think, the Salmon of Wisdom,[1] which appears so often and so prominently in Irish mythic lore; and the former is that being who passes his life in vain endeavours to catch the wonderful fish, and who, in the moment of success, is robbed of the fruit of all his long toils and watchings. I am prepared to admit that the incident as found in Borron's poem has been recast in the mould of mediæval Christian symbolism, but I think the older myth can still be clearly discerned and is wholly responsible for the incident as found in the Conte du Graal.[2]
Let us first look at the Irish story. This is found in an account, to which allusion has already been made, of the Boyish Exploits of Finn Mac Cumhail.[3] It is there told how Finn seeks his namesake, Finn-eges, to learn poetry from him, as until then he durst not stay in Ireland for fear of his foes. Now Finn-eges had remained seven years by the Boyne, watching the salmon of Linn-Feic, which it had been foretold Finn (himself as he thought) should catch and know all things afterwards. Finn, who conceals his name, takes service with him and the salmon is caught. Finn is set to watch it while it roasts, but warned not to eat of it. Inadvertently he touches it with his thumb, which he burns, and carries to his mouth to cool. Immediately he becomes possessed of all knowledge, and thereafter he had only to chew his thumb to obtain wisdom. Finn-eges recognises that the prophecy has been fulfilled, and hails his pupil as Finn.
It is needless to dwell upon the archaic features of this tale,
- ↑ For fuller information about this mysterious fish, see Rhys, Hibbert Lectures, pp. 553-54.
- ↑ In an already quoted tale of Campbell's (LVIII., the Rider of Grianaig) allusion is made to the "black fisherman working at his tricks." Campbell remarks that a similar character appears in other tales. Can this wizard fisher be brought into contact with the Rich Fisher of Pseudo-Chrestien (supra, p. 8), who knew much of black art, and could change his semblance a hundred times?
- ↑ Complete text, edited by Kuno Meyer, Revue Celt., Vol. V. Major portion of text with English translation by Dr. J. O'Donovan, Oss. Soc., Vol. IV. The tract as a whole is only known to us from a fifteenth century MS.; but the earlier portion of it appears in the L.n.H., in a strongly euhemerised form, only such incidents being admitted as could be presented historically, and these being divested of all supernatural character. See my paper, "Folk-Lore Record," Vol. IV., for a discussion of the genuine and early character of the tract.
