On Iona, however, there is, so far as I remember, no special spot sacred to St. Micheil: but there is a legend that on the night Columba died Micheil came over the waves on a rippling flood of light, which was a cloud of angelic wings, and that he sang a hymn to the soul of the saint before it took flight for its heavenly fatherland. No one heard that hymn save Colum, but I think that he who first spoke of it remembered a more ancient legend of how Manannan came to Cuchullin when he was in the country of the Shee, when Liban laughed.
I spoke of Port-na-Churaich, the Haven of the Coracle, a little ago. How strange a history is that of Iona since the coming of the Irish priest, Crimthan, or Crimmon as we call the name, surnamed Colum Cille, the Dove of the Church. Perhaps its unwritten history is not less strange. G.o.d was revered on Iona by priests of a forgotten faith before the Cross was raised. The sun-priest and the moon-worshipper had their revelation here. I do not think their offerings were despised. Colum, who loved the Trinity so well that on one occasion he subsisted for three days on the mystery of the mere word, did not forego the luxury of human sacrifice, though he abhorred the blood-stained altar. For, to him, an obstinate pagan slain was to the glory of G.o.d. The moon-worshipper did no worse when he led the chosen victim to the dolmen. But the moon-worshipper was a Pict without the marvel of the written word; so he remained a heathen, and the Christian named himself saint or martyr.
None knows with surety who dwelled on this mysterious island before the famous son of Feilim of Clan Domnhuil, great-grandson of Niall of the Nine Hostages, came with his fellow-monks and raised the Cross among the wondering Picts. But the furthest record tells of worship. Legend itself is more ancient here than elsewhere. Once a woman was worshipped. Some say she was the moon, but this was before the dim day of the moon-worshippers. (In Gaelic too, as with all the Celtic peoples, it is not the moon but the sun that is feminine.) She may have been an ancestral Brighde, or that mysterious Anait whose Scythian name survives elsewhere in the Gaelic west, and nothing else of all her ancient glory but that shadowy word. Perhaps, here, the Celts remembered one whom they had heard of in Asian valleys or by the waters of Nilus, and called upon Isis under a new name.
The Haven of the Coracle! It was not Colum and his white-robe company who first made the isle sacred. I have heard that when Mary Macleod (our best-loved Hebridean poet) was asked what she thought of Iona, she replied that she thought it was the one bit of Eden that had not been destroyed, and that it was none other than the central isle in the Garden untouched of Eve or Adam, where the angels waited.
Many others have dreamed by that lonely cairn of the Irish king, before Colum, and, doubtless, many since the child who sought the Divine forges.
Years afterwards I wrote, in the same place, after an absence wherein Iona had become as a dream to me, the story of St. Briget, in the Hebrides called Bride, under the love-name commonly given her, Muime Chriosd--Christ"s Foster-Mother. May I quote again, here, as so apposite to what I have written, to what indirectly I am trying to convey of the spiritual history of Iona, some portion of it?
In my legendary story I tell of how one called Dughall, of a kingly line, sailing from Ireland, came to be cast upon the ocean-sh.o.r.e of Iona, then called Innis-nan-Dhruidhneach, the Isle of the Druids--for this was before the cry of the Sacred Wolf was heard, as an old-time island-poet has it, playing upon Colum"s house-name, Crimthan, signifying a wolf. The frail coracle in which he and others had crossed the Moyle had been driven before a tempest, and cast at sunrise like a spent fish upon the rocks of the little haven that is now called Port-na-Churaich. All had found death in the wave except himself and the little girl-child he had brought with him from Ireland, the child of so much tragic mystery.
When, warmed by the sun, they rose, they found themselves in a waste place. Dughall was ill in his mind because of the portents, and now to his fear and amaze the child Briget knelt on the stones, and, with claspt hands, frail and pink as the sea-sh.e.l.ls round about her, sang a song of words which were unknown to him. This was the more marvellous, as she was yet but an infant, and could say few words even of Erse, the only tongue she had heard.
