The magi, the Sephoe, the gymnosophists, and the Irish adepts2, held much the same creed4 and the same dogmas with regard to the conduct of life necessary to heighten the spiritual power. They all abstained5 from animal food at such times as the rush of inspiration was on them and the madness of prophetic rage; and at all times they favoured solitude6, living apart in the House of Learning or Bardic College, where they admitted no obtrusive7 intimacies8 with lower intellects to disturb their lofty and exalted9 moods of thought. The means, also, by which they obtained mastery over diseases and the minds of men, with the strange and subtle use they made of herbs, were all kept secret amongst themselves; for they held that the prying10 eyes of shallow unbelievers should never be suffered to intrude11 upon the sacred mysteries. And it is certain that the bards12 possessed13 strange and mystic powers of wisdom beyond and above all other men. It was therefore very dangerous to offend a poet. If any one refused him a request he would take the lobe14 of the person’s ear and grind it between his fingers, and the man would die. Yet the bards were capable of much human emotion, and were the sweet singers of sympathy when sorrow touched a household.
The following elegy15 from the Irish, written about two hundred years ago by the Ard-Filé, or chief poet of the tribe, has many natural, pathetic touches, and when chanted in Irish to the harp16 had power to melt the hearts of all the hearers to tears.
AN ELEGY.
O Boyne, once famed for battles, sports, and conflicts,
And great heroes of the race of Conn,
Art thou grey after all thy blooms?
O aged17 old woman of grey-green pools,
O wretched Boyne of many tears.
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Where is the glory of thy sires?
The glory of Art with the swift arrow;
Of Meiltan, with the swift-darting spears
Of the lordly race of the O’Neil?
To thee belonged red victory,
When the Fenian wrath18 was kindled19,
And the heroes in thousands rode to war,
And the bridles21 clanked on the steeds.
O river of kings and the sons of kings,
Of the swift bark and the silver fish,
I lay my blessing22 on thee with my tears,
For thou art the watcher by a grave—
My treasures lie in the earth at thy side—
O Boyne of many tears.
My sons lie there in their strength,
My little daughter in her beauty—
Rory, and Brian, and Rose—
These have I given against my will,
My blood, my heart, my bone and kin20,
My love and my life, to the grave.
The blessing of men was on them,
The blessings23 of thousands that loved them,
From Kells of the Crosses to Drogheda—
Eight thousand blessings to Dowth of the Trees.
Peace be on the earth where they lie!
By the royal stream of the kings,
In the land of the great O’Neil.
The Bardic song amongst all nations was the first expression of the human soul, with all its strong, passionate24 emotions and heroic impulses. It is remarkable25 that, although several invasions of Ireland are on record, yet but one language seems to have existed there from the earliest times down to the coming of the Anglo-Normans in the twelfth century. The Bards held it as their peculiar26 duty to raise this language to the highest perfection, and the laws of Celtic poetry, especially, were most elaborate and the structure of the verse exceedingly difficult. Ten years of study were allowed the students at the Druids’ College to gain perfection in the art, and also to practise the memory; for at the royal festivals the Ard-Filé was expected to recite fully27 and perfectly28 whatever heroic tale might be called for by the king at the banquet. On great occasions also, when the meeting was held in the open air, the chiefs sat round in a circle on mounds29 of turf, to the accompaniment of the harp, the chorus joining in the while the bards, standing30 in the centre, recited the heroic narrative31 lyrical portions at intervals32, and a circle of harpists at the outermost33 ring of the assemblage introduced occasional symphonies of276 pure instrumental music to give the bards time for rest between the parts of the recitation.
There were three chief measures in music in use amongst the poets—“the Sorrowful,” or the chant for the dead; “the Delightful,” reserved for dances and festivities; and “the Reposing,” devoted34 entirely35 to love sonnets36 and the plaintive37 softness of lyrical expression. But the Ross-Catha, or battle-hymn, was the great war-song to which the warriors38 marched to battle, and which inspired them with the heroic madness that braved death for victory.
Everything connected with the bards is interesting. They were so gifted, so learned, and so beautiful. For even genius was not considered enough, without beauty, to warrant a young man being enrolled39 in the ranks of the poets. A noble, stately presence was indispensable, and the poet was required not only to be gifted, but to be handsome. Then he was promoted through all the grades until he reached the last and highest, called “The Wisdom of the Gods,” but the knowledge then acquired by the initiated40 was kept sacred from the crowd, and the adept3 swore by the sun, the stars, and the hosts of heaven never to reveal the mysteries acquired by his initiation41, to the profane42.
