in which he praises him; while a third poem tells how Mongan went to Heaven under the protection of the saint—"his head—great the profit! under Columcille's cowl."15
Not the least interesting aspect of the reverence with which Christian scribes and editors regarded old mythic heroes is found in the prophecies of Christianity put into their mouths. Some instances of this have been referred to, but a notable example occurs in The Voyage of Bran, where the goddess who visits Bran tells how "a great birth will come in after ages":—
"The son of a woman whose mate will not be known,
He will seize the rule of many thousands.
'Tis He that made the Heavens,
Happy he that has a white heart,
He will purify hosts under pure water,
'Tis He that will heal your sicknesses."
So, too, Manannan speaks of the Fall and prophesies how
" A noble salvation will come
From the King who has created us,
A white law will come over the seas.
Besides being God, He will be man."16
By such means, which recall the noble teaching of St. Clement and Origen, did Christian Celts make gods and heroes do homage to the new faith, while yet they recounted the mythic stories about them and preserved all "the tender grace of a day that is dead." Even more remarkable is one version of a story telling how the narrative of the Táin was recovered. It existed only in fragments until Fergus mac Róich, a hero of the Cúchulainn group, rose from his grave and recited it, appearing not only to the poets, but to saints of Erin who had met near his tomb, while no less a person than St. Ciaran wrote the story to his dictation. Among these saints were Columba, Brendan, and Caillin, and in company with Senchan andother poets they were fasting at the grave of Fergus so that he might appear, after which the tale was written down in Ciaran's book of cow-hide.17
