and the Fianna buried her under a great mound, and raised a pillar stone over her with her name in Ogham letters, in the place since called the Ridge of the Dead Woman. In this tale we have, besides the element of mystery, that of beauty. It is an association of frequent occurrence in this period of Celtic literature; and to this, perhaps, is due the fact that although these tales seem to come from nowhither and to lead nowhither, but move in a dream-world where there is no chase but seems to end in Fairyland and no combat that has any relation to earthly needs or objects, where all realities are apt to dissolve in a magic light and to change their shapes like morning mist, yet they linger in the memory with that haunting charm which has for many centuries kept them alive by the fireside of the Gaelic peasant. *St. Patrick, Oisīn, and Keelta* Before we leave the “Colloquy” another interesting point must be mentioned in connexion with it. To the general public probably the best-known things in Ossianic literature—I refer, of course, to the true Gaelic poetry which goes under that name, not to the pseudo-Ossian of Macpherson—are those dialogues in which the pagan and the Christian ideals are contrasted, often in a spirit of humorous exaggeration or of satire. The earliest of these pieces are found in the manuscript called “The Dean of Lismore’s Book,” in which James Macgregor, Dean of Lismore in Argyllshire,wrote down, some time before the year 1518, all he could remember or discover of traditional Gaelic poetry in his time. It may be observed that up to this period, and, indeed, long after it, Scottish and Irish Gaelic were one language and one literature, the great written monuments of which were in Ireland, though they belonged just as much to the Highland Celt, and the two branches of the Gael had an absolutely common stock of poetic tradition. These Oisīn-and-Patrick dialogues are found in abundance both in Ireland and in the Highlands, though, as I have said, “The Dean of Lismore’s Book” is their first written record now extant. What relation, then, do these dialogues bear to the Keelta-and-Patrick dialogues with which we make acquaintance in the “Colloquy”? The questions which really came first, where they respectively originated, and what current of thought or sentiment each represented, constitute, as Mr. Alfred Nutt has pointed out, a literary problem of the greatest interest; and one which no critic has yet attempted to solve, or, indeed, until quite lately, even to call attention to. For though these two attempts to represent, in imaginative and artistic form, the contact of paganism with Christianity are nearly identical in machinery and framework, save that one is in verse and the other in prose, yet they differ widely in their point of view.