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Kelleher, Hugh Garland Meem, Law Student, Harvard University, 1116 Spring St., Seattle, Wash.

Keyser, Linwood Dickens, B. A., Medical Student, Johns Hopkins Medical School, 304 Henry St., Roanoke, Va.

King, Ogden Doremus, M. D., Interne, Protestant Hospital, Washington, D. C., Albemarle, N. C.

Lamb, James Christian, M. E., E. E., 827 W. Grace St., Richmond Virginia.

Lamkin, John Boatner, B. S., Monroe, La.

Landes, Warwick Bell, Staunton, Va.

Leebrick, Robert Guy, Anal. Chemist and Assayer, Elkton, Va.

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Livingston, Carl B., Carlsbad, N. Mex.

Long, Roswell Curtis, B. A., M. A., Matthews, N. C.

McCormick, John Abner, B. L., Attorney, Chatham, Va.

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Yeager, Ralph Arbogast, Student, Marshall College, Huntington, W. Va., Marlinton, W. Va.

Young, Frank Leslie, B. A., Instr. Norfolk Academy, Florence, Ala.

THE ORIGIN OF VERSE.*

BY THOMAS FITZHUGH.

The search for origins is the basal impulse of scientific thinking. Our reflective life begins with the consciousness of the inner soul as the origin and cause of the outer voluntary act. This dualism of cause and effect becomes the fixed norm of all our thinking. Our application of the principle of cause and effect to the outer world is a conclusion by analogy from our inner experience of causality. Hence, the fundamental dualism of our world-view: energy and matter, life and the organism, soul and body, God and the universe.

The great thinkers of Greece, those world-paragons of spiritual normality, inaugurated the philosophy and science of Indoeuropean man with such inquiry into origins. Aristotle, who. rounded out the dome of classic thought, gives definite expression to the importance of this quest in a characteristic utterance in the Sophistici Elenchi: "The most important stage in everything is the origin. Hence too it is the hardest to see, for it is as insignificant in outer appearance as it is mighty in its potentiality. But when once discovered, subsequent addition and amplification becomes easier."

One of the sublimest and most spiritual of those Greek theories of origin, with which the history of Occidental thought begins, was the philosophy of Pythagoras of Samos in the sixth century before Christ. Pythagoras found in number the fundamental secret of the divine world-order, the origin of all things. A principle so beautiful and so thoroughly Hellenic could not fail of its influence upon Plato, and through Plato upon his pupil Aristotle, who makes a profound application of it in explaining the nature of rhythm in prose and verse. According to Aristotle, rhythm is a familiar ordered count applied to the scheme of speech. The context in the Rhetoric implies a simple duplicational or tripudic count, that is a one-two: one-two, or one-twothree, numbering of the rhythmical elements of speech. The

*A paper read before the Classical Association of Virginia on the 27th of November, 1914.

purpose of this paper is to show the astonishing applicability of this simple count principle to explain the origin of Indoeuropean verse; that is, to show that Indoeuropean verse had its origin in such a simple counting of words by twos and threes, giving rise to the two original types of short verse, the verse of four words and the verse of three.

I shall illustrate my doctrine from the two most important and at the same time the two most obscure bodies of early Indoeuropean verse, Old-Latin and Old-Irish. The mighty ItalicoKeltic stock occupied in ancient times a large part of Europe. While the Italic branch was confined to the limits of Italy, the Kelts were spread through western and southern Europe. Both peoples stand out among the nations of antiquity as peculiarly tenacious of habit and custom. Hence it is no surprise to the scholar to find them preserving down the ages and well into the dawn of history the simple original verse of the Indoeuropean home. And yet no one can resist the feeling of startled surprise at finding the same verse among the early Irish Christians in the far north which was in regular use among the Italic stocks before the invasion of Greek poetry and art,-in a word, to find the old Latin Saturnian of prehistoric times at home among the Kelts of Ireland down to the close of the first Christian millennium. Hence it is not infrequent to find the Irish poet passing from his own Keltic Saturnian to its Latin equivalent within the limits of the same couplet. A striking example is furnished by Colman's Hymn in the old Irish Liber Hymnorum:

vv. 21 ff.

Régem régum rógámus ín nóstris sérmónibus
ánacht Nóe á lúchtlach :: dílúvi témpóribus

(We ask the king of kings in our prayers,

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who protected Noah with his crew in the times of deluge.)

:

Mélchisedech réx Sálem incérto dé sémine

rónsóerat á airnígthe: áb

ómni fórmidine.

(Melchisedech king of Salem of uncertain seed

may his prayers save us from every fear.)

I have marked the four counts or ictuses in each short verse, so as to enable the reader of this paper to catch the rhythm of the double word count. We must also note that a single word

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