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Reproduction of the original: Early Bardic Literature, Ireland by Standish O ́Grady
Scattered over the surface of every country in Europe may be found sepulchral monuments, the remains of pre-historic times and nations, and of a phase of life will civilisation which has long since passed away. No country in Europe is without its cromlechs and dolmens, huge earthen tumuli, great flagged sepulchres, and enclosures of tall pillar-stones. The men by whom these works were made, so interesting in themselves, and so different from anything of the kind erected since, were not strangers and aliens, but our own ancestors, and out of their rude civilisation our own has slowly grown. Of that elder phase of European civilisation no record or tradition has been anywhere bequeathed to us. Of its nature, and the ideas and sentiments whereby it was sustained, nought may now be learned save by an examination of those tombs themselves, and of the dumb remnants, from time to time exhumed out of their soil-rude instruments of clay, flint, brass, and gold, and by speculations and reasonings founded upon these archaeological gleanings, meagre and sapless.
Long ago there dwelt in Ireland the race called by the name of De Danaan, or People of the Goddess Dana. They were a folk who delighted in beauty and gaiety, and in fighting and feasting, and loved to go gloriously apparelled, and to have their weapons and household vessels adorned with jewels and gold. They were also skilled in magic arts, and their harpers could make music so enchanting that a man who heard it would fight, or love, or sleep, or forget all earthly things, as they who touched the strings might will him to do. In later times the Danaans had to dispute the sovranty of Ireland with another race, the Children of Miled, whom men call the Milesians, and after much fighting they were vanquished. Then, by their sorceries and enchantments, when they could not prevail against the invaders, they made themselves invisible, and they have dwelt ever since in the Fairy Mounds and raths of Ireland, where their shining palaces are hidden from mortal eyes. They are now called the Shee, or Fairy Folk of Erinn, and the faint strains of unearthly music that may be heard at times by those who wander at night near to their haunts come from the harpers and pipers who play for the People of Dana at their revels in the bright world underground. At the time when the tale begins, the People of Dana were still the lords of Ireland, for the Milesians had not yet come. They were divided it is said, into many families and clans; and it seemed good to them that their chiefs should assemble together, and choose one to be king and ruler over the whole people. So they met in a great assembly for this purpose, and found that five of the greatest lords all desired the sovranty of Erin. These five were B—v the Red, and Ilbrech of Assaroe, and Lir from the Hill of the White Field, which is on Slieve Fuad in Armagh; and Midir the Proud, who dwelt at Slieve Callary in Longford; and Angus of Brugh na Boyna, which is now Newgrange on the river Boyne, where his mighty mound is still to be seen. All the Danaan lords saving these five went into council together, and their decision was to give the sovranty to B—v the Red, partly because he was the eldest, partly because his father was the Dagda, mightiest of the Danaans, and partly because he was himself the most deserving of the five. All were content with this, save only Lir, who thought himself the fittest for royal rule; so he went away from the assembly in anger, taking leave of no one. When this became known, the Danaan lords would have pursued Lir, to burn his palace and inflict punishment and wounding on himself for refusing obedience and fealty to him whom the assembly had chosen to reign over them. But B—v the Red forbade them, for he would not have war among the Danaans; and he said, "I am none the less King of the People of Dana because this man will not do homage to me." Thus it went on for a long time. But at last a great misfortune befell Lir, for his wife fell ill, and after three nights she died. Sorely did Lir grieve for this, and he fell into a great dejection of spirit, for his wife was very dear to him and was much thought of by all folk, so that her death was counted one of the great events of that time.
This original study focusing on four Irish writers – Leslie Daiken, Charles Donnelly, Ewart Milne and Michael Sayers – retrieves a hitherto neglected episode of Thirties literary history which highlights the local and global aspects of Popular Front cultural movements. From interwar London to the Spanish Civil War and the USSR, the book examines the lives and work of Irish writers through their writings, their witness texts and their political activism. The relationships of these writers to George Orwell, Samuel Beckett, T.S. Eliot, Nancy Cunard, William Carlos Williams and other figures of cultural significance within the interwar period sheds new light on the internationalist aspects of a Leftist cultural history. The book also explores how Irish literary women on the Left defied marginalization. The impetus of the book is not merely to perform an act of literary salvage but to find new ways of re-imagining what might be said to constitute Irish literature mid-twentieth century; and to illustrate how Irish writers played a role in a transforming political moment of the twentieth century. It will be of interest to scholars and students of cultural history and literature, Irish diaspora studies, Jewish studies, and the social and literary history of the Thirties.
Mythical Ireland embodies the search for a soul among Ireland's ancient ruins, and is an attempt to retrieve something of deeper import from 5,000-year-old megalithic monuments and their associated myths. The book represents a fascinating and engaging journey through time, landscape and the human spirit. Dealing with archaeology, interpretive mythography, cosmology and cosmogony, the book attempts to grapple with a core meaning, something beyond the functional interpretations of academia. In this revised and expanded edition, Anthony Murphy delves further into the many enthralling aspects of this journey. Just how much knowledge did locals have of the secrets of Newgrange before it was excavated? Who is the Cailleach, the ancient hag goddess whose image is ubiquitous in the ancient landscape? What happened to make Ireland's Stonehenge disappear from the landscape? Who were the first kings of Tara? What were the indigenous Irish myths about the Milky Way? Did someone try to steal the Tara Brooch? Why are there myths in Ireland about flooded towns and cities? Lavishly illustrated with exquisite photographs of the Irish landscape and ancient monuments, Mythical Ireland represents a personal and yet universal journey, a quest to reimagine the shrines as empowering and transformative sacred places. Murphy invokes the druids and poets of the Boyne and thus the sídhe of the ancient texts are reawakened for a modern and turbulent world.
A History of Irish Women's Poetry is a ground-breaking and comprehensive account of Irish women's poetry from earliest times to the present day. It reads Irish women's poetry through many prisms – mythology, gender, history, the nation – and most importantly, close readings of the poetry itself. It covers major figures, such as Máire Mhac an tSaoi, Eavan Boland, Eiléan Ní Chuilleanáin, as well as neglected figures from the past. Writing in both English and Irish is considered, and close attention paid to the many different contexts in which Irish women's poetry has been produced and received, from the anonymous work of the early medieval period, through the bardic age, the coterie poets of Anglo-Ireland, the nationalist balladeers of Young Ireland, the Irish Literary Revival, and the advent of modernity. As capacious as it is diverse, this book is an essential contribution to scholarship in the field.
In the first full-length literary-historical study of its subject, Edward Larrissy examines the philosophical and literary background to representations of blindness and the blind in the Romantic period. In detailed studies of literary works he goes on to show how the topic is central to an understanding of British and Irish Romantic literature. While he considers the influence of Milton and the 'Ossian' poems, as well as of philosophers, including Locke, Diderot, Berkeley and Thomas Reid, much of the book is taken up with new readings of writers of the period. These include canonical authors such as Blake, Wordsworth, Scott, Byron, Keats and Percy and Mary Shelley, as well as less well-known writers such as Charlotte Brooke and Ann Batten Cristall. There is also a chapter on the popular genre of improving tales for children by writers such as Barbara Hofland and Mary Sherwood. Larrissy finds that, despite the nostalgia for a bardic age of inward vision, the chief emphasis in the period is on the compensations of enhanced sensitivity to music and words. This compensation becomes associated with the loss and gain involved in the modernity of a post-bardic age. Representations of blindness and the blind are found to elucidate a tension at the heart of the Romantic period, between the desire for immediacy of vision on the one hand and, on the other, the historical self-consciousness which always attends it.