of delicate beauty.
7. As regards Eithne: she was seven days and nights without
touching food or drink, and if all the men of Ireland were
ordering her to eat or drink she would not, and there was
no sort of food or drink in the world they did not ask the
maiden if she could eat it, and when they persisted she
would say she would not. And Aengus bethought him would she
drink the milk of the Dun Cow, milked into a beautiful gold
goblet; that is, a dun cow belonging to Aengus then and so
unique and remarkable that its like was not in Eire or in
the whole world save one other. ‘Who will milk her for me,
Aengus?’ said the maiden. ‘Take your choice of any woman in
the house including Curcog or yourself, my maid’, said
Aengus. ‘I will milk her myself said the maiden. ‘You shall
get your wish’ said Aengus, and the cow was brought to
Eithne to be milked with its spancel of special silk and
with the beautiful gold goblet. The maiden washed her sharp
white-fingered fair-hued brown- nailed hands, and she
milked the cow after that without delay, and she and Aengus
drank the milk of the Dun Cow thereupon. At every hour of
the common meals the cow was brought to the maiden to be
milked and that milk was her food and drink. If all the
food in the world had been brought to the maiden she would
have had none of it save the milking of the Dun Cow only.
One day that she was milking the Dun Cow she asked Aengus:
‘how did you find the Dun or was she [brought(?)] to the
mansion by Ealcmar?’ ‘You shall know that’, said Aengus. ‘I
went a journey with Manannan eastward over-seas till we
reached the Golden Pillars in the East and we went from
that to India and we found there a wonderful acquisition
whose like we never found before, that is: two cows with
twisted horns always in milk, a speckled cow and a dun
cow, and two beautiful gold goblets and two spancels of
rare silk along with them. We took them with to Eire and we
divided our gains and Manannan gave half of them to me’
said Aengus, ‘namely; a goblet, a cow and a spancel and I
brought with me the share you see, the Dun of Aengus. It is
in full milk every season of the year and its milk tastes
of honey and intoxicating wine and the satisfaction of good
food. That I how I got the Dun Cow’, said Aengus.
8. After that Aengus inquired of every druid and seer and
sage and ruler in Eire for what cause the maiden would eat
no earthly food save the milking of the Dun Cow only and he
learnt nothing from anyone. The story reached Cruitin na
Cuan and Emain Ablach and the Nobles of the Land of
Promise, and they were astonished at the story they heard
of Eithne in Eire. Manannan sent envoys to Curcog and her
ladies, and to Ethne also in particular, to find out what
caused her to go without food and those envoys came to
Brugh na Boinne. Aengus sent his loved ones and his
servants to Emain Ablach and they came to the lawn of
Cruitin na Cuan and all the youths rose up to meet them,
and Manannan [with his nobles] and his wife with her
ladies, and they heartily welcomed the women.., making much
of the maidens. And Manannan called Curcog and Eithne into
a lonely spot and said to Eithne; ‘Is it true you eat no
food?’ ‘It is quite true’ said the maiden. ‘How comes it
thus with you, oh maid?’ said Manannan. ‘I know not’ said
Eitlme ‘save one thing. After the insult I received from
Finnbarr I could not eat earthly food save the milking of
the Dun of Aengus milked by myself into a golden goblet’.
‘I myself will prepare your helping to night,’ said
Manannan. (But there is one thing. It is thus it was with
the man who made that speech: there was never a man sick or
ill he did not discern and diagnose the damage and he was
healed by his aid, and there was never a man loathed food
or drink to whom he did not restore his liking with
diligence.) Manannan went to where was his head-steward,
and piquant flavours must be put in every dish prepared for
Eithne, and Manannan practised all his powers on them, and
he came with the ladies of the mansion into the hail and .
. . of every food and flavour was brought to them. Nothing
was gained by that plot . . . to make Eithne taste it and
all who were there won dered that Manannan could not get
the maiden to taste food or drink. Manannan wondered that
his power was brought to nought, and he felt it a shame
that anyone[?] should be fasting in his house, and he asked
the maiden would she drink the milking of the Speckled Cow
and she herself or some other woman to milk it . . . a
golden goblet as in Asia . . . whence they were brought;
that is, the Dun [and the Speckled]... goblets and spancels
which are for the milking, and the cow’s buttock was given
to Eithne (that is the Speckled Cow of Manannan) and the
golden goblet and the silken spancel and the maid en milked
her after that and her milking was her food and drink that
night and she was not weak in that house.
‘Do you know’, said Manannan to his people, ‘wherefore you
maiden eats no food?’ ‘We know not’ said they. ‘I will
inform you’ said Manannan. ‘She belongs neither to the
people of Aengus nor yet to our people. For when Finnbarr
insulted yon maiden her guardian demon left her heart and
an angel came in his place, and that prevents us searching
her heart and she worships neither wizardry nor devilry,
and that is why she drinks the milk of yonder cow because
it Was brought from a righteous land, from India, and . . .
nourishing and fosterage of yon maiden watching over her. .
