Well, the princess looked at her father, and by my word, she came over to Tom, and put her two delicate hands into his two rough ones, and I wish it was myself was in his shoes that day!

Tom would not bring the flail into the palace. You may be sure no other body went near it; and when the early risers were passing next morning, they found two long clefts in the stone, where it was after burning itself an opening downwards, nobody could tell how far. But a messenger came in at noon, and said that the Danes were so frightened when they heard of the flail coming into Dublin, that they got into their ships, and sailed away.

Well, I suppose, before they were married, Tom got some man, like Pat Mara of Tomenine, to learn him the “principles of politeness," fluxions, gunnery, and fortification, decimal fractions, practice, and the rule of three direct, the way he’d be able to keep up a conversation with the royal family. Whether he ever lost his time learning them sciences, I’m not sure, but it’s as sure as fate that his mother never more saw any want till the end of her days.

It may be as well to give the reader some account of the enormous extent of the Celtic folk-tales in existence. I reckon these to extend to 2000, though only about 250 are in print. The former number exceeds that known in France, Italy, Germany, and Russia, where collection has been most active, and is only exceeded by the MS. collection of Finnish folk-tales at Helsingfors, said to exceed 12,000. As will be seen, this superiority of the Celts is due to the phenomenal and patriotic activity of one man, the late J. F. Campbell, of Islay, whose Popular Tales and MS. collections (partly described by Mr. Alfred Nutt in Folk-Lore, i. 369-83) contain references to no less than 1281 tales (many of them, of course, variants and scraps). Celtic folk-tales, while more numerous, are also the oldest of the tales of modern European races; some of them–e.g., “Connla,” in the present selection, occurring in the oldest Irish vellums. They include (1) fairy tales properly so-called–i.e., tales or anecdotes about fairies, hobgoblins, &c., told as natural occurrences; (2) hero-tales, stories of adventure told of national or mythical heroes; (3) folk-tales proper, describing marvellous adventures of otherwise unknown heroes, in which there is a defined plot and supernatural characters (speaking animals, giants, dwarfs, &c.); and finally (4) drolls, comic anecdotes of feats of stupidity or cunning.

The collection of Celtic folk-tales began in IRELAND as early as 1825, with T. Crofton Croker’s Fairy Legends and Traditions of the South of Ireland. This contained some 38 anecdotes of the first class mentioned above, anecdotes showing the belief of the Irish peasantry in the existence of fairies, gnomes, goblins, and the like. The Grimms did Croker the honour of translating part of his book, under the title of Irische Elfenmarchen. Among the novelists and tale-writers of the schools of Miss Edgeworth and Lever folk-tales were occasionally utilised, as by Carleton in his Traits and Stories, by S. Lover in his Legends and Stories, and by G. Griffin in his Tales of a Jury-Room. These all tell their tales in the manner of the stage Irishman. Chapbooks, Royal Fairy Tales and Hibernian Tales, also contained genuine folk-tales, and attracted Thackeray’s attention in his Irish Sketch-Book. The Irish Grimm, however, was Patrick Kennedy, a Dublin bookseller, who believed in fairies, and in five years (1866-71) printed about 100 folk- and hero- tales and drolls (classes 2, 3, and 4 above) in his Legendary Fictions of the Irish Celts, 1866, Fireside Stories of Ireland, 1870, and Bardic Stories of Ireland, 1871; all three are now unfortunately out of print. He tells his stories neatly and with spirit, and retains much that is volkstumlich in his diction. He derived his materials from the English-speaking peasantry of county Wexford, who changed from Gaelic to English while story-telling was in full vigour, and therefore carried over the stories with the change of language. Lady Wylde has told many folk-tales very effectively in her Ancient Legends of Ireland, 1887. More recently two collectors have published stories gathered from peasants of the West and North who can only speak Gaelic. These are by an American gentleman named Curtin, Myths and Folk-Tales of Ireland, 1890; while Dr. Douglas Hyde has published in Beside the Fireside, 1891, spirited English versions of some of the stories he had published in the original Irish in his Leabhar Sgeulaighteachta, Dublin, 1889. Miss Maclintoch has a large MS. collection, part of which has appeared in various periodicals; and Messrs. Larminie and D. Fitzgerald are known to have much story material in their possession.

But beside these more modern collections there exist in old and middle Irish a large number of hero-tales (class 2) which formed the staple of the old ollahms or bards. Of these tales of "cattle-liftings, elopements, battles, voyages, courtships, caves, lakes, feasts, sieges, and eruptions,” a bard of even the fourth class had to know seven fifties, presumably one for each day of the year. Sir William Temple knew of a north-country gentleman of Ireland who was sent to sleep every evening with a fresh tale from his bard. The Book of Leinster, an Irish vellum of the twelfth century, contains a list of 189 of these hero-tales, many of which are extant to this day; E. O’Curry gives the list in the Appendix to his MS. Materials of Irish History. Another list of about 70 is given in the preface to the third volume of the Ossianic Society’s publications. Dr. Joyce published a few of the more celebrated of these in Old Celtic Romances; others appeared in Atlantis (see notes on “Deirdre”), others in Kennedy’s Bardic Stories, mentioned above.

Turning to SCOTLAND, we must put aside Chambers’ Popular Rhymes of Scotland, 1842, which contains for the most part folk-tales common with those of England rather than those peculiar to the Gaelic-speaking Scots. The first name here in time as in importance is that of J. F. Campbell, of Islay. His four volumes, Popular Tales of the West Highlands (Edinburgh, 1860-2, recently republished by the Islay Association), contain some 120 folk- and hero-tales, told with strict adherence to the language of the narrators, which is given with a literal, a rather too literal, English version. This careful accuracy has given an un-English air to his versions, and has prevented them attaining their due popularity. What Campbell has published represents only a tithe of what he collected. At the end of the fourth volume he gives a list of 791 tales, &c., collected by him or his assistants in the two years 1859-61; and in his MS. collections at Edinburgh are two other lists containing 400 more tales. Only a portion of these are in the Advocates’ Library; the rest, if extant, must be in private hands, though they are distinctly of national importance and interest.

Campbell’s influence has been effective of recent years in Scotland. The Celtic Magazine (vols. xii. and xiii.), while under the editorship of Mr. MacBain, contained several folk- and hero-tales in Gaelic, and so did the Scotch Celtic Review. These were from the collections of Messrs. Campbell of Tiree, Carmichael, and K. Mackenzie. Recently Lord Archibald Campbell has shown laudable interest in the preservation of Gaelic folk- and hero-tales. Under his auspices a whole series of handsome volumes, under the general title of Waifs and Strays of Celtic Tradition, has been recently published, four volumes having already appeared, each accompanied by notes by Mr. Alfred Nutt, which form the most important aid to the study of Celtic Folk-Tales since Campbell himself. Those to the second volume in particular (Tales collected by Rev. D. MacInnes) fill 100 pages, with condensed information on all aspects of the subject dealt with in the light of the most recent research in the European folk-tales as well as on Celtic literature. Thanks to Mr. Nutt, Scotland is just now to the fore in the collection and study of the British Folk-Tale.