Footnote 507:[(return)]
Montelius, Les Temps Préhistoriques, 57, 151; Reinach, RC xxi. 8.
Footnote 508:[(return)]
The popular versions of this early part of the saga differ much in detail, but follow the main outlines in much the same way. See Curtin, HTI 204; Campbell, LF 33 f.; WHT iii. 348.
Footnote 509:[(return)]
In a widespread group of tales supernatural knowledge is obtained by eating part of some animal, usually a certain snake. In many of these tales the food is eaten by another person than he who obtained it, as in the case of Fionn. Cf. the Welsh story of Gwion, p. 116, and the Scandinavian of Sigurd, and other parallels in Miss Cox, Cinderella, 496; Frazer, Arch. Rev. i. 172 f. The story is thus a folk-tale formula applied to Fionn, doubtless because it harmonised with Celtic or pre-Celtic totemistic ideas. But it is based on ancient ideas regarding the supernatural knowledge possessed by reptiles or fish, and among American Indians, Maoris, Solomon Islanders, and others there are figured representations of a man holding such an animal, its tongue being attached to his tongue. He is a shaman, and American Indians believe that his inspiration comes from the tongue of a mysterious river otter, caught by him. See Dall, Bureau of Ethnol. 3rd report; and Miss Buckland, Jour. Anth. Inst. xxii. 29.
Footnote 510:[(return)]
TOS iv.; O'Curry, MS. Mat. 396; Joyce, OCR 194, 339.
Footnote 511:[(return)]
For ballad versions see Campbell, LF 198.
Footnote 512:[(return)]
Numerous ballad versions are given in Campbell LF 152 f. The tale is localised in various parts of Ireland and the Highlands, many dolmens in Ireland being known as Diarmaid and Grainne's beds.
Footnote 513:[(return)]
For an account differing from this annalistic version, see ZCP i. 465.
Footnote 514:[(return)]
O'Grady, ii. 102. This, on the whole, agrees with the Highland ballad version, LF 198.
Footnote 515:[(return)]
IT iv.; O'Grady, Silva Gad. text and translation.