. that is: the nourishing of the house of two goblets. It
is the Trinity... are the gods whom that maiden adores’
said he.
But one thing also: Curcog and her ladies and Eithne were a
month and a fortnight at Emain Ablach and she tasted no
food in the house save the milking of the Speckled Cow; and
then they travelled to their own home for, though great was
the mirth and frisking and the plea sure and gaiety of
Emain Ablach, . . . to Curcog [it fell] short of being in
the mansion on the Boyne at that time. Manannan was trying
to delay Curcog, and repeated the poem:
Oh Curcog, of pure beauty, be not reluctant to remain.
Thy nourishment every evening
the songs of the Land of Promise.
* * * *
the vast appeasement of every trouble.
* * of its rough clean wave-loud strand.
* * * *
9. After that Curcog went on with her ladies and she bade
farewell to Manannan and to his wife and household and
travelled to Brugh na Boinne. Aengus came to meet them and
welcomed the company and asked news of them. He inquired of
Curcog what food or drink had Eithne taken or did Manannan
not know the cause why she did not eat. ‘She tasted no food
or drink during the visit’, said Curcog, ‘save the milking
of Manannan’s Speckle . . . the stoppage of Manannan’S
great power, food or drink . . . Nevertheless he recognized
the cause why she would not taste food on the Isle of Man.’
‘. . . the cause’ said Aengus. ‘He said it soon,’ said
Curcog ‘and this is what he said: that it is the one
almighty God is the cause why she eats no food of the
Tuatha De Danann, and he said when Finnbarr insulted the
maiden that she parted from her magic iind an angelic Spfrt
came in her heart’s place, and he said that it was the
cause of her desertion and that she belonged to no other
people but the true people of the Almighty Monarch.’
Howbeit from the time of Eremon son of Mil the maiden abode
in that manner to the time of Laegaire son of Niall
Noigiallach (that is; the time when the Tailginn came to
Ireland). This was the maiden’s manner of life in that age:
a while in the house of her guardian Aengus at Brugh na
Boinne and a while in Manannan’s house at Emain Ablach and
she tasted no food or drink in the house of Manannan save
the milking of the Speckled Cow nor in the Brugh save the
milking of Aengus’ Dun Cow and she herself milking each cow
into a golden goblet as we said before. But one thing: the
nourishing of the house of two goblets was magnified
throughout Eire by the Tuatha De Danann and by the
Milesians, and it was also called ‘the fosterage of the
house of the two goblets’, and that nourishing is
proverbial still and shall be for ever.
10. When the Tailginn came, and when druids and demons were
expelled by him from Eire, and when every one in the
community had submitted to religion and piety, Curcog and
her ladies were on the lawn of Brugh na Boinne in summer
weather. Heat and sultriness over came the ladies and they
went to swim in the Boyne. When the maid ens had had enough
of swimming and diving each one of them went to her
garments and left the river. Eithne did not notice the
maidens’ departure and it so happened to them that the ‘Fed
Fiar’ and the magic left that lovely maiden, that is
Eithne. (For it is through that the corn any could not be
seen at the beginning and that Eithne was not seen till
that hour.) Eithne did not see the company then (and every
one could see her) and she came ashore and put on her
clothes and began to search for them on the banks of the
Boyne and found them not. And before long she saw a branchy
blue-boughed garden and the bare wall of a cemetery built
round it and the maiden went towards that cemetery and saw
a greyhaired joyous cleric in the door of the church, and a
Testament, and he was earnestly praising the Creator. The
maid en at once saluted the cleric and he answered; ‘What
brings thee here alone oh maiden?’ said he. She told him
her adventures. ‘Who art thou, oh cleric?’ said the maiden
‘and to what household dost thou belong?’ ‘I am of the
household of God’, said the cleric, ‘and Patrick son of
Calpurnius is my lord and viceroy. Who are thy people, oh
maiden?’ said the cleric. ‘I am of the Tuatha De Danann’
said she ‘till now, and my people and thine are the same.’
‘Thy coming to us is welcome’ said the cleric ‘and not to
thee ...' '...if of God’s faithful people, that faith of
thine?’ said the maiden. ‘Praising the Lord and reading
aloud from this book, and if thou art of God’s faithful
people it were strange thou didst not know it.’ ‘Teach me
to know it’ said the maiden ‘for I never saw its like.
Moreover I would like thee to teach me henceforward and
give me a lesson on every poem.’ She said:
Give me its own profit,
oh warrior, to whom I vow my service.
