Fians, Fairies and Picts

by David MacRitchie

"went on warfare in the west. He made war in Ireland, and there found a large underground house; he went down into it, and it was dark until light shone from a sword in the hand of a man. Leif killed the man, and took the sword and much property.... He made war widely in Ireland, and got much property. He took ten thralls."

Although the Scandinavian record does not speak of the owner of the earth-house as either a "Fian" or a "Fairy," it is quite evident that this is an example of the plundering referred to in the Irish chronicle, and that the Gaels of Ireland seven or eight centuries ago, if not a thousand years ago, regarded the underground people as indifferently Fians and Fairies.[23]

Many other associations of Fians with Fairies are to be seen. In one of the old traditional ballads regarding the Fians, they are described as feasting with Fairies in one of their "hollow" mounds.[24] A Sutherlandshire story relates the adventures of the son of a Fairy woman, who took service with Ossian, the king of the Fians.[25] One of the Fians (Caoilte) had a Fairy sweet-heart.[26] Another of them (Oscar) has an interview with a washerwoman who is a Fairy.[27] A Fenian story recounts how one day the Fians were working in the harvest-field, in the Argyleshire island of Tiree, and on that occasion they had "left their weapons of war in the armoury of the Fairy Hill of Caolas";[28] from which one is to infer that the Fians made use of Fairy dwellings. In the same collection of tales we are told[29] that one time when the Fians were hunting in the Isle of Skye, they left their wives in a dwelling which bore a title "applied to dwellings of the Elfin race." It is further stated that one popular belief in the Scottish Highlands is that the Fians are still lying in the hill of Tomnahurich, near Inverness, and that "others say they are lying in Glenorchy, Argyleshire."[30] Now, both the Inverness-shire mound and the mounds in Glenorchy are also popularly regarded as the abodes of Fairies.[31] The vitrified fort on Knock-Farril, in Ross-shire, is said to have been one of Fin McCoul's castles;[32] and Knock-Farril, or rather "a knoll opposite Knock-Farril" is remembered as the abode of the Fairies of that district.[33] Glenshee, in Perthshire, is celebrated equally as a Fairy haunt and as a favourite hunting-ground of the Fians. The Fians, indeed, were said to have lived by deer-hunting, so much so that Campbell of Islay suggests that their name signifies "the deer men"; and the deer, it is believed, "were a fairy race."[34] The famous hound of the famous leader of the Fians was "a Fairy or Elfin dog." In short, the connection between Fians and Fairies, recognised in the Gaelic manuscript of eight or ten centuries ago, is apparent throughout the traditions of the Gaelic-speaking people.

But if the Fians were either identical with, or closely akin to the Fairies, they must have been "little people." The belief that they were so is supported by one traditional Fenian story. This is the well-known tale of the visit of Fin, the famous chief of the Fians, to a country known to him and his people as "The Land of the Big Men." The story tells how Fin sailed from Dublin Bay in his skin-boat, crossed the sea to that country, and shortly after landing was captured and taken to the palace of the king, where he was appointed court dwarf,[35] and remained for a considerable time the attached and faithful adherent of the king. The collector of this story has assumed that it is purely imaginary. But let it be contrasted with the following extract from the Heimskringla. The period is the early part of the eleventh century, and the scene Norway: "There was a man from the Uplands called Fin the Little, and some said of him that he was of Finnish race. He was a remarkable [? remarkably] little man, but so swift of foot that no horse could overtake him.... He had long been in the service of King Hrorek, and often employed in errands of trust.... Now when King Hrorek was set under guards on the journey Fin would often slip in among the men of the guard, and followed, in general, with the lads and serving-men; but as often as he could he waited upon Hrorek, and entered into conversation with him."[36] And, like Fin the dwarf in the Gaelic story, this little Fin rendered great service to his king. Now, the Heimskringla Fin is unquestionably a historical personage, and the account of him was written by a twelfth century historian. The Gaelic story was only obtained in the Hebrides, and reduced to writing twenty-three years ago. Although Fin of the Fians is stated in Irish records to be the grandson of a Finland woman,[37] and although the Scandinavian and the Hebridean tales look very much like two versions of one story, this cannot precisely be the case, as the Fenian Fin is placed in an earlier era than his namesake of Norway. A dwarf king named Fin is also remembered in Frisian tradition;[38] and that he and his race were small men is pretty clearly proved by the fact that when one of the earth-houses attributed to him was opened some years ago, it was found to contain the bones of a little man.[39] Both of these dwarf Fins, Little Fin of Norway and Little Fin of Denmark, are undoubtedly real; and there seems no good reason to suppose that the dwarf Fin of Hebridean tradition was not equally real. Whether they were three separate people is a problem. "Fin" appears to have been at one time a not uncommon name, whatever its etymology and that of "Fian" may be. At any rate, there is nothing in history (which speaks of a close intercourse between Scandinavia and the British Isles, in former times), and nothing in the ethnology of North-Western Europe, to make us regard as mythical the capture and enthralment of any one of these three "little Fins." If Fin of the Fians, therefore, was a typical Fian, they were little people.[40]

In regarding the Fians as a race of dwarfs, I do not overlook the fact that they are also spoken of as "giants." But to assume them to have been of gigantic stature is both totally at variance with the bulk of the evidence regarding them, and at variance with the fact that the word "giant" has very frequently been used to denote a savage, or a cave-dweller.[41] No more appropriate illustration of this can be found than the local tradition that a certain artificially hollowed rock in the island of Hoy, Orkney, was the abode of "a giant and his wife." Now, this same "giant" is also remembered as a "dwarf," and the largest cell in his dwelling is only 5 feet 8 inches long. Similarly, there is in Iceland a certain Tröllakyrkia (literally "the dwarfs' church") which is translated "the giants' church."[42] For these reasons, then, I do not regard any reference to the Fians as "giants" as indicating that they were of tall stature; although I see no objection to the assumption that they were savages and cave-dwellers.