The high-born maidens43 amongst the noble families were also trained by the Druids in poetry and music, and in the exercise of the chase, such as archery and throwing the lance, to give their bodies health, vigour44 and beauty, while those endowed with peculiar intellect were admitted into the bardic orders, and became the priestess, prophetess, or poetess of the tribe; who inspired men by her eloquence45 and had power by her incantations over the deep mysteries of life. Such was Eodain, the chief poetess of Erin, the guide and inspirer of Eugene, the king of the South, the prophetess of her nation, who saved him and his kingdom from ruin by her wisdom, and redeemed46 him by her counsels from his dissolute and evil life.
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1 bardic | |
adj.吟游诗人的 | |
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2 adepts | |
n.专家,能手( adept的名词复数 ) | |
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3 adept | |
adj.老练的,精通的 | |
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4 creed | |
n.信条;信念,纲领 | |
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5 abstained | |
v.戒(尤指酒),戒除( abstain的过去式和过去分词 );弃权(不投票) | |
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6 solitude | |
n. 孤独; 独居,荒僻之地,幽静的地方 | |
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7 obtrusive | |
adj.显眼的;冒失的 | |
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8 intimacies | |
亲密( intimacy的名词复数 ); 密切; 亲昵的言行; 性行为 | |
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9 exalted | |
adj.(地位等)高的,崇高的;尊贵的,高尚的 | |
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10 prying | |
adj.爱打听的v.打听,刺探(他人的私事)( pry的现在分词 );撬开 | |
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11 intrude | |
vi.闯入;侵入;打扰,侵扰 | |
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12 bards | |
n.诗人( bard的名词复数 ) | |
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13 possessed | |
adj.疯狂的;拥有的,占有的 | |
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14 lobe | |
n.耳垂,(肺,肝等的)叶 | |
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15 elegy | |
n.哀歌,挽歌 | |
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16 harp | |
n.竖琴;天琴座 | |
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17 aged | |
adj.年老的,陈年的 | |
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18 wrath | |
n.愤怒,愤慨,暴怒 | |
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19 kindled | |
(使某物)燃烧,着火( kindle的过去式和过去分词 ); 激起(感情等); 发亮,放光 | |
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20 kin | |
n.家族,亲属,血缘关系;adj.亲属关系的,同类的 | |
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21 bridles | |
约束( bridle的名词复数 ); 限动器; 马笼头; 系带 | |
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22 blessing | |
n.祈神赐福;祷告;祝福,祝愿 | |
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23 blessings | |
n.(上帝的)祝福( blessing的名词复数 );好事;福分;因祸得福 | |
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24 passionate | |
adj.热情的,热烈的,激昂的,易动情的,易怒的,性情暴躁的 | |
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25 remarkable | |
adj.显著的,异常的,非凡的,值得注意的 | |
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26 peculiar | |
adj.古怪的,异常的;特殊的,特有的 | |
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27 fully | |
adv.完全地,全部地,彻底地;充分地 | |
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28 perfectly | |
adv.完美地,无可非议地,彻底地 | |
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29 mounds | |
土堆,土丘( mound的名词复数 ); 一大堆 | |
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30 standing | |
n.持续,地位;adj.永久的,不动的,直立的,不流动的 | |
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31 narrative | |
n.叙述,故事;adj.叙事的,故事体的 | |
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32 intervals | |
n.[军事]间隔( interval的名词复数 );间隔时间;[数学]区间;(戏剧、电影或音乐会的)幕间休息 | |
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33 outermost | |
adj.最外面的,远离中心的 | |
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34 devoted | |
adj.忠诚的,忠实的,热心的,献身于...的 | |
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35 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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36 sonnets | |
n.十四行诗( sonnet的名词复数 ) | |
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37 plaintive | |
adj.可怜的,伤心的 | |
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38 warriors | |
武士,勇士,战士( warrior的名词复数 ) | |
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39 enrolled | |
adj.入学登记了的v.[亦作enrol]( enroll的过去式和过去分词 );登记,招收,使入伍(或入会、入学等),参加,成为成员;记入名册;卷起,包起 | |
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40 initiated | |
n. 创始人 adj. 新加入的 vt. 开始,创始,启蒙,介绍加入 | |
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41 initiation | |
n.开始 | |
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42 profane | |
adj.亵神的,亵渎的;vt.亵渎,玷污 | |
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43 maidens | |
处女( maiden的名词复数 ); 少女; 未婚女子; (板球运动)未得分的一轮投球 | |
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44 vigour | |
(=vigor)n.智力,体力,精力 | |
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45 eloquence | |
n.雄辩;口才,修辞 | |
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46 redeemed | |
adj. 可赎回的,可救赎的 动词redeem的过去式和过去分词形式 | |
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