At this portent, he knew that Aodh the Arch-Druid had spoken seeingly.
Truly this child was not of human parentage. So he, too, kneeled; and, bowing before her, asked if she were of the race of the Tuatha de Danann, or of the older G.o.ds, and what her will was, that he might be her servant. Then it was that the kneeling child looked at him, and sang in a low sweet voice in Erse:
"I am but a little child, Dughall, son of Hugh, son of Art, But my garment shall be laid On the lord of the world, Yea, surely it shall be that He, The King of Elements Himself, Shall lean against my bosom, And I will give him peace, And peace will I give to all who ask Because of this mighty Prince, And because of his Mother that is the Daughter of Peace."
And while Dughall Donn was still marvelling at this thing, the Arch-Druid of Iona approached, with his white-robed priests. A grave welcome was given to the stranger. While the youngest of the servants of G.o.d was entrusted with the child, the Arch-Druid took Dughall aside and questioned him. It was not till the third day that the old man gave his decision. Dughall Don was to abide on Iona if he so willed; but the child was to stay. His life would be spared, nor would he be a bondager of any kind, and a little land to till would be given him, and all that he might need. But of his past he was to say no word. His name was to become as nought, and he was to be known simply as Duvach. The child, too, was to be named Bride, for that was the way the name Briget is called in the Erse of the Isles.
To the question of Dughall, that was thenceforth Duvach, as to why he laid so great stress on the child, who was a girl, and the reputed offspring of shame at that, Cathal the Arch-Druid replied thus: "My kinsman Aodh of the golden hair, who sent you here, was wiser than Hugh the king, and all the Druids of Aoimag. Truly, this child is an Immortal. There is an ancient prophecy concerning her: surely of her who is now here, and no other. There shall be, it says, a spotless maid born of a virgin of the ancient divine race in Innisfail. And when for the seventh time the sacred year has come, she will hold Eternity in her lap as a white flower. Her maiden b.r.e.a.s.t.s shall swell with milk for the Prince of the World. She shall give suck to the King of the Elements. So I say unto you, Duvach, go in peace. Take unto yourself a wife, and live upon the place I will allot on the east side of Ioua. Treat Bride as though she were your soul, and leave her much alone, and let her learn of the sun and the wind. In the fulness of time the prophecy shall be fulfilled."
So was it, from that day of the days. Duvach took a wife unto himself, who weaned the little Bride, who grew in beauty and grace, so that all men marvelled. Year by year for seven years the wife of Duvach bore him a son, and these grew apace in strength, so that by the beginning of the third year of the seventh circle of Bride"s life there were three stalwart youths to brother her, and three comely and strong lads, and one young boy fair to see. Nor did any one, not even Bride herself, saving Cathal the Arch-Druid, know that Duvach the herdsman was Dughall Donn, of a princely race in Innisfail.
In the end, too, Duvach came to think that he had dreamed, or at the least that Cathal had not interpreted the prophecy aright. For though Bride was of exceeding beauty, and of a holiness that made the young druids bow before her as though she were a bandia, yet the world went on as before, and the days brought no change. Often, while she was still a child, he had questioned her about the words she had said as a babe, but she had no memory of them. Once, in her ninth year, he came upon her on the hillside of Dun-I singing these self-same words. Her eyes dreamed far away. He bowed his head, and, praying to the Giver of Light, hurried to Cathal. The old man bade him speak no more to the child concerning the mysteries.
Bride lived the hours of her days upon the slopes of Dun-I, herding the sheep, or in following the kye upon the green hillocks and gra.s.sy dunes of what then, as now, was called the Machar. The beauty of the world was her daily food. The spirit within her was like sunlight behind a white flower. The birdeens in the green bushes sang for joy when they saw her blue eyes. The tender prayers that were in her heart were often seen flying above her head in the form of white doves of sunshine.
But when the middle of the year came that was (though Duvach had forgotten it) the year of the prophecy, his eldest son, Conn, who was now a man, murmured against the virginity of Bride, because of her beauty and because a chieftain of the mainland was eager to wed her. "I shall wed Bride or raid Ioua," was the message he had sent.
