An Irish precursor of Dante : $b a study on the Vision of Heaven and Hell ascribed to the eighth-century Irish saint Adamnán, with translation of the Irish text
Dante Alighieri · en
wells, with lovely golden yellow nuts, and little bees, ever beautiful,
hovering over the fruits, which were dropping their blossoms and their
leaves into the wells’ (tr. Best, _loc. cit._). Hard by was a goodly
house, the dwelling of Daire Degamra; the thatch was of birds’ wings,
white, and yellow, and blue; the doors were of crystal, and the posts
of bronze. Inside was a crystal throne, whereon sat Segda Saerlabrad,
son of Daire. Conn was made welcome; his feet were washed by an
invisible hand, which likewise guided him to the hearth, wherefrom a
flame started up of its own accord. Tables laden with various kinds of
meat were set before him by invisible attendants, and a drinking horn
was set thereon. There was a vat, finely wrought, of blue crystal, and
three golden hoops about it, wherein Daire bade him bathe. Then he was
bidden fall to; but it was _geis_ to him to eat alone, whereas the
inmates told him that it was equally _geis_ to them to eat save alone;
however, Segda, to oblige the guest, consented to eat with him. Next
morning Conn asked permission to take Segda back with him, having heard
that he was that son of a sinless couple of whom he was in quest. His
parents admitted that this was so, for they had never come together
save at his conception, and so it had been with their own parents.
Conn did not divulge why he needed the youth; nevertheless, his parents
refused to let him go, but Segda proving resolute not to deny the king,
they consented, putting him under the protection of Conn, and Árt and
Finn, and the ‘men of art,’ for his safe return. The _dénouement_,
showing how Segda was preserved from sacrifice, is too long to relate
here, having nothing to do with our subject.