giddiness and imbecility of his hallucination, he went back into the same field of conflict; but it was not on the earth he walked, but alighted on the shoulders of men and the tops of their helmets," &c. In this state, Suibhne flits off the field of battle like a bird, or a waif of the forest, without weight, and betakes himself to the wilds, where he "herds with the deer, runs races with the showers, and flees with the birds," as a wild denizen of the wilderness; but with his ecstacy of terror, he receives the gift of prophecy. Dr. O’Donovan, in a note on this curious passage, observes, "it was the ancient belief in Ireland, and still is in the wilder mountainous districts, that lunatics are as light as feathers, and can climb steeps and precipices like the somnambulists."—See _Buile Suibhne_, a bardic romance on the madness of this unfortunate warrior. This latter romance is occupied with Suibhne’s adventures as a mad prophet, _Omadh_, in Irish. Query did the Bacchus _Omadios_ of the Greeks derive his name from a similar source? It would be a singular coincidence that would make a Greek god an _omadran_. Keats, with a fine intuition, has depicted those _mores afflatorum_, in the satyrs who do the benevolent biddings of Pan: "Thou, to whom every faun and satyr flies, For willing service; whether, to surprise The squatted hare, while, in half-sleeping fit, Or upward ragged precipices flit To save poor lambkins from the eagle’s maw; Or by mysterious enticement draw Bewildered shepherds to their paths again."