So one day, before the Great Fire of the Summer Festival, Conn and his brothers reproached Bride.
"Idle are these pure eyes, O Bride, not to be as lamps at thy marriage-bed."
"Truly, it is not by the eyes that we live," replied the maiden gently, while to their fear and amazement she pa.s.sed her hand before her face and let them see that the sockets were empty.
Trembling with awe at this portent, Duvach intervened:
"By the sun I swear it, O Bride, that thou shalt marry whomsoever thou wilt and none other, and when thou wilt, or not at all, if such be thy will."
And when he had spoken, Bride smiled, and pa.s.sed her hand before her face again, and all there were abashed because of the blue light as of morning that was in her shining eyes.
It was while the dew was yet wet on the gra.s.s that on the morrow Bride came out of her father"s house, and went up the steep slope of Dun-I.
The crying of the ewes and lambs at the pastures came plaintively against the dawn. The lowing of the kye arose from the sandy hollows by the sh.o.r.e, or from the meadows on the lower slopes. Through the whole island went a rapid, trickling sound, most sweet to hear: the myriad voices of twittering birds, from the dotterel in the seaweed, to the larks climbing the blue slopes of heaven.
This was the festival of her birth, and she was clad in white. About her waist was a girdle of the sacred rowan, the feathery green leaves flickering dusky shadows upon her robe as she moved. The light upon her yellow hair was as when morning wakes, laughing in wind amid the tall corn. As she went she sang to herself, softly as the crooning of a dove.
If any had been there to hear he would have been abashed, for the words were not in Erse, and the eyes of the beautiful girl were as those of one in a vision.
When, at last, a brief while before sunrise, she reached the summit of the Scuir, that is so small a hill and yet seems so big in Iona, where it is the sole peak, she found three young druids there, ready to tend the sacred fire the moment the sunrays should kindle it. Each was clad in a white robe, with fillets of oak leaves; and each had a golden armlet. They made a quiet obeisance as she approached. One stepped forward, with a flush in his face because of her beauty, that was as a sea-wave for grace and a flower for purity, as sunlight for joy and moonlight for peace.
"Thou mayst draw near if thou wilt, Bride, daughter of Duvach," he said, with something of reverence as well as of grave courtesy in his voice; "for the holy Cathal hath said that the breath of the Source of All is upon thee. It is not lawful for women to be here at this moment, but thou hast the law shining upon thy face and in thine eyes. Hast thou come to pray?"
But at that moment a cry came from one of his companions. He turned, and rejoined his fellows. Then all three sank upon their knees, and with outstretched arms hailed the rising of G.o.d.
As the sun rose, a solemn chant swelled from their lips, ascending as incense through the silent air. The glory of the new day came soundlessly. Peace was in the blue heaven, on the blue-green sea, and on the green land. There was no wind, even where the currents of the deep moved in shadowy purple. The sea itself was silent, making no more than a sighing slumber-breath round the white sands of the isle, or a dull whisper where the tide lifted the long weed that clung to the rocks.
In what strange, mysterious way, Bride did not see; but as the three druids held their hands before the sacred fire there was a faint crackling, then three thin spirals of blue smoke rose, and soon dusky red and wan yellow tongues of flame moved to and fro. The sacrifice of G.o.d was made. Out of the immeasurable heaven He had come, in His golden chariot. Now, in the wonder and mystery of His love, He was re-born upon the world, re-born a little fugitive flame upon a low hill in a remote isle. Great must be His love that He could die thus daily in a thousand places: so great His love that he could give up His own body to daily death, and suffer the holy flame that was in the embers He illumined to be lighted and revered and then scattered to the four quarters of the world.
Bride could bear no longer the mystery of this great love. It moved her to an ecstasy. What tenderness of divine love that could thus redeem the world daily: what long-suffering for all the evil and cruelty done hourly upon the weeping earth: what patience with the bitterness of the blind fates! The beauty of the worship of Be"al was upon her as a golden glory. Her heart leaped to a song that could not be sung.
