Caoilte's eulogy to St. Patrick—"He was a king, a seer, a poet, a bard, a lord with a manifold and great train, our magician, our man of knowledge, our soothsayer; all whatsoever he said was sweet with him. Excessive perchance as ye deem my testimony of Fionn, nevertheless, by the King that is above me, he was three times better still."72 Yet he had undesirable traits—craft and vindictiveness, while his final unforgiving vengeance on Diarmaid is a blot upon his character. One tradition alleged that, like Arthur, Fionn was still living secretly somewhere, within a hill or on an island, ready to come with his men in the hour of his country's need; and daring persons have penetrated to his hiding-place and have spoken to the resting hero.73 Noteworthy in this connexion is the story which makes the seventh century King Mongan, who represents an earlier mythic Mongan, a rebirth of Fionn, this being shown by Caoilte's reappearance to prove to Mongan's poet the truth of the King's statement regarding the death of Fothad Airglech. "We were with thee, with Fionn," said Caoilte. "Hush," said Mongan, "that is not fair." "We were with Fionn then"; but the narrator adds, "Mongan, however, was Fionn, though he would not let it be said."74 Other stories, as we have seen, make Mongan the son of Manannan.
Of the survivors of the Feinn, the main interest centres in Oisin and Caoilte, the latter of whom lingered on with some of his warriors until the coming of St. Patrick. In tales and poems of later date, notably in Michael Comyn's eighteenth century poem, Oisin went into a síd or to Tír na nÓg ("the Land of Youth"). The Colloquy with the Ancients, on the other hand, says that he went to the síd of Ucht Cleitich, where was his mother Blai, although later he is found in St. Patrick's company without any explanation of his return; and now Caoilte rejoins him.75 This agrees with the Scots tradition that a pretty woman met Oisin in his old age and said, "Will you not go with your mother?" Thereupon she opened a door
