From the language one learns the mental and social height to which a nation had reached at any given period in arts, habits, and civilization, with the relation of man to man, and to the material and visible world.
The mythology of a people reveals their relation to a spiritual and invisible world; while the early monuments are solemn and eternal symbols of religious faith—rituals of stone in cromlech, pillar, shrine3 and tower, temples and tombs.
The written word, or literature, comes last, the fullest and highest expression of the intellect and culture, and scientific progress of a nation.
The Irish race were never much indebted to the written word. The learned class, the ollamhs, dwelt apart and kept their knowledge sacred. The people therefore lived entirely4 upon the traditions of their forefathers5, blended with the new doctrines6 taught by Christianity; so that the popular belief became, in time, an amalgam8 of the pagan myths and the Christian7 legend, and these two elements remain indissolubly united to this day. The world, in fact, is a volume, a serial9 rather, going on for six thousand years, but of which the Irish peasant has scarcely yet turned the first page.
The present work deals only with the mythology, or the fantastic creed10 of the Irish respecting the invisible world—strange and mystical superstitions12, brought thousands of years ago from their Aryan home, but which still, even in the present time, affect all the modes of thinking and acting13 in the daily life of the people.
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Amongst the educated classes in all nations, the belief in the supernatural, acting directly on life and constantly interfering14 with the natural course of human action, is soon dissipated and gradually disappears, for the knowledge of natural laws solves many mysteries that were once inexplicable15; yet much remains16 unsolved, even to the philosopher, of the mystic relation between the material and the spiritual world. Whilst to the masses—the uneducated—who know nothing of the fixed17 eternal laws of nature, every phenomenon seems to result from the direct action of some nonhuman power, invisible though ever present; able to confer all benefits, yet implacable if offended, and therefore to be propitiated18.
The superstition11, then, of the Irish peasant is the instinctive19 belief in the existence of certain unseen agencies that influence all human life; and with the highly sensitive organization of their race, it is not wonderful that the people live habitually20 under the shadow and dread21 of invisible powers which, whether working for good or evil, are awful and mysterious to the uncultured mind that sees only the strange results produced by certain forces, but knows nothing of approximate causes.
Many of the Irish legends, superstitions, and ancient charms now collected were obtained chiefly from oral communications made by the peasantry themselves, either in Irish or in the Irish-English which preserves so much of the expressive22 idiom of the antique tongue.
These narrations23 were taken down by competent persons skilled in both languages, and as far as possible in the very words of the narrator; so that much of the primitive24 simplicity25 of the style has been retained, while the legends have a peculiar26 and special value as coming direct from the national heart.
In a few years such a collection would be impossible, for the old race is rapidly passing away to other lands, and in the vast working-world of America, with all the new influences of light and progress, the young generation, though still loving the land of their fathers, will scarcely find leisure to dream over the fairy-haunted hills and lakes and raths of ancient Ireland.
I must disclaim27, however, all desire to be considered a melancholy28 Laudatrix temporis acti. These studies of the Irish past are simply the expression of my love for the beautiful island that gave me my first inspiration, my quickest intellectual impulses, and the strongest and best sympathies with genius and country possible to a woman’s nature.
FRANCESCA SPERANZA WILDE.
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1 shrouded | |
v.隐瞒( shroud的过去式和过去分词 );保密 | |
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2 mythology | |
n.神话,神话学,神话集 | |
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3 shrine | |
n.圣地,神龛,庙;v.将...置于神龛内,把...奉为神圣 | |
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4 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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5 forefathers | |
n.祖先,先人;祖先,祖宗( forefather的名词复数 );列祖列宗;前人 | |
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6 doctrines | |
n.教条( doctrine的名词复数 );教义;学说;(政府政策的)正式声明 | |
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7 Christian | |
adj.基督教徒的;n.基督教徒 | |
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8 amalgam | |
n.混合物;汞合金 | |
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9 serial | |
n.连本影片,连本电视节目;adj.连续的 | |
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10 creed | |
n.信条;信念,纲领 | |
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11 superstition | |
n.迷信,迷信行为 | |
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12 superstitions | |
迷信,迷信行为( superstition的名词复数 ) | |
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13 acting | |
n.演戏,行为,假装;adj.代理的,临时的,演出用的 | |
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14 interfering | |
adj. 妨碍的 动词interfere的现在分词 | |
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15 inexplicable | |
adj.无法解释的,难理解的 | |
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16 remains | |
n.剩余物,残留物;遗体,遗迹 | |
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17 fixed | |
adj.固定的,不变的,准备好的;(计算机)固定的 | |
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18 propitiated | |
v.劝解,抚慰,使息怒( propitiate的过去式和过去分词 ) | |
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19 instinctive | |
adj.(出于)本能的;直觉的;(出于)天性的 | |
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20 habitually | |
ad.习惯地,通常地 | |
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21 dread | |
vt.担忧,忧虑;惧怕,不敢;n.担忧,畏惧 | |
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22 expressive | |
adj.表现的,表达…的,富于表情的 | |
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23 narrations | |
叙述事情的经过,故事( narration的名词复数 ) | |
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24 primitive | |
adj.原始的;简单的;n.原(始)人,原始事物 | |
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25 simplicity | |
n.简单,简易;朴素;直率,单纯 | |
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26 peculiar | |
adj.古怪的,异常的;特殊的,特有的 | |
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27 disclaim | |
v.放弃权利,拒绝承认 | |
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28 melancholy | |
n.忧郁,愁思;adj.令人感伤(沮丧)的,忧郁的 | |
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