Irish Fairy Tales - James Stephens (to read list .txt) 📗

that day no one could leave the stronghold. And the enforced seclusion wrought on the minds of the servants, while the cessation of all work banded them together in small groups that whispered and discussed and disputed. Then these groups would disperse to peep through the spyhole at the patient, immobile figure seated before the door, wrapped in a meditation that was timeless and unconcerned. They took fright at the spectacle, and once or twice a woman screamed hysterically, and was bundled away with a companion’s hand clapped on her mouth, so that the ear of their master should not be affronted.

“He has his own troubles,” they said. “It is a combat of the gods that is taking place.”

So much for the women; but the men also were uneasy. They prowled up and down, tramping from the spyhole to the kitchen, and from the kitchen to the turreted roof. And from the roof they would look down on the motionless figure below, and speculate on many things, including the staunchness of man, the qualities of their master, and even the possibility that the new gods might be as powerful as the old. From these peepings and discussions they would return languid and discouraged.

“If,” said one irritable guard, “if we buzzed a spear at the persistent stranger, or if one slung at him with a jagged pebble!”

“What!” his master demanded wrathfully, “is a spear to be thrown at an unarmed stranger? And from this house!”

And he soundly cuffed that indelicate servant.

“Be at peace all of you,” he said, “for hunger has a whip, and he will drive the stranger away in the night.”

The household retired to wretched beds; but for the master of the house there was no sleep. He marched his halls all night, going often to the spyhole to see if that shadow was still sitting in the shade, and pacing thence, tormented, preoccupied, refusing even the nose of his favourite dog as it pressed lovingly into his closed palm.

On the morrow he gave in.

The great door was swung wide, and two of his servants carried Finnian into the house, for the saint could no longer walk or stand upright by reason of the hunger and exposure to which he had submitted. But his frame was tough as the unconquerable spirit that dwelt within it, and in no long time he was ready for whatever might come of dispute or anathema.

Being quite reestablished he undertook the conversion of the master of the house, and the siege he laid against that notable intelligence was long spoken of among those who are interested in such things.

He had beaten the disease of Mugain; he had beaten his own pupil the great Colm Cillé; he beat Tuan also, and just as the latter’s door had opened to the persistent stranger, so his heart opened, and Finnian marched there to do the will of God, and his own will.

III

One day they were talking together about the majesty of God and His love, for although Tuan had now received much instruction on this subject he yet needed more, and he laid as close a siege on Finnian as Finnian had before that laid on him. But man works outwardly and inwardly. After rest he has energy, after energy he needs repose; so, when we have given instruction for a time, we need instruction, and must receive it or the spirit faints and wisdom herself grows bitter.

Therefore Finnian said: “Tell me now about yourself, dear heart.”

But Tuan was avid of information about the True God.

“No, no,” he said, “the past has nothing more of interest for me, and I do not wish anything to come between my soul and its instruction; continue to teach me, dear friend and saintly father.”

“I will do that,” Finnian replied, “but I must first meditate deeply on you, and must know you well. Tell me your past, my beloved, for a man is his past, and is to be known by it.”

But Tuan pleaded:

“Let the past be content with itself, for man needs forgetfulness as well as memory.”

“My son,” said Finnian, “all that has ever been done has been done for the glory of God, and to confess our good and evil deeds is part of instruction; for the soul must recall its acts and abide by them, or renounce them by confession and penitence. Tell me your genealogy first, and by what descent you occupy these lands and stronghold, and then I will examine your acts and your conscience.”

Tuan replied obediently:

“I am known as Tuan, son of Cairill, son of Muredac Red-neck, and these are the hereditary lands of my father.”

The saint nodded.

“I am not as well acquainted with Ulster genealogies as I should be, yet I know something of them. I am by blood a Leinsterman,” he continued.

“Mine is a long pedigree,” Tuan murmured.

Finnian received that information with respect and interest.

“I also,” he said, “have an honourable record.”

His host continued:

“I am indeed Tuan, the son of Starn, the son of Sera, who was brother to Partholon.”

“But,” said Finnian in bewilderment, “there is an error here, for you have recited two different genealogies.”

“Different genealogies, indeed,” replied Tuan thoughtfully, “but they are my genealogies.”

“I do not understand this,” Finnian declared roundly.

“I am now known as Tuan mac Cairill,” the other replied, “but in the days of old I was known as Tuan mac Starn, mac Sera.”

“The brother of Partholon,” the saint gasped.

“That is my pedigree,” Tuan said.

“But,” Finnian objected in bewilderment, “Partholon came to Ireland not long after the Flood.”

“I came with him,” said Tuan mildly.

The saint pushed his chair back hastily, and sat staring at his host, and as he stared the blood grew chill in his veins, and his hair crept along his scalp and stood on end.

IV

But Finnian was not one who remained long in bewilderment. He thought on the might of God and he became that might, and was tranquil.

He was one who loved God and Ireland, and to