Bowing her head, so that the tears fell upon her hands, she rose and moved away.
Elsewhere I have told how a good man of Iona sailed along the coast one Sabbath afternoon with the Holy Book, and put the Word upon the seals of Soa: and, in another tale, how a lonely man fought with a sea-woman that was a seal; as, again, how two fishermen strove with the sea-witch of Earraid: and, in "The Dan-nan-Ron," of a man who went mad with the sea-madness, because of the seal-blood that was in his veins, he being a MacOdrum of Uist, and one of the Sliochd nan Ron, the Tribe of the Seal.
And those who have read the tale, twice printed, once as "The Annir Choille," and again as "Cathal of the Woods," will remember how, at the end, the good hermit Molios, when near death in his sea-cave of Arran, called the seals to come out of the wave and listen to him, so that he might tell them the white story of Christ; and how in the moonshine, with the flowing tide stealing from his feet to his knees, the old saint preached the gospel of love, while the seals crouched upon the rocks, with their brown eyes filled with glad tears: and how, before his death at dawn, he was comforted by hearing them splashing to and fro in the moon-dazzle, and calling one to the other, "We, too, are of the sons of G.o.d."
What has so often been written about is a reflection of what is in the mind: and though stories of the seals may be heard from the Rhinns of Islay to the Seven Hunters (and I first heard that of the MacOdrums, the seal-folk, from a Uist man), I think that it was because of what I heard of the sea-people on Iona, when I was a child, that they have been so much with me in remembrance.
In the short tale of the Moon-child, I told how two seals that had been wronged by a curse which had been put upon them by Columba, forgave the saint, and gave him a sore-won peace. I recall another (unpublished) tale, where a seal called Domnhuil Dhu--a name of evil omen--was heard laughing one Hallowe"en on the rocks below the ruined abbey, and calling to the creatures of the sea that G.o.d was dead: and how the man who heard him laughed, and was therewith stricken with paralysis, and so fell sidelong from the rocks into the deep wave, and was afterwards found beaten as with hammers and shredded as with sharp fangs.
But, as most characteristic, I would rather tell here the story of Black Angus, though the longer tale of which it forms a part has been printed before.
One night, a dark rainy night it was, with an uplift wind battering as with the palms of savage hands the heavy clouds that hid the moon, I went to the cottage near Spanish Port, where my friend Ivor Maclean lived with his old deaf mother. He had reluctantly promised to tell me the legend of Black Angus, a request he had ignored in a sullen silence when he and Padruic Macrae and I were on the Sound that day. No tales of the kind should be told upon the water.
When I entered, he was sitting before the flaming coal-fire; for on Iona now, by decree of MacCailein Mr, there is no more peat burned.
"You will tell me now, Ivor?" was all I said.
"Yes; I will be telling you now. And the reason why I never told you before was because it is not a wise or a good thing to tell ancient stories about the sea while still on the running wave. Macrae should not have done that thing. It may be we shall suffer for it when next we go out with the nets. We were to go to-night; but, no, not I, no, no, for sure, not for all the herring in the Sound."
"Is it an ancient _sgeul_, Ivor?"
"Ay. I am not for knowing the age of these things. It may be as old as the days of the Feinn, for all I know. It has come down to us. Alasdair MacAlasdair of Tiree, him that used to boast of having all the stories of Colum and Brigdhe, it was he told it to the mother of my mother, and she to me."
"What is it called?"
"Well, this and that; but there is no harm in saying it is called the Dark Nameless One."
"The Dark Nameless One!"
"It is this way. But will you ever have heard of the MacOdrums of Uist?"
"Ay; the Sliochd-nan-rn."
"That is so. G.o.d knows. The Sliochd-nan-ron ... the progeny of the Seal.... Well, well, no man knows what moves in the shadow of life. And now I will be telling you that old ancient tale, as it was given to me by the mother of my mother."