TABU.
The Irish _geis_, pl. _geasa_, which may be rendered by Tabu, had two
senses. It meant something which must not be done for fear of disastrous
consequences, and also an obligation to do something commanded by
another.
As a tabu the _geis_ had a large place in Irish life, and was probably
known to other branches of the Celts.[881] It followed the general
course of tabu wherever found. Sometimes it was imposed before birth, or
it was hereditary, or connected with totemism. Legends, however, often
arose giving a different explanation to _geasa_, long after the customs
in which they originated had been forgotten. It was one of Diarmaid's
_geasa_ not to hunt the boar of Ben Gulban, and this was probably
totemic in origin. But legend told how his father killed a child, the
corpse being changed into a boar by the child's father, who said its
span of life would be the same as Diarmaid's, and that he would be slain
by it. Oengus put _geasa_ on Diarmaid not to hunt it, but at Fionn's
desire he broke these, and was killed.[882] Other _geasa_--those of
Cúchulainn not to eat dog's flesh, and of Conaire never to chase
birds--also point to totemism.
In some cases _geasa_ were based on ideas of right and wrong, honour or
dishonour, or were intended to cause avoidance of unlucky days. Others
are unintelligible to us. The largest number of _geasa_ concerned kings
and chiefs, and are described, along with their corresponding
privileges, in the _Book of Rights_. Some of the _geasa_ of the king of
Connaught were not to go to an assembly of women at Leaghair, not to sit
in autumn on the sepulchral mound of the wife of Maine, not to go in a
grey-speckled garment on a grey-speckled horse to the heath of Cruachan,
and the like.[883] The meaning of these is obscure, but other examples
are more obvious and show that all alike corresponded to the tabus
applying to kings in primitive societies, who are often magicians,
priests, or even divine representatives. On them the welfare of the
tribe and the making of rain or sunshine, and the processes of growth
depend. They must therefore be careful of their actions, and hence they
are hedged about with tabus which, however unmeaning, have a direct
connection with their powers. Out of such conceptions the Irish kingly
_geasa_ arose. Their observance made the earth fruitful, produced
abundance and prosperity, and kept both the king and his land from
misfortune. In later times these were supposed to be dependent on the
"goodness" or the reverse of the king, but this was a departure from the
older idea, which is clearly stated in the _Book of Rights_.[884] The
kings were divinities on whom depended fruitfulness and plenty, and who
must therefore submit to obey their _geasa_. Some of their prerogatives
seem also to be connected with this state of things. Thus they might eat
of certain foods or go to certain places on particular days.[885] In
primitive societies kings and priests often prohibit ordinary mortals
from eating things which they desire for themselves by making them
_tabu_, and in other cases the fruits of the earth can only be eaten
after king or priest has partaken of them ceremonially. This may have
been the case in Ireland. The privilege relating to places may have
meant that these were sacred and only to be entered by the king at
certain times and in his sacred capacity.
As a reflection from this state of things, the heroes of the sagas,
Cúchulainn and Fionn, had numerous _geasa_ applicable to themselves,
some of them religious, some magical, others based on primitive ideas of
honour, others perhaps the invention of the narrators.[886]
_Geasa_, whether in the sense of tabus or of obligations, could be
imposed by any one, and must be obeyed, for disobedience produced
disastrous effects. Probably the obligation was framed as an incantation
or spell, and the power of the spell being fully believed in, obedience
would follow as a matter of course.[887] Examples of such _geasa_ are
numerous in Irish literature. Cúchulainn's father-in-law put _geasa_ on
him that he should know no rest until he found out the cause of the
exile of the sons of Doel. And Grainne put _geasa_ on Diarmaid that he
should elope with her, and this he did, though the act was repugnant to
him.
Among savages the punishment which is supposed to follow tabu-breaking
is often produced through auto-suggestion when a tabu has been
unconsciously infringed and this has afterwards been discovered. Fear
produces the result which is feared. The result is believed, however, to
be the working of divine vengeance. In the case of Irish _geasa_,
destruction and death usually followed their infringement, as in the
case of Diarmaid and Cúchulainn. But the best instance is found in the
tale of _The Destruction of Da Derga's Hostel_, in which the _síd_-folk
avenge themselves for Eochaid's action by causing the destruction of his
descendant Conaire, who is forced to break his _geasa_. These are first
minutely detailed; then it is shown how, almost in spite of himself,
Conaire was led on to break them, and how, in the sequel, his tragic
death occurred.[888] Viewed in this light as the working of divine
vengeance to a remote descendant of the offender by forcing him to break
his tabus, the story is one of the most terrible in the whole range of
Irish literature.
FOOTNOTES:
[881] The religious interdictions mentioned by Cæsar (vi. 13) may be
regarded as tabus, while the spoils of war placed in a consecrated place
(vi. 18), and certain animals among the Britons (v. 12), were clearly
under tabu.
[882] Joyce, _OCR_ 332 f.
[883] _Book of Rights_, ed. O'Donovan, 5.
[884] _Book of Rights_, 7.
[885] Ibid. 3 f.
[886] _LL_ 107; O'Grady, ii. 175.
[887] In Highland tales _geasa_ is translated "spells."
[888] _RC_ xxii. 27 f. The story of _Da Choca's Hostel_ has for its
subject the destruction of Cormac through breaking his _geasa_ (_RC_
xxi. 149 f.).