Adventures of Connla. The last-named story further contains a prophecy of the coming of the law which shall destroy Druidism and its charms ‘upon the lips of black lying demons.’ As previously mentioned, there exists in these same stories a connection between the Echtra and Imram classes of tales. In several of them the hero departs in his curach in quest of a Wonderland that lies oversea,[125] passing in the course of his voyage through the herds of sea-monsters which beset the heroes of the Imrama, and beholding marvels and visiting enchanted islands entirely similar to those which occur in the latter. In the Imrama proper we may note in an ascending scale the gradual preponderance of Christian ideas, and the assimilation of the old Irish conception of the Otherworld to a genuine eschatology. Some of them, such as the _Voyage of Bran_, and Cuchulainn’s quest of the sons of Doel Dermait, relate a purely pagan legend, though the clerical redactors have sought to dissociate them from the paganism which was scarcely forgotten in their day by the interpolation of a Christian prophecy, or the like, as in Christian Rome the statues of the Olympian deities were converted into the effigies of Christian saints by the apposition of a nimbus to their heads. Then come a group written from a Christian point of view, and enforcing a lesson in Christian morals, although the framework of the story and most of the episodes are derived from the older literature:[126] such are the Voyages of Maelduin, of the sons of Ua Corra, and of Snedgus and Mac Ríagla. Finally, there are the purely ecclesiastical Imrama, included in the acts of one or other of the saints, of which class the Voyage of St. Brendan is in every way the most important example.