Visions and Beliefs in the West of Ireland, First Series

by Unknown

Note [22]. Tir-na-n-og, the country of the young, the paradise of the ancient Irish. It is sometimes described as under the earth, sometimes as all about us, and sometimes as an enchanted island. This island paradise has given rise to many legends; sailors have bragged of meeting it. A Dutch pilot settled in Dublin in 1614, claimed to have seen it off the coast of Greenland in 61° of latitude. It vanished as he came near, but sailing in an opposite direction he came upon it once more, but Giraldus Cambrensis claimed that shortly before he came to Ireland such a phantom island was discovered off the west coast of Ireland and made habitable. Some young men saw it from the shore; when they came near it, it sank into the water. The next day it reappeared and again mocked the same youths with the like delusion. At length, on their rowing towards it on the third day, they followed the advice of an older man, and let fly an arrow, barbed with red-hot steel, against the island; and then landing, found it stationary and habitable.

Note [23]. Supernatural strength is often spoken of by the people as a sign of faery power. It is also enumerated in The Roman Ritual among the signs of possession. I have read somewhere that the priests of Apollo showed it in their religious transports.

Note [24]. "Materializations" are generally imperfect. The spirit makes just enough of mind and form for its purpose. Even when the form is only visible to the clairvoyant there may still be materialization, though not carried far enough to affect ordinary sight.

Note [25]. The picture was made by "A. E." of one of the forms he sees in vision.

Note [26]. The barrel which contained a brew that made the spirits invisible is probably the cauldron of the god Dagda, called "The Undry" "because it was never empty." The Tuatha-de-Danaan, the old Irish divine race, brought with them to Ireland four talismans, the sword, the spear, the stone, and the cauldron. Rhys, in his Celtic Heathendom, compares it with the Irish well of wisdom, overhung by nine hazels, and the Welsh "Cauldron of the Head of Hades," set over a fire, blown into a flame by the breath of nine young girls. Girls and hazels were alike, he thinks, symbols of time because of the nine days of the old Celtic week, and comparable with the nine Muses, daughters of Memory. Nutt thought the Celtic cauldron the first form of the Holy Grail.

Note [27]. In my record of this conversation I find a sentence that has dropped out in Lady Gregory's. The old man used these words: "And I took down a fork from the rafters and asked her was it a broom and she said it was," and it was that answer that proved her in the power of the faeries. She was "suggestible" and probably in a state of trance.

Note [28]. The Dundonians are, of course, the Tuatha-de-Danaan, and those with the bag are the "firbolg" or "bag-men," we have now, it may be, a true explanation of a name Professor Rhys has interpreted with intricate mythology. I wonder if these bags are related to the Sporran of the Highlanders.

Note [29]. Here though maybe but in seeming, spiritism and folk-lore are at issue with one another. The spirit of the séance room is described as growing to maturity and remaining in that state. In Swedenborg it moves toward "the day-spring of its youth." Among the country people too, one sometimes hears of the dead growing to the likeness of thirty years in heaven and remaining so. Thirty years, I suppose, because at that age Christ began his ministry. The idea that underlies Mrs. Fagan's statement seems to be that we have a certain measure of life to live out on earth or in some intermediate state. Are the inhabitants of this "intermediate state" the "earthbound" of the spiritists?

Note [30]. Professor Lombroso quotes from Professor Faffofer the following description of how he received news of the death of Carducci: "On the 18th of February, in the evening, our spirit-friends did not at once give us notice of their presence at our sitting, and we waited for them about half an hour. 'Remigo,' on being asked the reason why they had delayed, replied: 'We are in a state of agitation and confusion here. We have just come from a festival—of grief for you and joy for us. We have been present at the death-bed of Carducci." He had died that day and in that very hour and the news had not yet arrived by the ordinary channels.