induced him to slay Ailill; but for this the three Reds, or Wolves, killed him and cut off his head in revenge for the death of Curoi at the hands of Cúchulainn.45
Conchobar met his fate in a curious way. Among the trophies in Emain Macha was a sling-ball made of the brain of Mesgegra, King of Leinster, slain by Conall. One day Cet, whom Conall killed at the feast on Mac Dáthó's Boar, stole this ball, which was mixed with earth, and thus hardened, and later induced the women of Connaught to get Conchobar to show himself to them, whereupon Cet flung the ball into his forehead, whence it could not be removed lest he should die. Years after, an earthquake occurred, and when his Druid told him that this signified our Lord's crucifixion, Conchobar, who now believed in God, felt such emotion at not being able to avenge Christ that the ball started from his head, and he died.46
M. d'Arbois maintained that the saga of Cúchulainn was known in Gaul. Cúchulainn's name Setanta is akin to that of the Setantii, Celtic tribes living in the district between the Ribble and Morecambe Bay, and this, according to Rhys,*^ suggests a British ancestry for the Irish hero. D'Arbois, on the other hand, regards this folk, as well as the Brigantes, as of Belgic Gaulish provenance, while the latter had colonies in Ireland. They had a well-known god, Esus, whom d'Arbois identifies with Cúchulainn; whence the story is of Gaulish origin, perhaps taught by the Druids; and it was ultimately carried to Ulster, where it was received with enthusiasm.48 The identification rests on certain figured monuments, in the persons, names, or episodes of which M. d'Arbois sees those of the saga. On one altar Esus is cutting down a tree, while on the same altar Is figured a bull on which are perched three birds, this animal being entitled Tarvos Trigaranos—"the bull with three cranes" (garanus), unless the cranes are a rebus for the three horns (karenos) of divine animals. On another altar from Treves a god is cutting down a tree, and in its branches are