Its like for sweetness
I heard not in the Land of Promise.
If sweet to thee to hear it,
oh fair yellow-haired maiden,
you will listen indeed this time
to what is in this book.
Take the little psalter steadfastly,
oh pregnant cleric of the Tailginn.
Put in memory all the learning
that is in it. Give.
11. After that poem Eithne bent her head over the book and
read it without delay as if she had learnt it from the
night she was born. The cleric was amazed at the maiden’s
recitation and how she read the book for if she had had all
the books Patrick brought to Ireland she would have read
them without delay and the cleric loved and respect ed her
the more. They were at this till the cleric’s dinner hour.
He then rose and took his fishing-rod and went to the river
and Eithne had not long to wait till he came to the house
with a beautiful salmon. ‘What hast thou got?’ said the
maiden. ‘My share of provisions from the Lord’ said the
cleric ‘and I have need of it tonight that I never had
before.’ ‘What wilt thou eat?’ said the maiden. ‘I am
pledged to an individual inordinate appetite.’ ‘If I knew
how thou didst it, noble sir’ said the maiden ‘I would not
take from thy share but take thou the rod and seek my share
from the Lord as thou didst get for thyself.’ ‘I will go
myself, oh maiden’, said he. The cleric went to the river
and let down the rod and he had not long to wait till he
caught a most splendid salmon. Its like was never seen and
he took it to the maiden and it was an exploit to carry it
from the river to the church. He laid the salmon down and
did reverence to the maiden after that, and said: ‘thou art
indeed one of God’s people, oh maiden’, said he, ‘and may
my soul be under thy soul’s protectoin.' Then the cleric
sat down and began to pound the fish till it was ready and
they ate the roe of it, that is half and half. . . every
morsel of it tasted like honey. Then he made a bed for the
maiden and another bed for himself, and they were shar ing
everything fairly with harmony and unanimity for a long
time.
But as to the company of ladies: they had left Eithne and
could not find her and they approached Aengus sadly and
told him timidly of the loss of the maiden. Aengus at once
transformed Curcog, and his steed was brought him, and
Curcog went with him on the search. Aenghus went forward to
Ros Dighair and he searched every fort in Eire for the
maiden and he found her not, and he came to the banks of
the Boyne and searched for her. While they were there they
saw the ora tory and the dwelling and came just opposite on
the far side of the river. Fithne looked forth on the
riders and recognized Aengus and Curcog and their
companions. The cleric brought her food, also for himself,
on the side near the maiden’s fishing-weir and, though he
looked, he did not see them because the ‘Feth Fiar’ was
over them. The cleric asked the maiden: ‘What see’st thou,
oh maiden?’ said he. ‘I see Aengus my guardian searching
for me, and my comrade, Curcog, and the household of the
Brugh, and her ladies. It will be a vain search for them’
said the maiden. ‘. . . indeed if it be the will of God’
said the cleric.
Dear to me is yon host of riders
whom I see along the blue-banked Boyne,
a royal haughty company.
There was no strife or calamity.
The joy of the company
Aengus Og, son of the Dagda,
is a horseman, is a sailor.
The pleasant household of the fair Brugh
are warlike, wound-dealing, valiant.
The sad and sorrowful lad
shall be Aengus’ name to night.
The women of the fair-shielded Brugh
find no rest from searching,
and my comrade Curcog
ceases not from lamenting me.
It was the duty of all to guard her.
From the day I was taunted
by Finnbarr, by my guardian’s brother,
I will not wait for Manannan
for noble Ilbrec or Sigmall.
I bless that Finnbarr
through whom came my love of God,
the speech of the long haired one
which put me to shame that day.
I will not wait for Abhartach who withstood Bodhb of arma
ments
His religion is a shield which shall be praised
* * * *
The escort on this journey
is for none of the Tuatha De Danann.
My body to Jesus and my soul.
Welcome is the arrival of the Tailgenn
who came to Eire of the yew-wood.
Without this suffering
death with him would yet be sweet.
12. After that poem the cleric prayed to the Lord for
Patrick to come to comfort and succour him for fear the
maiden should be taken from them against her will. The Lord
granted to the cleric to get his right eous prayer so that
at the same moment Patrick came with his clerics to the
door of the oratory and Aengus to the other side of the
river. Then Patrick asked the cleric for the maiden’s story
and an argument began between him and Aengus concerning her
so that Aengus asked: ‘Will you let my ward come to me, oh
cleric?’ ‘The maid is not thy ward’ said Patrick ‘but the
ward of the God of creation though she was lent by her
father to thee.’ ‘I impute capability . . . to the maid en’
said Aengus ‘if she thinks it to her advantage to come
to... and I lacking the power of the Lord.’ ‘I am afraid’
said Patrick. ‘If you took my advice Aengus’ said he ‘I
fear not your interference in any righteous affair.’ ‘What
is it?’ said Aengus. ‘Worship the true Almighty God and
shun vain gods and arise in the name of the Trinity and
change thy name and depart from torments.’ ‘That is not the
cause for which we came from our home’ said Aengus. He then
spurred his horse from the river and retired sadly and
sorrowfully, and his ward perceived his reluctance. He
recited the poem:
Let us return in sorrow. Oh Eithne of the bright shapely
head,
the fair white ungrateful swan [whom I shall] cherish no
more.
