not employ poetry for epical narrative. There are no ancient Irish epics or ballads. So much was prose the natural vehicle of expression for Gaelic narrative, that when in later centuries the Arthurian epics were done into Gaelic, they were all turned from poetry into prose. At the same time, most Irish tales and stories are interspersed with lyrics put into the mouth of the principal heroes, after the manner of the cante fable, most familiar to modern readers from the French story of Aucassin et Nicolete. My collection begins with a few specimens of such poems.

The purely lyrical poetry of ancient Ireland may be roughly divided into two sections—that of the professional bard attached to the court and person of a chief; and that of the unattached poet, whether monk or itinerant bard.

From the earliest times we know the names of many famous bards of ancient Ireland and Scotland. Their songs are interwoven with the history of the dynasties and the great houses of the country whose retainers they were, and whose joys and sorrows they shared and expressed. Thus they became the chroniclers of many historical events. Of the oldest bardic poetry very little has as yet been published, and less translated. But many fine examples of a later age will be found in Standish Hayes O'Grady's Catalogue of Irish Manuscripts in the British Museum, a book which makes one realise more clearly than any other that the true history of Ireland has never yet been written. My own specimens from the earlier centuries include several laments and a sword-song, a species of bardic composition which the Gaels share with the Norse.

Religious poetry ranges from single quatrains to lengthy compositions dealing with all the varied aspects of religious life. Many of them give us a fascinating insight into the peculiar character of the early Irish Church, which differed in so many ways from the rest of the Christian world. We see the hermit in his lonely cell, the monk at his devotions or at his work of copying in the scriptorium or under the open sky; or we hear the ascetic who, alone or with twelve chosen companions, has left one of the great monasteries in order to live in greater solitude among the woods or mountains, or on a lonely island. The fact that so many of these poems are fathered upon well-known saints emphasises the friendly attitude of the native clergy towards vernacular poetry.

In Nature poetry the Gaelic muse may vie with that of any other nation. Indeed, these poems occupy a unique position in the literature of the world. To seek out and watch and love Nature, in its tiniest phenomena as in its grandest, was given to no people so early and so fully as to the Celt. Many hundreds of Gaelic and Welsh poems testify to this fact.[2] It is a characteristic of these poems that in none of them do we get an elaborate or sustained description of any scene or scenery, but rather a succession of pictures and images which the poet, like an impressionist, calls up before us by light and skilful touches. Like the Japanese, the Celts were always quick to take an artistic hint; they avoid the obvious and the commonplace; the half-said thing to them is dearest.

Of ancient love-songs comparatively little has come down to us. What we have are mostly laments for departed lovers. He who would have further examples of Gaelic love-poetry must turn to modern collections, among which the Love-Songs of Connaught, collected and translated by Douglas Hyde, occupy the foremost place.

A word on the metrical system of Irish poetry may conclude this rapid sketch. The original type from which the great variety of Irish metres has sprung is the catalectic trochaic tetrameter of Latin poetry, as in the well-known popular song of Cæsar's soldiers:—

or in St. Hilary's Hymnus in laudem Christi, beginning:—

The commonest stanza is a quatrain consisting of four heptasyllabic lines with the rhyme at the end of the couplet. In my renderings I have made no attempt at either rhythm or rhyme; but I have printed the stanzas so as to show the structure of the poem. For merely practical reasons I have, in some cases, printed them in the form of couplets, in others in that of verse-lines.

I must not conclude without recording here also, as I have done elsewhere, my gratitude for the constant help and advice given to me in these translations by my old friend and colleague, Professor J.M. Mackay.

K.M.

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