Fians, then, are closely connected with the "little people" called "Fairies." The connection between Fians and Picts is equally well marked.

Regarding them historically, Dr. Skene identifies the Fians with one or other of two historical races believed to have occupied Ireland before the coming of the Gaels. These two races are known in Irish story as the Tuatha De and the Cruithné.[43] Now, the Tuatha De are the Fairies of Ireland.[44] Therefore, according to Dr. Skene, the Fians were either Fairies or Cruithné. Now, Cruithné is simply a Gaelic name for the Picts. Consequently, the Fians were either Fairies or Picts—according to Dr. Skene. In one traditional story, already referred to, the Fians seem to be unhesitatingly regarded as Picts. This story, obtained in Sutherlandshire, tells how a certain king lived for a year with a banshee, or fairy woman,[45] by whom he had a son. When this son grew up he went to the country of the Fians,[46] and there he entered into the service of their king, who was no other than the celebrated Oisin. The Gaelic narrator calls him "Oisin, Righ na Feinne," that is, "Ossian, King of the Fians"; but the collector of the story,[47] who had no doubt obtained the translation on the spot, renders Righ na Feinne as "King of the Picts." No explanation or comment is given, and one is therefore led to infer that in Sutherlandshire Feinne is without question regarded as a Gaelic name for the Picts. This identity is, indeed, borne out otherwise. There is a Gaelic saying in Glenlyon, Perthshire, to the effect that "Fin had twelve castles" in that glen, and the remains of these "castles," all said to have been built by him and his Fians, and of which one in particular is styled "Castle Fin,"[48] are known to the English-speaking people of Scotland as "Picts'" houses. For they belong to a peculiar class of structures, all radically alike, and all known, in certain districts, as "Picts' houses." The term "Picts' house" is unknown in the Hebrides, says one writer. "In the Hebrides tradition is entirely silent concerning the Picts ... there the Fenian heroes are the builders of the duns."[49] Yet the self-same class of building is elsewhere assigned to the Picts. To these structures I shall presently refer more particularly; but it is enough to note in passing that, just as Oisin, King of the Fians, is translated into Ossian, King of the Picts, so the dwellings ascribed to the Fians in one locality, are in another said to have been made and inhabited by the Picts.

Fians, then, are associated or identified with Fairies, and also with Picts. To complete my equilateral triangle, the Picts ought also to be regarded as Fairies, or as akin to them.

This undoubtedly is a popular belief. The earliest alleged reference of this kind is placed by one writer in the middle of the fifteenth century, before the Orkney Islands had passed from the crown of Denmark to the crown of Scotland. A manuscript of the then Bishop of Orkney, dated Kirkwall 1443, states that when Harald Haarfagr conquered the Orkneys in the ninth century, the inhabitants were the two "nations" of the Papæ and the Peti, both of whom were exterminated. By the former name is understood the Irish missionaries: the Peti were certainly the Picts, or Pehts.[50] Now, of these Picts of Orkney it is said, that they "were only a little exceeding pigmies in stature, and worked wonderfully in the construction of their cities, evening and morning, but in mid-day, being quite destitute of strength, they hid themselves through fear in little houses under ground."[51]

The exact date of this statement is at present doubtful, but it is quite in accordance with the widespread ideas held throughout Scotland and Northumberland with regard to the Picts: that they were great as builders, but were of very low stature, and closely akin to Fairies.[52] Moreover, they are famous for doing their work during the night. Whatever be the explanation of the above curious statement that at mid-day they lost their strength and withdrew to their underground houses, it is at any rate interesting to compare with it the remark made by the traveller Pennant as he was passing along Glenorchy in 1772. This is the entry in his journal:—"See frequently on the road-sides small verdant hillocks, styled by the common people shi an (sithean), or the Fairy-haunt, because here, say they, the fairies, who love not the glare of day, make their retreat after the celebration of their nocturnal revels."[53] Now, as the "Picts' houses" are, to outward appearance, "small verdant hillocks," the parallel is very exact. With these two references compare also the mention, in a quaint old gazetteer printed at Cambridge in 1693,[54] of the tribe of the "Germara," defined as "a people of the Celtæ, who in the day-time cannot see." Although the author usually gives the sources of his information, in this instance he gives none. But the statement agrees perfectly with the belief found everywhere throughout Northern Europe that "the dwarfs could not bear daylight, and during the day hid in their holes."[55] It really seems impossible to avoid the inference that all this was perfectly true. When Leif went down into the underground house in Ireland, he could not see at first, though at length he saw in the obscurity the glimmer of his opponent's sword. Consequently, the denizens and builders of these subterranean retreats must either have had something very like "cat's eyes," or else they must in general have had numerous lamps burning. This will be understood by an examination of one or two of the accompanying diagrams. It seems to me beyond question that a people living this underground life must have differed very distinctly from ourselves in the matter of vision; and to them the brightness of noonday must have been blinding. This physical fact—if it be a fact—would explain much that is otherwise strange and incredible in the traditions relating to the Picts—or Pechts, as they were formerly called in Scotland. However, it is sufficient for my present purpose to note that this peculiarity associates, and indeed identifies, the Picts with the dwarfs or fairies of tradition.