[Since] they took away her comrade it is useless guarding
Curcog.
...of the treachery since parting I will put away most of
them.
There is an edge of three loud cries lamenting as a wounded
man
the departure from the mansion on the right of the brown
river-side pasture.
Eithne is no more my child from this out.
oh host of the Land of Promise, but though grievous for us
let us do it.
The coming of the Tailgenn to this land is my misfortune (I
do not conceal it)
departing from her I leave. But though hard and harsh let
us do it.
After that Aengus and his household uttered a terrible
wailing cry lamenting Eithne. When Eithne heard Aengus’
people weeping her heart leapt in her bosom and from that
start came grief from one breast into the other. She asked
Patrick for baptism and remission of sins and received it
from him and was named after him. But one thing: for a
whole fortnight the maiden grew steadily worse and was
praying to God and to Patrick who with his clerics was much
grieved. When Eithne felt her death was near she commended
her soul to God and to Patrick and recited the poem:
Call me, ye people of heaven, call my soul by your
prayers.
I will not forsake God’s heaven for the mansion of my
guardian Aengus.
Pleasant is the house where are the people of the Holy
Lord.
His grace shall be sung and his changeless felicity.
Though the women of the Brugh weep and wail greatly
I prefer the cry of clerics at my head defending my soul
from hell.
I thank Christ of the children for my parting from the
Tuatha De Danann.
Though I am of their race I am not one of them. I believe
in Jesus, the great king.
The story of the Fosterage of the House of Two Goblets is
not an unknown story.
All the nobles of grassy Fodla will ask for it.
Oh Patrick son of noble Calpurnius, defend my soul from
anguish,
Absolve me of my sins and faults if you hear my appeal.
After that poem Patrick took the maiden’s head on his
breast atrtd sent her spirit to heaven and they gave her
honourable burial. So that Ceall Eithne (Eithne’s Church)
at Brugh of the Boyne is called after her. The name of the
cleric to whom the maiden came was Ceasan, a Scotch prince
and chaplain to Patrick. He could not bear the hermitage
because Eithne had died there and left it and went to Fid
Gaible and there led a holy life so that the church named
after him is there, Cluain Cesain at Ros Mic Treoin in Fid
Gaible. It was a pleasant camp of the Fianna before that.
That is ‘the Fosterage of the House of Two Goblets’ so far.
And Patrick commanded that no one should sleep or talk
during this story and that it should not be told save at
the prayer of good people who were worthiest to hear it and
he ordained many other distinctions concerning it as is
told in this elegy:
Dig ye the grave of generous Eithne
in the church above the dewy-green Boyne:
a fair scion of bright knowledge.
The host of Aengus were distressed.
I and Aengus, expert in arms,
a pair whose hidden mystery had not its like,
there was never in the wide world
one we loved like Eithne.
I will attach these blessings
to the story of Eithne of Finn-magh:
the best of children, the best of companions,
shalt thou see when sleeping with fair women.
If thou repeatest the ‘Nourishing’
going on a ship or vessel
thou shalt go safe and sound. wave or billow.
If thou repeatest the ‘Nourishing’
* * * *
If thou repeatest the story of Eithne when taking a stately
wife
good is the step thou takest
thou shalt have the heat of wives and children.
Repeat the story of noble Eithne
when going into a new ale-house;
there will be no squabbling or foolishness
no drawing of curved valiant weapons.
Repeat to a wealthy king
the story of Eithne during destruction
he will not lose his throne if he listens in silence.
If you repeat this wondrous story
to the prisoners of Ireland.
...they will be freed of their fetters and prisons.
Blessed be the soul was in Eithne’s fair body.
Who ever knows this elegy
shall carry off the victory.
Beloved was the smooth golden hair
and the fair rosy countenance
the fair foam-like body
and the sweet-spoken mouth.
Beloved was the noble attractive body
and the fair face,
the lovely modest mouth and white thighs.
Let her festival be written in our songs
and seen and ordered in our world.
Let her body be buried in this church.
SOURCE:
ed. and
trans. Maighréad ni C. Dobs. Zeitchrift
für Celtische Philologie vol. 18
(1929-30)